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
indivisible and the operation thereof one For the Father by the Word in the holy Spirit doth all things and so the unity of the Trinity is kept or preserved and so one God in the Church is preached who is above all and through all and in all viz. above all as the Father as the beginning and fountain but through all by the Word moreover in all in or by the holy Spirit But the Trinity is not in name only or an empty form of speech but in truth and reason of subsisting the Trinity For as the Father is that very thing that he is so also the Word God over all is that very thing that he is so also the Holy Ghost is not any inessential thing but truly existeth and subsisteth 10. According to the Ecclesiastical Canons saith he as the Apostle commanded the people being gathered together with the Holy Ghost who constitute a Bishop publickly and in the presence of the Clergy craving a Bishop inquisition ought to be made and so all things canonically performed 11. Concerning the lawfulness of flight in time of persecution he thus speaks I betook me to flight not for fear of death lest any should accuse me of timidity but that I might obey the precept of our Saviour whose command it is that we should make use of flight against persecutors of hiding places against those that search for us lest if we should offer our selves unto open danger we should more sharply provoke the fury of our persecutors Verily it is all one both for a man to kill himself and to proffer himself unto the enemies to be slain but he that flees as the Lord commands knows the Articles of the time and truly provides for his persecutors lest being carried out even to the shedding of blood they should become guilty of that precept that forbids murther Again concerning the same thing 12. That law saith he is propounded unto all in general to flee when they are pursued in time of persecution and to hide themselves when they are sought for neither should they be precipitate and rash in tempting the Lord but must wait until the time appointed of dying do come or that the Judge do determine something concerning them as shall seem good unto him But yet would he have us always ready when either the time calls for it or we are apprehended to contend for the Church even unto death These things did the blessed Martyrs observe who while they lay hid did harden themselves but being found out they did undergo Martyrdom Now if some of them did render themselves unto their persecutors they were not thorough rashness moved so to do but every where professed unto all men that this promptness and offering of themselves did proceed from the Holy Ghost 13. He giveth this character of an heretick Heresie saâ—th he or an heretick may thus be known and evinced that whosoever is dear unto them and a companion with them in the same impiety although he be guilty of sundry crimes infinite vices they have arguments against him of his hainous acts yet is he approved and had in great esteem among them yea and is forthwith made the Emperour's friend c. But those that reprove their wickedness and sincerely teach the things which are of Christ though pure in all things upon any feigned Crime laid to their charge they are prefently hurried into Banishment § 6. The defects and blemishes of this eminent Father and Champion of Jesus Christ were neither so many nor so gross as are to be found in most of the Ancients that were before him yet was he not altogether free but liable to error as well as others as appears from somewhat of this kind that dropt from his pen which were especially such passages as these in his genuine works for as for the apparently supposititious I shall forbear to meddle with them having in them so much hay and stubble as we cannot imagine should pass thorow the hands of so skilful a Master-builder 1. He affirms the local descent of Christ into Hell He accomplished saith he the condemnation of sin in the earth the abolition of the curse upon the Cross the redemption from corruption in the Grave the condemnation of death in Hell Going through all places that he might every where perfect the salvation of the whole man shewing himself in the form of our image which he took upon him Again The body descended not beyond the grave the Soul pierced into Hell places severed by a vast distance the Grave receiving that which was corporeal because the body was there but Hell that which was incorporeal Hence it came to pass that though the Lord were present there incorporeally yet was he by death acknowledged to be a man that his Soul not liable unto the bands of death but yet made as it were liable might break asunder the bands of those Souls which Hell detained c. 2. Concerning the state of the Fathers before Christ that they were in Hell he thus speaks The Soul of Adam detained in or under the condemnation of death did perpetually cry unto the Lord and the rest who by the law of nature pleased God were detain'd together with Adam and were and did cry with him in grief In which passage we have also a third error of his viz. 3. That men by the law of nature may please God contrary unto what we find in Heb. 11. 6. 