and render it to the eyes of all men exquisitely accomplish'd but this was one of the meanest of his admirable Atchievements for if he exposed himself to actual dangers for the sake of the truth what wonder was it that he should vindicate it in his writings But I will add one thing to my former Relation which I above all things revere in him and which I cannot without injuring you pass by at this time especially which is a time of Schisms and Contentions for this action of his ought to be an instruction to us that now are alive if we seriously weigh it for as when one thrusts his hand into the water he not only separates between the water that is left but between what he grasps in his hands and runs between his fingers So we divide not only from all impiety but from the eminently godly not in small and impertinent and contemptible opinions for this were more tolerable but in words that tend to one and the same sense for whereas we piously assert one essence and three hypostases the one describing the nature of the Godhead the other the properties of the Trinity as also do the Italians only by reason of the barrenness of their language not able to distinguish the hypostasis from the essence lest they might seem to admit three substances they substitute in the name of three hypostases three persons what happened something very ridiculous or rather lamentable This little difference in words made a noise as if there had been difference in opinion hence the Heresie of Sabellius took its rise because of the distinction of the three persons and Arianisme because of the three hypostases both being the rude off-spring of a pertinacious love of contention And what succeeded this small distinction being establish'd and grating on some mens minds and what made it distasteful was a love of quarelling the ends of the earth were in danger to be ruin'd by a few syllables which when this bless'd Saint this true man of God and great guide of souls both saw and heard he could not endure to slight and neglect so absurd and unreasonable a distinction but applyed a remedy to the distemper and how did he make his application having convened both parties with all meekness and humility and accurately weighed the intention of the words after he found them agreeing in the things themselves and not in the least differing in matters of doctrine allowing them the variety of names he tyed them to unity of sentiments this was a more advantagious act of charity to the Church than all his other daily labours and discourses which all men celebrate in which there may be intermixt some love of applause and for that reason some innovation made in the Faith This was more honorable than all his watchings and humicubations the benefits of which are confined to the particular practisers of those virtues nay it is nothing inferior to his applauded flights and exiles for after his sufferings he pursued those things for which he chose to undertake such calamities and this also was his design on others praising some moderately correcting others useing the spur to some dull tempers and the reins to other hot spirits infinitely careful that the offenders might repent and those that were innocent might be kept from falling in his conversation master of the greatest simplicity in his government of the greatest variety of skill wise in his discourses but much wiser in his intellect to the mean capacities he stoop'd himself to the more acute his notions and words were more sublime * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A lover of strangers and advocate for the oppressed and a defender from danger he was in truth all those things which the Heathens parcel out among their Gods I will call him * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Patron of Marriage and the Friend of Virgins the Peace-maker and Reconciler and the guide to those who are going out of this life How many brave characters and qualities does the virtue of this Man afford me should I describe all when he had so lived was so instructed and so carefully had disciplined others that his life and demeanor was an exact pattern how a Bishop should have his conversation and his opinions the rule of Orthodoxy what reward did he reap of this piety for neither is this negligently to be past by he dies in a good old age and is gathered to his Fathers the Patriarchs and Prophets and Martyrs that combated for the truth and that I may give him a short Epitaph his Exit out of the World was more honorable and decorous than his return into his City from Banishment his Death was attended with an Universal Mourning and the thoughts that all men entertain'd themselves with of his worth out-went all that may be seen But thou O beloved and happy Man who among thy many other virtues didst exquisitely understand the seasons and measures of Speech and Silence do thou here put a period to my Oration which though it fall short of the truth and thy worth is yet proportionable to my weak abilities and look down propitiously on us from above and guide this people that are perfect adorers of the perfect Trinity which is contemplated and worship'd in the Father Son and holy Spirit protect me and help feed my Flock if peaceable and serene days attend me but if War and confusion reduce and assume me to a station with thy self and those that are like thee though it be no ordinary thing that I beg for the sake of Christ our Lord to whom be all glory honor and dominion for ever Amen THE LIFE OF S. Hilary OF POICTIERS I. IT is Mr. H.'s usual unhappiness in this his View to contradict himself while with more diligence than judgment he hath collected whatever scattered Memoires had relation to his subject without that severe examination that became an Historian whether all the particulars were reconcileable to the laws of time and truth Of this we have a pregnant instance in § 1. p. 396. where out of a Chronic. part 2 c. 3. p. 54. Antoninus we are entertain'd with a pleasant story of an Imaginary Council at Rome under a Pope Leo that never was which he that list may read at large in that Historian Who having recited the particulars out of Vincentius his Speculum and Jacobus de Voragine acknowledges them to be dubious and are indeed no way reconcileable to truth unless we create an Antipope at that time called Leo or assert that Pope Liberius had two names whereof one was Leo both which are equally improbable for there is not a word to this purpose in the antient Church-Historians who are so copious in their accounts of the Arian Synods no not in Philostorgius their own Historian who not caring to falsifie the Records of the Catholick Church would certainly never have stifled so remarkable a transaction had there been but the least
Remarques Relating to the STATE OF THE CHURCH OF THE First Centuries Wherein are intersperst ANIMADVERSIONS ON J. H. 's View of Antiquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. to 1. Orat. 18. p. 274. Quomodo fidem eorum possumus denegare quorum victoriam praedicamus Ambros de fide ad Gratian. lib. 3. cap. 7. LONDON Printed for Ric. Chiswell at the Rose and Crown in S. Paul's Church-yard MDCLXXX TO THE LEARNED Dr. WILLIAM CAVE TO you Sir who have so well merited of the present Age by the faithful and accurate account which you have given the World of the Primitive Times is this Address presented as a just Tribute from one who professes himself a passionate admirer of the antient Vsages and for that reason a most obedient Son of our holy Mother the most Oxthodox and pure the best govern'd and regular part of the Catholick Church who having nothing else to ingratiate him to the Wise and Learned would make his Veneration for the oldest i. the best Religion a pretence for his intrusion and I should be unjust to that duty in which all the lovers of sacred History stand bound to your charity to the despised because seemingly antiquated Rites of Christianity which you have with a manly courage and much gallantry asserted had I omitted this opportunity of letting you know how gratefully an unknown Disciple of yours relishes such instances of your generosity and care in collecting and preserving the scattered Reliques of the most reverend and brave Assertors of the Christian Doctrine And when I once began to indulge to such Sentiments I was of a sudden conquer'd by an insatiable desire of serving you And though it may seem a debasing of your worth which I intend to celebrate to intitle you to the Patronage of this Trifle yet I was not willing to baffle my resolutions because I knew that the meanest Sacrisice assumes a lustre from the piety of the Devoto although here I should have sate down contented to have offer'd a poor and despicable Present on my private Altar and never coveted the calling of the World to see so impertinent