yet is he not two but one Christ. One not by conversion of the Godhead into flesh but by taking the manhood into God One altogether not by confusion of substance but by unity of Person For as the reasonable soul and flesh is one Man so God and Man is one Christ. Who suffered for our salvation descended into hell rose again the third day from the dead He ascended into heaven he fifteth on the right hand of the Father God Almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick Faith which except a man believe faithfully he cannot be saved As for the censures annexed hereunto viz. 1. In the beginning except a man keep the Catholick faith 2. In the middle he that will be saved must thus think and 3. In the end this is the Catholick faith which except a man believe faithfully he cannot be saved I thought good to give you Dr. Hammond's apprehensions of them how they ought to be understood His words are these I suppose saith he they must be interpreted by their opposition to those heresies that had invaded the Church and which were acts of carnality in them that broach'd and maintain'd them against the apostolick doctrine and contradictory to that foundation which had been resolved on as necessary to bring the world to the obedience of Christ and were therefore to be anathematiz'd after this manner and with detestation branded and banished out of the Church Not that it was hereby defined to be a damnable sin to fail in the understanding or believing the full matter of any of those explications before they were propounded and when it might more reasonably be deemed not to be any fault of the will to which this were imputable Thus he 2. The canonical books of the old and new Testament owned by him are the same with those which the reformed Churches acknowledge for such of which he thus speaks All scripture of us who are Christians was divinely inspired The books thereof are not infinite but finite and comprehended in a certain Canon which having set down of the Old Testament as they are now with us he adds the Canonical books therefore of the Old Testament are twenty and two equal for number unto the Hebrew Letters or alphabet for so many elements of Letters there are among the Hebrews But saith he besides these there are other books of the Old Testament not Canonical which are read only unto the Catechumens and of these he names the Wisdom of Solomon the Wisdom of Iesus the Son of Syrach the fragment of Esther Iudith and Tobith for the books of the Maccabees he made no account of them yet he afterward mentions four books of the Maccabees with some others He also reckons the Canonical Books of the New Testament which saith he are as it were certain sure anchors and supporters or pillars of our Faith as having been written by the Apostles of Christ themselves who both conversed with him and were instructed by him 3. The sacred and divinely inspired Scriptures saith he are of themselves sufficient for the discovery of the truth In the reading whereof this is faithfully to be observed viz. unto what times they are directed to what person and for what cause they are written lest things be severed from their reasons and so the unskilful reading any thing different from them should deviate from the right understanding of them 4. As touching the way whereby the knowledge of the Scriptures may be attained he thus speaks To the searching and true understanding of the Scriptures there is need of a holy life a pure mind and virtue which is according to Christ that the mind running thorow that path may attain unto those things which it doth desire as far as humane nature may understand things divine 5. The holy Scripture saith he doth not contradict it self for unto a hearer desirous of truth it doth interpret it self 6. Concerning the worshipping of Christ we adore saith he not the Creature God forbid Such madness belongs unto Ethuicks and Arians but we adore the Lord of things created the incarnate Word of God for although the Flesh be in it self a part of things created yet is it made the Body of God Neither yet do we give adoration unto such a body by it self severed from the word neither adoring the Word do we put the Word far from the Flesh but knowing that it is said the Word was made Flesh we acknowledge it even now in the Flesh to be God 7. He gives this interpretation of those words of Christ Mark 13. 32. But of that day and that hour knoweth no man no not the Angels which are in heaven neither the Son but the Father The Son saith he knew it as God but not as man wherefore he said not neither the Son of God lest the divinity should seem to be ignorant but simply neither the Son that this might be the ignorance of the Son as man And for this cause when he speaks of the Angels he added not a higher degree saying neither the Holy Spirit but was silent here by a double reason affirming the truth of the thing for admit that the Spirit knows then much more the Word as the Word from whom even the Spirit receives was not ignorant of it 8. Speaking of the mystery of the two natures in Christ What need is there saith he of dispute and strife about words it's more profitable to believe and reverence and silently to adore I acknowledge him to be true God from heaven impâ—ssible I acknowledge the same of the seed of David as touching the Flesh a man of the earth passible I do not curiousty inquire why the same is passible and impassible or why God and man lest being curiously inquisitive why and how I should miss of the good propounded unto us For we ought first to believe and adore and in the second place to seek from above a reason of these things not from beneath to inquire of Flesh and Blood but from divine and heavenly revelation 9. What the faith of the Church was concerning the Trinity he thus delivers Let us see that very tradition from the beginning and that Doctrine and Faith of the Catholick Church which Christ indeed gave but the Apostles preached and kept For in this Church are we founded and whoso falls from thence cannot be said to be a Christian. The holy and perfect Trinity therefore in the Father Son and Holy Ghost receives the reason of the Deity possesseth nothing forraign or superinduced from without nor consisteth of the Creator and Creature but the whole is of the Creator and Maker of all things like it self and
