so when Peter was about to go hence the Spirit introduced another Teacher equivalent to him lest the Edifice that was begun should be impaired by the simpleness of his Successor We have now reckoned five Crowns from the Grandeur of his Imployment from the Eminency of his Ordainers from the dangerousness of the time from the largeness of the City and from the vertue of him that resigned the Bishoprick to him After we have made up all these we might add a sixth and a seventh and more Crowns But that we may not spend all our time in this one discourse of his Episcopal Office we will now make a Panegyrick on the Martyr and spend the rest on his Combat 'A dangerous Persecution was stirred up against the Church and as if a cruel Tyranny had possest the Earth all persons were snatcht from the middle of the Market-place being accused of nothing that was absurd but that abandoning their Errours they pursued after Godliness that they deserted the Worship of Devils and acknowledged the true God and adored his only begotten Son and for what things they ought to have been Crowned and admired and honoured for those things were all that received the Faith punished and worn out with a thousand miseries but above all the Bishops of the Churches for the Devil being crafty and cruel to contrive such misâ—â—â—ievous designs hoped that if he could remove the Shepherds he should easily be able to scatter the Flocks but he that catcheth the wise in their own craft intending to convince him that men do not govern his Churches but himself every where rules Believers permitted this to be done that when these persons were taken away Satan might see that the Interests of Piety were not lessened nor the word of the Gospel quench'd but more increas'd and advane'd and that he and all his Assistants might learn by these Actions that our Concerns are not Humane but that our Doctrine hath its Root above from Heaven and that it is God that every where governs his Churches and where he engages it never happens that he is overcome Nor did the Devil only contrive this mischief but another no less terrible than this for he not only promoted the slaughter of the Bishops in those Cities over which they presided but hurrying them in 〈◊〉 strange places there cut them off and he did this at once endeavouring to deprive them of all necessaries and withal hoping to wear them out and make them weak by the toyl of their Journeys and thus he dealt with this blest person for he call'd him from this our City unto Rome * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitting him a Course to run forward and backward expecting by the length of the way and the time spent in it to prostitute and subdue his resolution not knowing that having Jesus a Companion and Fellow-Wanderer in his Travel he would grow more vigorous and give a more plentiful demonstration of his strength received from him and more and more diligently instruct the Churches For the Cities that lay in the way running to meet him strengthened this Champion and sent him away with a large Viaticum helping him by their prayers and ††〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messages nor did they receive ordinary Confirmation seeing this Martyr court his death with the chearfulness that became him that was called to the participation of a Coelestial Kingdom and they learn'd by his Actions and his readiness and alacrity that it was not Death to which he made haste but a Pilgrimage and a change of State and an Ascension into Heaven and Teaching these things in every City both by his discourses and example he departed and as it happened to the Jews when binding Paul and sending him to Rome they thought they had sent him to his Death while they sent him an Instructor to their Country-men that dwelt there The same thing happened to Ignatius with some advantage for he departed from us a wonderful Teacher not only to them that dwelt at Rome but to all the Cities that lay in the way perswading to despise this present life and not to reck on of the things that are seen but to love futurities to look up unto Heaven and not to be disheartned at any of the sadnesses that happen on this side the Grave these and many other such things he taught them by his demeanor as he travelled as it were a Sun arising from the East and running towards the West or rather something more beautiful for the Sun runs his race above shedding a sensible light but Ignatius out-shone him below communicating the intellectual light of Learning to Souls the Sun as he draws toward the West is hid and speedily gives place to night but Ignatius departing towards the West shone there more brightly and did good in a higher measure to all persons that he met for into whatsoever City he came he taught that City * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become Christian and for this reason God ordered that there his life should terminate that the end of such a great man might become ††〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lecture of Piety to all that dwelt at Rome for you by the Grace of God did not want any further conviction being rooted in Faith but the Romans by reason of the notorious Impiety that was there needed some greater help for this reason both Peter and Paul and with them our Martyr were all sacrificed there that by their Blood they might purge that City that was polluted with the Blood shed to Idols and withal that they might by their Actions give a Publick demonstration of the Resurrection of the crucified Christ perswading the Inhabitants of that great City that it was impossible they should with so much satisfaction despise this present life were they not fully perswaded that they should afterward ascend to the crucified Jesus and see him in Heaven for this is the greatest proof oâ— the Resurrection that Christ being slain should after his death show forth so much Power as to perswade living men to postpone Country and House and Friends and Relations and Life it self to the Confession of him and greedily to chuse Scourges and Dangers and Death it self before these present voluptuous enjoyments these were the Atchievements not of a dead man nor of a person consin'd to his Grave but of one that is risen from the dead and lives ††〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for is it not very strange that while he was alive all his Apostles that convers'd with him having their Courage impaired by their Fear betrayed their Master and flying deserted him but as soon as he was dead that then not only Peter and Paul but even Ignatius that never saw him nor ever was Partaker of the Charms of his Conversation should be endowed with so much constancy as to offer up his life for him that the Inhabitants of Rome might learn perfectly all these
Baptism This also was the Opinion of Origen S. Basil Orig. hom 5. in Josh to 1. fol. 154. L. ed. Merlin Basil exhort ad Baptis init Naz. tom 1. Orat. 40. p. 658. Athan. tom 2. quaest 38. ad Antioch p. 345. Gregory Nazianzen and others as well as of Athanasius So that I cannot but wonder at this extravagant Censure but all this stir about this dangerous Opinion arises at last such is Mr. H's unhappiness from a mistake of Scultetus out of whom this whole discourse of this Father's failings is transcribed for e Synthes doct Athanas c. 17. p. 157. he makes this to be our Patriarch's Errour not that the Sacraments of the old Testament were Types of the Sacraments of the new but that Circumcision and the Sabbath c. did only typifie but not confer grace contrary to that of the Apostle Rom. 4.11 who calls Circumcision a Seal of the Righteousness of Abraham's Faith XLII That Virginity is an Example of Angelical Purity is plain from that of S. Matthew 22.30 that the Saints shall be like the Angels and that explain'd by they shall neither marry nor be given in Marriage nor was it amiss to say that they are marryed to Christ who disengage themselves from the World the more readily to follow the Lamb whithersoever he goes and such admirable chastity cannot fail of getting it self veneration and respect every where and this may serve to apologize for the excessive praises of Virginity to which the Ancients every where give an extraordinary Eulogy XLIII The death of this great man happened not an Chr. 371. as Mr. H. wrongly quotes Baronius but an 372. Maii. 2. p. 297. annal to 4. an 372. pag. 33½ as the Cardinal both in his Martyrology and Annals doth fix it and his Festival was celebrated in both Churches on the second of May but in the Oriental Churches he had two Holy-days the last on the 18th of January a Festival dedicated to him and his Successor S. Cyril it being the day as Baronius conjectures of his Consecration to the Patriarchate of Alexandria and in the same celebrated Historian you may find that his Body was afterward brought into Europe and deposited at Venice he is styled in the Coptick Kalendar publish'd by a De Spâ—â—drio l. 3. c. 25. p. 398. Mr. Selden Athanasius the Apostle by b Chruâ—â—p 314. cais Scalig. Nicephorus the Patriarch of Constantinople Athanasius the Martyr and to this day by all the Greeks Athanasius the great XLIV Of this name were many famous men Prelates of the Church c Basâ—â— 53. 