and unbecoming an Oblation had not the interests of Religion compell'd me to appear when the more concern'd thought it not worth the while to stifle and oppose an imperious Aggressor who to promote the novelties of late days takes Sanctuary in the remotest Antiquity and would fain engage the best of Christians the Fathers to protect and countenance him who by his close insinuations and clandestine practices is so ready to put a Masque on the Face of the most beautiful Truths and in that odd dress render them ridiculous while the Mushroom-Opinions that were the Birth of yesterday or in former Ages branded as notorious Heresies must be recorded as the only Rule of Orthodoxy Sir my thoughts were some years since fixt on the Primitive Christianity and in the midst of my Design I was happily superseded by your more successful and comprehensive industry and I was not a little proud that Mankind were rescued from the impertinencies of my Scrible and treated in a more satisfactory way in your exquisite and complete Collections where the Heterodox and Obstinate the Factious and Schismatical may contemplate the Beauty Order and Decorum of the Temple-Service where the fierce and brutish the uncharitable and censorious may be Converts to the generous examples of that Religion which is pure and peaceable where the ill-natur'd and debauch'd the lustful and intemperate may be invited to become Scholars to that Easter who teaches Men to deny ungodliness and carnal lusts and to live soberly and righteously and godly in the World And had the Author of the View of Antiquity been so just to his own reputation and the interests of the Church as he ought he also might have found reason to stifle his design and confine his Papers to his private Study when your Apostolici bespoke the Press for his intentions were thereby forestall'd and his Reader engaged to be severe since after the delicacies of such a Treat as your Book affords it were insufferable Penance to be condemned to Bread and Water although were there nothing but the coarseness of the Fare to be apologiz'd for it were easily pardonable but when it is both mouldy and unseasonably serv'd in it cannot but nauseate To rescue therefore the ignorant and unwary first engaged me to this making my self publick that such little arts might not impose on the credulous and whatever was so stiled might not presently commence Antiquity which Essay could poorly have pretended to the shadow of hopes of success had not your light directed me and the account you give of the Apostles Disciples in the three first Centuries unriddled many obscure passages to me so that this gives you a new title to my Productions which if they may merit your pardon and any way promote the veneration of those best days and practices will over and above satisfie the expectations and comport with the ambition of Sir Your most faithful humble Servant A. S. Sept. 10. 1678. TO THE READER AMong all the instances of the Antients prudence and sage managery of their Affairs this was not the meanest that they thought not every man fit to be honoured with the Imploy of an Historian and intrusted to communicate the Affairs of the Common-Wealth to Posterity but selected a peculiar Order of learned and faithful of wise and venerable persons to be the Conservers of their Records to transmit their remarkable Actions to the admiration and use of future Ages and to give their Bravery and Virtue its due immortality Hence among the Aegyptians Babylonians a Joseph contra Appion lib. 1. init Jews and Romans none but their Priests were dignified with this Office a great part of the reputation and interest of every State depending on the just and impartial Registry of their Atchievements But how strangely have succeeding Ages degenerated from that excellent Pattern Every man now thinks himself fit to write an History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Lucian quom Histor scribenda sit tom 1. p. 347. accounting it his particular Province and an undertaking as facile as to eat or drink to use his feet or his eyes as if the whole of an Historian were only to ly down and dream of Inspirations and Antiquity and start up a Thucydides or a Xenophon as if nothing in nature were so easily attainable as to be able to give the World an account of the greatest Exemplars of Virtue and the most debauch'd Prostitutes of Vice to unravel the various Mysteries of Providence and declare the causes of the ruine or advance of Empires and all the changes that happen in a Nation to Chronicle the Rewards of Piety and the Punishments of Villany and men could safely sport themselves no where but over the Graves of their Progenitors But the Judicious and Learned have required extraordinary qualifications in him that would be a Harbinger to Fame
axiom 6. Andradius and among the Ancients this Martyr and Cleemns Alexandrinus affirming d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 234. that the Law was a guide to the Jews and Philosophy or the use of right reason to the Gentiles and that this did of it self justifie the Heathens Were not the Fathers that lived before Christ injured by their not knowing him says e Tom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. p. 248. S. Chrysostom in no wise for it is apparent that they that did not confess Christ were saved for there was nothing then required of them but to know the true God and abstain from Idolatry and they that did so abstain and worship that God and observe the best sort of Conversation though they were ignorant of Christ shall partake of all good things for there shall be Honor and Glory Rom. 2.10 and Peace to every one that does good to the Jew first and also to the Gentile For then it was sufficient to their Salvation to know God aright but now it is also required that we know his Son Jesus whom he hath sent for had I not come Joh. 15.22 and spoken to you you had had no sin And if this Hypothesis be true as I am of opinion that there was no explicite knowledge then required but only of the one God was not Socrates a Martyr for that truth at Athens for I fear not to give him that Title since the Church bestows it on the Infants at Bethlehem who knew nothing of Christ and on S. John Baptist who dyed a Martyr to the Decalogue rather than to the Creed and if Idolatry then was the great Crime forbidden did not that great man mock at their many Gods f Tert. Apol c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as to a holy Life his calls for the blushes as well as imitation of those who have nothing to boast of as a Title to Heaven but the Character of their Baptism and it wants not an Author to assert it that Socrates's Daemon was a good Angel deputed to attend him This serves to vindicate the Heathens that lived honestly before the fullness of time and clears our Martyr and for those that have lived since I cannot think so hardly of Gods mercy that they shall be damn'd for not believing in a Saviour of whom they have not heard the Laws of God requiring that the Gospel must first be preach'd and then he that believes and is baptiz'd shall be saved and he that believes not shall be damn'd And as to the eighteenth Article of our Church I suppose it was intended only to destroy that loose tenent of some men of all perswasions that whatever a man's opinion be if he live honestly he must be saved XLI The Doctrine of free-will is in the same page reckoned as one of S. Justin's errors and p. 74. laid to the charge of Irenaeus and p. 106 107. of Clemens Alexandrinus and indeed to which of the Fathers does he not impute it The complaint I must confess is not made by Mr. H. only but by many others that the Fathers spoke not warily enough in this point before the rise of Pelagius and the propagating his heresie in as much as a Ep. ded Ludov. Borb ante Nov. Test Beza tells us that the interests of truth had been absolutely ruin'd had not S. Austin appear'd to her rescue against Pelagius and b Ad Lector ante Caten Aloysius Lippomannus of the other Church that for this reason S. Chrysostom especially is to be read with caution But the fears of Beza were ill grounded if we may credit c Commonitor cap. 34. Vincentius Lirinensis since before Pelagius no man ever asserted this unlimited freedom of mans will or that the grace of God was not necessary to the doing of every good Action 'T is true they say that when the spirit of God makes its addresses to the man and grace is offer'd him that mans will is still free either to resist it or to comply with it and that the Image of God imprinted on us doth shine so brightly in nothing as in this liberty but still they affirm the necessity of preventing grace and that nothing can be well done but by the assistances thereof And this hath d Life of S. Just Sect. 25. p. 158. Dr. Cave done for the Fathers whom Mr. H. accuses who testifies that they acknowledge a necessity of strong assistances and divine Grace to raise the Soul and exalt it to spiritual activities for the rest of the Fathers my Reader may consult e Hist Pelag lib. 3. part 1. Thes 1 2. part 270. c. Vossâ—us and f L. 7. c. 11. Sect. 23. c. Spalatensis and S. Chrysostom speaks for himself that he means only a freedom from necessity and coaction Christ says If any man will come after me I do neither force nor compel but leave every man Master of his own will but this still presupposing his Grace g Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ep. ad Philip. p. 46. for it is he alone that gives us willingness and ability for it is his whole work h Id. Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Tim. p. 368. dive not thou into God's secrets learn to know this only that God orders all things foresees all things and that men are free that some things he actually produces other things he permits that he is willing that no Evil should have a being that all things are not done by his will but by ours all evil Actions proceeding from our selves only all good Actions from our will and his Assistance I will shut up all with the words of i De Dogmat Eccles c. 49 50. Gennadius Massiliensis especially because he was look'd on as a Semipelagian This by the Grace of God ought we to preach and believe according to the Testimony of Scripture and the ancient Fathers that the will of man was so depraved by Adam 's sin that no man can love God as he should or believe in him or do good unless the Grace of God prevent him and after Baptism we do not first begin the holy Action and then are assisted but God himself first inspires Faith and Love of him without any merits of ours preceeding XLII I have thus vindicated this Father and yet must my self confess That in point of Chronology he is many times overseen as in making k Apolog. 2. Herod King of Judaea when the septuagint Interpreters Translated the Bible under Philadelphus in affirming a Dial. cum Tryphone that our Saviour was not born at but near Bethlehem and that b Ibid. according to the Tradition of the Jews he was crucified not under Herod Ascalonites but under his Son Antipas and that this latter Herod was then the High-Priest But such slips of the good mans memory are as easily pardon'd as known by all ingenuous and pious men In his Death
3d. notwithstanding his infallibility too hastily calls a Text of Scripture and from hence came it that the Prayers which in the old Missals were addrest to Heaven for the Martyrs are in the new ones offer'd to him XXIII They allowed Martyrdome to supply all defects even to the want of baptism for when they a Chrys To. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ep. ad Philip. p. 20. spake doubtfully if not severely of other Catechumens departed they never doubted of those who were baptized in their own blood as we shall evince in the life of Tertullian They asserted that their deaths were the nearest of any Christian returns we can make by way of recompence for the blood of Christ b Tert. de resur carn p. 18. M. Ed. Rhen. Id. Apolog. cap. ult Compensatio sanguinis Cypr. Ep. 26. p. 32. collega passionis cum Christo vide eund de laud. Martyr p. 253. 2 Tim. 4.6 Chr. in lec For when the body is torn and mangled by the various instruments of fury and persecution it endeavours to repay its Saviour the expences of his wounds and passion and that many times by the same sort of death that Jesus experimented on the Cross if not by a more acute and more dismal punishment and so by a blessed and glorious method cancells the debts in which it stands engag'd to Heaven and St. Cyprian calls such sufferers Christs Compeers adorn'd with the purple of their own blood which is a kin to Christs For hath Christ paid his blood for thee says c Lib. 3. de Virgin T. 1. p. 129. vid. Valerian Cimeliensis hemil. 3. p. 5. S. Paul Natal 9. B. Foelicis p. 659 St. Ambrose thou owest him thine in gratitude for a good servant studies to repay his God in the same manner that God hath obliged him Like St. Gordius's exclamation in St. Basil At what a loss am I O my best Master Jesus that I can die but once for thee The Church also allowed the Martyrs a more glorious title than others and called them not only the servants but the d Cypr. de exhort Mart. c. 12. p. 197. passim vide â—j lib. praefat p. 193. c. 12. p. 196. friends of God and his sons in a more eminent manner they accounted them e Naz. or 18. p. 276. rational Burnt-offerings perfect Sacrifices and most acceptable Oblations to God in fine they lookt on them as the most immediate followers of the Lamb whom they styled f Eccl. Lugd. Vien apud Euseb l. 5. c. 2. the faithful and true Martyr g Nazâ—â—bi supr the first and most honorable Matyr h Paulin. Ep. 12. ad Sever. p. 178. and the Martyr of Martyrs And therefore the Church that Constantine built at Jerusalem on Mount Calvary to the son of God was i Euseb lib. 4. de Vit. Constant c. 40. Sozomen lib. 2. cap. 26. Cyril Jer. Cateches 14. by the Fathers called Martyrium XXIV They believed also that the holy Man that thus exspir'd went immediately into heaven when the rest of the servants of God were reserv'd in a place of refreshment and must expect their happiness till the day of Judgment for if I understand the Fathers aright Cypr. Ep. 16. p. 24. ad complexum osculum domini Id. Ep. 26. p. 32. codeste regnum sine ulla cunctatione retinere c. Id. Ep. 52. p. 59. allud pendere in die judicii ad sententiam domini aliud statim coronari Id. de exhort mart c. 12. cum Christio statim gandeat Id. de laud. Maâ—t p. 250. Legi scriptum esse usque quadrantem nos ultimum reddere sed haec pars ablata martyribus vid. p. 252. they made a distinction between Vita aeterna and regnum Dei the Martyr being admitted to the embraces and intimacies of the divine Majesty And when the rest of the Elect shall be admitted to Heaven they allotted a peculiar Coronet and some additional degrees of glory to the Martyrs over and above the Crown of Immortality that all the Saints shall equally partake of nay they granted them a a Paulin. ubi supr p. 665. kind of omnipresence that wherever God was pleased to be they also were with him as the Domesticks of that heavenly Prince b Chrys To. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Thess p. 723. for the suffering affliction for the sake of Christ is its own recompence and the more dishonour the Disciple of Jesus undergoes here by so much shall he be beautified and brighten'd in the kingdom of heaven XXV Nor did they only allow them an extraordinary recompence in heaven but on earth the most honorable place in their Catalogues for when they reckon the divers Orders of Men in the Church c Tert. de coron milit c. 2. they begin with the Catechumens and end at the Martyrs not being able to go higher And St. d Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Coloss p. 139. Chrys having enumerated the miraculous atchievements of the name of Jesus that it had converted the World subdued Satan undermined his Empire that it open'd the Heavens and made us Christians in Baptisme as if he could say nothing greater or more excellent he subjoyns this also makes Martyrs and Confessors And at the Day of Judgment they allowed them to wear their Honorable Scars as Marks of their Conquest so their Master could after his Resurrection show the Marks in his Hands and his Side and this e Aug. de C. D. l. 22. cap. 20. not as any deformity but as an embellishment to them This occasion'd St. Babylas to order his Chains to be buryed with him and f Tom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ep. ad Ephes p 799 800. locum adeas the Golden-mouth'd Father professes That he longs to see St. Pauls fetters which the Daemons trembled at and the Angels reverenc'd and which prov'd a golden rope to draw the Apostle up to heaven for their is nothing so glorious as to wear chains for the sake of Jesus it is agreater honor than a Consulship or an Empire it is a more splendid employ to be Christs prisoner than an Apostle or an Evangelist were I to choose heaven or the good mans bonds I would prefer the last I would rather accompany St. Paul in a Dungeon than enjoy the society of Angels I had rather be such a Prisoner than a Seraphin So that transported Father hath it And in truth St. Panl himself calls such a death a sacrifice to God g Conf. Chr. To. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Tim. p. 372. Hier. in loc To. 9. p. 224. 2 Tim. 4.6 and that by a word that signifies more than ordinary Oblation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing a whole Burnt-offering XXVI They called their Children by the names of the Martyrs rather than by the names of their nearest relations it h Conc.
