his heart to attribute it unto him 76. A fragment taken out of Athanasius concerning the Observation of Sabbaths Unto these there are added seven homilies more never before extant by Lucas Holsteinius out of the French Kings the Vatican and Oxford Libraries and they are these following 1. Of the taxing of the Virgin Mary upon Luke 2. 1. 2. Upon Matth. 21. 2. Upon whiâ—h text we had an Homily before viz. the 41. in this Catalogue 3. Upon Luke 19. 36. which with the former Holstein verily believes to be of Athanasius 4. Upon the Treason of Iudas which as also the following hath the Character of Athanasius by Photius 5. Upon the holy Pascha which of all is the best and most Elegant 6. Upon the man that was born blind Iohn 9. 1. which together with the following hath nothing of Athanasius in it nec vola nec vestigium but the title only 7. Upon the Fathers and Patriarchs a most foolish rustick and barbarous piece They may all well be conceived to be of very small credit having lain so long dormant Also certain Commentaries upon the Epistles of Paul are by some ascribed unto Athanasius which yet are not his but Theophylacts Some of his works are lost of which the Names or Titles are these that follow 1. Commentaries upon the whole book of Psalms which I think saith Holstein to be Palmarium Athanasii opus the chief of Athanasius his works 2. Upon Ecclesiastes 3. Upon the Canticles 4. A Volum upon Iohn § 4. Athanasius hath a peculiar stile or manner of speech making use of words which were known only unto the age wherein he lived and neither before nor after The subject whereof he for the most part treateth being very high viz. of the Trinity of the Son begotten of the Father before all time equal unto him but distinct in person from him c. Yet making use of terms very apt to express those hidden and mysterious things by which cannot well be rendred in the Latine or other Tongue without loss or lessning the grace of them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He shunneth all flourishes and expresseth the Mysteries of the Kingdom of God in Evangelical words In his speech he useth much simplicity gravity and energy and saith Erasmus he is wonderful in teaching He is most plain in his Commentaries yet in all his writings perspicuous sober and candid in his five books against Arius vehement and profound managing his arguments very strongly moreover so fruitful is he and abundant as is indeed very admirable But his Epistles especially those wherein by way of Apology he excuseth his flight are both elegant and splendid and composed with much clearness flourishing with such neatness and force of perswasion that it is pleasant to hear how he pleads for himself § 5. Many are the memorable and worthy passages that are to be found in his works for a tast I shall present you with these that follow 1. His Symbol or Creed every where received and recited in the Churches both of the East and West it was so famous and generally approved of that it was embraced with an unanimous consent as the distinguishing Character between the Orthodox and Hereticks Nazianzen calls it a magnificent and princely gift Imperatori inquit donum verè regium magnificum offert Scriptam nimirum fidei confessionem adversus novum dogma nusquam in Scripturâ expressum ut sic Imperatorem Imperator doctrinam doctrina libellum libellus frangeret atque opprimeret It is as it were an interpretation of those words of Christ Iohn 17. 3. This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent And may be divided into these two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius saith Doctor Andrews in his speech against Mr. Trask was great for his Learning for his Vertue for his Labors for his sufferings but above all Great for his Creed The words whereof are these Whosoever will be saved before all things it is necessary that he hold the Catholick Faith which Faith except every one do keep whole and undefiled without doubt he shall perish everlastingly And the Catholick faith is this That we worship one God in Trinity and Trinity in Unity Neither confounding the Persons nor dividing the Substance For there is one Person of the Father another of the Son and another of the holy Ghost But the Godhead of the Father of the Son and of the holy Ghost is all one the glory equal the Majesty Coeternal Such as the Father is such is the Son and such is the holy Ghost The Father uncreate the Son uncreate and the holy Ghost uncreate The Father incomprehensible the Son incomprehensible and the holy Ghost incomprehensible The Father eternal the Son eternal and the holy Ghost eternal And yet they are not three eternals but one eternal As also there are not three incomprehensibles nor three uncreated but one uncreated and one incomprehensible So likewise the Father is Almighty the Son Almighty and the holy Ghost Almighty and yet they are not three Almighties but one Almighty So the Father is God the Son is God and the holy Ghost is God and yet they are not three Gods but one God So likewise the Father is Lord the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord. For like as we be compelled by the Christian verity to acknowledge every Person by himself to be God and Lord so are we forbidden by the Catholick Religion to say there be three Gods or three Lords The Father is made of none neither created nor begotten The Son is of the Father alone not made nor created but begotten The holy Ghost is of the Father and of the Son neither made nor created nor begotten but proceeding So there is one Father not three Fathers one Son not three Sons one holy Ghost not three holy Ghosts And in this Trinity none is afore or after other none is greater or less then another But the whole three Persons be coeternal together and coequal So that in all things as is aforesaid the Unity in Trinity and the Trinity in Unity is to be worshipped He therefore that will be saved must thus think of the Trinity Furthermore it is necessary to everlasting salvation that he also believe rightly in the incarnation of our Lord Jesus Christ. For the right faith is that we believe and confess that our Lord Jesus Christ the Son of God is God and Man God of the substance of the Father begotten before the worlds and Man of the substance of his Mother born in the world Perfect God and perfect Man of a reasonable soul and humane flesh subsisting Equal to the Father as touching his Godhead and inferior to the Father touching his manhood Who though he be God and Man
appears but rather a wonder he is no more so which proceeded not so much from want of skill in himself as from the incapacity of the Subject whereof he treateth A most difficult thing it is saith the same Author for him that discusseth things of a subtile Nature to joyn with perspicuity the care of polishing his Language § 5. Among many wherewith this Learned Piece is righly fraught and stored I shall cull out and present you with a few memorable passages 1. His Symbol or Creed containing a brief sum and confession of the Faith of the Churches of Christ at least in the West at that day his words are these The Church although dispersed through the whole World even unto the ends of the Earth received the Faith from the Apostles and their Disciples which is to believe In one omnipotent God which made Heaven and earth and the Seas and all things that are in them and in one Jesus Christ the Son of God incarnate for our Salvation and in the Holy Ghost who by the Prophets preached the mysteries of the dispensation and coming of Christ and his Birth of a Virgin and his Passion and Resurrection from the dead and the Assumption of the Beloved Christ Jesus our Lord in his flesh into Heaven and his coming from Heaven in the Glory of the Father to restore or recapitulate and gather into one all things and to raise the flesh or bodies of all mankind that unto Jesus our Lord and God and Saviour and King according to the good pleasure of the Father invisible every knee should bow both of things in Heaven and in the earth and under the earth and that every tongue should confess to him and that he should pass a righteous sentence or judgment upon all and send the spiritual wickednesses and the Angels that fell and became apostate and also ungodly unrighteous lawless and blasphemous men into eternal fire but for the righteous and holy and such as did keep his commandments and abide in his love some from the beginning and some by repentance gratifying them with life might bestow on them incorruptibility and give unto them eternal Glory Where observe by the way that though it may be wondered at that Irenaeus should no where expresly call the Holy Ghost God yet that he held him to be God equal with the Father and the Son is manifest in that he makes in his Creed the object of faith to be all the three persons of the Trinity alike As also from hence that elsewhere he ascribes the creation of man unto the Holy Ghost as well as to the Father and the Son 2. He gives the reason why the Mediatour between God and man ought to be both God and man For saith he if man had not overcome the enemy of man he had not been justly overcome again unless God had given salvation we should not have had it firmly and unless man had been joyned unto our God he viz. Man could not have been made partaker of incorruptibility For it became the Mediator of God and Men by his nearness unto both to reduce both into friendship and concord and to procure that God should assume Man or take him into communion and that man should give up himself unto God 3. The whole Scriptures both Prophetical and Evangelical are open or manifest and without ambiguity and may likewise be heard of all Again we ought to believe God who also hath made us most assuredly knowing that the Scriptures are indeed perfect as being spoken or dictated by the word of God and his Spirit 4. Fides quae est ad deum justificat hominem Faith towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 2. justifieth a man 5. Concerning the marks of the true Church and that it is not tied to one place or succession he thus speaks When once the Gospel was spread throughout the world and the Church gathered out of all Nations then was the Church no where tied to one place or to any certain and ordinary succession but there was the true Church wheresoever the uncorrupted voice of the Gospel did sound and the Sacraments were rightly administred according to the Institution of Christ. Also that the pillar and ground of the Church is the Gospel and Spirit of Life 5. Of the extraordinary gifts of the Holy Ghost continuing unto his time thus Some saith he cast out Devils soundly and truly so that oftentimes even they who were cleansed from wicked Spirits do believe and are in the Church others have the foreknowledge of things to come and also prophetical Visions and Sayings others do cure and restore to health such as labour of some infirmity by the laying on of their hands Moreover as we have said the dead also have been raised and continued with us many years And what shall I say the Graces are not to be numbred which throughout the whole world the Church receiving from God doth dispose in the name of Christ Jesus crucified under Pontius Pilate every day for the help of the Nations neither seducing any one nor taking money from him For as it hath freely received from God so also doth it freely administer nor doth it accomplish any thing by Angelical Invocations nor incantations nor any wicked curiosity but purely and manifestly directing their prayers unto the Lord who hath made all things 6. He plainly asserts that the world shall continue but six thousand years For saith he look in how many days this world was made in so many thousand years it shall be consummate Therefore 't is said in Gen. 2. 2. On the sixth day God finished all his works and rested the seventh day Now this is both a narration of what was done before and also a prophecy of things to come for one day with the Lord is as a thousand years in six days the things were finished that were made and it is manifest that the six thousandth year is the consummaâ—ion of them 7. He finds the number of the Beasts name viz. 666. iâ— the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he concludes it as very probable that the seat of that beast is the Latin or Roman Kingdom Take his own words Sed Lateinos nomen habet sexcentorum sexaginta sex numerum valdè verisimile est quoniam novissimum verissimum Erasm. edit Regnum hoc habet voâ—abulum Latini enim sunt qui nunc regnant Sed non in hoc nos gloriabimur 8. Of the four Evangelists he thus writeth Mathew saith he delivered unto the Hebrews the History of the Gospel in their own Tongue When Peter and Paul preached at Rome and planted that Church after their departure Mark the Disciple and also Interpreter of Peter delivered unto us in writing such things as he had heard Peter preach And Luke the companion of Paul comprised in one Volume the Gospel preached of him
though perhaps in some of them as Osiander charitably conceives he thought better and was more sound in his judgment His Errors were such as these 1. Concerning God his expression is very unmeet and dangerous viz. That God made himself Yet may his meaning be that God had his being of himself for so lib. 2. 9. 't is God alone who is not made he is of himself as we said lib. 1. and therefore is such as he would himself to be viz. impassible immutable uncorrupt blessed eternal 2. He so speaks of Christ say the Centuturists that a man may well say he never rightly understood either the person or Office of the Son of Son of God As where he saith That God did produce a Spirit like himself who should be endued with the vertues of God his Father Also The Commands of his Father he faithfully observed for he taught that God is one and that he alone ought to be worshipped neither did he ever say that himself was God for he should not have been faithful if being sent to take away the gods and to assert one should have brought in another beside that one These and such like words he hath that do not a little smell of Arianism Indeed he in this particular doth not express himself so warily as he ought which hath occasioned such suspicions of him but yet however that in his judgment he neither denied nor doubted of the Deity or Eternity of Christ seems clear from divers other places where in so many words he acknowledgeth both as where he calls him the word of God inquit meritò sermo verbum dei dicitur qui procedentem de ore suo vocalem Spiritum quem non utero sed mente conceperat inexcogitabili quadam majestatis suae virtute ad effigiem quae proprio sensu ac sapientiâ vigeat comprehendit alios item Spiritus in angelos â—â—guraverit Also if any wonder that God should be generated of God prolatione vocis 〈◊〉 Spiritus when once he shall know the sacred voices of the Prophet he will certainly cease to wonder Again he saith that the Jews condemned their God Lastly Sicut â—ater inquit sine exemplo genuit Authorem suum sic ineffabiliter Pater genuisse credendus est Coaeternum De matre natus est qui ante jam fuit de Patre qui aliquando non fuit Hoc fides credat intelligentia non requirat ne â—ut non inventum putet incredibile aut reperâ—um non credat singulare If therefore in some places he seem to deliver that which savors too much of Arius or speak not so clearly of Christ as he should Thomasius that diligent peruser of him who compared divers Copies together is of the mind that there his books are by some Arian corrupted giving sundry instances herein 3. He unadvisedly saith that Christ after his resurrection went into Galilee because he would not shew himself unto the Jews lest he should bring them unto repentance and save those wicked men 4. He is silent concerning the Priestly Office of Christ mentioning no other ends of his Incarnation or coming and passion but only to reveal and make known unto men the Mysteries of Religion and to give them an example of vertue 5. He knew nothing at all of the Holy Ghost and makes little or no mention of him in his books now extant Or if he knew any thing Ierom acquaints us what his apprehensions of him were In his books saith he and especially in his Epistles unto Demetrian he denies the substance of the holy Ghost saying according to the error of the Jews that he is referred either unto the Father or the Son and that the sanctification of either person is demonstrated under his name So that what Ierom spake of Origen may not unfitly be applied unto him also viz. that his opinion of the Son was bad but concerning the holy Ghost was worse 6. He conceited that the Angels were given unto men to be their guardians lest they should be destroyed by the Devil unto whom at first the power of the earth was given And that those guardian Angel being allured to accompany with women were for this their sin cast down from heaven and so of the Angels of God became the Ministers of the Devil 7. Also That God created an infinite number of souls which he afterward put into frail and weak bodies that being in the midst between good and evil and vertue being propounded unto man consisting of both natures he might not with ease and delicacy obtain immortality but with great difficulty and labor get the reward of eternal life 8. He speaks nothing of the righteousness of faith but that salvation is merited by good works and that if a man serve not the earth which he ought to tread underfoot he shall merit everlasting life Cum lib. 5. 