usage testifies that Christ who is the Lamb without spot and was slain by those Jews is a Saviour to all who have imprinted the mark of his Blood i. of his Cross which shed his Blood on their Foreheads Hence it is called by g Contr. Mâ—rcion l. 3. c. 22. de spectac c. 4. Tertullian signaculum frontium who tells us that it was retained even by the Marcionite Hereticks by h Apud Euseb Hist l. 3. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens as the most perfect Amulet by i Tom. 1. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianzen a Seal and Preservative and Mark of Christ's Dominion over us by k Auth. sub nom Hier. in c. 4. Eph. signaculum spiritus sancti S. Hierom the Seal of the Spirit of God by l Paulin. Ep. 2. ad Delphin p. 202. maceria signaculi salutaris Paulinus the Hedge and Fence of that Sign that confers Salvation m Basil Tom. 1. Hom. 13. p. 480. For unless the mark of the Lord be upon thee and the Angel can see the Character how shall he fight for thee and defend thee from all thy Enemies n Theodoret. in Cant. 1.2 Remember therefore that sacred Office wherein after your renouncing the Infernal Tyrant and owning Jesus for your King you that were initiated have received as it were a certain Royal Signature the Signature of Christ o I Eack 9. S. Hierom calls it without which no man can he saved So when God punish'd Vzziah with Leprosie his angry Master says a De Unitat Eccles p. 153. S. Cyprian branded him in that part of his Body where those that serve him faithfully are signed and b Id. Epist 56. p. 7â— all good Christians must take care that the mark that is there plac'd be not alter'd or defac'd But of this enough though more may be seen in c De resurrect carn Tertullian d Hist lib. 6. cap. 4. Eusebius e Hom. 76. in Matth. Chrysostom f De spiritu S. c. 27. Basil g In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Prudentius and others h Annot. in Cypr. Ep. ad Demet. c. 19. Goulart at Geneva confessing That the Old Christians retained this Ceremony without any Superstition because the Doctrine of the merits of Christ preserved them from the errours which afterward crept in and i Lib. 1. p. 170. T. C. himself that they did it to testifie that they were not ashamed of Christ that was crucified and that they might preserve among them an open profession of him for among the Primitive Christians says k Adv. Baron exercit 13. Sect. 23. p. 218. Ed. Francof Isaac Casaubon it was a Badge of their confidence in Christ and his Cross and Passion and therefore the holy and wise Reformers of Religion in England prudently suffered the Crosses in the High-ways to stand and retained it also in some of their Sacred Offices as in Baptism and in the Rite of Confirmation too in the Liturgy of Edward the Sixth but in a different manner in Baptism from the Popish Custom l Dr. Hammond of Idolatry Sect. 70. For in the first Liturgy of King Edward which agreed with the Roman Order the use was to cross the Child at the Church-Door when brought to Baptism but this of ours a mark of reception into Christs Flock immediately after Baptism and a kind of Tessera or Military sign that the person thus consign'd into Christs militia shall for ever hereafter think himself oblig'd manfully to fight under his Banner c. XIII Blessed Cross says m Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Tim. p. 334. Tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 565. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 878. S. Chrysostom that art the great contrivance of God the Father the glory of his only begotten Son the joy of the holy spirit the Ornament of Angels the Safeguard of holy Church the boasting of S. Paul than which neither the Creation of the World out of nothing nor the erecting the Fabrick of the Heavens and Earth can be greater Testimonies of the Condescension and Mercy of God this Cross is the Wall of the Saints and the Beauty of the whole World this introduces light and makes alive by this the Daemons are put to flight and Diseases cured The truth and validity of which Conquests because Mr. H. p. 335. derides it I will evince beginning with that place of n L. 4. c. 27. Lactantius which our Aristarchus reckons among his Errours and Superstitious Observances He that would know how terrible this fign is to the Kingdom of darkness let him observe how the Daemons fly from the Bodies of the possest when they are adjured by the name of Christ for as he when he blessed the World with his presence expel'd those evil Spirits by his word and restor'd the distracted minds of the Sons of men to the right use of their reasons so now his Followers dispossest the same polluted Guests by the