After these Iohn the Disciple of our Lord who also leaned on his breast published a Gospel remaining at Ephesus in Asia 9. When the Hereticks saith he are convinced from the Scriptures they betake them to the accusation of the Scriptures themselves as if they were not right nor of any Authority and because they are variously spoken and because from them the truth cannot be found out by them that know not Tradition 1. We ought to obey them that are Presbyters in the Church even those who have succession from the Apostles as we have shewn who together with the succession of their Bishoprick have received the certain gift of truth according to the pleasure of the Father Succession of Doctrine is the principal and without that certain gift of truth it is vain yea impious to boast of personal succession 11. Of the Translation of the Septuagint thus Ptolemy willing to have an experiment of them and fearing leâ—t perhaps by consent they should through their interpretation hide that truth which was in the Scriptures he separating them one from another commanded them all to interpret the same Scripture and this he did in all the Books when therefore they come together into one place with Ptolemy and compared their Interpretations God was glorified and the Scriptures were believed to be truly divine all of them reciting the same both in the same phrases and in the same words from the beginning to the end So that even the Gentiles that were present did acknowledge that the Scriptures were Interpreted by the Inspiration of God 12. Very memorable is that passage of his in an Epistle unto Victor Bishop of Rome recorded by Eusebius Although saith he Christians differed in their Judgements about the manner of Fasting yet notwithstanding were they at unity one with another for this variety of fasting commendeth the unity of Faith They that were Presbyters before Soter of that Church whereof now thou art President Anicetus I mean and Pius and Hyginus and Telesphorus and Xystus neither did so observe it themselves nor left any such Commandment to their posterity and yet nevertheless they not observing it were at unity with them who resorted unto them from those Churches that did observe the same when yet their observance was contrary to those who observe it not Neither was any one at any time rejected or excommunicated for such kind of fasting but those very Presbyters who were thy predecessors have sent the Eucharist to the Brethren of those Churches who kept it after their own manner And when Polycarp was at Rome in the time of Anicetus and they were at variance among themselves about some certain small and trifling matters they were soon reconciled but about this particular they had no contention at all Neither was Aniceâ—us able to perswade Polycarp mark the Roman Bishops used not it seems to command them as now that he should not retain that which he had always observed with Iohn the Disciple of our Lord and the rest of the Apostles with whom he had been conversant neither did Polycarp perswade Anicetus so to observe it but told him he ought to observe the Ancient Custom of the Elders whom he succeeded And things being at this pass they held communion one with another and in the Church Anicetus granted the Eucharist unto Polycarp for the reverence which he bare him and so they parted from each other in peace and in the Universal Church both those that did observe it and those that did not observe it were at peace one with another These and many other the like worthy sayings are to be found in the Books of this Ancient Father but let it suffice to have given you this tast of them § 6. Yet are there some things observed in him as his blemishes and failings wherein he is not to be followed because therein he swerves from that un-erring Rule the word of Truth Even the most eminent Men in the Church after the Apostles have built some hay and stubble upon the foundation they held which will not endure the trial of the Fire Those of this Father are as followeth 1. Somewhat harsh and to be corrected is that concerning Christ. Si quis exquirat causam propter quam in omnibus Pater communicans Filio solus scire horam diem Domino manifestatus est neque aptabilem magis neque decentiorem nec sine periculo alteram quam hanc inveniat in praesenti quoniam cum solus verax Magister est Dominus ut discamus per ipsum super omnia esse Patrem Etenim Pater ait major me est secundem agnitionem itaquâ— praepositus esse Pater annunciatus est à Domino Nostro ad hoc ut nos in quantum figura hujus mundi-sumus perfectam Scientiam tales quaestiones concedamus Deo Et ne fortè querentes altitudinem Patris investigare in tantum periculum incidamus uti quaeramus an super Deum alter sit Deus 2. He hath some passages concerning free will not to be admitted though again in other places he hath somewhat directly opposite thereunto E.g. Dedit deus bonum qui operantur quidem illud gloriam honoreâ— percipient quoniam operati sunt bonum cum possint non operari illud Hi autem qui illud non operantur judicium justum recipient Dei quoniam non sunt operati bonum cum possint operari