4. He maketh circumcision a note or sign of Baptism Abraham saith he when he had believed God received circumcision for a note or sign of that regeneration which is obtained by Baptism wherefore when the thing was come which was signified by the figure the sign and figure it self perished and ceased For circumcision was a sign but the laver of regeneration the very thing that was signified Besides these there are in him some other passages not so aptly nor warily delivered as they ought to have been viz. 1. Concerning the freedom of mans will he thus speaks The mind saith he is free and at it's own dispose for it can as incline it self unto that which is good so also turn from it which beholding its free right and power over it self it perceives that it can use the members of the Body either way both unto the things that are i.e. good things and also unto the things that are not i.e. evil 2. He is too excessive and hyperbolical in the praise of Virginity The Son of God saith he our Lord and Saviour Jesus Christ among other his gifts bestowed upon us in virginity an example of angelical holiness Certainly Virgins endowed with that virtue the Catholick Church is wont to call the Spouses of Christ whom being beheld by them the very heathen do prosecute with admiration as the Temple of Christ. There is a large encomium hereof in the end of the treatise of Virginity which being but a vain
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
was then administred he acquaints us saying As many as are perswaded and do believe those things that are taught and spoken by us to be true and promise to live accordingly they are taught to pray fasting and to beg of God the pardon of their former sins we praying and fasting together with them Then are they brought by us unto the place where the water is and are regenerated after the same manner of Regeneration wherewith we were regenerated For in the name of the Father and Lord God of all and of our Saviour Jesus Christ and of the Holy Spirit they are then washed in Water And through the Water we obtain remission of those sins which we had before committed And this washing is called illumination because the minds of those that learn these things are enlightned 6. We make account that we cannot suffer any harm from any one unless we be convicted to be evil-doers or discovered to be wicked persons You may indeed put us to death but you cannot hurt us 7. Such was the innocency and tenderness of Christians that whereas saith he before we believed we did murther one another now we not only do not oppugn or War against our enemies but that we may not lie nor deceive the Inquisitors confessing Christ we die willingly 8. So great was the courage and resolution of Christians that although saith he it were decreed to be a capital crime for any to teach or even to profess the name of Christ we notwithstanding both embrace and teach it 9. Concerning the Translation of the Septuagint he gives this account That Ptolemy King of Egypt erecting a Library at Alexandria and understanding that the Jews had ancient Books which they diligently kept he sent for seventy wise men from Ierusalem who were skill'd both in the Greek and Hebrew Tongues and committed unto them the care of translating those Books And that being free from all disturbance they might make the quicker dispatch of the translation he commanded a like number of Cells or little Rooms to be made not in the City it self but about seven furlongs from it where the Pharos was built that each one should finish his interpretation by himself alone requiring the servants attending them to be in every regard serviceable to them only to hinder them from conversing together to the end that the exact truth of the Interpretation might be known by their consent And coming to know that these seventy men used not only the same sense but also the same words in the translation and that they differ'd no not so much as in one word one from another but had written in the same words of the same things being hereat astonished and believing the Interpretation to be accomplished by divine assistance he judged the men worthy of all honour as loving and beloved of God and with many gifts commanded them to return again into their own Country And having the books in admiration as there was cause and consecrating them unto God he laid them up there in the Library These things we relate unto you O ye Greeks not as fables and feigned stories but as those who have been at Alexandria and have seen the footsteps of those Cells yet remaining in Pharos This we report as having heard it from the Inhabitants who have received the memorable things of their Countrey by tradition from their Ancestors Which also you may understand from others and chiefly from those wise and approved Men who have recorded these things namely Philo and Iosephus 10. Concerning the Sibyls thus O ye Greeks If you have not greater regard unto the fond or false imagination of them that are no gods then unto your own salvation give credit unto the most ancient Sibyls whose Books happen to be preserved in the whole World teaching you from a certain powerful Inspiration by Oracles concerning those who are called but are not gods and plainly and manifestly foretelling the coming of our Lord Jesus Christ and of all things that were to be done by him For the knowledge of these things will be a necessary Praeludium or preparation unto the Prophecies or to the reading of the Prophecies of holy Men. § 6. Though his excellencies were great yet were they accompanied with many imperfections viz. his slips and errours that he had which we shall briefly point at and give notice of and they were such as these 1. He was an express Chiliast or Millenary and a most earnest maintainer of that opinion as were many of the Ancients beside him viz. Irenaeus Apollinarius Bishop of Hierapolis Nepos an Egyptian Bishop Tertullian Lactaâ—tius Victorinus