6. inquit Chytraeus orationem de justitiâ Christiana ex professo instituerit tamen de philosophies tantum sen legis justitia disputat justitiae â—â—dei quae Evangelii propriâ est nullam ferè mentionem facit 9. Of Prayer saith he As often as a man asks he is to believe that he is tempted of God whether he be worthy to be heard Of pardon of sin thus that God vouchsafes it unto them that sin ignorantly but not unto them that sin of knowledge and wittingly Also that a man may be without sin which yet he contradicts within a few lines after 10. He hath many superstitious things concerning the virtue of the sign of the Cross viz. That it is terrible unto the Devils qui adjurati per Christum de corporibus quae obsederint fugiunt Nam sicut Christus ipse Daemonas verbo fugabas ita nunc sectatores ejus eosdem spiritus inquinatos de hominibus et nomine Magistri sui et signo passionis excludunt Cujus rei non difficilis est probatio nam â—um diis sâ—is immolant si assistat aliquis signatam fronte gereus sacra nullo modo litant nec responsa potest consultus reddere vates 11. He thinks it unlawful for a righteous man to go to war or to accuse any one of a capital crime because Murther is forbidden 12. He denyed that there were any Antipodes and that with much earnestness and confidence bestowing a whole Chapter upon the maintainance of so evident a mistake in shewing the Original and as he conceived the absurdity of the Antipodian opinion and confuting it wondring at the folly of those that held it What shall we think saith he of them who give out that there are Antipodes walking opposite unto us Do they speak any thing to the purpose or are there any so stupid as to believe that there are men whose feet are higher than their heads or that those things there do hang which with us do lye on the
yet is he not two but one Christ. One not by conversion of the Godhead into flesh but by taking the manhood into God One altogether not by confusion of substance but by unity of Person For as the reasonable soul and flesh is one Man so God and Man is one Christ. Who suffered for our salvation descended into hell rose again the third day from the dead He ascended into heaven he fifteth on the right hand of the Father God Almighty from whence he shall come to judge the quick and the dead At whose coming all men shall rise again with their bodies and shall give account for their own works And they that have done good shall go into life everlasting and they that have done evil into everlasting fire This is the Catholick Faith which except a man believe faithfully he cannot be saved As for the censures annexed hereunto viz. 1. In the beginning except a man keep the Catholick faith 2. In the middle he that will be saved must thus think and 3. In the end this is the Catholick faith which except a man believe faithfully he cannot be saved I thought good to give you Dr. Hammond's apprehensions of them how they ought to be understood His words are these I suppose saith he they must be interpreted by their opposition to those heresies that had invaded the Church and which were acts of carnality in them that broach'd and maintain'd them against the apostolick doctrine and contradictory to that foundation which had been resolved on as necessary to bring the world to the obedience of Christ and were therefore to be anathematiz'd after this manner and with detestation branded and banished out of the Church Not that it was hereby defined to be a damnable sin to fail in the understanding or believing the full matter of any of those explications before they were propounded and when it might more reasonably be deemed not to be any fault of the will to which this were imputable Thus he 2. The canonical books of the old and new Testament owned by him are the same with those which the reformed Churches acknowledge for such of which he thus speaks All scripture of us who are Christians was divinely inspired The books thereof are not infinite but finite and comprehended in a certain Canon which having set down of the Old Testament as they are now with us he adds the Canonical books therefore of the Old Testament are twenty and two equal for number unto the Hebrew Letters or alphabet for so many elements of Letters there are among the Hebrews But saith he besides these there are other books of the Old Testament not Canonical which are read only unto the Catechumens and of these he names the Wisdom of Solomon the Wisdom of Iesus the Son of Syrach the fragment of Esther Iudith and Tobith for the books of the Maccabees he made no account of them yet he afterward mentions four books of the Maccabees with some others He also reckons the Canonical Books of the New Testament which saith he are as it were certain sure anchors and supporters or pillars of our Faith as having been written by the Apostles of Christ themselves who both conversed with him and were instructed by him 3. The sacred and divinely inspired Scriptures saith he are of themselves sufficient for the discovery of the truth In the reading whereof this is faithfully to be observed viz. unto what times they are directed to what person and for what cause they are written lest things be severed from their reasons and so the unskilful reading any thing different from them should deviate from the right understanding of them 4. As touching the way whereby the knowledge of the Scriptures may be attained he thus speaks To the searching and true understanding of the Scriptures there is need of a holy life a pure mind and virtue which is according to Christ that the mind running thorow that path may attain unto those things which it doth desire as far as humane nature may understand things divine 5. The holy Scripture saith he doth not contradict it self for unto a hearer desirous of truth it doth interpret it self 6. Concerning the worshipping of Christ we adore saith he not the Creature God forbid Such madness belongs unto Ethuicks and Arians but we adore the Lord of things created the incarnate Word of God for although the Flesh be in it self a part of things created yet is it made the Body of God Neither yet do we give adoration unto such a body by it self severed from the word neither adoring the Word do we put the Word far from the Flesh but knowing that it is said the Word was made Flesh we acknowledge it even now in the Flesh to be God 7. He gives this interpretation of those words of Christ Mark 13. 32. But of that day and that hour knoweth no man no not the Angels which are in heaven neither the Son but the Father The Son saith he knew it as God but not as man wherefore he said not neither the Son of God lest the divinity should seem to be ignorant but simply neither the Son that this might be the ignorance of the Son as man And for this cause when he speaks of the Angels he added not a higher degree saying neither the Holy Spirit but was silent here by a double reason affirming the truth of the thing for admit that the Spirit knows then much more the Word as the Word from whom even the Spirit receives was not ignorant of it 8. Speaking of the mystery of the two natures in Christ What need is there saith he of dispute and strife about words it's more profitable to believe and reverence and silently to adore I acknowledge him to be true God from heaven impâ—ssible I acknowledge the same of the seed of David as touching the Flesh a man of the earth passible I do not curiousty inquire why the same is passible and impassible or why God and man lest being curiously inquisitive why and how I should miss of the good propounded unto us For we ought first to believe and adore and in the second place to seek from above a reason of these things not from beneath to inquire of Flesh and Blood but from divine and heavenly revelation 9. What the faith of the Church was concerning the Trinity he thus delivers Let us see that very tradition from the beginning and that Doctrine and Faith of the Catholick Church which Christ indeed gave but the Apostles preached and kept For in this Church are we founded and whoso falls from thence cannot be said to be a Christian. The holy and perfect Trinity therefore in the Father Son and Holy Ghost receives the reason of the Deity possesseth nothing forraign or superinduced from without nor consisteth of the Creator and Creature but the whole is of the Creator and Maker of all things like it self and
and make his way and work by far more facil and pleasant which that it may be the issue of this undertaking is heartily desired by him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. H. Each Chapter consists of all or most of these following particulars concerning each Father 1 § A Brief account of his Life and Travels in the Church 2 § His Elogy and the esteem he was held in 3 § His labors and writings whereof 1. Some are lost 2. Some remain of which 1. Some are dubious 2. Some are spurious 3. Some are genuine and of these 1. Their sum 2. Their censure 4. § His language and stile 5. § Some notable and select passages 6. § His slips and errors whereof 1. The Occasion and Ground 2. The Apology and Plea that may be made for some of them 7. § His end and death The FATHERS treated of in this Treatise viz. Page 1. Ignatius Antiochenus 1 2. Iustinus Martyr 22 3. Irenaeus Lugdunensis 51 4. Clemens Alexandrinus 79 5. Tertullianus 111 6. Origenes Adamantius 171 7. Cyprianus Carthaginensis 248 8. Lactantius Firmianus 314 9. Athanasius Alexandrinus 339 10. Hilarius Pictaviensis 390 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A VIEW of Antiquity 1. Ignatius Antiochenus §1 AS touching Ignatius surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ancient and Eminent Bishop and Martyr what Country-man he was how brought up and Educated in what manner and by what means converted unto the Christian Faith and advanced unto the weightier functions in the Church is no where extant nor recorded in history The relation of Nicephorus seems fabulous and inconsistent with what is to be found in the Epistles attributed by some unto Ignatius himself wherein 't is said that he never saw Christ corporally or in the flesh He therefore could not be as the above-named Author reports him to have been that little Child that Christ called unto him and set in the midst of his Disciples commending simplicity unto them and saying Except ye be converted and become as little children ye shall not enter into the kingdom of heaven But though he so saw not the Lord Jesus yet did he live and familiarly converse with them that had so seen him being as is generally received the Disciple of the Apostle Iobn as were also his contemporaries Papias Bishop of Hierapâ—lis and Polycarp ordained by the said Apostle Bishop of Smyrna as was our Ignatius Bishop of Antioch by the Apostle Peter of whose right hand saith Theodoret he received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Church he was the third Pastor or Bishop the Apostle Peter being the first to whom next succeeded Evodius one of the seventy Disciples as saith Dorotheus Eusebius makes Evâ—dius the first and our Ignatius the second Pastor there which is true indeed of the fixed Bishops of that City for Peter stayed but a while there and then departed unto Ierusalem and other Eastern Regions If therefore the Apostle Peter begin the Catalogue as some make him to do then is he the third but if Evodint as others then the second Bishop of that place His zeal toward the house of God was exceeding great even burning hot for which he was had in as great esteem and most acceptable unto those of chiefest note especially Polycarp and the rest of the Asian Bishops whereof they gave an ample testimony by their flocking to him as the most famous man of all the East when they heard that he was lead bound toward Rome For in his way being at Smyrna the neighboring Churches having notice thereof sent each of them their messengers to salute and visit him in their behalf among whom were the Bishops of some of those places accompanied by the Elders and Deacons the like also was performed by the Bishop of Philadelphia upon his coming to Troas An evident demonstration of the high and more then ordinary respect which they bare unto him and his answerable worth who as they deemed deserved it from them § 2. He was accounted the first and chief of the Oriental Bishops as excelling them all both in the holiness of his life and his powerfulness in Preaching the Gospel as well as in the prerogative of his seat yea among the Fathers of the Primitive Church he holds the first place A Doctor in every regard blessed whom Bernard stiles by the name of the great Ignatius our Martyr with whose precious reliques saith he our poverty is inriched a most holy Man and altogether the most Ancient of all now extant one truly Divine and even unto our memory famous and in the mouthes of many a clear evidence of his admirable worth and that variety of the gifts of the holy Ghost wherewith he was choicely adorned a man of eminent Sanctity as also a singular and â—ervent lover of our Lord Jesus Christ in publishing the word of God very zealous and no less Learned in so much as his Learning as well as his vertues were celebrated of old amongst which the magnanimity of his spirit in the cause of Christ happily conjoyned with sweet humility and holy simplicity did add not the least lustre to this accomplish'd Martyr § 3. The remains of his Learning and labors are only some few Epistles written by him unto several Churches and Persons not long before his death which as a certain well drawn picture do excellently represent and give us a lively image of him for therein are notably discovered his vigorous and singular love to Christ his fervent zeal for God and his glory his admirable and undaunted courage and magnanimity in his cause accompanied with such sweet humility and exemplary meekness of Spirit that as in all he shewed himself to be a true Disciple and follower of Christ so may he well serve as a pattern for the imitation of succeeding generation Talis erat sublimis illius animi submissio è contra ejusdem submissi animi sublimitas ut mirâ quadam connexione summis ima conjungat quae admiratione delectatione animum simul afficiant Such was the submission of that sublime soul and on the other side such the sublimity of that submisse soul that with a certain admirable connexion he joyned together the lowest with the highest both which may well affect the mind with wonderment and delight These Epistles do amount as now extant unto the number of fifteen and may be divided or ranked in three sorts 1. Such as are Genuine and for the main and bulk of them by most apprehended and granted to be his of which Casaubon thus For the Epistles of Ignatius to deny them to be those of that most ancient Martyr and Bishop of Antioch would be Heresie at this day and verily as for some of them we shall else where if it shall please the Lord defend their antiquity by new reasons These are six in number though commonly thought to be seven