the disturbances of the Church Tert. adv Valentin c. 4. p. 139. solent amini pro prioratu exciti praesumptione ultionis accendi Id. de baptism p. 273. Ed. Rhen. aemulatio enim schismatum mater est the baffled pretender out of revenge venting his malice against the Church that slighted him So b Hegesip apud Euseb lib. 4. c. 21. when S. Simeon Cleophae was admitted to the Episcopal Chair at Jerusalem in the room of S. James the Just Thebuthis began to corrupt the Church by introducing Heresie because he was not made S. James's Successor So c Tert. adv Valent. c. 4. p. 251. Edit Paris 1664. Valentinus broach'd his new Hypothesis and the d Apollinaris apud Euseb l. 1. c. 15. Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. sect Montanus ambition of Montanus first occasioned his deserting the Church e Cornel. apud Euseb hist lib. 6. c. 35. Novatus turn'd Schismatick being denied the Popedome f Theodoret. ubi supr lib. 4. sect Arius Arius became the Father of that most pernicious Heresie of his because Alexander was preferred to the Patriarchate of Alexandria and himself slighted and g Socrat. Eccles hist lib. 1. cap. 24. Asterius became his follower because on the account of his sacrificing in the days of persecution he was denied a Bishoprick which he greedily gap't after h Theodor. Eccl. hist l. 5. c. 4. Apollinaris also expos'd his Darling Dogma failing of the Bishoprick of Laâ—dicea i August de haeres cap. 69. Donatus his for missing the See of Carthage and k Epiphan haeres 75. Aërius on the same score turn'd Leveller and because being only a Presbyter he could not be a Bishop was resolved if he could have done it that no Bishop should have been greater than a Priest as Marcion forbad honest Marriage when himself had been cast out of the Church for prostituting the Chastity of a Virgin and I have it from a very worthy person that Hugh Broughton the Patriarch of the Puritans his own Brother should aver that he first went over to the discontented party having been denied some valuable preferment which he desired in the Church and l Doctrin fid lib. 2. cap. 6. Waldensis quotes the Bishop of Salisbury affirming in a full Assembly of the Clergy of the Province of Canterbury that Wickliff aim'd at the Mitre of Worcester and being deceived of his expectations grew discontent nay even the very Conventicles of the Hereticks were subdivided by this spirit of ambition for m Sâ—crat lib. 7. c. â— Sabbatius made a new Schism among the Schismatical Novatians being strongly possest with this Daemon and the desires of a Crosier VIII But this thought I cannot be perswaded to entertain of Tertullian so great a lover of Mortification and Abstinence and one that so little valued external grandeur and the pompous shadows of honour I am therefore inclin'd to believe that it was a passionate and ungovern'd zeal which sway'd him and that his intentions were very just and honourable but misguided that his aim was though he took a wrong course to keep up the reputation of the Primitive Severities and holy Discipline of which he was an eager Assertor for we cannot find him charg'd with any erroneous sentiments in matters of Faith but a scrupulous studiousness to maintain the antient practices a Rigalt not in Tertull adv Prax. p. 501. quae Tertulliani dicuntur haereses c. his greatest Heresies were no other than a stronger love of Martyrdome than ordinary greater frequency in fastings and stricter holiness an injunction of continuing in the estate of Coelibate or at most a contentedness with one Marriage And if these were his Vices good God what can we call his Virtues for it is probable that he held the Opinions of Montanus as that Impostor first propos'd them to the World in a taking dress and such as was very agreeable to the severer sort of Christians not as they were afterward adulterated by his followers the Phrygians acu Phrygiâ interpolatum as Mons Rigaud elegantly terms it whose additional dotages occasion'd his separation from them and setting up his own Congregation of Tertullianists and yet these Phrygians if we may take b Lib. 4. c. 23. Socrates's testimony were the most regular in their lives of all the Asiaticks men very temperate and chaste never heard to swear or seen to be angry or delighted with the toys and pleasures of the world and this I suppose inclin'd them so easily to become Novatians which Schism renewed the discipline of Montanus but was not so fully agreed among themselves in some particulars for the c Apud eund lib. 5. c. 21. Novatians in Phrygia did condemn second Marriages those at Constantinople did neither allow nor disallow them but the Occidental Disciples of that Sect publickly approv'd them IX Nor did Tertullian in this case want enough to plead in his own behalf he being the Champion of the Apostolical Institution but the Church on the principles of Christian prudence remitting her former strictnesses allowing second Marriages dispensing with extraordinary fastings and receiving Penitents before the times of extremity for it appears to have been the Opinion and Practice of the most Venerable Antiquity that gross sinners as Apostates Murtherers Adulterers and such like should be wholly excluded from Penance And this makes d de pudicit p. 555. Ed. Paris Tertullian object to Pope Zepherinus the corruption of the antient discipline and e Ep. 52. p. 59. S. Cyprian confesses that many of his Predecessors did deny communion to such Offenders and the judicious f Of the right of a Church in a Christ Sâ—ate ch 1. pag. 19 c. Thorndike says That if we compare the writings of the Apostles with the Original practice of the Church it will appear that those rigours were brought in by them and that these were the sins unto death which might not be pray'd for abating by little and little till that Discipline was lost but that the Reformation of the Church consists in the retaining it And this he there proves largely and so saves me the labour X. And for the noted Dogma which Mr. H. p. 118. adventures to say made him a Heretick g De Monogam p. 533 Tertullian's argument to prove the unlawfulness of second Marriages is taken from that of the Apostle that a Bishop must be the Husband of one Wife i. as the Fathers generally understood it only once married not the Husband of two Wives either together or successively but says Tert. all the Lords people are his Priests a Royal Priesthood and therefore must so abstain Nay among all the Fathers Monogamy was lookt on as one of the excellent Counsels of Scripture if not as an obligatory Precept and had Tertullian only recommended but not enjoyn'd it I know no man could have blam'd him and in truth in Tertullian's sense the Opinion was countenanc'd