illud Item Quoniam omnes sunt ejusdem naturae potentes retinere operari bonum potentes rursum amittere id non facere justè etiam apud homines sensatos quanto magis apud Deum alii quidem laudantur dignum percipiunt testimonium electionis bonae perseverantiae alii verò accusantur dignum percipiunt damnum eò quòd justum bonum reprobaverint Adhuc Quoniam liberae sententiae est Deus eujus ad similitudinem factus est semper consilium datur ei continere bonum quod proficiscitur ex eâ quae est ad Deum obedientiâ Et non tantum in operibus sed etiam in fide liberum suae potestatis arbitrium homini servavit Dominus Contrà Dominus pollicitus est mittere se paracletum qui nos aptaret Deo Sicut enim de arido tritico massa una fieri non potest sine humore neque unus panis Ita nec nos multi unum fieri in Christo Iesu poteramus sine aquâ quae de caelo est Et sicut arida terra si non percipiat humorem non fructificat sic noâ— lignum aridum existentes primum nunquam fructificaremus vitam sine supernâ voluntariâ pluviâ i. e. Spiritu Sancto 3. His opinion concerning the Age of Christ is evidently contrary to what may be collected from the History of the Evangelists for thus saith he Omnes venit per seipsum salvare omnes inquam qui per â—um rena
be the first after the Apostolical times that have come to our hands Of these some are lost and perished only we find the names or titles of them recorded by himself and others of this sort are as Ierom hath them 1. A Volume against the Gentiles wherein he disputeth of the nature of Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de exilio daemonum of the Exile of Devils saith Suidas 2. A fourth Volume against the Gentiles which he entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refutation Trithemius calls it castigationum lib. 1. 3. Of the Monarchy of God of which more anon 4. A Book which he called Psaltes 5. Of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scholastical discourse wherein various questions being propounded he annexed the opinions of the heathen Philosophers which he promised to answer and to give his own judgement concerning them in a certain other Commentary 6. Against Marcion the Heretick lib. 1. saith Trithemius how many for number it 's uncertain Books saith Photius necessary to be read stiled by Ierom insignia Volumina famous and excellent Volumes 7. Against all Heresies or Sects as Suidas a profitable work saith Photius 8. A Commentary upon Genesis 9. A Commentary upon the Apocalypse so Ierom in the life of the Apostle Iohn Being banished saith he into the Isle of Patmos he wrote the Apocalypse which Iustin Martyr and Irenaeus do interpret 10. Possevine saith that in the Catalogues of Greek Manuscript Books which came to his hands is to be seen such an Inscription as this Iustini Philosophi Martyris Explicatio in St. Dionysii Areopagitae Episcopi Atheniensis Hierarchiam Ecclesiasticam mysticam Theologiam 11. An Epistle ad Papam mentioned by himself in his Epistle to Zena and Sirenus The Books now extant under his name are of two sorts 1. Some genuine and by all granted to be his viz. 1. Paraenesis his exhortation to the Grecians wherein he exhorts them to embrace the Christian Religion as being of greater Authority and of more antiquity than the Heathenish and in the end shews them the way how they may attain it 2. An Oration unto the Greeks wherein he lays down the reasons why he forsook their Rites and invites them to embrace the Christian Religion Yet is neither of these mentioned by Eiâ—sebius or Ierom. 3. His first Apology unto the Senate of Rome which Bellarmine conceives to be the later and not given up unto the Senate as our Books have it but unto Marcus and Lucius the Successors of Pius and that this common deceit was hence occasioned because the first Apology as they are usually placed wants the beginning and therefore it could not be known unto whom it was directed Herein 1. He complains of their most unjust proceedings in punishing the Christians meerly for the name 2. He makes answer unto those things which were objected to them by the Gentiles 3. He requests them that to their decree if they should publish any thing concerning this thing they would publickly annex this Apology that the innocency of the Christians might be known unto all 4. His second Apology which he tendred unto Antoninus Pius to his Sons and to the whole Senate and people of Rome which Baronius calls fortem gravem Apologiam a strong and grave Apology first named both by Eusebius and Ierom and therefore likely to be the first of the two The sum whereof Baronius gives us in these words Multa exprobrat de iniquissimis in Christianos judiciis c i. e. He much upbraids them for their most unjust proceedings against the Christians viz. for that without any inquiry into cause or matter they were adjudged to death as the most impious and flagitious of all Men and that for no other reason but because they were Christians the very name being accounted crime enough Wherefore he doth notably clear them from the several calumnies cast upon them and fully demonstrates their innocency by many arguments particularly that they were not such as they were commonly fam'd to be viz. Atheists because though they worshipped not the gods of the heathen yet they knew the true God and performed that service that was agreeable unto him Also that they looked not for an earthly kingdom as was suspected of them for which cause the Romans stood in fear of a Rebellion and their defection from them but a Divine and Heavenly that made them most willing to run the hazard and suffer the loss of this present life which they never could do were they possessed with any desires of reigning in the World Moreover