what their life and doctrine is and why they contemn death As not the two first so neither are these two last mentioned by Eusebius or Ierom yet are all these seven conceived to be the proper works of Iustine Besides these there are other extant under his name which yet are either question'd or conceived to be none of his but supposititious falsly ascribed to him They may be discerned from those that are genuine either by the diversity of the Stile or some other evident Notes distinguished the one from the other And they are these that follow 1. His Book de Monarchia the Stile whereof is not unlike that of Iustine yet is it doubtful whether he were the Author of it 1. Because the Title differs from that mentioned by Eusebius Ierom Photius and Suidas who intitle the Book written by him de Monarchia Dei whereas this is only de Monarchia 2. In that he tells that he fetcheth Testimonies not only from our own Authors i. e. the sacred Scriptures but also Writings of the Heathens whereas in this now extant the later sort of Testimonies only are to be found Gelenius also in his Latin Edition of the Works of Iustin which he saith comprehended all those then extant leaves this out altogether Perionius therefore concludes that either this that we now have is not perfect but wants many pages or else for certain Iustin wrote another Book upon this Subject Miraeus is of this judgement that half of the other Book de Monarchia remains and that half of one Book de Monarchia Dei is lost The sum of it is to exhort the Greeks to leave their idolatry and to worship the true God whom their Poets did acknowledge to be the only Creator and Governour of all things but made no reckoning at all of their feigned gods 2. An exposition of the true Faith or of a right Confession of the holy and coessential Trinity Which by divers Arguments may evidently be proved to be none of his especially 1. By the Stile which seems to differ from that of Iustin being more curt and neat than his 2. Because he speaks much more apertly and distinctly of the Mysteries of the Trinity and Incarnation than the Writers of that age are wont to do 3. None of the Ancients make mention of it 4. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. were not then so usual in the Church nor are they any where to be found in the Writings of Iustin when as yet he sometimes professedly handles the Doctrine of the Trinity Bellarmine himself therefore is doubtful of it Ambigo saith he â—n ejus sit and well he might there being so much cause But whoever were the Author of it it is an excellent and profitable discourse and worthy of such an Author as Iustin. Herein he shews that there is indeed but one God who is known in the Father Son and holy Spirit and that these three have but one and the same Essence as also discourseth of the Incarnation of the Word who is Mediator according to both Natures the manner of the Union whereof in Christ is ineffable 3. A confutation of certain Opinions of Aristotle which saith Possevine Iustin did not write neither will Baronius undertake to determine whether it be his or no. Eusebins Ierom and Suidas mention it not for which cause it is justly rejected as not written by Iustin though Photius speak of it as his and it have no evident note of falshood in the judgement of Bellarmine Therefore saith he I have nothing to say one way or other 4. Certain Questions propounded by the Christians to the Gentiles and their Answers to them together with a confutation of those Answers Which piece as the Stile bewrays it to be none of Iustins so may it easily be discerned also from the often mention of the Manichees in the confutation of the answer to the first question who arose above an hundred years after Iustin. 5. Certain questions propounded by the Greeks or Gentiles with the answers of the Christians unto them Which are ranked with the former by the Centurists 6. This answers to 146 questions unto the Orthodoxes it seem not to Iustins saith Possevine the same thinks Bellarmine yea that this is certain many things contained in them do plainly evince As 1. Some words which were not in use in the Church till a long time after Iustin. e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. In them is cited Irenaeus Quest. 115. whom he stiles a Martyr yet did Iustin die some fourty years before viz. An. 165. where Irenaeus suffered Martyrdom an 205. according to the account of Baronius Also Origen is quoted Quest. 82. 86. who yet was long after Iustin. 3. Divers passages are here to be found which are cross to what is contained in the genuine Writings of Iustin. e. g. That the Witch of Endor did but delude the eye that they seemed to see Samuel when 't was not he Quest. 52. whereas Iustin asserteth that 't was the true Samuel that was raised Also Quest. 112. the Angel that spake with Iacob and Moses and other of the Patriarchs is said to be a created Angel and that for his office committed to him he was honoured with the name of God Whereas Iustin earnestly contends and affirms that that Angel was Christ the Son of God Add hereto that the stile shews them to be counterfeit which seems saith Sixtus Senensis not unlike unto that of Theodoret in his questions upon the Octoteuch and it is conceived that they were written by some one who lived about that time Besides all this there are among them so many questions and answers unworthy of the Piety Candour and Learning of Iustin that if they be compared with his true Writings they will be found to differ no less than Gold and Lead the one from the other Upon how frail a foundation then are those unsound Doctrines of the Papists built for the proof whereof these spurious Writings are often alledged viz. the lawful use of the Cross the Virgin Mary without sin keeping and worshipping of Reliques religious Vows Baptism necessary unto Salvation the use of Chrism Ceremonies of the Mass Free-will and that Confirmation is a Sacrament § 4. The stile that Iustin used was vehement and worthy of one that handled serious matters but it came nearer to that of the Philosopher than to that of the Orator which is the reason why he is sometimes obscure § 2. Many things of special Note and very observable are to be met withal in this ancient Author among the rest are such as these 1. He acquaints us with the manner of the Christians performance of the duties of worship in their publick Assemblies which was thus Upon the day which is called Sunday saith he or the first day of the Week are the Meetings or publick Assemblies
of those inhabiting both the City and Country where are read as time will permit the Writings of the Prophets and Apostles the Reader having ended the Pastor or President makes an exhortation instructing and stirring them up to imitation of things that are honest Afterward we all rise up together and offer up Prayers which concluded there is brought forth Bread and Wine and Water then the Pastor according to his ability offers up Prayers and Thanksgivings the people saying Amen Then being consecrated they are distributed unto every one and sent to such as are absent by the Deacon The wealthier sort if they please contribute somewhat as they will and what is gathered is deposited with the Pastor who therewith relieves Orphans Widdows and such as through sickness or any other necessity are in want as also such as are in bonds and strangers briefly he takes care of all that are poor And therefore do we meet upon Sunday because upon it God dispelling the darkness and informing the first matter created the World and also because upon that day Jesus Christ our Saviour rose again from the dead And a little before he thus speaks of the same Matter After Baptism we bring him that believes and is added to us to the place where the Brethren as they are called are congregated making their joynt Prayers for themselves or he that is Illuminated or Baptized and for all others every where with all their might Prayers being ended we mutually salute one another with a kiss then is there offered unto the Pastor or President Bread and a Cup of Water and Wine he receiving them returns or sends up Praise and Glory unto the Father of all things through the name of the Son and holy Spirit and largely gives thanks for that he accounted us worthy of these gifts when he hath finished the Prayers and Thanksgiving all the people that are present follow him with their well-wishing acclamations saying Amen And Amen in the Hebrew Tongue signifies be it so Then after that the President hath ended the Thanksgiving and all the people have given their acclamations and approbations they that with us are called Deacons distribute to every one of those that are present that each may partake of that Bread Wine and Water that hath been blessed and carry it unto those that are absent And this nourishment or food among us is called the Eucharist Whereof it is not lawful for any to partake but only such a one as believes our Doctrine to be true and hath been washed in the laver for remission of sins and unto regeneration and lives so as Christ hath delivered or taught In this plain and simple manner were the Ordinances according to Christs institution then administred without all those pompous Observations Ceremonies and superstitious Additions which in after times by degrees were brought in practised and prevailed to the great dishonour of God detriment of Souls disturbance of the Church and despoiling of the Ordinances themselves of much of their beauty and lustre which then shines forth most when they are preserved in their native purity and kept most free from all debasing mixtures of mens devices and adventitious supposed Ornament which rather deform than deck and adorn them 2. Oâ— the sufferings of the Christians their joy in them with 〈◊〉 ground thereof and the 〈…〉 thus speaks 〈…〉 we are slain we rejoyce having this perswasion that God will raise us up by his Christ. There is none that can terrifie or bring us into bondage who by believing have given up our names to Jesus this is manifested through all the earth For when we are slain with the sword crucified and punished with bonds fire and all kind of torments it is sufficiently known that we forsake not our profession and the more we are tormented the more is the number of Believers and such as embrace the true Religion through the name of Jesus increased For as by pruning the Vine spreads and becomes more fruitful so fares it with us for his people are a Vine or Vineyard planted by God and our Saviour 3. He shews that the gift of casting out Devils of Prophesie and other extraordinary gifts of the holy Ghost continued unto this time Whereof he thus speaks We call Jesus Christ our Helper and Redeemer the virtue of whose Name the Devils tremble at and fear and even at this day being adjured by the Name of Jesus Christ who was crucified under Pontius Pilate the Governour of Iudea they obey us that thence also it may appear unto all that the Father hath given him so great power that even the Devils are subject to his Name and to the Oecomony or dispensation of his Passion Now if the Oeconomy of his Passion be shewn to have obtained and to obtain so great power how great will it be at his glorious appearing Concerning this we have another passage to the same purpose in his first as it s ordinarily accounted Apology as also no less than twice more doth he make report thereof in his Dialogue with Tryphon In the last of which places which I therefore set down as his Creed because it contains the sum of the Articles of the Apostles Creed that respect Jesus Christ he thus saith By the Name of this very Son of God and first born of every Creature born of the Virgin and made a Man subject to sufferings crucified under Pontiâ—â— Pilate by your Nation who died and rose again from the dead and ascended into Heaven every Devil adjured is overcome and brought into subjection But if ye should adjure them by any name of the Kings or just Men or Prophets or Patriarchs that have been among you not one of them should yield obedience Again mentioning that Prophesie I will pour out my Spirit upon all flesh and upon my Servants and upon mine Handmaids and they shall prophesie Among us saith he you may see both women and men having gifts from the Spirit of God Lastly among us even unto this day there are prophetical gifts from whence you ought to understand that those gifts which of old time were in your Nation are now translated unto us Of such places of Scripture as do seem to contradict one another he declares what he himself doth and others should think of them I shall never dare to think or say that the Scriptures are contrary one unto another but if any Scripture be propounded which seems to be such and to have a shew of being contrary to some other I being throughly perswaded that no one Scripture is contrary unto another will rather confess that I do not understand the things that are spoken and will endeavour that those who suspect the Scriptures to be contrary would rather be of the same mind with me So great was the reverence and respect that he bare unto the sacred Scriptures 5. Unto what persons and in what manner Baptism