67. Soâ—on l. 6. c. 12. Philostorg l. 5. tem 1. one a Bishop of Ancyra a Contemporary with our Patriarch the d Phâ—â—esiorg l. 3. tom 15. p. 50. second an Arian of the same Age Bishop of Anazarbum in Cilicia a e Menolog Cr. Aâ—g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 third Bishop of Tarsus a Martyr under the Emperour Valerian a f Evâ—gr hist lib. 3. c. 23. fourth this eminent Confessor's Successor in his own See circ an 490. whose immediate Predecessor was Peter Mongus but he was a Heretick and a great Patron of the Acephali There were also many others of the name whom I purposely omit And having thus tyred my Reader I leave him to refresh himself with the Panegyrick of the most Eloquent S. Gregory of Nazianzum On the great Athanasius Arch-Bishop of Alexandria Greg. Naz. Tom. 1. Orat. 21. p. 373. c. 'TO praise Athanasius is to make a Panegyrick on Virtue for when I name that admirable man it is the same as if I celebrated Virtue while a Constellation of those best qualities did shine in him or to speak more truly do still exert their Lustre for all they that have lived according to the Laws of God do still live to God although they have left this evil World For which reason God is called the God of Abraham the God of Isaac and the God of Jacob not the God of the dead but of the living and when I write an Encomium of Virtue I shall magnifie God whose Donative to the Sons of men Virtue is that by that congenial light men may be led to the knowledge and embracing of himself For whereas the largesses of Heaven are many and eminent and beyond description the greatest and most merciful of his Favours are the Inclinations which he works in us towards himself and the Familiarity he blesseth us with For what the Sun is to sensible Beings that is God to rational Creatures the one sheds his Rays on the visible the other illustrates the invisible world the one illuminates the eyes of the body that it may see Heaven the other the Opticks of the mind that it may contemplate God And as the Sun whereas it confers on the eyes and all things visible powers that the one may see the other be seen while it self is the most beautiful and accomplish'd of visible Objects so God as he gives power to understand and a possibility of being comprehended is himself still the chiefest and most perfect of Intellectual Beings in whom all our desires terminate and above whom they cannot soare for neither can the most Philosophick aspiring and curious Intellect aim at any thing more sublime than God for he is the choicest of admirable Beings whom when men enjoy their Speculations are at their height for that man that breaks through his earthly Prison by the assistance of reason and contemplation and dispelling all carnal Clouds and Mists can converse with God and be united to the most illustrious light as much as humane frailty is capable of that man is happy both in that he can ascend to that glorious place and also there enjoy that Union with the Divine Nature which true Philosophy procures and a mind exalted above this inferiour world to the contemplation of the Unity of the Trinity But he whose Soul is debas'd by its Society with the Body and is yet immers'd in Clay so that it cannot look upon the Beauties of Truth nor exalt it self above earthly things though its Original were from Heaven and its Native tendencies thither that man is in my esteem blind and miserable though blest with the affluence of Worldly Felicities and so much the more wretched in that he is mock'd by his prosperity and deluded into the Opinion that there can be any thing good besides the chiefest and truest good gathering evil Fruit of an evil Sentiment to be confined to darkness to feel him as a consuming Fire whom he would not entertain as a comfortable light This was the study only of a few of the former Ages and the present saeculum for there are few Servants of God though all are his Creatures this wisdom being courted by a small company of Law-givers and Captains Priests Doctors and the rest of the Society of Spiritual persons and among them by this venerable Patriarch whom we now applaud And who were those brave Souls that
for when Maximus says of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my love is crucified that perhaps it was a familiar sentence to him so it looks says that eminent Prelate and might be used by him in his speeches as well as writings and adds that Dailleé's argument from thence that because the words are in one of his Epistles therefore they could not be spoken by him though it be the same argument which himself after uses is a frivolous distinction and unworthy of Dailleé But who will believe continues he that this was a familiar expression of Ignatius I answer S. Hierom did and Sophronius and I think S. Chrysostom Simeon Metaphrastes Baronius the Lord Primate and others But who can imagine that ever these words were spoken by him before his Condemnation I answer that no man certainly is so mad as to suppose this Apophthegm used before his Sentence but that between it and his Execution in which time he writ all his Epistles both that speech My love is crucified and this I am Gods Corn c. might be frequent in his mouth as testimonies of his courage and love to Heaven first written by him and afterward on all occasions spoken which at last that a Ubi supr p. 87. si quâ—â— fuerint post ea decantata c. excellent man seems to grant And this answer both vindicates the Ancients and yet gives no assistance to Dailleé's Hypothesis and of this opinion after I had finisht this did I find the Learned b Life of S. Ignat. sect 8. p. 106. Dr. Cave to whose industry and diligence the Church owes the reparation of many of her ancient ruines XXXI In his Epistles I am accosted with unaccustomed demonstrations of Christian gallantry and an ardent zeal and such longings for Martyrdom as argue a soul strongly transported with the love of Jesus and immortality an infinite care of his disconsolate and widowed Church of Antioch which in every Letter he recommends to the prayers and assistances of those Churches to whom he writes but especially to S. Polycarp but above all a most holy vigour and earnestness against Heresie and Schism there being not one Epistle wherein he takes not care to condemn the Heresies of that age to discountenance Schism and Faction and passionnately to recommend Obedience to the Prelates of the Church And since The View of Antiquity handling this subject ex professo hath given us so poor an account I will take leave to transcribe a few passages to that purpose XXXII The great design of his Epistle to the Romans is to engage the Christians of that Church Epist ad Rom. p. 21 23 24 25. Ed. Usser Lond. 16â—7 not to use any means to hinder the consummation of his course by Martyrdom telling them that such an act of Charity would be a great piece of injustice to him that he never till the sentence of condemnation past on him began to be a true Disciple of Christ beseeching them by their prayers to hasten the day of his dissolution assuring them that he would invite the wild beasts to devour him that neither the fire nor the Cross nor the teeth of those ravenous and untamed Lyons that neither the breaking of his bones the racking of his joints the bruising of his body and on the