he wipes off those blasphemies wherewith the Christians were loaded for their worshipping of a crucified Man by such as were altogether ignorant of the mystery of the Cross of Christ. Shewing that the Religion of such as worshipped the gods was but a vain and sordid superstition He likewise Learnedly and copiously discourseth of the Divinity of Christ and of his incarnation or assuming our Nature and unfolds many things of the mystery of the Cross and by many clear and convincing arguments proves the verity of the Christian Faith withal insinuating their harmless Life exact observance of chastity patience obedience peaceableness gentleness and love even to their very enemies Lastly he lays before them the Rites or manner observed by the Christians in their sacred Mysteries viz. Baptism and the Lord's Supper c. because of the slanders that were raised and scattered abroad concerning them as if horrible and abominable things were practiced by them such indeed as are not to be once named among them in their secret meetings upon such occasions All which he performed with such admirable liberty and boldness as became so zealous and Advocate in so good a cause wherein the magnanimity of his Spirit moved with an holy indignation may evidently be discern'd by the seriousness of the matter contained in it and the solidity of the arguments by which what he undertook is fully proved 5. A Dialogue or Colloquy with Tryphon a Jew which Morel calls Illustris disputatio a notable disputation in Ephesus a most famous City of Asia with Tryphon the chief of the Jewish Synagogue continued by the space of two whole days for the truth of the Christian Religion wherein he proves the Jews to be incredulous contumacious blasphemers of Christ and Christians Infidels and corrupters of the Scriptures falsly interpreting the words of the Prophets and most clearly demonstrates by innumerable testimonies fetched from the old Law that Jesus our Saviour is the true Messiah whom the Prophets foretold should come 6. An Epistle to Zena and Serenus which comprehends the whole life of a Christian man whom he instructs in all the duties belonging to him of which yet Bellarmine makes some doubt whether it be his or no. 7. An Epistle unto Diognetus wherein he shews why the Christians have left the Jews and Greeks
himself gives of his end in compiling these Books his words are as rendred in the Parisian Edition Non est hoc opus Scriptura artificiosè comparata ad ostentationem sed mihi ad senectutem reconduntur monimenta oblivionis medicamentum verè image adumbratio evidentium animâ—tarum illarum orationum quas dignus hahitus sum qui audirem virorum beatorum quique reverà erant maximi precii aestimationis 2. The eighth Book of Stromes is different from the rest 1. In the bulk of it being shorter then the fore-going whence it appears not to be an entire book 2. In the Inscription thereof foâ— in some copies it hath this Title saith Photius Quis dives salveter of which before and begins with these words Qui laudatorias or ationes in other Copies it is thus inscribed Stromatâ—n Octavus as the other seven and begins with the same words which the now extant eighth book doth Sed neque antiquissimi Philosophi 3. In the subject thereof or matter contained and handled in it for the seven preceding books are altogether Theological but this wholly Logical nihil continet inquit Scultetus Theologicum sed de syllogismis argumentisque logicis quasdam praeceptiunculas wherein there are some things unsound though not so many as in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or institutions so far Photius Heinsius supposeth that this may be a fragment taken out of his Institutions to which some things contained in them that were not sound did stick so that he conceives this book was long lost and that now a part of the institutions hath invaded the place thereof Which haply may be the reason wherefore Freculphus reckons the books of Stromes to be but seven This I thought good to intimate and so to leave it unto the discreet Reader to judge and make what use of it he can That small Commentary set forth by Bigne which he calls adumbrationes or shadowings Baronius gives them the name of breves notae short notes upon some of the Catholical Epistles viz. The Epistle of Peter the Epistle of Iude and the first and second of Iohn and the truth is they give but little light into those Scriptures though they bear the Title of this ancient Father yet in all likelyhood are they none of his for neither Eusebius nor Ierom make any mention of them only Cassiodorus affirms it and that it is done in an Attick or Elegant stile wherein many things are spoken subtily indeed but not so warily as they should have been Probable it is that these notes also were by some one taken out of his Institutions For these are said to contain in them an explanation of a great part of the sacred Scriptures and particularly of the Catholical Epistles § 4. For the stile that he useth 't is elegant and full of gravity both Ierom and Cyril commend in him his eloquence and Trithemius stiles him Eloquentissimus a most eloquent Man It 's conceived that he was born in Athens and consequently it is likely that there also he had his first Education and the Language of the place which was of all other the best and finest Athenis inquit Tertullianus sapiendi dicendique acutissimos nasci relatum est In Athens are born the most acute men for Wisdom and Speech Athens being famous for Eloquence as was Sparta for Arms. His Books of the School-master saith Photius are nothing like unto his Institutions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for besides that they have not in them any of those sottish and blasphemous opinions which were to be found in the other the very phrase is more florid and rhetorical rising to a certain well temper'd gravity mixed with sweetness Such was the Attick Dialect Atticorum aures teretes ad quas qui se accommodat is existimandus est Atticè dicere inquit Rhodiginus ut nil sentiatur insolens nil ineptum omnia ornata gravia copiosa Whence grew that adage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prâ—venustâ lepidâque oratione § 5. Those excellent Monuments of his own extant may not unfitly be compared unto a pleasant Garden richly furnished with great variety of the choicest herbs and flowers wherein the judicious Reader may with much contentment recreate himself and be thence abundantly stored both for his profit and delight I shall gather and present you with a view for an invitation 1. Concerning the Holy Scriptures he speaks very venerably plainly asserting the Divine authority perspicuity and perfection of them thus We make use saith he of the Scriptures for the finding out and judging of the truth of things Now whatsoever is judged is not believed before it be judged wherefore neither is that a principle that needs to be judged If it be not enough to affirm what seems to be a truth but that a proof of what is spoken be requisite we expect not the Testimony of men but we prove what is inquired after by the Voice of the Lord which is more worthy to be believed than any demonstration or rather is the only demonstration Again as in war that order is not to be foresaken which the Commander hath given to the Soldier So neither is that order to be forsaken that the word hath prescribed to us which we have received as the Prince or Moderator both of knowledge and practice 2. To believe in Christ is to be made one with him and inseparably united to him Not to believe is to doubt and to be divided and at distance from him Faith is a voluntary anticipation or aforehand taking hold of what is promised a pious assent the substance of things hoped for and argument of things not seen Others an uniting assent unto things not apparent a demonstration or manifest assent unto a thing not known 3. The whole life of a godly man is as it were a certain holy and solemn festival day his Sacrifices are Prayers and Praises and the reading of the Scriptures before his repast as also Psalms and Hymns while he is at meat likewise before he goeth to rest yea and in the night to Prayers again By these he unites and joyns himself unto the Quire of Heaven But doth he know no other Sacrifices Yes namely the largess of instruction and relief of the poor 4. The Sacred Scriptures are they which make men holy like unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. This is to drink the Blood of Jesus viz. to be made partaker of the incorruption of the Lord. 6. It 's the greatest argument of Divine Providence that the Lord permits not sin and vice which had its rise from mans voluntary defection to remain unprofitable nor yet altogether hurtful for it is the office of the divine wisdom vertue and power not only to do good for this is to say it once for all the nature of God as it is of fire to burn
in his Commentary upon the 43. Chapter of Augustin de haeresibus and Nicelas Choniates in his treasury of the Orthodox faith Lib. 4. Haeres 31. who there thus speaks of him that for natural and moral philosophy he was a Doctor acceptable unto all but for matters Dogmatical or of Faith of Theological speculation he shewed himself the most absurd of all that went before or followed after him Which also those frequent passages of Ierom do shew where he saith I commended him as an interpretor but not as a Dogmatist Again I call Origen ours for his learning and wit not for the truth of his opinions and Doctrine Lastly as I ever attributed unto Origen the Interpretation and idioms or proprieties of Scripture So I most constantly took from him truth in his opinions For this cause also having at his request sent unto Avitus his Translation of Origens books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close of his Epistle he prescribes this as an antidote against the errors therein contained Whosoever saith he will read these books and go toward the land of promise with his feet shod lest he be bitten of Serpents and smitten with the forked wound of the Scorpion let him read this book or Epistle wherein are declared the dangerous passages contained in those books that so he may know before he begin his journy what things he must shun avoid Hence Beza gives this censure of him certainly saith he this writer is every way so impure whether he wrote so himself or whether his writings were afterward depraved that in matters controversial he deserves no authority in the Church Yet notwithstanding in the judgment of some the good that was in him exceeded the evil so that although he were guilty of the errors imputed unto him yet being a man of so much learning he deserves to be pittied whose faults saith Haymo if there be any in his books may be overcome by the Celestial splendor of those things which are faithfully written by him And saith Scultetus this age might well bear the precipitate publication of his works by Ambrose or the malevolent depravation of them if withal they had all come to our hands Many of his errors began first to be entertained by the Monks and Disciplinarians in Egypt from whose Cells being vented they spread abroad and were embraced and maintained by very many unto whom as a Sect or swarm of Hereticks deriving their errors from Origen was given the name of Origenists or Adamantians who continued long even unto the time of Gregory the great for he testifieth that some of them were remaining in his days