was then administred he acquaints us saying As many as are perswaded and do believe those things that are taught and spoken by us to be true and promise to live accordingly they are taught to pray fasting and to beg of God the pardon of their former sins we praying and fasting together with them Then are they brought by us unto the place where the water is and are regenerated after the same manner of Regeneration wherewith we were regenerated For in the name of the Father and Lord God of all and of our Saviour Jesus Christ and of the Holy Spirit they are then washed in Water And through the Water we obtain remission of those sins which we had before committed And this washing is called illumination because the minds of those that learn these things are enlightned 6. We make account that we cannot suffer any harm from any one unless we be convicted to be evil-doers or discovered to be wicked persons You may indeed put us to death but you cannot hurt us 7. Such was the innocency and tenderness of Christians that whereas saith he before we believed we did murther one another now we not only do not oppugn or War against our enemies but that we may not lie nor deceive the Inquisitors confessing Christ we die willingly 8. So great was the courage and resolution of Christians that although saith he it were decreed to be a capital crime for any to teach or even to profess the name of Christ we notwithstanding both embrace and teach it 9. Concerning the Translation of the Septuagint he gives this account That Ptolemy King of Egypt erecting a Library at Alexandria and understanding that the Jews had ancient Books which they diligently kept he sent for seventy wise men from Ierusalem who were skill'd both in the Greek and Hebrew Tongues and committed unto them the care of translating those Books And that being free from all disturbance they might make the quicker dispatch of the translation he commanded a like number of Cells or little Rooms to be made not in the City it self but about seven furlongs from it where the Pharos was built that each one should finish his interpretation by himself alone requiring the servants attending them to be in every regard serviceable to them only to hinder them from conversing together to the end that the exact truth of the Interpretation might be known by their consent And coming to know that these seventy men used not only the same sense but also the same words in the translation and that they differ'd no not so much as in one word one from another but had written in the same words of the same things being hereat astonished and believing the Interpretation to be accomplished by divine assistance he judged the men worthy of all honour as loving and beloved of God and with many gifts commanded them to return again into their own Country And having the books in admiration as there was cause and consecrating them unto God he laid them up there in the Library These things we relate unto you O ye Greeks not as fables and feigned stories but as those who have been at Alexandria and have seen the footsteps of those Cells yet remaining in Pharos This we report as having heard it from the Inhabitants who have received the memorable things of their Countrey by tradition from their Ancestors Which also you may understand from others and chiefly from those wise and approved Men who have recorded these things namely Philo and Iosephus 10. Concerning the Sibyls thus O ye Greeks If you have not greater regard unto the fond or false imagination of them that are no gods then unto your own salvation give credit unto the most ancient Sibyls whose Books happen to be preserved in the whole World teaching you from a certain powerful Inspiration by Oracles concerning those who are called but are not gods and plainly and manifestly foretelling the coming of our Lord Jesus Christ and of all things that were to be done by him For the knowledge of these things will be a necessary Praeludium or preparation unto the Prophecies or to the reading of the Prophecies of holy Men. § 6. Though his excellencies were great yet were they accompanied with many imperfections viz. his slips and errours that he had which we shall briefly point at and give notice of and they were such as these 1. He was an express Chiliast or Millenary and a most earnest maintainer of that opinion as were many of the Ancients beside him viz. Irenaeus Apollinarius Bishop of Hierapolis Nepos an Egyptian Bishop Tertullian Lactaâ—tius Victorinus c. The first broacher of this errour was Papias the Auditor or Disciple of Iohn not the Apostle but he who was called Presbyter or Senior and whose the two latter Epistles of Iohn are by some conceived to be This man was passing eloquent but of a weak and slender judgement as by his Books appears yet did he occasion very many Ecclesiastical Men to fall into this errour who had respect unto his Antiquity and among the rest Iustin as appears in divers places of his Books particularly in his Dialogue with Tryphon the Jew who pressing him after this manner Tell me truly saith he do you acknowledge that the City Ierusalem shall be built again and that your people shall be there gathered together and live in pleasures with Christ c. To whom I thus replyed saith he I am not such a wretch O Tryphon as to speak otherwise then I think I have confessed unto thee before that my self and many others are of the same mind as ye fully know it shall be even so but withal I have signified unto thee that some Christians of a pure and pious judgement do not acknowledge this But as for me and those Christians who are of a right judgement in all things we do know that there shall be a Resurrection of the Flesh and a thousand years in Ierusalem re-built beautified and enlarged as the Prophets Ezekiel Esay and others have published And afterward that there shall be an Universal and Everlasting Resurrection of all together and a Judgement as a certain Man of our own whose name was Iohn one of the Twelve Apostles of Christ in that Revelation which he had hath foretold 2. He entertained a gross Judaical conceit concerning some of the Angels of whom he hath these words That God having made the World and put the Earth in subjection unto Man He committed the care of Men themselves and of the things under the Heavens unto certain Angels whom he had appointed hereunto but the Angels transgressing the Ordinance of God were overcome with the company of Women on whom they begat those Children which are called Daemons and moreover they brought the rest of mankind into servitude unto themselves and sowed Murthers Adulteries Wars and all kind of wickedness among Men This errour took its rise
from an ancient Edition of the Septuagint which Philo Iudaeus and Eusebius followed they finding Genesis 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii Dei the Sons of God rendred those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence it came to pass that many of the Ancients both Greek and Latin did so expound that place whence sprung the errour above mentioned 3. He attributes too much to the writings of Plato and other Philosophers saying that the Doctrines of Plato differ not from Christ but that they are not altogether like also whosoever live according to reason although they have been accounted without God worshippers of no deity yet are they Christians Such among the Greeks were Socrates Heraclitus and the like to them This it seems he delivered that he might the more easily draw the Gentiles unto the Faith of Christ saith Osiander 4. He too highly advanceth the power and freedom of Man's Will whereof he thus speaks Caeterùm nequis nostra dicta sic accipiat quasi fati necessitatem asseramus que fiunt ideo fieri quia praedicta sunt explicabimus hoc quoque Poenas ac praemia pro dignitate operum cuique reddi verum est compertum ex Prophetarum oraculis Alioquin si fato regerentur omnia nihil omninò relictum esset in nostrâ potestate nam si fatali lege alius bonus esset alius malus nec laudeni ille nee hic mereretur vituperium Et nisi homines arbitratu suo possunt turpia fugere honesta sectari extra culpam erunt quicquid agant Caeterùm quòd liberâ voluntate vel pèccent vel officium faciant sic demonstrabimus c. These things I mention not to discover the nakedness of this venerable Father but that it may from hence appear that the writings of the holy Prophets and Apostles only are exempt from errour and defects and that those of the most eminent men are to be read with caution to be examined by that Touch stone and so far only to be approved of as they shall be found agreeing with that unerring and perfect word and no further for by it must we try the Spirits whether they be of God and proving all things hold fast that only which it shews to be good 7. As for his Death or Martyrdom he was brought unto it by the procurement of one Crescens a Cynick Philosopher with whom he had much contended Which he himself did before apprehend and expect as appears from his own words I look saith he by some one of them who are called Philosophers to be betrayed or brought to the Stake or Tree it may be by Crescens himself the Philosopher a lover of popular applause and of insolent Arrogance a Man unworthy to be called a Philosopher because he publickly witnesseth the things which he knoweth not as if the Christians were Atheistical and Impious which he doth to curry favour with and to pleasure the multitudes whom he hath deceived This Crescens he had provoked and stirred up his implacable malice against him for that he had in a disputation publickly before the Senate reprehended him not only of being ignorant of those things which it became a Philosopher to know but also for his foul and debaucht manners wherefore he accused him to be a Christian and never left till by his restless solicitations he had brought him to his end So at Rome he joyfully suffered Martyrdom for the Name of Christ under the Emperours Marcus Aurelius and Lucius Verus Anno Christi 165. Irenaeus Lugdunensis Episcopus § 1. COncerning his birth where and of what Parents he was born we have nothing certain Only probable it is that for Country he was an Asian and that he came of honest and pious parents not far from if not in the City of Smyrna for there in his youth was he trained up in the School of blessed Polycarp a Disciple of the Apostle Iohn and Bishop of Smyrna Of whom it is reported that being brought before the Proconsul and by him urged to blaspheme and revile Christ he thus answered him Fourscore and six years saith he have I served him neither hath he in any thing ever wronged me and how can I then revile my King that hath hitherto preserved me Also in the same Epistle of the Church of Smyrna it follows concerning him that being in the fire which in the form of a vault or sail of a ship encompassed him about as a wall his body seemed as gold or silver tried in the furnace and that from it there proceeded a sweet and fragrant smell as of frankincense or some such like precious perfume and that at length the persecutors perceiving that the fire consum'd not his body commanded the tormentour to lance him in the side with a spear which done there forthwith issued such a stream of blood out of his body as quenched the fire to the great admiration of the multitude Upon this Reverend Father did Irenaeâ—â— with so great diligence attend that the Doctrine which he learned from him was deeply ingraven in his breast so that even to his olâ— age he firmly retained the remembrance of iâ— yea his very gestures so much he himself testifieth in his Epistle unto Florinus sometime his fellow Scholar but tainted with that opinion that God was the Author of evil anâ— afterward with the errour of Valentinus remember saith he the things of old bettâ—â— then those of later times for the things 〈◊〉 learn in our childhood sink farther into 〈◊〉 minds and grow up together with us 〈◊〉 that I do well remember the place wheâ—â— Polycarp sate when he taught his going oâ— and coming in his manner and course 〈◊〉 life the figure and proportion of his body the Sermons which he made unto the multâ—tude the relation he gave of his converse witâ— the Apostle Iohn and others which saw tâ—â— Lord how he remembred their sayings 〈◊〉 what he heard from their mouths touchinâ— the Lord his power Doctrine c. Henâ—â— is he not unjustly stiled a man of the Apostâ—lical times very near unto them and the suâ—cessor of them By Polycarp he was sâ—nt unto the City 〈◊〉 Lyons in France whereby his admirable vâ—â—tue he soon became famous in so much that in a small space of time by his preaching he had made almost the whole City Christian. Of this Church he was at first a Presbyter of Pothinus as Ierom Eusebius and Nicephorus call him or Photinus as the Centurists Baronius and Gregory of Turon who was the first Bishop of that place At this time the Churches of Asia being much infested with the New prophesies and delusions of Montanus Alcibiades and Theodotus the Gallicane Churches either of their own accord out of their brotherly love to and care of them or else at their request craving assistance from them against these corrupters of the Gospel sent Irenaeus unto them as the
written by him in Latin yet would not peremptorily conclude it For saith he it is not clear to me whether of the two he wrote in though I rather soppose that he wrote in Latin but was more expert in the Greek and therefore speaking Latin he is bold to make use of Greek figures and forms of speech But most are of another mind judging the Greek to have been the Original Language werein his Books were written And that they were afterward translated by himself saith Feuardentius to cover over the faults of the Translator which are not a few or lest the Testimonies alleadged from the translation should lose of their Authority and Weight or which is most likely by some other All consent in this saith Baronius that he wrote In Greek he wrote many excellent Volumes in the Greek Tongue saith Sixtus Senensis and saith Rhenanus proculdubio without doubt he wrote in Greek for else would not Ierom have ranked him among the Greek Fathers nor have made Tertullian as he doth the third but the fourth as he should among the Latins Pamelius also thinks that both he and those first Roman Bishops unto his time wrote rather in Greek than Latine which things considered it 's a wonder that Erasmus should herein be of the mind he was The Latin Copy of Irenaeus saith Cornatius is an exceeding faulty Translation and may better be restored out of Epiphanius than afford any help in the translating of Epiphanius so that marvailous it is that Erasmus a man otherwise endued with a piercing judgement in things of this Nature should think that Irenaeus did wrâ—tein Latin To the same purpose speaks the great Scaliger I do admire saith he that from such a feverish Latin Interpreter as he is whom now we have Erasmus should imagine both that 't is the true Irenaeus and that he imitates the Greeks That Latin Interpreter was most foolish and either omitted or depraved many things which he understood not The fragments which are extant in Epiphanius also the History of the things done by Irenaeus in Eusebius do sufficiently prove both that the man was a Grecian and wrote in Greek neither is it to be doubted of c. The Greek Copy therefore written by himself is long since perished only there are some remains of it to be found scattered in several Authors who saw and made use thereof Thus we have seven and twenty Chapters of of his first Book by Epiphanius inserted into his Panarium who took a good part of his second and third Books word for word out of Iuneus and some few fragments in Eusebiuâ— and Theodoret by comparing of which witâ— the Translation we now have it will easily appear how great a loss the Church sustains in the want of it For instead of eleganâ— Greek we have nothing else in the Ireâ—eâ—â— now extant but rude and ill-favoured Latinâ— Nor indeed can a Translation especially 〈◊〉 of Greek into Latin equal the Original seeing that as Ierom speaks the Latin Tongue râ—ceives not the propriety of the Greek The Contents of the five Books of this excellent Volume to give you a brief accouâ—â— of them from Grynaeus are these 1. In thâ— first he at large sets down the dismal and diabolical Errours of the Valentinians together with a narration of the discords and impieties of those wretched Hereticks Whâ—â—â— opinions saith Erasmus are so horrid thâ—â— the very bringing of them to light is confutation sufficient yea the very terms as wâ—â— as the opinions are so monstrous saith the saâ—â— Author that it would even turn the stomach and tire the patience of any one but to peruâ—â— them over 