excellencies of the holy spirit that he may pretend to but cannot really assume XIX And for vindicating these usurp'd Priviledges were the Books of Tertullian justly depriv'd of their esteem says Mr. H. p. 117. out of S. Hierome Bellarmine and others but I will oppose against them the judgment of S. Cyprian who could not live a day without reading some Paragraph in this his Master and from whom in truth he hath borrowed many passages of his excellent Writings and the design of many of them too of which there is no need to give instances and who is there that is a lover of learning and piety who does not heartily bemoan the fall of so eminent a man the errors of whose blind but honest zeal I hope God hath pardon'd and that though the Church allows him no memorial in her Records his name is written in the Book of Life XX. Of his writings which he left behind him many are lost as his Treatise of the troubles attending Marriage which is by Mr. H. made two distinct Books under the same Title in Latine and in English p. 124. and 126. his Tract of the Corporeity of the Soul is the same with that de Anima which is extant and wherein he maintains that Opinion and I believe that Trithemius was also mistaken in entitling him to a Book contra omnes Haereses which I think was only his most acute Book of Prescriptions against Hereticks with another Prologue his Books of the habit of Women and the decking of Women are only two parts of the same discourse de Cultu foeminarum the Tractate de poenitentia accounted suppositious p. 145. is undoubtedly his as Baronius and Pamelius have evinc'd against Erasmus which plainly appears says a Not. p. 120. Rigaltius to any man that is a Reader of Tertullian XXI His Stile is masculine sublime and full of Majesty and such as commands submission making as many Conquests as he finds Readers says b Commonit c. 24. Vincentius Lirinensis of him but it is rough and uneven full of obsure ways of speaking and Novelties in Grammar which call for a very attentive and thoughtful Reader De geniculis adorare to pray kneeling in candido expectare aeternitatis candidatus to look for the day of judgment So Martyrii candida the robes of Martyrdom dies expeditionis dies Christianae exultationis the day of account which day shall supremam carni fibulam imponere Invidiam Deo facere to incline God to repent animam in conficato habere prae sperâsse duricordia imbonitas c. but at the same time full of Elegancies his very Barbarismes being very witty and taking and made very palatable by that salt and sarcastical Vein which runs through all his writings of which the Margin affords a few instances which affected stile of his serv'd much to the introducing so many inconvenient descriptions as happen in his writings for which not a few learned men have turn'd Advocates XXII His Opinion that Montanus was the Paraclete implyed no more but that there were nobler assistances and influences of that holy Spirit shed on Montanus than on others that he might thereby be capacitated in the most perfect and accomplisht manner to explain the Laws of the Gospel to the World as the judicious c Life of Tertull. sect 9. p. 208. Dr. Cave vindicates him for I shall never be perswaded that he took Montanus for the Person of the Holy Ghost as the Pepuzians did who baptiz'd their Proselytes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as says d Tom. 2. Epist Canonic 1. ad Amphiloch p. 758. S. Basil into the name of the Father the Son and Montanus And in truth Tertullian in his Book adversùs Praxeam doth often very plainly distinguish the Holy Ghost and Montanus the Opinions of Free-will the Angels incontinency and the Millennium have been already consider'd and that of second Marriages his Assertion concerning the Lent-fast and Stations is far from being a Maxim of the School of that Novel Paraclete but were of Apostolical Institution as hath been unanswerably prov'd by the most learned Bishop Gunning in his Sermon of the Paschal Fast and the matter of fact deduc'd through all the antient Saecula a Book that hath been scoft at by Mervil and others but never soberly undertook as we have seen a Rat nibling at a hard piece of Cheese which he could not eat XXIII That Martyrdome expiates all a mans transgressions is so far from being an errour of Tertullian's as it is reckon'd p. 167. that it was the belief of the whole Church which by these instances will appear a Apud Euseb hist lib. 6. cap. 4. Origen commending his Scholar Herais who was martyred at Alexandria when as yet she was but a Catechumen says that she was baptiz'd so as by fire which Tertullian calls secunda solatia lavacrum sanguinis elegantly and b Id. hom 11. in Numer vide hom 7. in Judic hom 12. in Matth. taking notice that many times the greatest Zealots of Martyrdome were deprived of that honour of which himself was an instance gives this reason that the Devil hindred the persecution because he knew that Martyrdome brought with it remission of sins This was Catholick Doctrine which he learnt from his Master Clemens Alexandrinus who c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 350. affirms that for this cause we call Martyrdome a state of perfection not that the Martyrs come to the end of their journey as other men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Orat. 44. p. 715. but that by this method they give a testimony of the height and compleatness of their love Thus when Saturus was devoured by the Leopards the shedding of his blood was a new baptism say d Acta passion SS Perpetuae Faelicitat the Acts of his Martyrdome Nay this is a more efficacious sublime and honourable baptism says e De Exhort Martyr praefat p. 19⅔ S. Cyprian in which God and his Christ rejoyce and after which no man can sin in that of water we receive remission of sins in that of blood the reward of our Virtues in the first we are Gods servants in the second his friends f Id. de Orat dominic p. 159. for what sin is it which Martyrdome cannot expiate for here men are not typically buried with Christ as in baptism but in reality and truth and need not says g Tom. 2. de Spir. S. c. 15. p. 178. S. Basil the Symbol of water to their salvation being baptized in their own blood for this was the Baptism with which Christ was baptiz'd says h Iom 1. Orat 39. p. 634. vide Nicet comment in loc tom 2. p. 1035. S. Gregory the Divine which is so much more venerable than any other Baptism in that it is never polluted with any succeeding Crimes And this i Contr. Donat l. 4. c. 22. de C. D. l. 13. c. 7.