Adversus Origenistas inquit Baronius longa admodum periculosa fuit Ecclesiae concertatio § 7. Now as touching the last scene of his life his going off the Theatre of this world I find no large mention made of it That his sufferings for Christ were neither few nor small though he suffered not martyrdom is abundantly testified So that in the judgment of Merline as also of Mirandula he came but little short of it and deserves the palm semper Deo inquit Pontius Diaconus mancipata devotio dicatis hominibus pro martyrio deputatur And saith Haymo voluntate Martyr fuit though he laid not down his life yet he lost not the Honor of Martyrdom For they were many and sore things which he did undergo even in his old age besides what in former time had beâ—ided him at what time the persecution against the Church raged under the Emperor Decius whereof Eusebius makes report in these words drawing toward the close of Origen about which the most part of the sixth book is spent what things they were saith he and how great which hapned to Origen in that persecution and how he died the spiteful Devil pursuing him with his whole troop striving against him with all might and every kind of sleight that possibly could be invented and especially against him above all the rest which then were persecuted to death and what and how great things he sustained for the Doctrine of Christ imprisonments and torments of body scourging at Iron stakes stench of close prison and how for the space of many days his feet lay stretched four paces asunder in the stocks and how that constantly he endured the threats of fire and all that the enemy could terrifie him with and what end he made after the judge had wrought by all means possible to save his life and what speeches he uttered very profitable for such as need consolation sundry of his Epistles truly faithfully and curiously penn'd do declare He lived the space of sixty nine years of which reckoning from the time that he was by Demetrius made Catechist in the School of Alexandria he spent above fifty most laboriously in teaching and writing in the affairs and care of the Church in refuting Heresies and in the exercise of Piety and many notable vertues But notwithstanding all his labours and worth his age and end as well as the former part of his life were accompanied with poverty so small recompence and reward had he from men who haply could be well contented freely to afford him their praises but kept fast their purses sic virtus laudatur alget And for this rich Ambrose above all other deserves most blame that at his death was not more mindful of his old and indigent friend Origen Hence it came to pass that he ended his days in a mean and miserable condition miserabiliter inquit Nicephorus infoelix obiit dying in the famous City of Tyre where also he was buried in the reign of the Emperors Gallus and Volusian and in the year of Christ. 256. Cyprianus § 1. CYprianus called also Thascius was born at Carthage one of the chief Cities of Africa he was very rich and of great note and power there being one of the Senatorian Order and among them held the first or chief place his breeding was liberal and ingenuous from his tender years being trained up in and seasoned with the knowledge of the Arts wherein his proficiency was such that among the rest he became an excellent Rhetorician and publickly professed and taught that art at Carhage being had in very great esteem among them but all this while an Ethnick without the knowledge of Christ yea a most bitter persecutor of the Christians withal à Magician and skilled in those curious arts though this last be very improbable in the judgment both of Baronius and Pamelius How long he continued in this condition is uncertain yet that he was well stricken in years before converted unto Christianity may be conjectured 1. Partly from his own words for while being a Gentile he thought of receiving the Christian Faith he conflicted with such reasonings as these he conceived it a hard and difficult thing as sometime did Nicodemus for a man to
and learning among whom Tertulâ—ian and Augustin were chief but scarcely unto any one happened the genuine purity of the Roman Language but only unto Cyprian Thus Erasmus Like a pure fountain he flows sweetly and smoothly and withal he is so plain and open which is the chief virtue of speech that you cannot discern saith Lactantius whether any one were more comly in speaking or more facil in explicating or more powerful in perswading Prudentius also in this regard thus extols him O nive candidius linguae genus O novum saporem Vt liquor Ambrosius cor mitigat imbuit palatum Sedem animae penetrat mentem fovet pererrat artus His phrase is most elegant saith Sixtus Senensis and next unto Ciceronian Candour And in the judgment of Alsted as Lactantius may be truly accounted the Christian's Cicero so may Cyprian their Caesar for these two among the Latines added ornament unto Christian Doctrine Now Caesar saith Vives is egregiously useful for dayly speech unto whom Tully gives the praise of a pure and uncorrupted dialect Quintilian of elegancy whom he peculiarly studyed and Mr. Ascham in that learned and grave discourse which he calls his Schoolmaster judgeth that in Caesar's Commentaries which are to be read with all curiosity without all exception to be made either by friend or foe is seen the unspotted propriety of the Latine Tongue even when it was in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the highest pitch of all perfectness yet is his phrase various sometimes he soars aloft and is very copious with abundance of words as in his Epistle unto Donatus another time he falls as low as in his Epistle unto Caecilius of the Sacrament