2. In the second he treats of the one Eternal True Omnipotent and Omniscient God besides whom there is none other And that not any feigned Demiurgus or Angels but this eternal God alone Father Son and holy Ghost did out of nothing produce this whole Fabrick both of Heaven and Earth and gave being to Angels Men and all inferiour Creatures and refuses the Errours of the Gnosticks concerning the same shewing what they stole from the Philosophers to deceive the simple withal and wounding yea overcoming them with Weapons or Arguments fetched out of their own Magazines and Armory 3. In the third which is partly polemical and partly exegetical he discovers and proves the Hereticks to be foully guilty of that heynous crime of corrupting and curtailing the sacred Scriptures and evidently demonstrates the perpetual consent of the Prophets and Apostles concerning our Lord Jesus Christ God and Man 4. In the fourth he clearly and by solid Arguments proves that one and the same God was the Author of both the Testaments the Old and the New and that therein he hath revealed himself and his Will concerning the Restitution and Salvation by Jesus Christ of all men that do repent largely discoursing of the power of the Will and of our imperfection and being gotten out of the craggy and intricate places he enters into a large field explaining many Scriptures depraved by the Hereticks 5. In the fifth and last Book having made a repetition of divers things formerly handled he comes to confute the vain conceits of the Gnosticks concerning the utter perishing of the bodies of men and proves that our bodies shall not only be raised by Christ at the last day but also that the very bodies of the Saints shall injoy eternal life and be saved together with their Souls In the handling whereof he gives a notable experiment as the diligent Reader may observe of a clear head and as of a choice a spirit whence his weighty arguments sharpned with holy Zeal do pierce deeply into the very hearts of the Enemies of the Truth to their shameful prostration and utter overthrow for great is the Truth and will prevail He is one of the Ancients and the only one among those contained in this Decade that had the good hap not to have his name abused by being prefixed to the Books he never wrote nor the bastard-brats of others to be father'd upon him § 4. As for his Stile 't is somewhat obscure and intricate yea he is oftentimes neglectinâ— of his words and speaks improperly ye such is the subject he discourseth of that â— will hardly admit of clear and plain expressions He himself disclaims Eloquence aâ— dwelling among the Celtae a people of a barbarous speech Look not saith he for the art of Oratory which we have not learned but what simply truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in â— vulgar manner we have written in Love iâ— Love receive Yet understand him of affected Rhetorick and not that he was altogether ignorant of that art which could not be seeing that in a subject so thorny and perplex his stile is perspicuous digested and coherent So that considering the matter he handleth 't is no wonder he is so obscure and that so little art
Nature Substance or Essence which term he therefore useth lest he should seem to make God an empty Phantasm and meer nothing And indeed comparing this expression with divers passages in the works of our Author we shall find there was cause why he should conceive this to have been his meaning and that he had ground sufficient for so friendly a construction of his words As where he saith the very substance is the body of every thing Also every thing that is is a body in its kind nihil est incorporale nisâ— quod non est Nothing is incorporeal but what is not Again who will deny God to be a body though he be a Spirit For a Spirit is a body of its kinds in its shape and fashion The less reason had Alphonsus de Castro to make Tertullian the first Author of the Heresie of the Anthropomorphites though they might abuse these expressions of his and by them be confirmed in their opinion confidering withal that those Scriptures upon which they built their gross conceits of God art otherwise understood by him than they were by them e. g. where the Scriptures do speak of the eye ear hand and feet of God they understood them literally but he metaphorically and as spoken after the manner of men to our capacity For faith he by those expressions the Divine operations are declared but not corporeal lineaments given or ascribed unto God For by the eye is signified that he seeth all things by the ear that be heareth all things c. this therefore made him not an Heretick Another such expression is this that the father was before the Son and that the son had his original or beginning when the Father would that he should proceed from him Yet doth he in the same Book assert the Eternity of the Son saying That he was always in the Father nor can time be assigned unto him who was before all time Again the Father is the whole Substance but the Son a derivation or portion of the whole Of which words Bellarmine gives this favourable interpretation Haec verba inquit intelligi debent de sola distinctione personali quem iu toto libro intendit vocat autem Filium portionem Patrem totam substantiam quia Pater est fons principium aliarum personarum in eâ ratione majoritatem quandâ—m habet These and other the like dangerous expressions are scattered up and down his Books in regard whereof Rhenanus saw cause why he should in the Margin against the last mentioned passage warn the Reader that here and elsewhere Tertullian is to be read with caution Again Here and elsewhere saith he let the Reader remember that he is perusing Tertullian Yet again Divines saith he are to be admonished that they do interpret some things more commodiously or aptly then they sound and indulge something to antiquity 2. He delivereth and laboureth to maintain many unsound Opinions and gross Errours which are carefully to be avoided and rejected as what is sound and Orthodox in him to be embraced the good is not to be neglected for the bad nor the bad to be received for the sake of that in him which is good I think saith Ierom that Origen for his Learning is sometime to be read in the same manner as Tertullian Novatus Arnobius Apollinarius and some other Ecclesiastical Writers both Greek and Latin viz. So that we chuse the good in them and refuse the contrary according to the Apostles saying Prove all things hold fast that which is good We are to make use of him as Cyprian did who honoured him with the Title of Master though he took a great deal of delight in the wit of that learned and zealous man yet did he not follow Montanus and Maximillia with him And this gives a hint of his foulest Errour which I shall mention in the first place 1. He became a follower of Montanus whose gross and sottish Errours having once entertained he for ought that appears to the contrary persisted in unto the end of his days stiling and owning the blasphemous Heretick together with his Female consorts Priscilla and Maximilla sor the Paraclete or Comforter whom Christ promised to send distinguishing him from the holy Ghost contrary to that clear Text Ioh. 14. 26. The Comforter which is the holy Ghost whom the Father will send in my name c. This say his followers descended upon the Apostles but the Paraclete upon Montanus and his Minions whose Prophesies or rather idle Dreams and Fancies they much magnified wherein second Marriages are condemned and Fastings and Martyrdoms are exacted which things Tertullian being overmuch taken with and approving of he thereupon embraced that new Prophesie A strange thing that so learned and eminent a man should give credit unto such foolish and frantick conceits Especially considering that not long before himself had ranked the followers of Montanus viz. Proclus and Aeschines amonst the most notorious Hereticks whom he chargeth with this blasphemy as he call it that they say the holy Ghost was in the Apostles but not the Paraclete and that the Paraclete had spoken more in Montanus than Christ had delivered in the Gospel and not only more but better and greater things Erasmus conceives that he did this contra mentis suae sententiam appellans Montanum omnis veritatis deductorem For he could not be perswaded that a man of so piercing a judgement and so exercised and versed in the Sacred Scriptures did ever believe that Montanus was the holy Ghost or Paraclete whom Christ promised unto the Apostles 2. He advanceth the freedom of mans will after the fall so highly that even Pelagius himself would scarce dare to do it with the like Liberty e. g. The Law saith he would not have been given to him that had not the obedience to the Law in his own power And a little after thus So we find the Creator propounding unto man or setting before him good and evil life and death exhorting and threatning which he would not have done unless man had been free and voluntary to obey or contemn Again Behold saith he the Kingdom of God is within you Who will not so interpret it within you i. e. in your own hand and power if you hear and do the command of God Also that the Patriarchs Noah and Abraham were just by the righteousness of the Law of Nature 3. He condemns second Marriages accounting them no better than Adultery and worthy of Excommunication May we not say saith he that second Marriage is a kind of Adultery c. Also he calls the lawful company of Man and Wife contumelia communis A common contumely or reproach 4. He denys that it is lawful for a Christian to flee in time of persecution being immoderate in the praise of Martyrdom as if it merited pardon
of sin Who saith he doth not wish to suffer that he may purchase the whole favour of God and all pardon from him by the compensation of his Blood Omnia enim huic operi delicta donantur 5. He was of the opinion as was also Clemens Alexandrinus and Cyprian lib. De disciplin babit Virgin that the Angels fell in love and accompanied with Women misunderstanding that passage of Moses Gen. 6. 1. and that they discovered many secrets and hidden Arts and especially divers curiosities for the adorning and setting forth of Women for which they were condemned 6. He held also the Errour of the Chiliasts or Millenaries We confess saith he that a Kingdom is promised unto us in the Earth before Heaven but in another state namely after the Resurrection for a thousand years in a City of a Divine Work or Building Ierusalem coming down from Heaven c. this we say is provided of God for the Saints to be there refreshed with all spiritual good things in recompenâ—e of those things which in the World we have either despised or lost For it is a righteous thing and worthy of God that his Servants should exult and rejoyce there where they have been afflicted for his name 7. He thought that both Angels and also the Souls of men were corporeal and the latter derived from the Parent unto the Child by way of propagation Anima in utero seminata pariter cum carne pariter cum ipsà sortitur sexum c. Augustine tell us his opinion was that the worst Souls of men are after death converted or turned into Devils which absurd conceit Pamelius thinks ought rather to be imputed unto those Hereticks that took their name from him than unto Tertullian himself because it is not to be found in any of his Writings nor could Danaeus easily be induced to believe that Augustine should charge him herewith seeing he is more equal toward him 8. He approves of and labours to defend the superstitious facts and stations as also other ridiculous Ceremonies of the Montanists viz. the superstitious use of the sign of the Cross Oblations for the Dead and annual upon Birth-days Processions c. Antiquae observationes inquit Chemnitius quorum apud Tertullianum fit mentio non sunt omnes Apostolicae traditiones sed multae ex Montani Paracleto profectae sunt these and such like which he borrowed from those Hereticks did he practise and augment though he himself confess that there is no warrant for them in the Scriptures nor were they instituted by the Apostles Who list may there see a large Catalogue of such Observations and Practices which are built upon none other than the sandy foundation of uncertain Tradition The materials of the Anti christian Synagogue were preparing betimes §7 As touching his Exit or the close of his life I find this only recorded that he lived long even to old age yea usque ad deerepitam aetatem unto decrepit old age which yet Pamelius would have to be but unto sixty three years At what time saith he decrepit old begins So that according to his account he as many other eminent men have done ended his pilgrimage in his Climacterical year Or rather then ceased to write any more for he is loath to affirm that he lived beyond this time considering what Ierom had delivered concerning him Some do rank him among the Martyrs that suffered for the name of Christ and Rhenaenus makes Regino the reporter of his Martyrdom though after diligent perusal I do not find him so much as named by that Historian This therefore seems to be a mere and groundless conjecture and very unlikely seeing that neither Eusebius nor Ierom do make any mention of it True it is that he was very desirous of Martyrdom but it might be a righteous thing with God not to vouchsafe that honour unto him who had so unworthily deserted the Truth and esteemed Martyrdom meritorions But what kind of death soever put a period unto his life he is herein much to be lamented that having as a Star of the first Magnitude shined in the Church of Christ so brightly the most part of his time he should at last by forsaking it be so much obscured and go out so ingloriously Origenes Adamantius §5 HE is commonly known by the name of Origenes Adamantius so called of the Adamant a stone of such hardness that it yields not to the stroke of the hammer not unlike whereunto was the spirit and temper of Origen indefatigably labourious both in reading and writing Scriptoribus aliquot propter indefatigatam studii tolerantiam Admantini cognomen inditum fuit ut Didymo grammatico Origeni Theologo For which cause also Ierom gives him the name of Chalcenterus verè Adamantinus or brazen sides for so may the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intestina Photius renders this as the reason of his name quòd rationes quas colligaret adamantinis quibusdam quasi vinculis non absimiles viderentur He was one whom neither austerity of life nor perpetual pains taking nor the hardship of poverty nor the unworthy carriage of such as envyed him nor fear of punishment nor any face of death could in the least remove from his holy course and purpose His Country was Egypt and the place of his birth therein as is conjectured the famous City of Alexandria he descended of Christian Parents both Father Grand-father and great Grand-father and pious from his childhood trained up like another young Timothy in the Christian Religion and Knowledge of the Scriptures His Father's name was Leonides a pious and learned man and according to some a Bishop for so Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who in the cruel persecution under Severus was crowned with Martyrdom being beheaded for the name of Christ Origen was then but young yet so fervently affected toward Christian Religion that being hindred by his Mother who hid his apparel from him to prevent the danger he would have exposed himself unto from going unto and visiting his Father in prison he could not rest but wrote unto him a Letter wherein he thus exhorts him Faint not O Father saith he nor think of any thing because of us but suffering constantly His Father in his life time had carefully instructed him in the holy Scriptures in the first place and after that in the Liberal Arts and prophane Literature in both which he profited exceedingly and above his years His manner was to demand of the child a daily task of some certain sentences which he injoyned him to learn by heart by which means he grew unto such promptness and acquaintance with the Scriptures that he contented not himself with the bare and usual reading of them but proceeded farther searching into the hidden and