head of all this the utmost torments that Satans malice could inflict would signifie any thing so he might enjoy his Master Jesus that were he Lord of the ends of the earth and all the Kingdoms of the world combined into one Empire for him they neither could tempt nor profit him that he had rather dye for his beloved Jesus than be Monarch of the Vniverse for what is a man profited to gain the world and lose his soul that he longed for no one but him that dyed for him and rose again that he was a passionate lover of death for his love was crucified that he was not satisfied with corruptible nourishment or the pleasures of this life but only desired the bread of God which came down from heaven the bread of life which is the flesh of Jesus Christ the Son of God born in the latter age of the world of the seed of David and Abraham that he longed for no other drink but his blood the great testimony of the invincible Charity of Jesus and the means of attaining to life Eternal Which last passage I am inclinable to believe hath its relation to that good old Custom of giving the Sacrament of the Eucharist as a Viaticum to dying persons XXXIII Id. ad Ephes p. 7 8. Against the Heresies of the Age he is very smart Be not deceived my Brethren Adulterers shall not inherit the Kingdom of Heaven and if they shall dye who do these things in the flesh how much more they who by impure Doctrines corrupt and prostitute the honour of the holy and chaste Faith for which Jesus was crucified Such a polluted person shall be thrust into unquenchable fire and all they that hearken to him I beseech you therefore Brethren and yet it is not I but the Love of Christ which intreats you make use of no other but Christian Food and abstain cautiously from the strange Plant which is Heresie There are many Time-servers who embrace the Lord Jesus and believe proportionably to the advantages they receive by the Faith Men that give an envenom'd draught Ad Trallian p. 18. mingled with what makes it luscious and palatable which he that is ignorant greedily swallows to his own Damnation keep your selves charily from such which is easily done if you avoid Pride and self-conceit and unite your selves inseparably to the Lord Jesus to your Prelate and to the Ordinances of the Apostles Ad Smyrn p. 35. Of which Hereticks he tells us that they denyed the Passion and Resurrection of our Saviour and as they had forfeited the Faith so they had lost their Charity took no care of the Poor of the Widows or the Orphans had no Prayers or Celebration of the Eucharist among them of whom though Mr. H. p. 19. tells us that Menander Basilides and others are named by Ignatius yet I must aver that though he means them yet he no-where expresly mentions them but rather professes Ibid. that he will omit the giving a particular account of them not thinking it fit to remember the names of such Infidels till they had repented XXXIV Nor is his Pen less keen against Schism Ad Phâ—adelph p. 28. 30. You being children of the light flye all Schisms and false Doctrines where your Shepherd is there do ye as Sheep follow him for there are many Wolves Abstain from all noxious Plants which the Son of God never cultivated because they were not planted by his Father Be not deceived Brethren if any man be a follower of a Schismatick that man hath no inheritance in the Kingdom of God for where there is division and wrath in that place God hath no residence
Fly therefore Schism Ad Smyrn p. 36. as the beginning of all mischief He that is not within the Sanctuary cannot partake of the Bread of God Ad Ephes p. 3. for if the prayer of one or two be so powerful how much more the conjoined supplications of a Bishop and his whole Flock He therefore that shuns the publick Assemblies is proud and hath cut himself off from the holy Communion for it is written that God resists the proud Let us therefore studiously decline opposing the Bishop that we may not be guilty of Rebelling against God Vse your utmost endeavour that you may meet often to praise and magnifie your Maker Ibid. p. 6. for by such frequent Assemblies the powers of Satans Kingdom are weakened and his design to ruine you for ever blasted by the Vniformity of your Faith There is no greater blessing than peace by which all the quarrels in Heaven and Earth are composed Such are his severe remarques on all the disturbers of Ecclesiastick Union and yet no man a greater adviser to Christian Condescension and Compassion than Ignatius Ibid. p. 5. Overcome says he the fury of such men by meekness their proud boastings by Humility their railings by Prayers their Errours by continuing stedfast in the Faith and their wild and ungoverned manners by a gentle and Christian demeanour XXXV Nor does he only discover the Distemper but prescribes a Remedy by enjoining a strict submission to Episcopal Authority in every Epistle For as our Master Christ never did any thing either by himself or by his Apostles without his Father Ad Magnes p. 12. so neither undertake ye any thing without the Bishop and his Presbyters nor do ye indulge to any private Fancies of your own how plausible or reasonable soever but in the same Assembly let there be one Prayer and Supplication one mind one hope in charity and joy unblameable for there is one Jesus Ad Trall p. 1 6 7. than whom nothing can be better Vndertake nothing without your Bishop and be subject to your Presbyters as to the Apostles of Christ and honour the Deacons as the Ministers of the Mysteries of Jesus for without these there can be no Church Ad Philadelph p. 30. I cry aloud and speak it with an audible Voice be obedient to the Bishop Presbyters and Deacons Some men suspected that I spake this as if I had foreseen the Schismatical Designs of some but he is my Witness for whom I am bound with this Chain that I had not the notice from flesh and blood but the Spirit of God revealed these things unto me telling me Do nothing without your Bishop keep your Body undefiled as the Temple of God love Vnity fly Divisions be Imitators of Christ as he is of his Father My soul for theirs who obey the Bishop Ad Polycarp Presbyters and Deacons he that honoureth the Bishop is honoured of God he that does any thing without his Privity is a servant to the Devil Let nothing belonging to the Church be done without the Prelate Ad Smyâ—n p. 36. Think that Encharist only valid which the Bishop consecrates or some one by him deputed it is not lawful without him either to Baptize or Celebrate the Love-Feasts where the Bishop is let the Congregation be as where Christ is there is the Catholick Church And lest he might seem to impose all the stress on the Laity and prescribe no holy Cautions to the Governours of the Church how to demean themselves the beginning of the Epistle to Polycarp is wholly spent in advices to that Apostolical Bishop and giving a Character of the Episcopal Office I will only instance in one memorable saying more of his that famous passage which Theophilus Origen S. Basil Hierom and others borrow from him Ad Ephes p. 8. that there were three things whereof the Prince of the Air was ignorant the Virginity of the Blessed Mother of God the Incarnation of her Son and his death and Crucifixion three venerable Mysteries that were now publickly proclaimed to the World in their accomplishment but were contrived by God in eternal silence and secresie XXXVI And whereas some doubt hath been made how under so strict a custody he could find leisure to write so many Letters and make so many holy Sermons and Exhortations as he did we answer a Baron Tom. 2. an 109. p. 34. Pearson part 2. c. 11. p. 139. that he bought every moment of that holy leisure from his Guards every stay of his being their Market where they made him purchase each hours freedom from their inspection and restraints with greater Sums growing more fierce and untractable on their gentle treatment that they might extort new and larger Compositions for such was the Charity of that Age that they accounted nothing dearer than the concerns of their Religion and therefore grudged at no cost to purchase better usage for the Confessors thereof and of this b De Mort. Peregr p. 996. Lucian is a sufficient witness and such questionless was their Zeal and Love towards Ignatius and by this means he purchas'd his hours of Privacy notwithstanding Eusebius seems to oppose the Opinion c Hist Eccl. l. 3. c. 30. implying that he did it rather by stealth than their Connivance XXXVII It is also proposed as a great difficulty by the acute a Not. in Euseb Chron. an MMCXX III. p. 189. Scaliger how it came to pass that Ignatius should not be martyred at Antioch but carryed thence to Rome telling us that none but Denizens of that great City used to appeal from the Governour of the Province as S. Paul did and if we assert this concerning Ignatius then could he not have been thrown to the Wild Beasts the b L. 48. Tit. 8. ad leg Cornel. de Sicar Venef Law forbidding to punish any Citizen in that manner it being in truth a Death decreed to the vilest and most profligate of Malefactors only and at last professes That he is ignorant how to solve it and therefore proposes it that others might try their wits about it And though I pretend not to unriddle Mysteries yet we may give more than one reason why Trajan who himself and not the Governour of the Province condemn'd the holy man ordered him to suffer at Rome c Lib. 48. Tit. 19. 