of the Lord's Cup but most commonly he is temperate and keeps the middle way between these extremes as in his Treatise of the Habit of Virgins In a word he was saith Hyperius plain vehement serious and not unhappily fluent his words breathing a venerable elegancy as the things which he wrote did piety and martyrdom whereof I now proceed to give a taste § 5. In his Treatise of the vanity of Idols we have a sum of his Faith which Froben in his Index affixed unto the edition of Erasmus stiles the most elegant Creed or Symbol of Cyprian containing the Doctrines of Christ his Deity Incarnation Miracles Death Resurrection Ascension and second coming His words are these Indulgentiae Dei gratiae disciplinaeque arbiter magister sermo filius Dei mittitur qui per Prophetas omnes retrò illuminator doctor humani generis praedicabatur Hic est virtus Dei hic ratio hic sapientia ejus gloria hic in Virginem illabitur carnem Spiritu Sancto cooperante induitur Deus cum homine miscetur hic Deus noster hic Christus est qui mediator duorum hominem induit quem perducat ad Patrem quòd homo est Christus esse voluit ut homo possit esse quòd Christus est Cum Christus Iesus secundùm a Prophetis ante praedicta verbo vocis imperio daemonia de hominibus excuteret leprosos purgaret illuminaret caecos claudis gressum daret mortuos rursus animaret cogeret sibi element a famulari servire ventos maria obedire inferos cedere Iudâ—ei qui illum crediderant hominem tontùm de humilitate carnis corporis existimabant magum de licentiâ potestatis Hunc Magistri eorum atque primores hoc est quos doctrina illâ ille sapientiâ revincebat accensi irâ indignatione provocati postremò detentum Pontio Pilato qui tunc ex parte Romanâ Syriam procuraâ—at tradiderunt crucem ejus mortem suffragiis violentis ac pertinacibus flagitantes Crucifixâ—s prevento carnis officio spiritum sponte dimisit die tertio rursus a mortuis sponte surrexit Apparuit discipulis talis ut fuerat agnoscendum se videntibus praebuit simul junctus substantiae corporalis firmitate conspicuus ad dies quadraginta remoratus est ut dâ— vel ab eo ad praecepta vitalia instrui possent discerent que docerent Tunc in Coelum circumfusâ nube sublatus est ut hominem quem dilexit quem induit quem a morte protexit ad patrem victor imponeret jam venturos è Coelo ad poenam Diaboli ad censuram generis humani ultoris vigore judicis potestate 2. Concerning the Article of Christ's descent into Hell the Author of the Exposition of the Apostles Creed thus speaks We are saith he verily to know that it is not to be found in the Creed of the Roman Church neither in the Oriental Churches yet the force of the words seemeth to be the same with those wherein he is said to be buryed 3. Of the Canonical Books of the Old and New Testament the same Author of the Exposition of the Apostles Creed having enumerated the same Books that we do These saith he are they which the Fathers concluded within the Canon out of which they would have the assertions of our Faith to consist But we are to know further that there are other Books which our Predecessors called not Canonical but Ecclesiastical as the Books of Wisdom Ecclesiasticus Toby Iudith and Maccabees all which they would indeed have to be read in the Churches but yet not to be produced for the confirmation of the Faith 4. Of how little esteem custom ought to be if not founded upon truth he pithily shews in that short sentence Consuetudo sine veritate vetustas erroris est Custom without truth is but mouldy errour In vain therefore saith he do some that are overcome by reason oppose or object custom unto us as if custom were greater than truth or that in Spirituals were not to be followed which for the better hath been revealed by the Holy Ghost Again if Christ alone must be heard as Matth. 17. 5. we ought not to heed what another before us thought fit to be done but what Christ who is before all first did Neither ought we to follow the custom of man but the truth of God 5. He understands by Tradition nothing but that which is delivered in the Scripture Let nothing be innovated saith Stephen unto him but what is delivered He replyeth whence is this Tradition whether doth it descend from the authority of the Lord and the Gospel or doth it come from the Apostles Commands and Epistles for those things are to be done that are Written If therefore this speaking of the Rebaptization of Hereticks or receiving them into the Church only by imposition of hands which later was Stephens opinion against Cyprian be either commanded in the Evangelists or contained in the Epistles or Acts of the Apostles let it be observed as a Divine and Holy Tradition 6. That the Baptism of children was then received and practised in the Church and that performed by aspersion as valid as that
drawn from the testimony of Irenaeus who in his fifth book against heresies towards the end hath these words As one of our own who for the testimony of God was adjudged to the beasts said I am the Wheat of God c. Solut. Irenaeus saith not that he wrote those words but only that he spake so Then it cannot be gathered that he saw any writing of Ignatius Answ. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes indifferently both the thing uttered by the voice and those delivered in writing also so Tit. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of themselves even a prophet of their own said this was written by Epimenides the Poet. So then notwithstanding the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he might have that sentence from some writing of Ignatius 2. Ierom and others report that those words were uttered by him when he was adjudged to the beasts which was no small while before he encountred them For after his sentence pronounced he was led from Syria to Rome a long journey wherein he writ his genuine Epistles of which that to the Romans was one containing the words pronounced by him So that probable it is that he spake those words more than once between the time of his being sentenced aud executed and therefore may well be conceived to have made mention of them in an Epistle 2. Mr. Dallee concludes that Irenaeus never saw or knew of any Epistle of Ignatius 1. Because he brings the Authority of such as were Elders before him and disciples of the Apoles against the error of Florinus and of Polycarp by name but mentions not Ignatius Answ. 1. His not mentioning of Ignatius is but a slender argument to prove that he saw not any Epistle of his he might have some reason unknown to us of this his silence 2. Ignatius is no less contained in the word Elders than Polycarp for he saith in general that Florinus never had his doctrine delivered to him from those Elders the disciples of the Apostles which expression Elders comprehends and may be understood of Ignatius as well as Polycrap who were both the Disciples of the Apostle Iohn 3. In that fragment of his Epistle to Florinus he saith this only of Polycarp I saith he saw thee Florinus when I was yet a boy with Polycarp in the lesser Asia c. and then adds if that holy and Apostolick Elder had heard any such thing he would streight have stopp'd his ears This therefore is but a weak Proof that he never saw any of Ignatius his epistles but rather the contrary he being as well as Polycarp comprehended in the name Elders 2. Because where he mentions the difference between Anicetus Bishop of Rome and Polycarp about the observation of Easter he speaks not a word of Ignatius especially considering that peremptory saying of his in his Epistle to the Philippians that if any one observed Easter with the Iews he is partaker with those that slew the Lord and his Apostles Anicetus might well have objected this to Polycarp p. 270. Answ. You have little reason to say that the Epistle to the Philippians was altogether unknown to Irenaeus because he made not use of this passage to Anicetus for 't is conceived that those words fell not from the Pen of Ignatius but were since foisted in by some one that corrupted that Epistle we grant that Irenaeus never read those words there nor could he well seeing they were not at that time there to be found Yet might he see that Epistle as it came out of the hands of Ignatius which had no such blemish in it 3. Because he is of a contrary mind unto Ignatius about the time of Christs abode upon earth Ignatius rightly conceiving that being baptized about the thirtieth year of his Age he remained on earth but three Passovers after that time whereas Irenaeus thinks that he taught to his fortieth or fiftieth year Answ. 1. Irenaeus was not bound to follow Ignatius in every thing if he had a peculiar apprehension of his own in this matter what eminent men have not in some things had the like wherein yet sometimes they have been in the wrong 2. Irenaeus erring herein thought he had reason for his opinion Mr. Parker lib. 4. § 13. de descensu speaks in his behalf This tradition saith he of Irenaeus carried in it a certain shew of truth and seems to have a foundation from the Scriptures He i. e. Christ was called Master and had the perfect age of a Master he came to save every Age therefore he passed through every one thou art not yet fifty year old Ioh. 8. 65. therefore was he forty or upward for the Jews lyed not or missed twenty years Also Irenaeus brings in men of great name for Authors namely the Elders which had lived with Iohn in Asia He quotes for this Iren. lib. 2. cap. 39. 40. No marvel then that he was mistaken and his dissent from Ignatius herein is but of little strength to prove that he was altogether unacquainted with Ignatius his Epistles I may here make use of Mr. Dallee's words cap. 9. p. 282. where speaking of the disagreement of Clemens Alexandrinus from Ignatius about the time of Christs preaching after his baptism whereas Ignatius saith it was three years Clemens saith it was but one he hath this passage If Clemens had known the judgment of so great a man as Ignatius without doubt he either for his piety would have followed it or for his learning he would certainly have brought reasons and confirm'd it why he thought not that to be followed thus he And this we find Irenaeus to have done viz. To have produced reasons 3. The third Argument or objection made by the dissenters is drawn from the testimony of Origen in whom are to be seen two passages of Ignatius that are found in his Epistles the former in bom in Luc. cap. 6. where naming Ignatius I saith he found written in an epistle of his that the virginity of Mary was hidden from the Prince of this world epist. ad Ephes. The latter out of his prologue to his commentary on the Canticles where he thus speaks I remember that one of the Saints spake thus of Christ My love was crucified So Ignatius in his Epistle to the Romans Solut. The latter of these passages he saith that he spake but not that he writ so Answ. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies speaking either with the voice or by writing As doth also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same import as Act. 17. 28. As some of your own Poets have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instancing in a saying of Aratus in his Poem entituled Phaenomena 2. He might both speak write so too see his answer to his Solution of the first argument from the testimony of Irenaeus 2. Solut. Each place saith he alledged out of Origen is of uncertain and doubtful Authority Answ. 1. If those places be dubious then the