profound meaning of them so that many times he would even gravel his Father questioning him what was meant by this and that place insomuch as his Father would check him sometimes in outward appearance admonishing him not to enquire curiously above the capacity of his years and more than the plain Letter gave him to understand yet inwardly did he rejoyce greatly hereat and would oftentimes uncover the Breast of his child while asleep solemnly kissing it as the Shrine or Closet of the Holy Ghost giving hearty thanks unto God that he had made him the Father of such a Son From this domestical Discipline he was delivered over unto other Masters whereof the famous Clement of Alexandria was one and the learned Philosopher Ammonius another whom he heard for the space of seven years When his Father was martyred he was left an Orphan of the age of seventeen years with his Mother and six Children in great want his Father's Substance and Estate being all confiscated into the Emperour's Treasury Origen therefore casting himself upon the providence of God he stirred up the heart of a Matron in Alexandria very rich and also religious to compassionate him in his necessities who received him into her House and not only maintained him but also liberally helped and promoted him in his studies at her own cost There was in the house at the same time a certain man of Antioch named Paulus accounted a profound and wise man but a notable Heretick whom she had adopted for her Son to him resorted a very great number not only of Hereticks but also of the Orthodox as unto their Master Origen then of necessity using his company and having made so good a progress in Learning that he could discern between true and false Doctrine would by no means be drawn either to discourse or to be present with him at prayers nor would he give him any respect at all so much did he detest his heretical opinions About the eighteenth year of his age heâ— publickly at Alexandria began to profess and teach the art of Granmar wherewith he maintained himself that he might not be burthensome to any one Olim senile arduum fuit negotium Grammaticam profiteri A work of great difficulty in former time saith Erasmus to the due performance whereof much labour and no less skill was requisite And because by reason of the heat of persecution those who had formerly catechised and taught in that School were forced to flie so that none of them were lest he under the person of a Grammarian acted the part of a Catechist Sub occasione secularis literaturae in fide Christi eos instituens together with Grammatical Rules scattering some seeds of piety and Christian Doctrine in the minds of his hearers which may be the ground of Zonaras his words concerning him Annos inquit octodecim natus instituâ—ndis Christianae Religionis tyronibus praefuit The Seed thus sown grew and prospered so well that divers of his Scholars profited exceedingly sucking from his lips the juice of Christian Religion and Heavenly Philosophy among whom one Plutarch was the first who at length was crowned with Martyrdom the second Heraclas the Brother of Plutarch who afterward succeeded Demetriâ—s in the Bishopprick of Alexandria Having for a while continuâ—d in this exercise with good success the charge of the School or Office of Catechist at Alexandriâ— wherein he succeeded Clement his Master was committed unto him by Demetrius the Bishop of that City Origen perceiving that many Scholars did resort unto him and frequent his Lectures he laid aside the reading of humanity and applyed himself to a more profitable course viz. the exercise of godly Discipline and in the instructing of his Auditors in the Sacred Scriptures in which employment he continued and flourished for divers years But at length the number of those who in companies flocked unto him and that even from morning to night growing so great that he had scarce a breathing time afforded him and perceiving that by himself alone he was not able to undergo the burden of so great a work nor could enjoy that leisure which he much desired to search into the profound mysteries of the Scriptures which his mind was chiefly carried out after he made choice of Heraclas a man expert in the Scripture most eloquent and not unskilful in Philosophy to be his assistant in the work of catechising committing unto him the instruction of those who were newly come to the faith reserving unto himself the care of such as had made a farther progress therein having attained unto more perfection While he was thus employed in preaching the word and instructing not only men but also women resorting unto him that he might cut off all occasion of suspicion and slander from the Infidels literally understanding those words of Christ Matth. 19. 12. There be some who have made themselves Eunuchs for the Kingdom of Heavens sake He practised upon himself either by abscission or else by exsiccation and deading of those parts by certain herbs or medicaments which he made use of for that purpose A thing it seems commonly practised by the Heathen Priests for so Servius affirms Sacerdotes inquit qui maximae sacra accipiebant renunciabant omnibus rebus nec ulla in his nisi numinum cura remanebat herbis etiam quibusdam emasculabantur unde etiam coire non poterant Ierom gives us an instance hereof in the Hierophantae a sort of Priests among the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrorum interpres mysteriorum praeses qui enim sacris praesunt ceremoniis praedictionibusque Deorum multiplici nomine censentur namque Hierophantas aliquos alios Hierodidascalos nonnullos Hieronomos plerosque Hiâ—rophylaces aut Nomophylaces qui frequentes erant appellarunt Graeci inquit Alexander ab Alexandro Of these saith he Legant Hierophantas Atheniensium usque hodie cicutae sorbitione castrari postquam in Pointificatum fâ—erint electi surrecti fuerint inquit Rhodiginus viros esse desinere ut castissimè sanctissiméque sacrum facerent Of the virtue of which herb Pliny thus speaks Certum est quod lac puerperarum mammis imposita extinguat venâ—remque testibus circa pubertatem illita Chemnitius makes the reason of his so doing to be his too great admiration of single life which example of his many others followed Adeò ut Ecclesia coacta fuerit severiter 〈◊〉 prohibere So doth the Council of Nice provide that whoever was found guilty of gâ—lding himself if he were already in orders he should be deposed if not he was not to be ordained agreeable to what we find in the Canons of the Apostles as they are called concerning this thing This unadvised act of his Origen desired to conceal yet could not carry the matter so closely but that it came to the knowledge of Deâ—eirius the Bishop whereof
of Mercury over against Sicily distant from Carthage about fifty miles In this place of a pleasant situation was he fitted with a convenient lodging and visited by many of the brethren Continuing here the most part of a year he was not idle as his Letters not a few written from hence do testifie wherein he ceased not to exhort those unto whom he wrote to constancy in suffering even unto the laying down of their lives for Christ in which imployment let us a while leave him till we shall come to speak of his Matyrdom § 2. He was a man of excellent natural parts the elaborate piece of Nature saith Nazianzen the Flower of Youth and these to the utmost improved by Education and industry so that he attained unto a great height of secular Learning in all kinds before his conversion For besides his exactness in the art of Rhetorick whereof he was publick Professor in the famous City of Carthage and he so far excelled that he went beyond other men in Eloquence as much as we exceed the brute Creatures he was accurately skill'd in all other Arts One saith Nazianzen that had gotten unto the top of Learning not only of Philosophy but other Sciences in every kind take him where you will so that in variety of knowledge and in absolute insight into the Arts yea in every regard he excelled all others To which was added his through knowledge in the Tongues viz. the Greek and Latin the two learned Languages wherein he was most skilful The most Eloquent Preacher Danieâ— Tossanus did perswade both my self saith Keckerman and other candidates of the Ministery that among all the Fathers we would in the next place after the holy Scriptures and most diligently read Cyprian and certainly I know not what spirit of Eloquence breaths upon us when we have read this Author These things did afterward prove of great advantage unto him as did unto the Jews the Gold and Silver whereof they spoiled the Egyptians 'T is Augustine's allusion whose words for their weight and worth do deserve perusal which I shall here insert As the Egyptians saith he had Gold and Silver and Rayment which the people of Israel departing out of Egypt did clancularly challenge for a better use not by their own Authority but by the command of God the Egyptians ignorantly lending them those things which they used not well So the Doctrines of the Gentiles do contain the Liberal Arts very useful to the Truth and some most profitable moral precepts as also some Truths concerning the worship of that one God Which Gold and Silver as it were of theirs that they themselves instituted not but did dig out certain Mines of the Divine Providence extending it self every where and which they perversly and injuriously abused to the worshipping of Devils 〈◊〉 Christian when he departs from them and in heart separates himself from their miserable society ought to take or bring away for the just use of preaching the Gospel and what else did many of our good and faithful men Do we not see with how great a burden of Gold Silver and Rayment the Most sweet Doctor and blessed Matyr Cyprian departed out of Egypt So also did Victorinus Optatus Hilarius and innumerable of the Greeks c. thus he And not much unlike is that passage of Ierom 〈◊〉 alluding unto those words of Moses Deut 21. 10 c who being demanded by Magnus a Roman Orator Cur in opusculis suis saecularium literarum interdum poneret exempla caudorem Ecclesiae ethnicorum sordibus pollueret responsum inquit breviter habeto Quis nesciat in Moyse in Prophetarum voluminibus quaedam assumpta de gentilium libris Sed Paulus Apostolus Pâ—etarum Epimenidis Menandri Arati versiculis abusus est Quid ergò mirum si ego sapientiam saecularem propter eloquii venustatem membrorum pulchritudinem de aneillâ captivâ Israelitidem facere cupio si quicquid in eâ mortuum est idololatriae voluptatis erroris libidinum vel praecido vel rado mixtos purissimo corpori vernaculo ex eâ genero Domino Sabaoth labor meus in familiam Christi profecit But the most splendid Jewels that were his principal Ornaments Christianity only furnished him withal which made him exceeding amiable in the eyes both of God and Men so that nothing was more illustrious or famous in the whole world saith Billiâ—s quoting the words of Ierom accounted by the Church as a Star of the greatest Manitude Non solùm malos Catholicos inquit Augustinus nullo modo comparamus sed nec bonos facilè coaequamus beato Cypriano quem inter râ—ros paucos excellentissimae gratiae viros numerâ—â— pia mater Ecclesia He was saith Nazianzen sometime viz. before his conversion the singular honour of Carthage but now viz. since his becoming a Christian of the whole world His natural disposition was very sweet and lovely but being polished by Religion it became much more so in whom was to be found such an equal composition of gravity and chearfulness severity and mildness that it might be doubtful whether he deserved to be more feared or loved but that indeed he equally deserved both His knowledge in the Mysteries of the Gospel was such that for it he was renowned every where his writings that were dispersed fâ—r and near did spread his fame and made him of great note not only in the African and Western but also in the Churches of the East In comparison of whom the great Augustin doth so far undervalue himself that saith he I am very much yea incomparably inferiour unto the desert of Cyprian And he was not only a shining but also a burning light so exemplary in his conversation that the Rays of Grace and Holiness streaming forth therein did even confound the minds of the beholders Talis ubique Sermonis habitus et inquit Erasmus ut loqui sentias verè Christianum Episcopum ac Martyrio destinatum Pectus ardet Evangelicâ pietate pectori respondet oratio loquitur diserta sed magis fortia quà m diserta neque tam loquitur fortia quà m vivit Insomuch that in the sentence pronounced upon him he is stiled the Standard-bearer of his Sect and enemy of the gods qui futurus esset ipse documento cujus saâ—guine inciperet Disciplina sanciri Among the rest those graces whose lustre and brightness the place he held the employments he managed and the condition of the times that he lived in did more especially discover were such as these 1. His humility that sweet grace peculiar to Christianity this added a beauty unto all the rest tanto erat excelientior quanto humilior inquit Augustinus who was so much the higher in the account of others by how much the lower he was in his own Being to deliberate