c. The first broacher of this errour was Papias the Auditor or Disciple of Iohn not the Apostle but he who was called Presbyter or Senior and whose the two latter Epistles of Iohn are by some conceived to be This man was passing eloquent but of a weak and slender judgement as by his Books appears yet did he occasion very many Ecclesiastical Men to fall into this errour who had respect unto his Antiquity and among the rest Iustin as appears in divers places of his Books particularly in his Dialogue with Tryphon the Jew who pressing him after this manner Tell me truly saith he do you acknowledge that the City Ierusalem shall be built again and that your people shall be there gathered together and live in pleasures with Christ c. To whom I thus replyed saith he I am not such a wretch O Tryphon as to speak otherwise then I think I have confessed unto thee before that my self and many others are of the same mind as ye fully know it shall be even so but withal I have signified unto thee that some Christians of a pure and pious judgement do not acknowledge this But as for me and those Christians who are of a right judgement in all things we do know that there shall be a Resurrection of the Flesh and a thousand years in Ierusalem re-built beautified and enlarged as the Prophets Ezekiel Esay and others have published And afterward that there shall be an Universal and Everlasting Resurrection of all together and a Judgement as a certain Man of our own whose name was Iohn one of the Twelve Apostles of Christ in that Revelation which he had hath foretold 2. He entertained a gross Judaical conceit concerning some of the Angels of whom he hath these words That God having made the World and put the Earth in subjection unto Man He committed the care of Men themselves and of the things under the Heavens unto certain Angels whom he had appointed hereunto but the Angels transgressing the Ordinance of God were overcome with the company of Women on whom they begat those Children which are called Daemons and moreover they brought the rest of mankind into servitude unto themselves and sowed Murthers Adulteries Wars and all kind of wickedness among Men This errour took its rise
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
dearest Friends unto whom herein he consented and as himself saith not without just cause for that it is meet a Bishop should in that City wherein he is set over the Lord's Church there confess the Lord and so make the whole people famous by the confession of their present Overseer for whatsoever in that moment of Confession the Confessour Bishop speaketh God inspiring him he speaks with the mouth of all If it should be otherwise the honour of our so glorious a Church shall be maimed c. Here therefore lying hid we expect the coming of the Proconsul saith he returning unto Carthage that we may hear what the Emperour shall command and speak what the Lord shall give in that hour Accordingly there came suddenly upon the Ides of September two Apparitours to bring him before the new Pròconsul Galerius but being put off till the next day the Lord so willing that he might dispose of the affairs of the Church he was brought then into the Court of Judgment where he received this sentence that having been the Standard bearer of his Sect and an Enemy of the gods and one that would still be an example unto his own refusing to offer sacrifice It is my pleasure saith Galerius that he be beheaded Which Sentence being passed he was led away unto a certain place called Sexti about four miles six saith Baronius from the City a great multitude following him and crying Let us die together with the Holy Bishop Being come unto the place he submitted himself unto the stroke of the Sword by which his Head being severed from his Body he changed this frail for an eternal life being the first of the Bishops of Carthage that sealed the truth with his blood He suffered under the Emperours Valerian and Galerius anno Christi 259. The Carthaginians did so highly honour and had him in such veneration that they erected unto him a most magnificent Temple and kept a yearly Festival in memory of him which from his name they call Cypriana as Mariners do also a certain storm that usually falls out about the same time Lactantius § 1. LVcius Caelius was his name unto which his eloquence gained him the addition of Lactantius from his milky and smooth kind of speaking as his Country that of Firmianus being an Italian by Birth not an African as Baronius and Posseviue imagine because he was the Scholar of Arnobius that was so of the Province called Picenum of old but afterward by the Lombards Marchia Anconitana from the chief Town therein Ancona as also Marchia Firmiana from the strong Town Firmium heretofore the Head City of the Piceni which Country is a part of the Land of the Church under the Government of the Popes of Rome Some do contend that he was of the German Race and that at this day there is a Family not obscure among the Germans which bearing the name of the Firmiani do boast themselves to be the posterity of Lactantius but the general consent of Authors shews this to be but a vain conceit He was at first the Scholar of Arnobius Professour of Rhetorick at Sicca in Africa as also some time at Rome where Lactantius heard him and profited much in the study of eloquence who also instructed him in the Christian Religion which it seems he had embraced before he came into Bythinia whither under Diâ—olesian the Emperor he was called unto the City of Nicomedia wherein for some while he professed the Art