〈◊〉 ad â—esâ—â—â— It was usual in all the Provinces to send the Heads and Leaders of Factions famous Thieves and Murtherers or any that had Excellencies more than ordinary as strength of Body or Skill to suffer at Rome Now Ignatius was the most remarkable man among the Christians of that Country a Patriarch of a famous See venerable for his Age and Piety for his Zeal and Humility for his Gallantry and Courage in freely offering himself to the Emperour and reproving his Idolatrous Worship To this d Tom. 5. p. 502 503. S. Chrysostom subjoins That it was the Devil's Policy to
* * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bear witness to the Universality of his Vertues Will you that I shall unfold another Crown to you that buds from this Let us reflect on the time when he was admitted to this sublime place for it is not the same thing to govern the Church now and then as it is not an equal undertaking to journey in a beaten way and such as hath been well trod by abundance of Travellers and now at first open a new Path and make that passabâ—â— that is full of Pits and Rocks and pestered with wild Beasts and that never before entertain'd a Traveller For now by the Grace of God no peril threatens the Bishops but every where there is a profound Peace and we all enjoy serenity the word of Godliness being made known to the ends of the World and our Governours preserving the Faith with diligence but then there were none of these things but which way soever a man did look there were Precipices and Gulphs and Wars and Quarrels and Dangers Rulers and Kings People and Cities and Nations their acquaintance and strangers all took counsel against the Christians nor was this only then terrible but much more so because many of the Believers as those that in this Age first entertain new Doctrines stood in need of abundance of condescension for they were yet weak and very often supplanted and this was that which did no less yea much more grieve their Teachers than all their Heathen Adversaries Assaults For the Consultations and Persecutions of * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heathens afforded them abundance of pleasure upon the account of the hope of the rewards laid up for them for this reason the a a Act. 5.41 Apostles returned from the Council rejoycing that they were beaten and S. Paul proclaims it with a loud Voice saying b b Col. 1.24 I rejoyce in my sufferings and he every where boasts of his Afflictions but the Wounds of those of the Family and the failings of their Breâ—â—â—en would not suffer them so much as to breathe but as one that is burthened with a * * F 〈◊〉 Via Boisii Notâ—in Loc. massy Chain this sate heavy on the nock of their Souls and distracted them continually Hear therefore how S. Paul that so glorieth in his Afflictions how bitterly he grieves and is macerated by reason of those Domestick Offenders c c 2 Cor. 11.29 Who is there weak and I am not weak Who is there scandaliz'd and I burn not and again d d C. 12.20 I am afraid lest when I come I shall not find you such as I would and shall be found of you such as ye would not and after a few words lest God should humble me when I come again unto you and that I shall mourn over many which have heretofore sinned and have not repented of their uncleanness and lasciviousness and wickedness which they have done and every wheâ—â— thou seest him in Tears and full of Lamentations * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Houshold of Faith and fearful and trembling always upon the account of Believers For as we admire a Pilot not that he can preserve the Passengers in a calm Sea when the Ship is driven by a fair wind but if he can steer the Vessel with all manner of security when the Sea rages and the Waves swell and the Passengers are mutinous and a great Tempest assaults them within and without So might we think it just that those that then were ordained over the Church should be amazed and astonished much more than those that now govern it because that they met with great oppositions within and without and the Plant of Faith was then more tender and needed more care Because as a new-born-Babe * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laity the major part of the Church wanted abundance of Providential managery and some extraordinary wise person to nurse it And that you may the more plainly learn of what Crowns they were worthy to whom the Church then was intrusted and what labour and danger it was to undertake such a work in its Beginnings and Infancy and first to enter on such an employ I will produce to you the Testimony of Christ that confirms these things and establisheth this Maxim of ours for seeing many persons coming unto him and being willing to convince his Apostles that the Prophets had laboured more than they he saith a a Joh. 4.38 other men have laboured and ye have entered upon their labours certainly the Apostles laboured more than the Prophets but because they were the first that sowed the word of Piety and attracted the Souls of men yet rude to the embraces of the Truth he gives them this Testimony of taking more pains for certainly it is not it cannot be the same thing to come after other Teachers and to instruct as first of all himself to sow the Seeds for that which is already meditated on and is made customary doth easily become plausible but that which is first heard of disturbs the intellect of the Hearers and creates much business to the Instructors For this even at Athens puzzled the Auditory and for tâ—â—â— reason they disdain'd S. Paul crying out 〈◊〉 saying a a Act. 20. Thou bringest strange things 〈◊〉 our hearing for if even now the Government of the Church doth create great trouâ—â—â— and care to those that do manage it consider how the labour was twice as much treble yea abundantly more when dangers and contentions and lyings in wait and fear were their daily entertainments We cannot we are not able to express the difficulties which the Saints of that Age underwent he only knows them that hath past through them ' I will also speak of the fourth Crown arising from his Office and what is that the oversight of this Country of ours It is a trouble to command 150 men only but to be appointed over such a City and 200000 people in it of what Vertue and Wisdom must you suppose this to be a demonstration For as in a Camp the most experienced Captains are preferred to the command of the Royal Guards and the fullest Troops So is it also in Cities the most experienced of Governours are also intrusted with the greatest and most populous Moreover great was Gods care of this City as appears by this Fact for he commanded Peter * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oecumenical Apostle to whom he intrusted the Keys of Heaven whom he permitted to order all things to spend a long time here so that our City was to him instead of the whole World And since I remembred Peter I see a fifth Crown hence made up for Ignatius is he that after him succeeded to this Government for as when a man fits a great stone for a Foundation he is careful to suit it with another like it unless he intends to shake the Building and make it infirm