name of their Master and the sign of his Passion and of this the proof is most easie for when our Adversaries are most intent on their Sacrifices if a Christian whose Forehead is charactered with this holy sign stand by the slain Beasts are never propitious nor can the Priests read the Sacrificer's Fate in the Eatrails and this hath been done too frequently by the men of our Religion to be disown'd And here I cannot avoid the subjoining of a famous Example of a Greg. Nys Tom. 2. vit Greg. Thaumat p. 980 981. Gregorius Neocaesariensis that great worker of Miracles who that he might decline the Burthen of the Episcopal Charge had retir'd himself from Neocaesaria to a Wilderness but at last was by a strange impulse from Heaven made willing to serve in so honourable an Employ and having received in a Vision a certain Creed or Summary of Faith to preserve him from Heresie as he return'd from his solitude with his Companions being overtaken with night and a violent shower diverted himself in a famous Temple where the Daemon used to appear visibly to the Priest and deliver his Oracles But as soon as S. Gregory entered and invocated the name of Jesus the Daemons were terrified and having made the sign of the Cross to purge the air of those steams and fumes that polluted it spent the night in Prayers and holy Praises and early in the morning left his Lodging Crucis signum contra Daemonas esse praesidium videsis apud spalat l. 7. c. 12. Sect. 88. p. 308. Montagues appel c. 2 6 7. as soon as the holy man was gone the Daemons told the young Priest that they could not enter any more into the Temple because of his late guest and made it good by disobeying all his Charms and slighting his Lustrations and Sacrifices on this the Priest in hast pursues S. Gregory and overtaking him threatens to bring him before a
Magistrate as a Christian and an Enemy to their Gods all which the good Prelate slighted and told him that by the help of his God he question'd not but to confine the Daemon to what place he pleased which the Priest catching at desired him to restore his Familiar to his Temple S. Gregory cutting out a piece of the Leaf of a Book writ on it these words ΓΡΗΓΟΡΙΟΣ ΤΟ ΣΑΤΑÎΑ ΕΙΣΕΛΘΕ Gregory to Satan Enter Which Paper when the Priest had laid on the Altar and used the accustomed Rites the Daemons enter as before On this and the sight of another Miracle done by this wonderful man he became a Christian S. Gregory's Deacon and afterward a Martyr b Nyss ubi supr p. 1004 1005. who also a little before his Death three several times by the same sign secured himself from the Assaults of the Devil and dispossest him of a Bath which he before had fatally haunted So when a Eudoxia Orat. 1. in Cypr. Mart. apud Phot. Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 215. the junior Cyprian the Magician who lived under Diocletian sent the most furious of his Familiars to disturb the holy Justina who would not yield to his love they returning confest that they were shamed and overcome by the sign of the Cross XIV Thus the Son of God appeared to his own vindication and that not only when his Servants have been his Instruments but sometimes when his greatest Enemies b Sozom. l. 5. c. 2. Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian p. 29. the Church Historian affirming that on a certain time the Apostate Julian went down into one of those dreadful Vaults where the Novices were to be initiated and met with some of those dismal Spectres which the Priests by their Magick Art made appear there and being afraid and unwittingly signing himself as he was wont when a Christian with the sign of the Cross of a sudden all the Phantasmata vanish'd the sign prevail'd it dispers'd the Devils and cancell'd the fears of that desertor c Aug. de C. D. l. 22. c. 8. I could also reckon the Cures wrought by this means on Innocentia and others at Carthage Tiburtius his walking safely over hot burning Coals the Woman in the Baths at Gadara that thus preserv'd her chastity with many other Examples but I forbear to surfeit my Reader Aut hoc testium satis est aut nescio quid satis sit vobis XV. By these Methods came the Cross of Christ to exalt it self into the Banners of Armies and to get a place on the Crowns of Monarchs and so venerable a respect did the succeeding Emperours pay to this solemn Representation of the sacred passion that d L. 1. Tit. 8. Leg. unic Theodosius and Valentinian made it a Law That this Symbol should not be put to trifling and unworthy uses nor engraven or painted on the ground or on Pavements where it might be trod upon And Heaven appeared to reward this piety in e Paul Diacon addit 18. ad Eutropium Tiberius