of Rhetorick whereof he had been a learner before But being a Latine in a Greek City his auditory grew thin so that he was destitute of hearers hereupon laying aside the work of teaching he betook him unto his pen and fell to writing being provoked unto and put upon it by a couple of impure and foul-mouthed Philosophers who either of them had belched out their books against both the Religion and name of Christians He was at length in France made Tutor unto Crispus the son of Constantine the great and his great friend who committed him for his breeding unto the câ—re of Lactantius an evident argument both of his fame and faithfulness § 2. He was a man of great Learning 〈◊〉 eruditione clarus abundanter 〈◊〉 inquiâ— Trithemius a very grave Author saith Hospinian one notably skilled 〈◊〉 the Art of Rhetorick and in all Philosophy having diligently perused the writings of all sorts of Humane Authors as his books do sufficiently testifie in which he omitted almost â—one of any science or Profession whose testimony he made not use of and so excelled in â—loquence of speech that therein he was judged to be superior even unto his Master Arnolius who yet was of chief note among Orators He is for this cause often stiled Oratâ—â— disertissimus the most eloquent and elegant Lactantius who among the Latines especially added Ornament unto Christian Doctrine the very top and most eminent of the Latine Rhetoricians in Divinis Scripturis nobiliter institutus His great abilities he notably improved for the publick good for though he were somewhat defective in the inward knowledg of Divine Mysteries and far inferiour unto many others for his skill in delivering and confirming the Doctrine of Christianity yet was he a stout Champion for the truth and gave good testimony of his zeal thereunto in opposing with all his might the adversaries thereof for which work he was excellently furnished having such a dexterity herein that he easily refuted and overcame them Vtinam inquit Hieronymus tam nostra confirmare potuisset quà m facilè aliena destruxit For observing the Christian Religion to be destitute of those that should eloquently defend it the opposers of it being such I saith he undertook this task being grieved with the sacrilegious writings which they published and stirred up hereunto with their proud impiety and conscience of the truth it self that so with all the strength of my wit I might reprove the accusers of righteousness not that I might write against them who might have been confounded in few words but that I might at once by one assault put to flight all those who every where do or have undertaken the same work A most laudable enterprise wherein as he manifested no small love unto the truth in attempting it so did he manage it with no less dexterity for which he hath been deservedly famous in the Church of Christ unto this day His challenge that he makes of all the Heathen is remarkable Si qua inquit 〈◊〉 fiducia est vel in philosophiâ vel in eloquentiâ arment se ac refellant haec nostra si possunt congrediantur comminus singulâ— quaeque discutiant Decet cos suscipere defenâ—â—onem Deorum suorum ne si nostra invaluerint ut quotidie invalescunt cum delubris 〈◊〉 ac ludibriis deserantur Procedant in medium Pontifices seu minores seu maximi
which the Emperour inclined unto as reasonable but the Arians were altogether averse from it Athanasius in his way to Alexandria coming unto Hierusalem prevails with Maxiâ—â—s then Bishop of that place to call a Synod of the Bishops of the neighbouring Countries wherein they approved of his restitution and also by their letters signified unto the Bishops of Aegypt and Africa their joyning in communion with him Coming unto Alexandria he is received with exceeding great joy and festivity as it were in a kind of triumph where he continued about the space of five years viz. unto the death of Constance the defender of the Orthodox Upon his decease the inconstant Constanâ—â—us being sole Emperour the Arians again with might and main fall upon Athanasius perswading the Emperour that he made continual stirs throughout Egypt and Lybia that in his journey he had ordained Bishops and Presbyters without his jurisdiction and that he had been the Author of dissention between the Emperour and his Brother The ciedulous Emperour so far hearkens unto these accusations that he abolisheth the decrees of the Council of Sardica and commands that those Bishops should be deprived and removed from their Churches whom that Synod had restored Amongst these Athanasius was the chief who by an order obtained from the Emperour was to be dispatched and slain For which end a Captain that was sent with five thousand Soldiers begirts and enters the Church where by night Athanasius and the people were assembled together But he in a wonderful manner escapes passing out among the rest undiscerned by the Soldiers and flying into the desert of Lybia he abode there until the death of Constantius being about ten years yet sometimes coming unto Alexandria to confirm the Church Though as some report he lay hid all this time in Alexandria in the house of a sacred Virgin During the reign of Constantius divers Councils of the Eastern and Western Bishops were convened as at Antioch Sardica Sirmium Millain Ariminum and Seleucia chiefly intended for the promoting of the Arian heresie and against the faith of the Nicene Council which yet succeeded not accordingly the Eastern being still stoutly opposed by the Western Bishops In which time also nine several forms or confessions of faith were framed