be none of Cyprians 3. Of the praise of Martyrdom unto Moses and Maximus wherein pennis eloquentiae se mirificè extulit But the stile is so elaborate and unequal that Erasmus supposeth no man is of so dull a scent but he must needs perceive it to be far different from that of Cyprian He thinks it therefore to be an Essay of some one that would exercise his pen wherein he shewed more care then wit and more affectation then ability Cardinal Baronius is very angry with him for this his censure calling him Mome telling us that he that will prudently compare it with the Apologetick unto Demetrian or his Epistle unto Donatus will easily perceive by the same lineaments of their faces that they proceeded from the same Author But the wit and wisdom of Erasmus dictator ille rei literariae and his ingenuity in this kind are sufficiently known and approved of by the Learned And as he was able so was he no less diligent in comparing one thing with another that he might the better give a right judgment So that the cavil might well have been spared and deserves little to be regarded as issuing rather from heat and interest then from candid and impartial animadversion The truth is both the Cardinal and the Canon Pamelius looked on it as advantageous and making somewhat for their market affording them a considerable authority for the Doctrines of Purgatory and the Invocation of Saints who therefore strain hard and would fain perswade us that it is Cyprians though they be levissima argumenta very trivial and slender arguments whereby they endeavor to make it appear so to be 4. Unto Novatian the Heretick that hope of pardon ought not to be denied unto the Lapsi such as fell in time of persecution which saith Erasmus the stile will not suffer us to believe that it is Cyprians But withal it is so Eloquent and Learned that he judgeth it not altogether unworthy of Cyprian yet rather thinks that Cornelius Bishop of Rome wrote it which conjecture he grounds upon the words of Ierom whom herein Honorius Augustodunensis follows and explains saying Cornelius wrote a very large Epistle unto Novatian and Fabius 5. Of the Cardinal or Principal works of Christ unto his ascension unto the Father which besides the Preface consisteth of twelve Chapters or Sermons 1. Of the Nativity of Christ. 2. Of his Circumcision 3. Of the Star and Wisemen 4. Of the Baptism of Christ and manifestation of the Trinity 5. Of his Fasting and Temptations 6. Of the Lords Supper and first institution of the Sacrament consummating all Sacraments wherein is comprehended the sense and consent of Orthodox Antiquity and the Catholick Church concerning the Lords Supper 7. Of washing the Disciples feet 8. Of Annointing with Oyl and other Sacraments 9. Of the passion of Christ. 10. Of his Resurrection 11. Of his Ascension 12. Of the Holy Ghost All these are urged as the authority of Cyprian by divers Romish Champions for the maintenance of many of their unsound Doctrines though it be doubted of by themselves for sundry weighty reasons among the rest these following 1. The stile is lower than Cyprian's useth to be 2. The Author in serm de tentatione sâ—ith that the Devil fell from Heaven before the creation of man contrary unto the opinion of Cyprian in his Treatise de telo invidiâ 3. In the Preface he gives unto Cornelius Bishop of Rome the Title of sublimitas veâ—ra your Highness whereas Cyprian always stiles him brother and Collegue The stile saith Erasmus argues it to be none of Cyprian's though it be the work of some learned man whereof that age had store Non Cypriani quidem inquit Casaubonus sed non indignus Cypriano And Bellarmin himself elsewhere affirms that the author of these Sermons without doubt lived long since Cyprian yea after the time of Augustine and taxeth the boldness of him that first put Cornelius his name in the fore front of this Book But in a very ancient Manuscript in the Library of All-Souls Colledge in Oxford the Author is called Arnaldus Bâ—naâ—illacensis who lived in the time of Bernard unto whom he hath written one or two Epistles and the Book is dedicated not unto Cornelius who lived about the year of Christ 220. but unto Adrian the Fourth who lived about the year 1154. and succeeded Eugenius the Third unto whom Bernard wrote his Book of Consideration Also that Learned Antiquary the Reverend Vsher saith he hath seen besides the abovenamed another Manuscript in the publick Library at Oxford wherein this Book bears the name of the said Arnaldus as the author thereof Taking it then for granted that it is none of Cyprian's let us give it its due in the words of Scultetus It is a Book full of Religious Piety and of great use to Preachers for they are popular declamations which do breath affections stirred up by the spirit of God 6. Of Dicers which Game he proves by many arguments to be unworthy of a Christian especially an Ecclesiastical man But it certainly appears to be none of his by the stile and seems to be written in the corrupter times of the Church Bellarmin and Pamelius speak doubtfully of it the former supposing it rather to be written by some one of the Bishops of Rome as plainly appears from the Author 's assuming unto himself the Presidentship of the universal Church and to be Christ's Vicar which indeed none ever dared to do but that proud Prelate of Rome 7. Of the Mountains Sina and Sion against the Jews being a mystical interpretation of them the stile shews it to be none of his as both Bellarmin and Pamelius confess yea it is altogether different both from the stile and also the Genius of Cyprian and is stuffed with such allegories and expositions of Scripture as are far from the Learning Piety and Simplicity of this Blessed Martyr 8. As for those Poems viz. Genesis Sodoâ—â— ad Senatorem Pamelius hath adjudged them rather unto Tertullian because of the stile and because Cyprian was never ranked among the Christian Poets but only by Fabricius he might have added Gyraldus so that he leaves the matter doubtful And saith Bellarmin we have no certain ground whence to conclude it So also for the Hymn de Pascha in many Manuscripts it is ascribed â—nto Victorinus Pictaviensis But saith Bellarâ—in of them Opera sunt gravia docta S. Cyprianâ— digna To which I add the Verses de Sanctae Crucis ligno which Lilius Gyraldâ—s ascribes unto Cyprian being sixty nine Heroicks in number Quos inquit ego legi si semel legatis iterum saepe legetis But as I find them no where else mentioned as Cyprian's so I conceive Pamelius would not have failed to rank them among the rest had he seen
by immersion This saith he was our sentence in the Council that none ought by us to be kept back from baptism and the grace of God who is merciful unto all Now seeing this ought to be retained and observed toward all then we think it is much more to be observed about even Infants and such as are newly born Neither ought it to move any one that the sick are sprinkled or have water poured on them seeing they obtain grace of the Lord. it appears therefore that sprinkling also obtains even as the Salutary Laver and when these things are done in the Church where the faith both of the giver and receiver is sound all things may stand be consummated and perfected with or by the Majesty of the Lord and truth of Faith Concerning which opinion of his Augustine thus speaks Beatus Cyprianus non aliquod decretum condens novum sed Ecclesiae fidem firmisâ—imam servans ad corrigendum eos qui putabant ante octavum diem nativitatis non esse parvulum baptizandum non carnem fed â—â—imam dixit non esse perdendam mox natum â—itè baptizari posse cum suis quibusdam coëpiscopis censuit 7. That Devils were cast out in his time Be ashamed saith he unto Demetrian to worship those Gods whom thou thy self must defend Oh that thou wouldst but hear and see them when they are adjured by us and tortured with Spiritual scourges and by the torments of words are cast out of possessed bodies when wailing and groaning with humane voice and by Divine Power feeling whips and stripes they confess the judgment to come Come and know the things we say to be true thou shalt see us to be intreated by them whom thou intreatest to be feared by those whom thou adorest thou shalt see them stand bound under our hand and being captives to tremble whom thou dost honor and reverence as Lords Certainly even thus maist thou be confounded in these thine errors when thou shalt behold and hear thy gods at our demand forthwith to bewray what they are and although you be present not to be able to conceal their sleights and fallacies 8. The various operations of the three persons in the Trinity are thus elegantly described in the book of the Cardinal works of Christ. In this School of Divine Mastership it is the Father that doth teach and instruct the Son that doth reveal and open the hidden things of God the holy Spirit that doth replenish and endue us From the Father we receive Power from the Son Wisdom from the holy Spirit Innocence By the Father is given us eternity by the Son conformity unto his image by the holy Spirit integrity and liberty In the Father we are in the Son we live in the holy Spirit we move and go forward 9. Of inadvertency in Prayer what slothfulness is it saith he to be alienated and drawn away with foolish and profane thoughts when thou art praying unto the Lord as if there were some other things that thou oughtest to think on then that thou art speaking with God How dost thou desire to be heard of God when thou hearest not thy self wilt thou have the Lord to be mindful of thee when thou prayest seeing thou art not mindful of thy self this is not wholly to beware of the enemy this is when thou prayest unto God to offend with the negligence of prayer the Majesty of God this is to watch with the eyes and sleep with the heart whereas a Christian ought even when he sleeps with his eyes to have his heart waking 10. He doth most Rhetorically upbraid the slothfulness and sterility of the Lords people by bringing in Sathan with his sons of perdition thus speaking I for those O Christ whom thou seest with me have neither received blows nor sustained stripes nor born the cross nor redeemed my family with the price of my passion and death neither do I promise them the Kingdom of heaven nor restoring unto them immortality do I call them back again to Paradise And yet they prepare me gifts very precious great and gotten with too much and long labor c. Shew me O Christ any of thine admonished by thy precepts and that shall receive for earthly heavenly things who bring thee such gifts By these My terrene and fading gifts he means the Ethnick Spectacles no man is fed none clothed none sustained by the comfort of any meat or drink all perish in the prodigal and foolish vanity of deceiving pleasures between the madness of him that sets them forth and the error of the beholders thou promisest eternal life to those that work and yet unto mine that perish thine are scarce equal who are honored by thee with Divine and Celestial rewards Oh my dear brethren what shall we answer â—nto these things 11. Of Admission into the Church thus We saith he that must render an account unto the Lord do anxiously weigh and sollicitously examine those who are to be received and admitted into the Church For some there are whose crimes do so stand in the way or whom the brethren do so stiffly and firmly oppose that they cannot at all be received without the scandal and danger of many For neither are some rotten shells so to be gathered as that those who are whole and sound should be wounded nor is he a profitable and advised Pastor who so mingles diseased and infected sheep with the flock as to contaminate the whole flock by the afflictation afflictatione of evil cohering Oh if you could dear brother be present here with us when these crooked and perverse ones return from schism you should see what ado I have to perswade our brethren to patience that laying asleep or suppressing the grief of their mind they would consent unto the receiving and curing of those evil ones For as they rejoyce and are glad when such as are tolerable and less culpable do return so on the other side they murmur and strive as often as such as are incorrigible and froward and defiled either with adulteries or sacrifices and after these things yet over and above proved do so return unto the Church that they corrupt good dispositions within I scarce perswade yet extort from the common sort to suffer such to be admitted and the grief of the fraternity is made the more just because that one or other of those who though the people did withstand and contradict yet were through my facility received became worse then they were before nor could keep the promise of repentance because they came not with true repentance 12. That the people had at that time a voice in the election of their Bishop or Pastor even in Rome it self plainly appears in the case of Cornelius so chosen yea that it was the use every where is evident by these words of his That saith he is to be held and observed diligently from Divine Tradition and Apostolical observation which is held
Ecclesiastical History Lastly Arius herein is made to impugne the Divinity of the holy Ghost calling him a meer creature which Heresie he is not charged withal nor was it broached or maintained by him but brought in by some of his followers Bellarmine knows not whether to stile it a disputation or a Dialogue between Athanasius and some Arian nor whether it were written by Athanasius or some other 7. An enarration of those words of Christ Matt. 11. 27. All things are delivered unto me of my father c. against Eusebius and his followers I find this Enarration to be much larger in the Latine Parisian Edition by Articus Albulei Printed An. One thousand five hundred eighty one then in the Greek and Latine Edition Ann. One thousand six hundred twenty seven the former to have annexed unto it a Compendium taken out of the above written against those who say that the holy Ghost is a creature which Compend is mentioned by the Centurists Bellarmine and Possevine 8. An Epistle or as others an Oration against the Arians unto Adelphius a Brother and Confessor 9. An Epistle or Oration unto Maximus a Philosopher of the Divinity of Christ of this the Centurists make some question whether it be his or no. 10. An Oration or Epistle unto Serapion Bishop of Thmuis a City of Egypt ordained by Athanasius and his familiar friend who for the elegancy of his wit was surnamed Scholastiâ—ns 11. A second Epistle unto the same Serapion both against those that make the holy Ghost to be a creature 12. A third Epistle unto the same Person upon the same subject which Scultetus with Erasmus conceives to be the work of some idle and witless man who would fain imitate Athanasius his book unto Serapion It contains a strange heap of places and confusion of reasons together with a irksom repetition of things before spoken of Besides the Author cites a place out of the Prophet Micah which is no where to be found it 's therefore ranked and justly among the suspected works of Athanasius by the Centurists and Mr. Perkins 13. Certain testimonies out of the Sacred Scriptures concerning the natural Communion of the Divine essence between the Father the Son and the holy Ghost Collected not by Athanasius but some other as appears in that the compiler hath transcribed divers things verbatim out of the questions unto Antiochus whereof Athanasius is not the Author 14. An Epistle shewing that the Council of Nice well perceiving the craftiness of Eusebius did in congruous and pious words expound their decrees against the Arian Heresie 15. Five Orations against the Arians ' wherein he useth great strength of Argument fortifyed with clear testimonies and demonstrations from the Sacred Scripture So that these alone may abundantly suffice for the confutation of all Arianism yea he that shall say that Gregory the Divine and Basil the Great did from this fountain derive those egregious and pure streams of their books against the same Heresie verily he shall not say amiss 16. An Epistle concerning the Opinion of Dionysius somtime Bishop of Alexandria wherein he proves the Arians did belie him in affirming that he was an assertor of their opinion 17. An Epistle unto all the brethren every where throughout Egypt Syria Phoenicia and Arabia ranked among those that are suspected 18. A refutation of the Hypocrisie of Meletius Eusebius and Paulus Samosatenus concerning the consubstantiality of the Father and the Son it 's suspected 19. An Epistle unto the Antiochians which seems to be a fragment of some intire book 20. An epistle unto Epictetus Bishop of Corinth against the Apollinarists it is the most famous among all his Epistles The Orthodox in the time of Cyril of Alexlexandria made much use of it in confuting the heresie of Nestorius to avoid the dint and force thereof those hereticks did boldly adulterate it substracting some things and putting in other that it might seem to favour of the doctrine of Nestorius So much Cyril gives us to understand his words are these Cognovimus quod celeberrimi patris nostri Athanasii ad beatum Epictetum epistolam orthodoxè loquentem nonnulli a se corruptam ediderunt ita ut hinc multi laedantur Epist. 