junior who walking one day and taking notice of a Cross under his Feet commanded it to be removed to a more honourable place which being done a vast Treasure was found hid under it and though Constantine the Great hath been censur'd by some for his too frequent use of this sign as an Amulet against all harms and his causing so many Crosses to be made yet it is enough to me that the God who was crucified so commanded him if we may believe his f Vit. Constant l. 1. c. 22. Historian who had it from that August Emperors own mouth showing it to him first in the Air with this Motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conquer in this sign and afterwards in a Vision expresly enjoyning him to make such another for his Standard Royal and his reasons why he stampt this Figure on his Money an next it to his Pictures placed it in his Standards and on the Arms of his Souldiers were very just says a De Orig. Templ l. 2. c. 9 p. 47. Hospinian That to the Christians it might be a Badge of their Profession and to the Heathens an encouragement insensibly to draw them to desert their former Superstitions and to worship a crucified Saviour and this Example of his was quickly followed Ruffinus telling us that the Alexandrians who in the days of their Idolatrous Ignorance commonly had the picture of their God Serapis on their Walls and over their Porches and in their Windows as soon as they were converted blotted them all out and set up the Cross in their stead XVI And all this while no person dream'd that these Miracles were wrought only by this sign but by the power of him that dyed on the Cross as b Apud Greg. Nyss ubi supr the Devil himself was forc'd to confess much less durst any man worship it it is dis-owned by all the Apologists by c Apolog. c. 16. Tertullian d Octav. p. 97. Minutius Faelix e L. 6. cont Julian S. Cyril and others cruces nec colimus nec optamus we neither worship the Cross as our God says Minutius nor desire it as our Punishment and in Constantine's Banner this was the Motto says f L. 8. c. 2. Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus is the Conquerour and for the Church of England she hath unanswerably vindicated her self to all rational men in her g An. 1603. thirtieth Article and by her redoubted Champion the profound h Eccl. polit lib. 5. Sect. 65. Hooker XVII These were the ancient Triumphs of the holy Cross such as not only commenc'd since but long before the Incarnation of Jesus i Just M. Tertul. Cypr. Ambr. Hier. Chrys Naz. Athanas c. apud Montag appel Caes c. 28. the Fathers expresly asserting that Joshua routed the Amalekites rather by this sign than by his Sword as Abraham also vanquish'd the four Kings and it shall go on conquering and to conquer to be the Glory of good men and the Confusion of its Enemies for as k Tom. 2. Orat 1. in Resurr Christ p. 830. Gregory Nyssen in his Mystical Way of commenting hath it This is that löta in the Gospel which is seen with a stroak athwart it the figure of a Cross which is firmer than Heaven and Earth and the whole Creation for Heaven and Earth shall pass away and the fashion of the whole World shall fade but one jet our tittle of this Law shall not pass away for our Saviour chose that kind of Death that the Cross might supply the want of a Divine and the Figure it self be an Instructor to the more perspicuous to describe the Power and Triumphs of him who being nailed to it overcame all things l Chrys Tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 880. this being the sign that in the days of our Fore-fathers opened Doors when they were shut quench'd the force of the most
Cornelius and the Confessors mentions a solemn agreement made between those good men that whoever went first of them into another World should testifie his love to his friends on earth by his prayers for them at the throne of Grace so f Confess l. 9. c. 3. S. Austin believ'd that his dear friend Nebridius dealt with him and g Epist 1. To. 1. p. 2. S. Hierome promises himself the same kindnesses from Heliodorus to omit other instances and does not S. Peter promise to do so for the Jews to whom he writes 2 Pet. 1.15 That he will endeavour that after his decease they might have those things in remembrance I am sure so h In Loc. To. 2. p. 534. Oecumenius understands it and his reason is because the Saints after their departure carry their remembrances of things on earth with them and become Advocates for those that are left alive and before him i To. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 994. S. Chrysostome affirms the same Nor is the intercession of the holy Jesus hereby imposed on for if the prayers of the Saints on earth do no way prejudice the honour of our Mediator and Advocate and S. Paul begs those prayers frequently Ephes 6.19 Colos 4.3 c. why should the prayers of the Saints in Heaven be an usurpation on his priviledges That the glorified Saints pray for us the Scripture avers Jer. 15.1 Ezck. 14.14 Rev. 5.8 and ch 8.3 and that God does give many blessings to his Servants on earth for the sake of those that are in bliss is also plain from Gen. 26.4 5 24. Exod. 32.13 1 Reg. 11.33 c. And if so what should make the tenet unorthodox I cannot imagine which hath the Scripture Fathers and Catholick consent to confirm it XIV The adoration of images we execrate as idolatrous but the retention of them if not adored the whole body of the Lutheran Churches will defend nor does the Church of England disown it and I think there is no more danger in seeing a picture than in reading a History if imitation be the end of both The distinction of sins into venial and mortal will find few opponents if rightly understood not as if some enormities deserv'd the torments of Hell others only temporal punishments for the wages of every sin is death but that some crimes either in respect of the matter wherein the offence is committed or the intention of the offender who transgresses either through ignorance or weakness are not so inconsistent with a salvable condition No sin in its self being venial says a Moral Tract 3. c. 20. apud Heyl. Theolog Vet. l. 3. c. 5. Jacobus Almain out of Gerson but according to the condition and state of the subject that sins Some transgressions necessarily implying an exclusion of Grace others ex genere imperfectione actûs may be said to be venial negativè per non ablationem principii remissionis and so b Enchirid. c. 70. S. Austin is to be understood that the saying that Petition Forgive us our trespasses does propitiate Gods mercy for such sins XV. The divers Orders of Monks were frequent in S. Athanasius's time and in his Province of Aegypt above all other places There S. Anthony became the first Angel of the desart whose life Athanasius writ and there for a while lived Hilarion one of his Scholars in that country Pachomius retired to Tabennesus and Ammon to Mount Nitria and the Desart of Scetis in as much as The bais and Aegypt were covered with their multitudes and to this Classis of men does our Patriarch write his Epistle Ad solitariam vitam agentes XVI The necessity of Baptisms hath been already considered and the Sacrament of penance must be left at the Popes door though take penance to include all the offices of repentance and Sacrament in its largest signification so c Ep. 180. ad Honorat S. Austin calls Baptisme and penance Sacraments and so does d Div. dogmat Epit. cap. de paenitentia Theodoret subjoyning that the washings and sacrifices of old were only types of these Sacred Mysteries And if we may take Cardinal e Tom. 2. contr 4. l. 1. c. 9. Bellarmines word for it Luther Melancthon and the Apology of the Confession of Auspurgh make Baptisme the Eucharist and Absolution i. Penance properly and truly Sacraments and such as were instituted by Christ But there I must desert them XVII Of what sort the prayers for the dead were in the primitive Saecula and that till Athanasius's time and long after they had no relation to Purgatory since in their Liturgies they prayed for Patriarchs and Prophets for Apostles and Martyrs and the Virgin Mary her self the reverend Vsher in his f Pag. 197 198. answer to the Jesuite will give him full satisfaction nor does the Church of England do less in her Collect at Funerals where we pray for the hastening the kingdom of Christ that we together with all those that are departed in the faith and fear of Gods holy name may have our perfect consummation and bliss both in body and Soul in his Eternal and Everlasting glory Or as it is in a P. 10. the form of bidding prayer prescribed in the injunctions of King Edward 6th Anno 1547. Ye shall pray for them that be departed out of the world in the faith of Christ that we with them and they with us may rest at the day of judgment both body and soul with Abraham Isaac and Jacob in the Kingdome of heaven And did I think says an b Lord Câ—arendon's Answ to Cressy p. 167. honourable person that my prayers or any thing else I could do could purchase the least ease to the Souls of my friends or enemies I would pour them out with all my heart nor should I fear reprehension from the Church of England who says nothing in it unless comprehended in the Article of Purgatory and there only calls it a fond thing XVIII Why Anti-Christ should not be a particular person but a Society or Kingdom opposite to the Kingdom of Christ I