all differing from that of Nice An evident argument of the distracted condition and state that then the Churches were in Upon the departure or withdrawing of Athanasius George of Cappadacia a violent Arian enters and like a wolf in a furious madness makes havock of the Church exercising great cruelties and inflicting grievous tortures upon the Orthodox who yet saith Billius was by the Arians removed because he shewed not himself so diligent in maintaining and propagating their doctrine as they expected But Iulian the Apostate succeeding Constantius in the Empire who upon his death-bed bewailed these three things especially 1. That he had a hand in murthering his kindred 2. That he had changed the form of the Nicene Faith 3. That he had named Iulian for his Successor In the beginning of his Reign restoreth those Bishops unto their places again whom Constantius had removed which he did not out of any love unto Religion but to impair the fame of Constantius and out of a hope he had that by their dissentions Christianity would suffer and be shaken Amongst the rest Athanasius returns again unto Alexandria Not long after this the Magicians and Sorceters urging and crying out that nothing could be done by their arts until Athanasius the great obstacle were taken out of the way Iulian not only banished but also commanded that he should be slain Hereupon being about to take ship to shun the danger and the people of Alexandria standing weeping about him saith he unto them Be not troubled my Children nubecula est citò transitura 't is but a little Cloud and it will soon pass away which fell out accordingly Flying up the River Nilus and being closely pursued by some that were sent to apprehend him those that were with him being greatly afraid perswaded him in this exigent speedily to get into the desert for his safety Why are you so much troubled quoth he Let us rather go to meet them that they may know he is greater that defends us than they that do pursue us Hereupon they direct their course accordingly and coming near them little suspecting any such matter the pursuers asked them if they had heard where Athanasius was who answered that they had lately seen him passing not far from thence They followed him therefore as they thought with all the speed they could make but all in vain for by this means Athanasius escaped their hands and came safe unto Alexandria where he lay hid until the death of Iulian who was shortly after slain in a battel against the Persians having reigned only one year and eight months In his Room Iovinianus is by the Army chosen Emperour a most pious Prince who reduced from banishment the orthodox Bishops Among whom for his singular virtues he much admired Athanasius and had him in great esteem conferring and advising with him about matters of faith and the right ordering of the Churches under whom they were like to have been in a very flourishing and happy condition had not the shortness of his government prevented it which the space of eight months put a period unto After him followed Valentinian who associated with him in the government of the Empire his Brother Valens these dividing it between them Valentinian had the West and Valens the East for his dominion This Valens did greatly favour the Arian faction in so much as he began to persecute the Orthodox especially Athanasius their great eye-fore sending an Officer by force to expel him out of Alexandria Athanasius fearing what might ensue hereof and that stirs and tumults might be raised by the common people hid himself for about the space of four months in his Fathers monument The Citizens nevertheless grew so seditious that to appease and satisfie them Valens though unwilling was fain to permit Athanasius quietly to enjoy his Bishoprick which he did and the Church of Alexandria peace unto the end of his days The Narration of whose life and sufferings let me conclude in the words of Osiander Non volui in recitandâ tanti viri plusquam martyris historia esse brevior quia nihil vidi quod rectè omitti posset § 2. He was a man of such transcendent worth and every way so excelled that he was had in very high esteem and much admired by all the lovers of piety and sound doctrine as appears by the honourable titles given unto him by divers eminent persons among the Ancients I saw saith the Emperour Constantine the great in an Epistle unto the Alexandriaus your Bishop Athanasius with delight and so spake unto him as one whom I believed to be a man of God Nazianzen stiles him the great Trumpet of truth a principal
Pillar of the Church the eye of the world that second light and if we may use the word forerunner of Christ whom praising I shall praise virtue it self for in him all virtues meet Basil hath recourse unto him vâ—lut ad universorum apicem quo consultore ac duce actionum â—â—eretur A most faithful Master saith Vincentius Lyrinensis and a most eminent confessor An illustrious and famous man saith Cyril of Alexandria and in the Council of Nice one that was had in admiration of all though then but young Theodoret calls him the most shining light of the Church of Alexandria who was among the Bishops thereof as an Orient pearl most conspicuous One most approved in the judgment of all Ecclesiastical men saith Vigilius A profound and every way absolute Divine in so much as he acquired and accordingly is commonly known by the name of Athanasius the Great He was for his natural parts more then ordinary being of a strong and excellent wit as also of a sharp and piercing judgment which he cultured and improved