interest in the minds of them that had formerly entertain'd it since an impotent and flat Oration abuses him whom it designs to praise But thy Excellencies O thou amiable man can neither be diminish'd nor defam'd or rather thy Divine Endowments which being in themselves unalterable cannot be debas'd by the meanness and indigence of my discourse Nor know I how to decline the imputation of confidence and rashness who madly enterprise matters of the highest nature and exceeding ordinary capacities with so small a stock of Wit and preparation for if we had through the heat of Youth adventured on such a design in another place and before other persons could we have escap't the brand of boldness and self-conceit but the undertaking is as rash as impudent to dare to do so in thy presence and madly to prophane thine ears with an undigested Harangue and a dirty heap of impertinent terms where only holy reasonings and divine Essays find entrance not wrapt up in shadows and Aenigma's and the coverture of obscure words but with the greatest plainness and perspicuity imaginable It is time now therefore to grow wise and by ending my Oration here to set a period to my offence which I earnestly desire but having once trespast on the borders of modesty suffer me if the Crime may be forgiven to declare the causes of this my Adventure Ingratitude appears to me the blackest and most unsufferable of Vices and that man that does not strive to requite Obligations if no other way at least by a grateful remembrance and verbal thanks is either a mad man or insensible and a block and he that is sensible of and underderstands a benefit unless in some measure he testifie his acknowledgments is a dull unthankful and impâ—ous person and guilty of a piece of baseness which is unpardonable in all sorts of men in the greatest and most magnificent as well as in the mean and despicable for the more noble and exalted any one is in his enjoyments and faculties so much the stronger tye is laid on him to render a more illustrious recompence to his Benefactors nor may the poor and afflicted indulge to their sloth and carelesness as if they had nothing fit to sacrifice to their duty but rather tender a small offering than none if not adequate to their Patrons worth yet proportioned to their own narrow fortunes nor are such Oblations if accompanied with a chearful and willing mind less acceptable than more numerous and splendid Presents So the poor Woman in the Gospel that offered her two Mites in God's computation gave more than all the rich Contributers to the Corban for the holy Scriptures measure not the Oblation by the quantity of the gift but by the intention of the Devoto It is not therefore necessary that I should be afraid lest my gratitude fall short of my Obligations but rather I should endeavour to repay if not what I ought yet what I can and by this means avoid the infamous title of the unthankful It is impious to be silent when our powers cannot reach the Eminency of an equivalent retaliation but an argument of candour and ingenuity to aim at a return we cannot attain to and I will justly glory when I have done my utmost This therefore shall be my gratulatory Oration and a Specimen of my Resentments I dare not say a testimony of my thanks to God for as it 's his bounty alone that begins every good thing in us so it 's our duty to render him the first-fruits of our praises of our Hymns and Adorations But should I devote my self wholly to my Maker not as I have made my self a wicked and impure Creature but as he made me pure and innocent neither could I tender him any thing worthy so great a Governour and prime Cause whom neither particular persons singly nor the whole Series of mankind conjoyned if they entirely imploy'd themselves in the service and amast all that was pure and acceptable could ever celebrate according to his merits for even that power that enables a man to think and speak well of his Law-giver is also a free Emanation of his Creators Munificence and he does not requite but restore him his own ' But these Gratulations and Eucharistical Hymns to our great Prince and Governour must we leave to him that helps our infirmities and is best fitted for so sublime a task to the great Saviour and Protector of Souls the first-born Word the Creator and Preserver of all things who can offer up constant and uncessant thanks to the Father for himself and all mankind because he is the Truth and the Wisdome and the Power of his Father for he being in the Father and incomprehensibly united to him it cannot be suspected that either through forgetfulness or imprudence or weakness as if he were estranged from him he should either be unable or unwilling to magnifie his Majesty which is a task fit only for his Divinity whom the great Parent of the World hath made one with himself and honoured with an equality of Power because he is the first and only begotten Son of God while we also in an inferiour Sphere may testifie our gratitude if we offer our utmost thanks through him by whom all the mercies of God convey themselves unto us accounting this a signal argument of our Piety to consecrate our memories to our God through him who is the most perfect of Creatures and the Incarnate Word of that prime Mind and best meriting his Fathers Providence and Love and best accomplisht to display his worth to that most sacred and divine Man that exceeds all other Mortals is this our Oration designed as a Panegyrick and should I acknowledge my obligations to any thing else that is invisible and yet is concerned in the welfare of mankind my Tutelary Angel deserves my return who was deputed by God to preserve and superintend me from my Childhood which fed me from my Youth and protected me from all evil as that good man words it Gen. 48.16 understanding his own Guardian And perhaps this extraordinary person had suitably in honour of his enhanced Piety some one of the highest Order of Angels deputed to preside over him and it may be the great Angel of the Covenant the common Saviour of mankind although of this I am not perfectly assured but whoever this his Guardian was the Patriarch both knew and celebrated him And in imitation of him I my self am inclin'd to thank not only the great Governour of mankind but my particular Guide from my Infancy who as formerly in all other things he hath appeared tender of my welfare in feeding and tutoring me for it was he only that could discern what was conducive to my spiritual interests which were not discernable by me or any of my Kindred who were naturally blind and could neither see nor understand what belong'd to our peace so now especially doth cherish and instruct me and besides all his other favours
hath blest me with the acquaintance of this wise and good man a happiness that out-bids all other fruitions to whom I had no relation either by Birth or Blood by Friendship Neighbourhood or Country which are the usual Originals of Amity amongst most men but my good Genius by a divine and wise Providence bringing me hither contrived and perfected and that questionless by designation from the first hour of my birth this blessed Union between us that were Strangers and unknown each to other and separated at a great distance as far as many intervening Nations high Mountains and deep Rivers could divide us It would be too long accurately to describe all the circumstances and particulars that gave birth to this familiarity I shall therefore mention only some few of the most material passages I. My first education from my Birth was under the tuition of my Gentile Parents freedom from which erroneous sentiments I suppose no man could expect nor my self hope being as yet a child void of reason and under the instruction of a superstitious Father But not long after my Father's death leaving me an Orphan was perchance the first favourable circumstance that conduced to my acquaintance with the Truth for then first I began to apply my mind to true and saving reason I know not whether by the bent of my will or any impulsive force for what strength of judgment could there be in a child of 14 years old But then I began to attain the use of sacred reason as most men at that age use to do Which passage though I might heretofore yet now I cannot look on as a mean effect of the holy and admirable providence of God towards me that when I survey the course of my affairs according to the series of my years all my actions that preceded this my puberty though very erroneous are to be attributed to my infancy and want of understanding and that the sacred dictates did not offer themselves in vain to my soul before it was endowed with reason but that as soon as it attained to the use of that faculty though not in its purity I began to be in love not only with humane but Divine knowledge while the sacred learning by its own powers to me ineffable did assist