profess my ignorance Vide Montag Appel cap. 5. or that the Pope rather than the Grand Signior should be the man since Constantinople is built on seven hills and the Church of Saint Sophia is made a Mosque I know what the Fathers say of Anti-Christ what the Romanists and what the Protestant Churches affirm Powel in his e Christ Lectori Epistle before his book de Antichristo tells the world that he is as sure that the Pope is the great Anti-Christ and the Roman Church his Synagogue as that God is in heaven or Christ our Saviour And the French Synod at Gap decreed it for an Article of Faith An. 1603. On the other hand d De Apost Eccles de homine peccati p. 24. Kit Angelo pretends a vision that the Grand Signior is he and the late Bishop of Ossory Doctor Griffith Williams in
for when Maximus says of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my love is crucified that perhaps it was a familiar sentence to him so it looks says that eminent Prelate and might be used by him in his speeches as well as writings and adds that Dailleé's argument from thence that because the words are in one of his Epistles therefore they could not be spoken by him though it be the same argument which himself after uses is a frivolous distinction and unworthy of Dailleé But who will believe continues he that this was a familiar expression of Ignatius I answer S. Hierom did and Sophronius and I think S. Chrysostom Simeon Metaphrastes Baronius the Lord Primate and others But who can imagine that ever these words were spoken by him before his Condemnation I answer that no man certainly is so mad as to suppose this Apophthegm used before his Sentence but that between it and his Execution in which time he writ all his Epistles both that speech My love is crucified and this I am Gods Corn c. might be frequent in his mouth as testimonies of his courage and love to Heaven first written by him and afterward on all occasions spoken which at last that a Ubi supr p. 87. si quâ—â— fuerint post ea decantata c. excellent man seems to grant And this answer both vindicates the Ancients and yet gives no assistance to Dailleé's Hypothesis and of this opinion after I had finisht this did I find the Learned b Life of S. Ignat. sect 8. p. 106. Dr. Cave to whose industry and diligence the Church owes the reparation of many of her ancient ruines XXXI In his Epistles I am accosted with unaccustomed demonstrations of Christian gallantry and an ardent zeal and such longings for Martyrdom as argue a soul strongly transported with the love of Jesus and immortality an infinite care of his disconsolate and widowed Church of Antioch which in every Letter he recommends to the prayers and assistances of those Churches to whom he writes but especially to S. Polycarp but above all a most holy vigour and earnestness against Heresie and Schism there being not one Epistle wherein he takes not care to condemn the Heresies of that age to discountenance Schism and Faction and passionnately to recommend Obedience to the Prelates of the Church And since The View of Antiquity handling this subject ex professo hath given us so poor an account I will take leave to transcribe a few passages to that purpose XXXII The great design of his Epistle to the Romans is to engage the Christians of that Church Epist ad Rom. p. 21 23 24 25. Ed. Usser Lond. 16â—7 not to use any means to hinder the consummation of his course by Martyrdom telling them that such an act of Charity would be a great piece of injustice to him that he never till the sentence of condemnation past on him began to be a true Disciple of Christ beseeching them by their prayers to hasten the day of his dissolution assuring them that he would invite the wild beasts to devour him that neither the fire nor the Cross nor the teeth of those ravenous and untamed Lyons that neither the breaking of his bones the racking of his joints the bruising of his body and on the head of all this the utmost torments that Satans malice could inflict would signifie any thing so he might enjoy his Master Jesus that were he Lord of the ends of the earth and all the Kingdoms of the world combined into one Empire for him they neither could tempt nor profit him that he had rather dye for his beloved Jesus than be Monarch of the Vniverse for what is a man profited to gain the world and lose his soul that he longed for no one but him that dyed for him and rose again that he was a passionate lover of death for his love was crucified that he was not satisfied with corruptible nourishment or the pleasures of this life but only desired the bread of God which came down from heaven the bread of life which is the flesh of Jesus Christ the Son of God born in the latter age of the world of the seed of David and Abraham that he longed for no other drink but his blood the great testimony of the invincible Charity of Jesus and the means of attaining to life Eternal Which last passage I am inclinable to believe hath its relation to that good old Custom of giving the Sacrament of the Eucharist as a Viaticum to dying persons XXXIII Id. ad Ephes p. 7 8. Against the Heresies of the Age he is very smart Be not deceived my Brethren Adulterers shall not inherit the Kingdom of Heaven and if they shall dye who do these things in the flesh how much more they who by impure Doctrines corrupt and prostitute the honour of the holy and chaste Faith for which Jesus was crucified Such a polluted person shall be thrust into unquenchable fire and all they that hearken to him I beseech you therefore Brethren and yet it is not I but the Love of Christ which intreats you make use of no other but Christian Food and abstain cautiously from the strange Plant which is Heresie There are many Time-servers who embrace the Lord Jesus and believe proportionably to the advantages they receive by the Faith Men that give an envenom'd draught Ad Trallian p. 18. mingled with what makes it luscious and palatable which he that is ignorant greedily swallows to his own Damnation keep your selves charily from such which is easily done if you avoid Pride and self-conceit and unite your selves inseparably to the Lord Jesus to your Prelate and to the Ordinances of the Apostles Ad Smyrn p. 35. Of which Hereticks he tells us that they denyed the Passion and Resurrection of our Saviour and as they had forfeited the Faith so they had lost their Charity took no care of the Poor of the Widows or the Orphans had no Prayers or Celebration of the Eucharist among them of whom though Mr. H. p. 19. tells us that Menander Basilides and others are named by Ignatius yet I must aver that though he means them yet he no-where expresly mentions them but rather professes Ibid. that he will omit the giving a particular account of them not thinking it fit to remember the names of such Infidels till they had repented XXXIV Nor is his Pen less keen against Schism Ad Phâ—adelph p. 28. 30. You being children of the light flye all Schisms and false Doctrines where your Shepherd is there do ye as Sheep follow him for there are many Wolves Abstain from all noxious Plants which the Son of God never cultivated because they were not planted by his Father Be not deceived Brethren if any man be a follower of a Schismatick that man hath no inheritance in the Kingdom of God for where there is division and wrath in that place God hath no residence
Fly therefore Schism Ad Smyrn p. 36. as the beginning of all mischief He that is not within the Sanctuary cannot partake of the Bread of God Ad Ephes p. 3. for if the prayer of one or two be so powerful how much more the conjoined supplications of a Bishop and his whole Flock He therefore that shuns the publick Assemblies is proud and hath cut himself off from the holy Communion for it is written that God resists the proud Let us therefore studiously decline opposing the Bishop that we may not be guilty of Rebelling against God Vse your utmost endeavour that you may meet often to praise and magnifie your Maker Ibid. p. 6. for by such frequent Assemblies the powers of Satans Kingdom are weakened and his design to ruine you for ever blasted by the Vniformity of your Faith There is no greater blessing than peace by which all the quarrels in Heaven and Earth are composed Such are his severe remarques on all the disturbers of Ecclesiastick Union and yet no man a greater adviser to Christian Condescension and Compassion than Ignatius Ibid. p. 5. Overcome says he the fury of such men by meekness their proud boastings by Humility their railings by Prayers their Errours by continuing stedfast in the Faith and their wild and ungoverned manners by a gentle and Christian demeanour XXXV Nor does he only discover the Distemper but prescribes a Remedy by enjoining a strict submission to Episcopal Authority in every Epistle For as our Master Christ never did any thing either by himself or by his Apostles without his Father Ad Magnes p. 12. so neither undertake ye any thing without the Bishop and his Presbyters nor do ye indulge to any private Fancies of your own how plausible or reasonable soever but in the same Assembly let there be one Prayer and Supplication one mind one hope in charity and joy unblameable for there is one Jesus Ad Trall p. 1 6 7. than whom nothing can be better Vndertake nothing without your Bishop and be subject to your Presbyters as to the Apostles of