by the study of the Liberal Arts and other Humane Learning wherein he attained unto a competent measure of skill although he spent but a small time in them for he chiefly intended things of an higher nature applying himself unto diligent Meditation in the Scriptures viz. all the Books both of the Old and New Testament by which means he so increased in the riches not only of knowledge and Divine Contemplation but also of an egregious and shining conversation both which he happily joyned together being vir sanctitatis eruditionis eximiae as no man more so that in Learning he went beyond those that were famous for their Learning and in action the most apt for action his life and manners were a rule for Bishops and his Doctrines were accounted as the Law of the Orthodox Faith a man of great ability to oppose error and to defend the truth He was adorned with all sorts of vertues of such gentleness that the way was open and easie for all to converse with him free from anger and passion and very propense unto pity and commiseration withal of most Heroick magnanimity inkindled in his brest by the holy Ghost to bear any adversity and of such invincible courage that he could not be broken with any blows of persecution his speech was pleasant but his manners more of an Angelical face yet in his mind more Angelical he was indeed an exact picture of vertue and pattern for Bishops His skill was great in the Management of the affairs of the Church and an admirable dexterity he had in the composing of differences and distempers unto which his Authority conduced much and was of great advantage as appears by the addresses that Basil made unto him earnestly imploring his aid who stiles him their only comfort against those evils and one ordained by God in the Churches to be the Physician for the curing of their maladies for which work he was abundantly furnished In a word he was as a Maul or Hammer unto the Hereticks semper Arianis velut murus obstitit inquit Sulpitius Severus hereticorum nugis inquit Cyrillus Alexandrinus inexpugnabili quadam Apostolicâ prudentiâ restitit as an Adamant unto his persecutors and as a loadstone unto such as dissented from him drawing them unto the truth § 3. His works declare him to have been indefatigably industrious being very many penè infinita almost infinite saith Trithemius some whereof are generally held to be his and by the stile are discovered so to be for they are destitute of those Rhetorical flourishes so frequently to be found in Nazianzen as also of those Philosophical Speculations in the works of Basil which yet had he made use of them would have rendred his writings more sweet and succulent but some of these Arts he shunned as diligently as he did Heretical opinions and others of them he useth very sparingly Netheless his labors were had in very great esteem as may be gathered from the words of Cyril who thus speaks of them quasi fragrantissimo inquit quodam ungnento ipsum coelum scriptis suis exhilâ—ravit And the Abbot Cosmas intimates his apprehensions of their worth in these words when saith he thou lightest on any of the works of Athanasius and hast not paper to write on write it on thy garments But as many are genuine so some under his name are dubious and questionable and others forged and supposititious An injury which the best Authors have not escaped unto whom many books have been ascribed which were not theirs but to none more then unto Athanasius Vt inquit Nannius fertilissimis agris multa Zizania una cum optimis frugibus nascuntur ita optimb cuique autori plurimi falsi notbi libri adscribuntur nulli auâ—em plures quà m Athanasio Indeed as they are now extant scarce the one half do belong unto him which Erasmus meeting with he cast them away with indignation and being full of them cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his fill and unwilling to meddle more with such stuff Among other that offered him this wrong were the Nestorian and Entychian Hereticks saith Evagrius who set forth divers books of Apollinarius under the name of Athanasius The books extant under his name both of one sort and other I shall briefly set down in the same order that I find them in the Parisian Edition Ann. One thousand six hundred twenty seven contained in two Tomes And they are these following 1. An Oration against the Gentiles 2. Of the Incarnation of the word of God which Bellarmine thinks to be those two books against the Gentiles whereof Ierom makes mention by himself truly stiled the Rudiments or Character of the Faith of Christ for it contains in it an Epitome of Christian Doctrine most necessary to be known and not unpleasant to be read 3. An Exposition of the faith wherein the Orthodox Doctrine of the Trinity is asserted and the Heretical refuted Of this Bellarmine makes question whether it be his or no. 4. His answer unto an Epistle of Liberius Bishop of Rome being a Confession of the Faith but expressed in words very improper it is also foolish in the allegations of Scripture and therefore not to be attributed unto him 5. An Epistle unto the Emperor Iovianus yet written not by him alone but by the Synod then assembled at Alexandria 6. His disputation against Arius in the Council of Nice which plainly appears to be supposititious by the very inscription making it to be held Ann. 310. whereas that council was celebrated Ann. Three hundred twenty five Also the disputation it self saith that it was held not against Arius but against an Arian Again it is said in the lose of the disputation that Arius was hereby converted of him in