the secular which while I remember my soul is transported both with joy and fear being glad that I have made so good a progress but dreading that after having attained so far I may fail of my end Thus I know not how have my words multiplyed beyond my design while I am willing to give you an account of my first acquaintance with this admirable person hastening to a relation of what succeeded not as if I intended to praise or requite him that so bless'd me but that I may afford you a plain and sincere History of my life and actions My mother on whom was devolved the whole care of my education thought it fit having past through those other studies that become children well born and brought up to place me with a teacher of Rhetorick that I might be an Orator whose School we frequented and were by competent judges thought likely to prove famous for eloquence but I had no mind to this sort of employ which wanted its charms to endear it unto me but my Divine guide that was faithful in the tuition of his pupil and incessantly watchful over me for good when neither my Relations thought of it nor my self desired it suggested to one of my Instructors who was appointed to teach me the Latine Tongue a design to perswade me to the study of the Roman Laws in which himself was no inconsiderable Master he undertook the task diligently and I obey'd him rather to please him than my self in a study which I fancied not When he admitted me his Scholar he imparted his notions to me with accuracy and one thing which he told me I find very true that the study of those Laws would be of great advantage to me whether I resolv'd to be a Rhetorician and plead at the Bar or would betake my self to any other calling Thus his Lectures tended to make me passionate of Secular Learning but to me he seemed to be acted by a Diviner afflatus than himself was sensible of After I had been thus a while a pupil to the Laws there fell out the occasion of my coming into this Country that I might make my progress in the City of Berytus which not being far distant hence * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a free City and a famous Academy for the study of the Roman-Laws other business had not long before brought this holy man from Alexandria in Egypt where he formerly resided into this City as if it had fallen out on purpose to give me the happy occasion of meeting him what the reasons of his journey were I know not and willingly will pretermit but there was nothing so conducive to my coming hither as that by the study of the Laws I might be fitted to travel to Rome and how came this to pass The President of Palestine having taken my Brother-in-law with him to this place to assist and ease him of his care in Governing the Province for he was a Lawyer engaged him in the journey without the company of his Wife of whom he was not willing long to live depriv'd and therefore sent for her and us to accompany her so that when I was meditating on travelling any other where rather than here lo a Soldier with an Injunction that my Sister must go to her Husband and that we should take the same journey out of complaisance to our Brother-in-law especially to our Sister that she might the more decently and with the greater chearfulness undertake the journey our kinred perswading us that it would be no mean instrument to the perfecting of our Studies if we resided at Berytus all things conspired to encline us the gratifying our Sister and the convenience of our own instruction besides the easiness of conveyance the Soldier having brought more Carriages than were necessary for my Sister alone These were the known incentives but the hidden motives were most prevalent the conversation of this venerable Philosopher the true knowledg of the word of God by his Ministry and the profit of our Souls this brought us blind and ignorant to be partakers of Salvation So that it was not the Soldier but the holy Guide and good Guardian that accompanyed led and defended us through our whole lives as through a long Pilgrimage and slightly passing by other places and Berytus it self with which we seemed most passionately in love hither brought and here setled us using all methods to endear us to this great instrument of our felicity and perchance that good Angel that had took the custody of me hitherto here desisted not worn out with its care and tutorage for those sacred Ministers are unwearied but because he had delivered me over to the proxy inspection of
them to have been two distinct persons for as to the fancy of a Not. in Naz. Orat. 18. tom 2. p. 687. Billius that there were two Cyprians both born at Carthage and both Bishops there and that the latter of them spending much time at Antioch and there growing famous was thence called Antiochenus as Pomponius though born at Rome was called Atticus for a like reason it savours of more love to the Fathers credit which he is willing to vindicate than to reason or the truth of History But this hath been sufficiently cleared by a Martyâ—olog Sept. 14. Sept. 26. Baronius b Vit. Cypr. ante opera Pamelius c Life of S. Cypr. sect 1. p. 252 253. Dr. Cave and others and before them all by the most accurate Critick d Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 215 216 Photius who gives us an account of the life of the Martyr of Antioch out of the Empress Eudoxia's three Oratitions on him not intermixing the smallest memoire relating to our Primate of Carthage though I must dissent from him in his making him Arch-bishop of Antioch for his acts in Latine make him no more than a Deacon nor is there any such name to be found among the Patriarchs of that See in the Catalogue of Nicephorus nor yet of Anthimus his predecessor nor does the Church History mention any other Bishop of that name under Dioclesian but e Euseb lib. 8. cap. 6. Anthimus Bishop of Nicomedia who was then beheaded while that cruel persecutor resided in the City of his Episcopal charge and when probably the junior Cyprian also was adorn'd with the same Crown II. The visible instrument of the conversion of this great man was Caecilius a Presbyter of Carthage the same as I conjecture with him of that name who bears a part in the Dialogue of Minutius Foelix his name and employ his Country and Religion conspiring to make good the conjecture for that he was no Roman is plain by the narration which he gives of himself f Pag. 3. Ed. Oxon. 1627. that he left his Country and Relations to see Minutius at Rome and g Pag. 6. for that purpose took a voyage which by the strongest probability must have been from Africk for Octavius not only calls Serapis and Osiris his Deities h Pag. 64. tui Serapidis sive Osiridis i.e. peculiar to that part of the World where he was born but Fronto by the name of i Pag. 100. tuus Fronto whom Caecilius himself stiles k Pag. 26. Cirtensis noster whereas it is well known that Cirta was a City of Numidia on the Mediterranean the Metropolis of the Country and the seat Royal of Massinissa Colonia Cirta Sitianorum cognomine as all the old Historians and Cosmographers stile it which say some is Constantina the Metropolis of Bugia others Teddeles the Metropolis of the Kingdom of Telensin They were therefore both of them Africans and both Christians for Caecilius in the end of that dialogue was a Convert both Marryed a Minut. p. 3. Caecilius leaving his Wife and infant-children behind him when he came to Rome and b Pont. vit Cypr. S. Cyprian on the death of his Converter being made a Guardian for his Family both of the same profession Rhetorick and it is probable that S. Cyprian succeeded him in his School at Carthage as says c Tom. 2. an 250. p. 440. Baronius who also would have him to be the same Caecilius who was made a Tutor to Diadumenus son to the Emperor Macrinus This was the good man whom providence thought fit to commission for the conquest of Cyprian he was the Jonah who preach'd repentance to him and enclined him to embrace the Laws of Jesus by the same methods as the Prophet made Proselytes among the Ninivites not that when Cyprian heard him Caecilius was preaching on that Prophecy as Mr. H. p. 250. avers which S. Hieroms words without some straining will not bear but that an extraordinary influence such as the Sermon of Jonah at Ninive is requisite to the conversion of the great and wise men of the World since the Apostle says not many wise not many mighty are called III. At his advancement to the See of Carthage of which he was the most famous d Conc. C. P. in Trull can 2. Arch-bishop I suppose Mr. H. need not as he does p. 251. doubt whether he succeeded Donatus Agrippinus or some other For e Epist 55. S. Cyprian himself mentions Donatus as his immediate Predecessor as Fabianus preceded Cornelius And whereas f De bapt contra Donat lib 2. cap. 7 8 9 S. Austin frequently calls Agrippinus his Predecessor he intends it only of one who sate in