Christ and honour the Deacons as the Ministers of the Mysteries of Jesus for without these there can be no Church Ad Philadelph p. 30. I cry aloud and speak it with an audible Voice be obedient to the Bishop Presbyters and Deacons Some men suspected that I spake this as if I had foreseen the Schismatical Designs of some but he is my Witness for whom I am bound with this Chain that I had not the notice from flesh and blood but the Spirit of God revealed these things unto me telling me Do nothing without your Bishop keep your Body undefiled as the Temple of God love Vnity fly Divisions be Imitators of Christ as he is of his Father My soul for theirs who obey the Bishop Ad Polycarp Presbyters and Deacons he that honoureth the Bishop is honoured of God he that does any thing without his Privity is a servant to the Devil Let nothing belonging to the Church be done without the Prelate Ad Smyâ—n p. 36. Think that Encharist only valid which the Bishop consecrates or some one by him deputed it is not lawful without him either to Baptize or Celebrate the Love-Feasts where the Bishop is let the Congregation be as where Christ is there is the Catholick Church And lest he might seem to impose all the stress on the Laity and prescribe no holy Cautions to the Governours of the Church how to demean themselves the beginning of the Epistle to Polycarp is wholly spent in advices to that Apostolical Bishop and giving a Character of the Episcopal Office I will only instance in one memorable saying more of his that famous passage which Theophilus Origen S. Basil Hierom and others borrow from him Ad Ephes p. 8. that there were three things whereof the Prince of the Air was ignorant the Virginity of the Blessed Mother of God the Incarnation of her Son and his death and Crucifixion three venerable Mysteries that were now publickly proclaimed to the World in their accomplishment but were contrived by God in eternal silence and secresie XXXVI And whereas some doubt hath been made how under so strict a custody he could find leisure to write so many Letters and make so many holy Sermons and Exhortations as he did we answer a Baron Tom. 2. an 109. p. 34. Pearson part 2. c. 11. p. 139. that he bought every moment of that holy leisure from his Guards every stay of his being their Market where they made him purchase each hours freedom from their inspection and restraints with greater Sums growing more fierce and untractable on their gentle treatment that they might extort new and larger Compositions for such was the Charity of that Age that they accounted nothing dearer than the concerns of their Religion and therefore grudged at no cost to purchase better usage for the Confessors thereof and of this b De Mort. Peregr p. 996. Lucian is a sufficient witness and such questionless was their Zeal and Love towards Ignatius and by this means he purchas'd his hours of Privacy notwithstanding Eusebius seems to oppose the Opinion c Hist Eccl. l. 3. c. 30. implying that he did it rather by stealth than their Connivance XXXVII It is also proposed as a great difficulty by the acute a Not. in Euseb Chron. an MMCXX III. p. 189. Scaliger how it came to pass that Ignatius should not be martyred at Antioch but carryed thence to Rome telling us that none but Denizens of that great City used to appeal from the Governour of the Province as S. Paul did and if we assert this concerning Ignatius then could he not have been thrown to the Wild Beasts the b L. 48. Tit. 8. ad leg Cornel. de Sicar Venef Law forbidding to punish any Citizen in that manner it being in truth a Death decreed to the vilest and most profligate of Malefactors only and at last professes That he is ignorant how to solve it and therefore proposes it that others might try their wits about it And though I pretend not to unriddle Mysteries yet we may give more than one reason why Trajan who himself and not the Governour of the Province condemn'd the holy man ordered him to suffer at Rome c Lib. 48. Tit. 19. 〈◊〉 ad â—esâ—â—â— It was usual in all the Provinces to send the Heads and Leaders of Factions famous Thieves and Murtherers or any that had Excellencies more than ordinary as strength of Body or Skill to suffer at Rome Now Ignatius was the most remarkable man among the Christians of that Country a Patriarch of a famous See venerable for his Age and Piety for his Zeal and Humility for his Gallantry and Courage in freely offering himself to the Emperour and reproving his Idolatrous Worship To this d Tom. 5. p. 502 503. S. Chrysostom subjoins That it was the Devil's Policy to
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.
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