28. Again speaking of this Epistle Quia ex eâ inquit Nestorius arguebatur cum legentes eam defensores rectae fidei cohiberent etiam eos qui probantur similia sentire Nestorio correptionem suae confutationis ex eâ impii formidantes machinati sunt â—cerbissimum quiddam et haeretica pravitate digâ—issimum Praefatam namque adulterant epistolam sublatis ex eâ quibusdam aliis suppositis ediderunt ita ut putaretur ille similia Nestorio sapuisse in Epist. ad successum Episcopum posteriori 21. A Sermon of the incarnation of the Word of God against Paulus Samosatenus it 's doubted of whether it be his or no. 22. A Sermon or Tome of the humane nature assumed by the only begotten Word against the Arians and Apollinarius 23. An Epistle or Treatise of the incarnation of Christ against Apollinarians 24. An oration or treatise of the healthful coming of Christ against Apollinarius it is perplex intricate and obscure and by Cook it is thought to be supposititious The Sermons against Apollinarins do excel in grace and ornament say the Centurists 25. An oration of the eternal substance of the Son and holy Spirit of God against the company or followers of Sabellius 26. An oration that Christ is one 27. An Epistle unto Serapion concerning the death of Arius 28. An Apology unto the Emperour Constantius wherein he freeth himself from divers imputations and defends his flight into the Wilderness 29. An Apology for his flight 30. Another Apology for his flight wherein he professeth his innocency 31. An Epistle unto the Africans which is Apologetical 32. A Catholick Epistle unto the Bishops of Aegypt Syria Phaenicia and Arabia exhorting them to leave the Arians and to joyn with the Orthodox 33. An Epistle unto all those who any where do profess or lead a solitary life The former part whereof only viz. from the beginning unto those words The Grace of our Lord Jesus Crist be with you Amen is the Epistle unto the Monks and ought to be placed before the five orations against the Arians as a dedicatory Epistle unto those Books The following part thereof is without doubt a fragment suspected whether his or no of some other work wanting a beginning to make up which defect that Epistle was added unto it Herein he recounts his own and the Church's calamities Athanasius ipse inquit Possevinus labores persecutiones suas ubere epistolâ ad solitariam vitam agentes ob oculos ponit quamobrem et illam perlegisse neminem penitebit 34. The protestation of the people of Alexandria ferè nihil continet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. An epistle concerning the Synods
held at Ariminum in Italy and Seleucia in Isauria wherein is set forth the levity and inconstancy of the Arians there present in the matter of the faith This Bellarmine supposeth may well be taken for his book against Valens and Vrsatius mentioned by Ierom two Arian Bishops who saith Marianus deceived the Fathers in those Synods faining themselves Orthodox An Epistle of Athanasius and ninety Bishops of Egypt and Lybia unto the Bishops in Africa against the Arians wherein the decrees of the Council of Nice are defended and the Synod of Ariminum is shewn to be superfluous that of Nice being sufficient 37. An Epistle unto all the Orthodox wherever when persecution was by the Arians raised against them 38. An Epistle unto Iohn and Antiochus two Presbyters also another unto Palladius nihil continent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39. An Epistle unto Dracontius whom flying away he by divers arguments perswades to return unto the Church of Alexandria whereof he was Bishop elect and that he would not hearken unto those that would deter him from so doing It is saith Espencaeus a learned Epistle 40. An Epistle unto Marcellinus concerning the interpretation of the Psalms which seems to be the same that Ierom calls of the Titles of the Psalms stiled by Sixtus Senensis thus In Psalterium Davidis ad Marcellinum de titulis et vi psalmorum Isagogicus libellus Of which Cassiodorus thus Testis est inquit Athanasii episcopi sermo magnificus qui virtutes psalmorum indagabili veritate discutiens omnia illic esse probat quaecunque sanctae scripturae ambitu continentur It is by Mr. Perkins put among the suspected works 41 A treatise of the Sabbath and Circumcision in the Latine Parisian Edition Anno 1581. It is joyned as his enarration upon those words Matth. 11. 27. All things are delivered unto me of my Father c. being the seventh in this Catalogue Unto which is added in the same Latine Edition a Compendium of what had been formerly written against those who affirm the Holy Ghost to be a creature 42. Upon those words Matth. 12. 32. Whosoever speaketh against the Son of man c. suspected 43. A Sermon upon the passion and cross of the Lord the phrase saith Erasmus savoureth not of Athanasius Also it altogether forbids oaths which Athanasius doth not It is therefore supposititious Herein also the questions unto Antiochus are cited which are not of this Author Besides the Author foolishly makes Christ to feign words of humane frailty when hanging upon the Cross he so cryed out Eli Eli Lama Sabachthani which yet the true Athanasius saith were truly spoken of him according to his humane nature Sixtus Senensis calls it eloquentissimam concionem 44. A Sermon upon Matth. 21. 2. Go into the village over against you c. It seems to be a fragment taken out of some other work or commentary wherein the Author as playing with them wresteth the Scriptures saith Erasmus it is forged 45. A Sermon of the most holy Virgin the Mother of God or of the Annunciation it is evidently spurious for the Author is large in refuting the error of Nestorius and presseth the Monothelites both which errors were unknown as not sprung up in the time of Athanasius The Author also lightly and almost childishly derives the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moreover saith that the attributes of God are not the very substance of God sed circa substantiam versari which is discrepant from the manner of Athanasius who is wont to speak very considerately It appears by many passages that the Author hereof lived after the sixth general Council 46. Of Virginity a Sermon or Meditation it is dubious If it be of Athanasius's penning he did saith Erasmus strangely let fall his stile and I may add saith Seultetus that he also laid aside his Theological gravity if he prescribed those childish rules unto a Virgin which saith the Author whoso observeth shall be found among the third order of Angels and also teacheth that no man can be assured of his salvation before his death 47. An homily of the sower it is suspected as being found only in an English book 48. A Sermon against all heresies it is none of his but some doting fellow est vilis et confusus ut plurimum 49. An oration of the ascension of Christ which because of the flourishing stile thereof Scultetus is scrupulous to ascribe it unto Athanasiusâ— 50. An oration or history of Melchisedech in the end whereof the Author speaks of the fathers of the Nicene Council as dead long before it 's therefore spurious 51. A brief oration against the Arians I find no where mentioned but in the Parisian edition by Nannius 52. The declaration of Leviticus it is suspected 53. Short colloquies between Iovianus and certain Arians against Athanasius Also 54. Of the incarnation of the Word of God both which are no where to be found but in the last Parisian edition 55. The Symbol or Creed of Athanasius by Scultetus judged to be dubious he having met with it in no book among the works of Athanasius only in one it is read without the name of the Author It hath been a great dispute among the learned saith Pelargus whose it should be Some ascribing it unto Athanasius and others unto some later Author as yet unknown 56. An Epistle of Iovianus the Emperour unto Athanasius and Athanasius his answer therâ—unto 57. An Epistle unto Ammun a Monk it is dubious 58. A fragment of a festival Epistle containing a catalogue of the canonical books of the old and new Testament it is dubious I believe it saith Scultetus to have been taken out of his Synopsis 59. An Epistle unto Ruffinianus 60. Theological definitions said to be collected by Clement and other holy men It is supposititious and by Scultetus ranked among those which seem to be written with no judgment It seems not to have been of Athanasius his writing because therein Gregory Nyssene is cited who in all likelyhood had not begun to write till after the death of Athanasius Besides the Author speaks so distinctly of the two Natures of Christ in one Hypostasis that it seems to be altogether of a later date then the Council of Chalcedon 61. A brief Synopsis or Compendium of the Scriptures of the Old and New Testament Wherein first he sets down a Catalogue of the Canonical and Non-canonical books Secondly he shews by whom each was written whence it had its name and what it doth contain Thirdly he names the books of both Testaments that are contradicted or accounted Apocryphal 62. Five Dialogues of the Trinity Also 63. Twenty Sermons against divers Hesies which are Pious and Learned and therefore most worthy to be read The phrase shews them to
indivisible and the operation thereof one For the Father by the Word in the holy Spirit doth all things and so the unity of the Trinity is kept or preserved and so one God in the Church is preached who is above all and through all and in all viz. above all as the Father as the beginning and fountain but through all by the Word moreover in all in or by the holy Spirit But the Trinity is not in name only or an empty form of speech but in truth and reason of subsisting the Trinity For as the Father is that very thing that he is so also the Word God over all is that very thing that he is so also the Holy Ghost is not any inessential thing but truly existeth and subsisteth 10. According to the Ecclesiastical Canons saith he as the Apostle commanded the people being gathered together with the Holy Ghost who constitute a Bishop publickly and in the presence of the Clergy craving a Bishop inquisition ought to be made and so all things canonically performed 11. Concerning the lawfulness of flight in time of persecution he thus speaks I betook me to flight not for fear of death lest any should accuse me of timidity but that I might obey the precept of our Saviour whose command it is that we should make use of flight against persecutors of hiding places against those that search for us lest if we should offer our selves unto open danger we should more sharply provoke the fury of our persecutors Verily it is all one both for a man to kill himself and to proffer himself unto the enemies to be slain but he that flees as the Lord commands knows the Articles of the time and truly provides for his persecutors lest being carried out even to the shedding of blood they should become guilty of that precept that forbids murther Again concerning the same thing 12. That law saith he is propounded unto all in general to flee when they are pursued in time of persecution and to hide themselves when they are sought for neither should they be precipitate and rash in tempting the Lord but must wait until the time appointed of dying do come or that the Judge do determine something concerning them as shall seem good unto him But yet would he have us always ready when either the time calls for it or we are apprehended to contend for the Church even unto death These things did the blessed Martyrs observe who while they lay hid did harden themselves but being found out they did undergo Martyrdom Now if some of them did render themselves unto their persecutors they were not thorough rashness moved so to do but every where professed unto all men that this promptness and offering of themselves did proceed from the Holy Ghost 13. He giveth this character of an heretick Heresie saâ—th he or an heretick may thus be known and evinced that whosoever is dear unto them and a companion with them in the same impiety although he be guilty of sundry crimes infinite vices they have arguments against him of his hainous acts yet is he approved and had in great esteem among them yea and is forthwith made the Emperour's friend c. But those that reprove their wickedness and sincerely teach the things which are of Christ though pure in all things upon any feigned Crime laid to their charge they are prefently hurried into Banishment § 6. The defects and blemishes of this eminent Father and Champion of Jesus Christ were neither so many nor so gross as are to be found in most of the Ancients that were before him yet was he not altogether free but liable to error as well as others as appears from somewhat of this kind that dropt from his pen which were especially such passages as these in his genuine works for as for the apparently supposititious I shall forbear to meddle with them having in them so much hay and stubble as we cannot imagine should pass thorow the hands of so skilful a Master-builder 1. He affirms the local descent of Christ into Hell He accomplished saith he the condemnation of sin in the earth the abolition of the curse upon the Cross the redemption from corruption in the Grave the condemnation of death in Hell Going through all places that he might every where perfect the salvation of the whole man shewing himself in the form of our image which he took upon him Again The body descended not beyond the grave the Soul pierced into Hell places severed by a vast distance the Grave receiving that which was corporeal because the body was there but Hell that which was incorporeal Hence it came to pass that though the Lord were present there incorporeally yet was he by death acknowledged to be a man that his Soul not liable unto the bands of death but yet made as it were liable might break asunder the bands of those Souls which Hell detained c. 2. Concerning the state of the Fathers before Christ that they were in Hell he thus speaks The Soul of Adam detained in or under the condemnation of death did perpetually cry unto the Lord and the rest who by the law of nature pleased God were detain'd together with Adam and were and did cry with him in grief In which passage we have also a third error of his viz. 3. That men by the law of nature may please God contrary unto what we find in Heb. 11. 6. 4. He maketh circumcision a note or sign of Baptism Abraham saith he when he had believed God received circumcision for a note or sign of that regeneration which is obtained by Baptism wherefore when the thing was come which was signified by the figure the sign and figure it self perished and ceased For circumcision was a sign but the laver of regeneration the very thing that was signified Besides these there are in him some other passages not so aptly nor warily delivered as they ought to have been viz. 1. Concerning the freedom of mans will he thus speaks The mind saith he is free and at it's own dispose for it can as incline it self unto that which is good so also turn from it which beholding its free right and power over it self it perceives that it can use the members of the Body either way both unto the things that are i.e. good things and also unto the things that are not i.e. evil 2. He is too excessive and hyperbolical in the praise of Virginity The Son of God saith he our Lord and Saviour Jesus Christ among other his gifts bestowed upon us in virginity an example of angelical holiness Certainly Virgins endowed with that virtue the Catholick Church is wont to call the Spouses of Christ whom being beheld by them the very heathen do prosecute with admiration as the Temple of Christ. There is a large encomium hereof in the end of the treatise of Virginity which being but a vain