that Episcopal throne before him without relation to him who sate last there And if Agrippinus were the first in the African Churches who asserted the Doctrine of re-baptization as both S. Austin and S. Cyprian intimate then he must have been antienter than Tertullian especially if that story be true that that most learned Father was sowr'd into Montanisme by missing the Bishoprick of Carthage on the death of Agrippinus g Ep. 73. p. 105. S. Cyprian glorying that many years were past since the Prelates under Agrippinus determined this point which would hardly amount to so long a space if S. Cyprian immediately succeeded him IV. Who the Libellatici were in the Primitive Church hath been a disputable question Baronius and after him Mr. H. p. 255. appropriating the term to such as privately denying the name of Christ were by virtue of a Libel of security exempted from publick sacrificing and the rage of persecution but will by no means allow the title to be applicable to those that did neither sacrifice nor anathematize their Saviour but only paid a great sum to be exempted from the penalty of the Law whereas a Ep. 52. p. 58. de laps p. 145. S. Cyprian peculiarly calls these the Libellati but this mistake proceeds from not distinguishing the b Vid. Dr. Cave's Prim. Chr. part 3. c. 5. several sorts of Libellatici the last sort of which were those who in nothing complyed with the Heathen rites only paid a great sum to the greedy Magistrate and by that means smooth'd the ruggedness of his temper and took off the edge of his fury the man being Non tam crimine quà m errore deceptus says this Father not so much guilty of a crime as a mistake V. These in some Churches were injoyned penance as in the Church of Carthage in Cyprian's time but at other times in the same and other Churches were not only allowed but advised to such a purchase of their freedom and security c Epist Canonic Can. 12. p. 25. Ed. Paris 1622. S. Peter the Patriarch of Alexandria and a Martyr under Dioclesian in his discourse of penance freeing the act from irregularity That it was no sin to sacrifice their money to the
which being collected for the advancement of the interests of Religion was by this evil man made an instrument to promote impiety A great instance of this prevalence was that Council which was first assembled at Seleucia famous for the Church of the holy Virgin Thecla and afterward sat in this great City which Cities having been eminent for the brave things that had been done there were now as memorable for this infamous Conventicle whether you will call it the Tower of Babel where God divided the Tongues of the Builders as I wish he had divided these or the Sanhedrim of Caiaphas in which Christ is condemned or by what other name we may call the Meeting which overturned and confounded all things abrogating the holy and primitive Dogma that confesseth the Trinity using all its art and force power and stratagems to stifle the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstantial and opening a door to all sort of impiety by the ambiguity of the terms of their Confession out of a seeming respect to holy Writ and a pretence to use no terms but what are there allowed but in truth substituting Arianism that contradicted Scripture For this sentence that the Son of God was like the Father according to the Scriptures was only a bait to the weaker sort of Christians covering the Hook of Heresie a Picture that lookt on all that past by it a Shoe that would fit either foot a Vanne turned with every wind a new invented Engine to the supplanting of the truth acted and set on motion by Authority For they were wise to do evil but to do good had no knowledge hence proceeded their cunning condemnation of Hereticks whom in their words they proscrib'd the Church that their designs might look more plausibly but by their actions introduc'd reproving them not for any heterodoxy in opinion but immoderate passion and love of contention Hence Lay-men became Judges of those in holy Orders and a new mixture happen'd the most mysterious Doctrines of Religion disputed before the multitude and an unlawful enquiry into Affairs Sycophants hired and sentence on the premises denounc'd Thus many Prelates were unjustly dethron'd others substitated but on no other terms but that they should subscribe to the Arian impiety as they ought to all things else necessarily previous to their Instalment the Pen and Ink was at hand and an Accuser at their back this betrayed many of the Orthodox men otherwise of invincible constancy who erred in their subscriptions though their Opinions were Catholick and gave their consent to the proceedings of those men who on both accounts were wicked and though they kept themselves from falling into the fire could not escape being sullied with the smoak this I have often lamented when I observed how Heresie diffus'd it self and the Orthodox Doctrine was persecuted by the great Patrons of Christ's Divinity verily the Pastors have done foolishly as it is written and have destroyed my Vineyard and dishonoured the pleasant portion that is the Church of God consecrated with much sweat and many martyred ones both before and after Christ and by the great sufferings of God for us For except a few persons who for their meanness were contemptible or their courage lookt on as Enemies who it was necessary should be left as a root and seed to Israel that by the influences of the Spirit that might flourish a-new and recover all others complyed with the time only with this difference that some were sooner some later trepan'd some were Leaders and Heads of Parties in this Faction others of an inferiour rank who either were betrayed by their fear or captivated by covetousness or allured by pleasures or imposed on by ignorance which was the most modest plea. If that may seem to be sufficient to apologize for such men who take on them the Instruction and Government of the people For as the motions of Lions and other Beasts of men and women of old and young men are not the same but there is no small difference in Ages and Sexes so neither are the inclinations the same of Rulers and their Subjects for the vulgus that so complyed are to be pardoned who are indispos'd to curiosity but how shall we concede such failures to their Teachers who unless they usurp that name ought to correct and illuminate the ignorance of their Followers For if not the most illiterate and rustick person can safely be ignorant of the Roman Laws nor is there any excuse allowed for them that transgress through want of knowledge is it not an absurd thing that the Teachers of the Laws of Heaven should be ignorant of the Principles of Salvation although in other things they may be allowed to have less skill and insight But grant it that they shall be pardoned that erre for want of knowledge what shall we say of others who laying claim to wit and acumen yet for the causes formerly mentioned have submitted to those Hereticks that had usurpt a power and whereas for a while they were the Mask of Piety as soon as there appeared any thing of reprehension easily laid it aside I hear the Scripture affirm that heaven and earth shall yet once be shaken as if they had suffered those tremblings before intimating some notable change and alteration of things and we must believe S. Paul that the last and final earthquake shall be no other but the second coming of Christ the mutation of the universe and translation of it into that which defies change and motion But I suppose the Earthquake that in this age broke forth was not less furious than any of the former by reason of which all the lovers of God and Religion and those who before this time had their conversation wholly in heaven were shaken who although in every other thing they are mild and peaceable now could not endure to be moderate and to betray the cause of God by their silence but in this case are egregious combatants and lovers of contention for such is the heat of Zeal and ready rather to over-do some things than leave any thing material undone by the same violence no small part of the people were distracted as in a flock of birds taking their flight with those in the front and not yet ceasing to employ their wings ' Such a comfort was Athanasius to us as long as that Pillar of the Church continued among us and so great a cause of sorrow when the Contrivances of vile men forc'd him hence For as those that design to storm a strong Castle when they find the place otherwise unapproachable and hard to be taken make use of cunning where strength fails alluring the Governour with Money or some other piece of subtilty and so with ease master the Cittadel or if you will as they that did lye in wait for Sampson first cut off his Hair in which his strength lay and then took Prisoner that Judge of the Israelites sporting with him as they pleased in requital of