things God conceded that there this holy man should end his daies And that this was the reason I will evince from the manner of his Death for he was not executed without the Walls in a Cave or the Prison or in a Corner but in the midst of the Theatre the whole City sitting and looking down upon him he underwent his Martyrdom the wild Beasts being let out upon him that in the sight of all men erecting a Trophee against the Devil he might make all the Spectators ardently in love with his Combats while â—e did not only dye with much Generosity and Courage but with much Complaisance and Delight not as one ††〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that must be driven out of this life but as one that was invited to a better and more spiritual life so willingly did he behold the Beasts And whence is this manifest from the Words which dying he spake for when he heard that this sort of Punishment was appointed him he said Oh that I could enjoy those Beasts for they which love as he did whatsoever they suffer for those whom they love they undergo it with pleasure neither do they seem to have their desires satisfied but when the undertaking becomes more difficult so therefore did it fall out with this holy man for he made haste to imitate the Apostles not only in their Death but in their readiness and hearing that when they were beaten they went about with joy he would emulate his Masters not only in their end but in their joy too for this reason did he say of the Beasts ††〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I long for them and thought that the Mouths of such Creatures were more gentle than the Tongue of the Tyrant and with much reason for the Tongue of the Tyrant called him to Hell but the mouths of the wild Beasts carried him to an Heavenly Kingdom After that therefore he there ended his life or rather went thence unto Heaven he return'd to us a Crowned Champion For this also was an Act of the Divine Providence to bring him back again to us and to distribute the Martyr among the Cities Rome received his Blood when it was shed and you are honoured with his Reliques you enjoyed his Episcopal Care and they his Martyrdom They saw him striving and overcoming and crowned and you have him with you continually God separated him from you for a little while and hath again be stowed him on you with greater honour and as Borrowers pay back what they have received with Interest so God making use of this Honourable Treasure for a while at a distance from you and exhibiting him to that other City Rome hath again restored him to you with greater pomp For ye sent him forth a Bishop but ye receive him a Martyr ye sent him forth with Prayers but ye receive him with Crowns and not you only but all the Cities that lye betwixt Antioch and Rome for how were they affected do you imagine when they saw the Reliques carryed by what genuine pleasures did over-flow their Souls how did they rejoyce and with what Congratulations every where meet this Conquerour For as a generous Wrestler having thrown all his Antagonists goes off the Stage with much splendour and applause and is triumphantly received by the Spectators who suffer him not to tread on the ground but aloft on their Shoulders carry him home filling the Air with a thousand Encomia of his Atchievements so did all the Cities from the Metropolis of the Empire to this place entertain this holy man and carrying him on their Shoulders transported him to this City making Panegyricks on the Conquerour praising the Combatant and langhing at the Devil because his Sophistry was turn'd to his own disadvantage and the same thing befell him which he thought to have done to our Martyr In that time of his Translation he brought help and instruction to all those places and since then unto this present hath enrich'd your City And as a lasting Treasure drawn out every day and yet never spent makes all that have recourse to it more happy and rich â—o doth our blest Ignatius send home all that come to him filling them with Eulogies with boldness with strong resolutions and much courage We do not only therefore go to him to day but every day gathering from him spiritual fruits for certainly he that comes hither by Faith shall infallibly reap signal benefit for not only the bodies but the Sepulchres of the Saints are filled with spiritual Graces for if this happened to Elisha that when a dead man touch'd his Bones the bonds of death were loosed and the man again entered on the enjoyments of life how much rather now when the Grace is more copious and the Essicacy of the Spirit greater may that man which toucheth this Depository with Faith draw thence abundance of strength For for this reason hath God permitted us the Reliques of Saints being willing to induce us to the same Zeal with them and to afford us a certain Harbour and secure help against all the Evils that every day surround us Wherefore I beseech you all if any man be weak or under any Distemper if any man be grieved or under any other necessitous Circumstances that concern this life or troubled at the weight of his Transgressions let him come hither with Faith and put off all these Incumbrances and he shall return with much satisfaction having disburthen'd his Conscience at this very sight only but in an higher measure is it peculiarly necessary that those who are exempted from such miseries should come hither Is any Man's mind full of Serenity is he honourable powerful and full of a holy confidence in God Neither let him slight this advantage for coming hither and beholding this holy man his good things shall dwell constantly with him if he be perswaded to take an account of the State of his own Soul by comparing it with the brave Atchievements of this excellent person and suffer not his mind to be transported with Pride at the remembrance of his performing of his Duty For it is no small matter for Men in Prosperity not to be puffed up with the remembrance of their serene Days and happy Enjoyments but to understand how to bear moderately their successes so that this Treasure is useful this place of refuge fit for all persons to those that are troubled that they may be delivered from their Temptations to those that are happy that they may be confirmed in their state of felicity to those that are sick that they may recover their health and to those that are well that they may not relapse All which things having spoken let us set the greater value on this acquaintance full of pleasure full of delight that here we rejoicing and trading for Heaven together may be able there to dwell in the same Tabernacle with these Saints and be their Fellow-commoners in Glory by the assistance of their Prayers
usage testifies that Christ who is the Lamb without spot and was slain by those Jews is a Saviour to all who have imprinted the mark of his Blood i. of his Cross which shed his Blood on their Foreheads Hence it is called by g Contr. Mâ—rcion l. 3. c. 22. de spectac c. 4. Tertullian signaculum frontium who tells us that it was retained even by the Marcionite Hereticks by h Apud Euseb Hist l. 3. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens as the most perfect Amulet by i Tom. 1. Orat. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianzen a Seal and Preservative and Mark of Christ's Dominion over us by k Auth. sub nom Hier. in c. 4. Eph. signaculum spiritus sancti S. Hierom the Seal of the Spirit of God by l Paulin. Ep. 2. ad Delphin p. 202. maceria signaculi salutaris Paulinus the Hedge and Fence of that Sign that confers Salvation m Basil Tom. 1. Hom. 13. p. 480. For unless the mark of the Lord be upon thee and the Angel can see the Character how shall he fight for thee and defend thee from all thy Enemies n Theodoret. in Cant. 1.2 Remember therefore that sacred Office wherein after your renouncing the Infernal Tyrant and owning Jesus for your King you that were initiated have received as it were a certain Royal Signature the Signature of Christ o I Eack 9. S. Hierom calls it without which no man can he saved So when God punish'd Vzziah with Leprosie his angry Master says a De Unitat Eccles p. 153. S. Cyprian branded him in that part of his Body where those that serve him faithfully are signed and b Id. Epist 56. p. 7â— all good Christians must take care that the mark that is there plac'd be not alter'd or defac'd But of this enough though more may be seen in c De resurrect carn Tertullian d Hist lib. 6. cap. 4. Eusebius e Hom. 76. in Matth. Chrysostom f De spiritu S. c. 27. Basil g In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Prudentius and others h Annot. in Cypr. Ep. ad Demet. c. 19. Goulart at Geneva confessing That the Old Christians retained this Ceremony without any Superstition because the Doctrine of the merits of Christ preserved them from the errours which afterward crept in and i Lib. 1. p. 170. T. C. himself that they did it to testifie that they were not ashamed of Christ that was crucified and that they might preserve among them an open profession of him for among the Primitive Christians says k Adv. Baron exercit 13. Sect. 23. p. 218. Ed. Francof Isaac Casaubon it was a Badge of their confidence in Christ and his Cross and Passion and therefore the holy and wise Reformers of Religion in England prudently suffered the Crosses in the High-ways to stand and retained it also in some of their Sacred Offices as in Baptism and in the Rite of Confirmation too in the Liturgy of Edward the Sixth but in a different manner in Baptism from the Popish Custom l Dr. Hammond of Idolatry Sect. 70. For in the first Liturgy of King Edward which agreed with the Roman Order the use was to cross the Child at the Church-Door when brought to Baptism but this of ours a mark of reception into Christs Flock immediately after Baptism and a kind of Tessera or Military sign that the person thus consign'd into Christs militia shall for ever hereafter think himself oblig'd manfully to fight under his Banner c. XIII Blessed Cross says m Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Tim. p. 334. Tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 565. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 878. S. Chrysostom that art the great contrivance of God the Father the glory of his only begotten Son the joy of the holy spirit the Ornament of Angels the Safeguard of holy Church the boasting of S. Paul than which neither the Creation of the World out of nothing nor the erecting the Fabrick of the Heavens and Earth can be greater Testimonies of the Condescension and Mercy of God this Cross is the Wall of the Saints and the Beauty of the whole World this introduces light and makes alive by this the Daemons are put to flight and Diseases cured The truth and validity of which Conquests because Mr. H. p. 335. derides it I will evince beginning with that place of n L. 4. c. 27. Lactantius which our Aristarchus reckons among his Errours and Superstitious Observances He that would know how terrible this fign is to the Kingdom of darkness let him observe how the Daemons fly from the Bodies of the possest when they are adjured by the name of Christ for as he when he blessed the World with his presence expel'd those evil Spirits by his word and restor'd the distracted minds of the Sons of men to the right use of their reasons so now his Followers dispossest the same polluted Guests by the name of their Master and the sign of his Passion and of this the proof is most easie for when our Adversaries are most intent on their Sacrifices if a Christian whose Forehead is charactered with this holy sign stand by the slain Beasts are never propitious nor can the Priests read the Sacrificer's Fate in the Eatrails and this hath been done too frequently by the men of our Religion to be disown'd And here I cannot avoid the subjoining of a famous Example of a Greg. Nys Tom. 2. vit Greg. Thaumat p. 980 981. Gregorius Neocaesariensis that great worker of Miracles who that he might decline the Burthen of the Episcopal Charge had retir'd himself from Neocaesaria to a Wilderness but at last was by a strange impulse from Heaven made willing to serve in so honourable an Employ and having received in a Vision a certain Creed or Summary of Faith to preserve him from Heresie as he return'd from his solitude with his Companions being overtaken with night and a violent shower diverted himself in a famous Temple where the Daemon used to appear visibly to the Priest and deliver his Oracles But as soon as S. Gregory entered and invocated the name of Jesus the Daemons were terrified and having made the sign of the Cross to purge the air of those steams and fumes that polluted it spent the night in Prayers and holy Praises and early in the morning left his Lodging Crucis signum contra Daemonas esse praesidium videsis apud spalat l. 7. c. 12. Sect. 88. p. 308. Montagues appel c. 2 6 7. as soon as the holy man was gone the Daemons told the young Priest that they could not enter any more into the Temple because of his late guest and made it good by disobeying all his Charms and slighting his Lustrations and Sacrifices on this the Priest in hast pursues S. Gregory and overtaking him threatens to bring him before a
〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Lazar Tom. 5. p. 242. did frequently use to give his Auditory an account some days before of the subject which he next intended to treat of that they might in the mean time exercise their Meditations thereupon and bring with them minds prepar'd for the entertainment of the truth and at his next return to preach he gave them encouragement to be more accurate in the performance of their present duty c Id. Tom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Genes p. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 90. by rendring them his thanks for their sedulous attention to his last Discourses and d Nyss Tom. 2. p. 931. hom in 40 Martyres for their thronging to Church and e Chrys To. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 72⅔ complaining when they saw the house of God thin and empty and in truth so much were the people taken with the Piety and Gravity of the man with the Reason and Eloquence of his Discourses that there needed nothing else to make them serious for they were so transported by his holy Rhetorick that they f Vide Dr. Cave's Primit Christ part 1. c. 9. p. 28 9 1. not only flock'd in infinite quantities to the Church when such accomplish'd men preach'd but put a great estimate on those sacred Embassadors of the glad Tidings of Peace and testified much reverence at the reading of the Scriptures g Chrys To 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Thessal p. 234. for when the Reader stood up and said Thus saith the Lord and the Deacons standing by bid all the people keep silence for he read a Lesson first out of the Prophets then out of the Evangelists and then out of the Epistles they presently obeyed him as men that were sensible that they convers'd with that God who speak by such earthly Instruments and by their Embassy sent his Mysteries and Epistles every day from Heaven to the Sons of men XXXII The Apostles whose strength and abilities were prodigious knew no limits but as the emergent occasion of their own and flocks necessities required so they enlarged or contracted their discourses the Apostle S. Paul lengthen'd one Sermon that it lasted from Morning till Evening Act. 28.23 another till midnight Acts 20.7 but this was miraculous and the Church thought fit to limit the time afterward and to h Cyril Jerus Cateches 13. allow not above an hour for the Sermon and sometimes the Fathers Homilies took up a much less space not for want of matter but because they would not impose on the patience and memories of their Auditories so beside many short Sermons of S. Chrysostom S. Basil St. Austin Fulgentius Maximus Ambrose and others I find Chrysologus especially hath more than one Homily on the whole Creed and other such comprehensive Subjects where he could not possibly want matter and yet the largest of them will hardly find a slow and deliberate man a quarter of an hours talk and for this a Regul c. 9. Isai 10.23 Rom. 9.28 St. Francis thought he had found a Text of cripture that expresly authoriz'd him to command his Fryers to make short Sermons quia verbum abbreviatum fecit Dominus super terram and as acceptable as the most Eloquent Fathers were to their Auditors that admir'd them yet they b Chrys Tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Lazar. p. 221. were conscious to themselves that they sometimes trespast on their patience by being too long and tedious in their Sermons and therefore they tyed themselves for the most part to a set time when the extraordinariness of the Subject might have enclined them to continue their holy discourse longer c Id. Tom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Roman p. 845. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Tom. 1. horn 2. in Ps 14. p. 157. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. hom 23. p. 564. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concionator non ultra horam nè fastidium pariat auditoribus Can. Hungaric and this time was generally an hour as appears not only by what the Fathers themselves mention in the case but particularly by that observation of d Chrys Tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 724. Vide Orig. hemil. 2. in Numer St. Chrysostom that the whole service took the space of but two hours and I am sure that their Liturgies in those days were so long and full of variety of Collects Lessons and Responses and such other Offices that that alone could not take up less than one hour of the two XXXIII And I am sorry that I must say that sometimes such was the vanity of those first Ages that they fell into the same error with us of the present time imagining the whole of Religion to consist in preaching What shall I go to Church for says the Objector in the golden mouthed e Id. Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Thess p. 234. Father if I cannot hear a Sermon To which the good Patriarch answers this one excuse hath ruin'd and destroyed all Piety for what need is there of a Preacher unless the Necessity take its Original from our sloth and negligence for what end must we have Homilies All things are clear and open in the holy Scriptures all things necessary are plainly revealed But men are ensnared by their ears and their fancy and therefore seek after Novelties Tell me what pompous Train of words did S. Paul use and yet he converted the World What Eloquent Harangues did the illiterate Peter make But there are many difficult places of Scripture God hath given thee a view of so many plain places that thou mayest take pains to understand the rest Oh but we have the same things read to us every day out of the Scriptures while the Preacher entertains us with novelties and this in truth is the material argument As if the same sights were not your entertainments every day at the Theatre and Horse-races as if we durst not do the business of the day unless every morning a new Sun rise on us nor eat unless we had every day variety of Chear So that admirable man and with his words I close this digression XXXIV The Chiliast Dogma is § 6. reckoned as the first of this Saints erroneous opinions and a Orat. de lect s s Patr. in Justine Chemnitius says it was a fundamental one and an error it is but in the sence of S. Justin so innocent and inoffensive that I think it severe to brand it as b Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. in Nepote some have done with the name of Heresie especially since it seems to have been the general belief of the Fathers of the second Century and not a few of the third the learned c Life of S. Justin sect 22. p. 156. Dr. Cave reckons Papias Irenaeus Apollinaris Tertullian Nepos Victorinus Lactantius and Sulpitius Soverus to whom we may add Melito Bishop of Sardis
axiom 6. Andradius and among the Ancients this Martyr and Cleemns Alexandrinus affirming d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 234. that the Law was a guide to the Jews and Philosophy or the use of right reason to the Gentiles and that this did of it self justifie the Heathens Were not the Fathers that lived before Christ injured by their not knowing him says e Tom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. p. 248. S. Chrysostom in no wise for it is apparent that they that did not confess Christ were saved for there was nothing then required of them but to know the true God and abstain from Idolatry and they that did so abstain and worship that God and observe the best sort of Conversation though they were ignorant of Christ shall partake of all good things for there shall be Honor and Glory Rom. 2.10 and Peace to every one that does good to the Jew first and also to the Gentile For then it was sufficient to their Salvation to know God aright but now it is also required that we know his Son Jesus whom he hath sent for had I not come Joh. 15.22 and spoken to you you had had no sin And if this Hypothesis be true as I am of opinion that there was no explicite knowledge then required but only of the one God was not Socrates a Martyr for that truth at Athens for I fear not to give him that Title since the Church bestows it on the Infants at Bethlehem who knew nothing of Christ and on S. John Baptist who dyed a Martyr to the Decalogue rather than to the Creed and if Idolatry then was the great Crime forbidden did not that great man mock at their many Gods f Tert. Apol c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as to a holy Life his calls for the blushes as well as imitation of those who have nothing to boast of as a Title to Heaven but the Character of their Baptism and it wants not an Author to assert it that Socrates's Daemon was a good Angel deputed to attend him This serves to vindicate the Heathens that lived honestly before the fullness of time and clears our Martyr and for those that have lived since I cannot think so hardly of Gods mercy that they shall be damn'd for not believing in a Saviour of whom they have not heard the Laws of God requiring that the Gospel must first be preach'd and then he that believes and is baptiz'd shall be saved and he that believes not shall be damn'd And as to the eighteenth Article of our Church I suppose it was intended only to destroy that loose tenent of some men of all perswasions that whatever a man's opinion be if he live honestly he must be saved XLI The Doctrine of free-will is in the same page reckoned as one of S. Justin's errors and p. 74. laid to the charge of Irenaeus and p. 106 107. of Clemens Alexandrinus and indeed to which of the Fathers does he not impute it The complaint I must confess is not made by Mr. H. only but by many others that the Fathers spoke not warily enough in this point before the rise of Pelagius and the propagating his heresie in as much as a Ep. ded Ludov. Borb ante Nov. Test Beza tells us that the interests of truth had been absolutely ruin'd had not S. Austin appear'd to her rescue against Pelagius and b Ad Lector ante Caten Aloysius Lippomannus of the other Church that for this reason S. Chrysostom especially is to be read with caution But the fears of Beza were ill grounded if we may credit c Commonitor cap. 34. Vincentius Lirinensis since before Pelagius no man ever asserted this unlimited freedom of mans will or that the grace of God was not necessary to the doing of every good Action 'T is true they say that when the spirit of God makes its addresses to the man and grace is offer'd him that mans will is still free either to resist it or to comply with it and that the Image of God imprinted on us doth shine so brightly in nothing as in this liberty but still they affirm the necessity of preventing grace and that nothing can be well done but by the assistances thereof And this hath d Life of S. Just Sect. 25. p. 158. Dr. Cave done for the Fathers whom Mr. H. accuses who testifies that they acknowledge a necessity of strong assistances and divine Grace to raise the Soul and exalt it to spiritual activities for the rest of the Fathers my Reader may consult e Hist Pelag lib. 3. part 1. Thes 1 2. part 270. c. Vossâ—us and f L. 7. c. 11. Sect. 23. c. Spalatensis and S. Chrysostom speaks for himself that he means only a freedom from necessity and coaction Christ says If any man will come after me I do neither force nor compel but leave every man Master of his own will but this still presupposing his Grace g Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ep. ad Philip. p. 46. for it is he alone that gives us willingness and ability for it is his whole work h Id. Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Tim. p. 368. dive not thou into God's secrets learn to know this only that God orders all things foresees all things and that men are free that some things he actually produces other things he permits that he is willing that no Evil should have a being that all things are not done by his will but by ours all evil Actions proceeding from our selves only all good Actions from our will and his Assistance I will shut up all with the words of i De Dogmat Eccles c. 49 50. Gennadius Massiliensis especially because he was look'd on as a Semipelagian This by the Grace of God ought we to preach and believe according to the Testimony of Scripture and the ancient Fathers that the will of man was so depraved by Adam 's sin that no man can love God as he should or believe in him or do good unless the Grace of God prevent him and after Baptism we do not first begin the holy Action and then are assisted but God himself first inspires Faith and Love of him without any merits of ours preceeding XLII I have thus vindicated this Father and yet must my self confess That in point of Chronology he is many times overseen as in making k Apolog. 2. Herod King of Judaea when the septuagint Interpreters Translated the Bible under Philadelphus in affirming a Dial. cum Tryphone that our Saviour was not born at but near Bethlehem and that b Ibid. according to the Tradition of the Jews he was crucified not under Herod Ascalonites but under his Son Antipas and that this latter Herod was then the High-Priest But such slips of the good mans memory are as easily pardon'd as known by all ingenuous and pious men In his Death
against the Marcionites lately set out by Wetsteinius at Basil 1674. which are only Collections out of the Works of Origen by Maximus or some other Antient and set out in his name we have by the same Editor the Tractate De Martyrio and the Epistle to Julius Africanus perfect which long before was publisht imperfectly by Heschelius at Auspurgh an 1602. and since by the Collectors of the Critici in the 8th Tome The discourse De Engastrimutho was publish'd by Leo Allatius and is doubtless a part of his Comments on 1 Reg. 17. to omit the Treatise De Oratione the MSS. Copies whereof are in the Libraries at Cambridge and elsewhere these of his Tractates are extant in Greek and Mons Huet hath lately at Paris given the World a new Edition of the Comments of this Father where in their native stile we have 17 Homilies on the Prophet Jeremy 7 Tomes on S. Matthew and 9 Tomes on S. Johns Gospel and all these his genuine and uncontroverted Works But I perceive that Mr. H. is a stranger to this last and best Edition and it would be pardonable to a man that lives retired and a great way from such conveniences did a Praef. to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he not tell us that he hath given his reader as full a Catalogue as could be gotten of whatever bears the Fathers name with a hint of what kind they are whether genuine spurious or dubious Which promise how it hath been fulfilled while he never mentions Vossius's Edition of Ignatius or Huets Origen I leave to the reader to judge XI Many also of the Books which he p. 206 207 reckons as lost are extant as for example his discourse of Martyrdome his Epitome of the History of Susanna which is an Epistle of his in answer to Julius Africanus his Homily De Engastrimutho and one Epistle more to Gregory Thaumaturgus exâ—ant in the Philocalia Among his Comments affirm'd to be lost the Homily on the Song of Hannah is extant even in Merlin's Edition as is also that on the second Book of the Kings of Solomon's judgment between the two Harlots in Huets Edition the Comments on Job were written after the Arian Controversie began probably by Maximinus the Homilies on the Canticles are discarded by Erasmus Amerbachius Cook and others but vindicated by Merlin Genebrard and our Reverend b Vindic. Ep. Ign. part 1. c. 7. p. 106. c. Pearson and in truth the judgment of Erasmus whom most men blindly follow and his Acumen which for the most part happily assisted him in censuring the Works of the Latine Fathers wonderfully failed him when he played the Critick with the Greek Mr. H. also p. 217. mentions but 14. Homilies in Jerem. whereas there are 17 extant in the Paris Edition XII Many of his Works which are lost are omitted by Mr. H. as his Homilies on Deuteronomy the Chronicles Ezra and Nehemiah and Daniel his Comments in Veteres Philosophos his Dialogues De Resurrectione and Disputations with Beryllus which were Origen's genuine Writings These supposititious Tractates also are omitted the Commentaries on S. Mark the Scholia on the Lords Prayer c. Origen also is intituled to two Books De Visione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Gratam which c Prooem in l. 1. Comment in Isai S. Hierome says are falsly father'd on Origen but I think them to be a part of his Comments on the Evangelical Prophet of which d Hist l. 6. c. 25. Eusebius says he saw 30 Tomes as far as the Vision of the Four-footed Beasts in the Desart Some also e Phot. Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 16. father'd on him the Book of Gaius the Roman Presbyter called the Labyrinth but wrongly and it were to be wish'd that the Epistle of S. Jerome ad Paulam wherein he designedly enumerates the Works of this Father and compares him with Varro were extant that the great enemies of this most learned man might see of what a treasure their spight and envy hath rob'd the World of wise men and Christians XIII In his discourse of the stupendious undertaking of the Octapla the loss whereof is more easily talk'd of than retriev'd this is omitted that in the Edition of the Psalms a Hist l. 6. c. 12. Eusebius reckons one Version more than the common Interpreters which different Translation I suppose to be that which the Fathers call the Vulgar Translation and which as appears by S. Hierom's Epistle ad Suniam Fretelam was the same with the inemendate Edition of the 70 Consul Woweri syntagm de 70 Interp. c. 11. but vastly different from the more correct Copy of Origen which he who reads that Epistle may see proved at large Nor did the two Anonymous Copies found at Jericho and Nicopolis contain a Version of the whole Old Testament as Mr. H. intimates but only of some certain Books those as I conjecture which we call the Hagiographa which b Ubi supr Eusebius calls the Psalms and c Comment in Tit. 3. S. Hierome Libri qui apud Hebraeos versu compositi sunt The Books among the Hebrews which were writ in Verse Of all which several Versions the Original Copy of Symmachus came to the Fathers hands by the gift of Juliana a Virgin at Caesarea with whom he took refuge during the Persecution and on whom it devolv'd either by right of inheritance or being d Euseb l. 6. c. 14. given her by the Author which very Copy e Hist Lausiac c. 51. Palladius says he saw in which all these particulars were attested under Origen's own hand XIV His style Mr. H. p. 22â…ž commends for its brevity and succinctness whereas it is too luxuriant and he abounds in words and this was a crime which Eustathius lays to his charge and with him Epiphanius whose objection favours of more envy than prudence especially the last who was a profess'd enemy of the name of Origen and will allow him to have done nothing well but his Octapla and yet while he is so severe a Critick to animadvert the stile of this eloquent Priest he that looks into his f Phot. Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 162. shall find it rugged and dry and drest in a vulgar way of expressing himself that bids defiance to the ornaments of Language But his manner of speaking was not all which the Bishop of Salamis objected against Origen it being as regular to expect that all mens faces should be alike as their stiles but he with Theophilus of Alexandria Eustathins of Antioch Methodius and Apollinaris a Quarternion of slanderers g Hist Eccl. l. 6. c. 7 9 12. Socrates calls them in several Synods condemn'd his writings as Heretical and forbad the reading of them which occasion'd that hot quarrel between S. Chrysostome and Epiphanius wherein we may see an instance of the infirmities of the greatest men when their passions transport them to bitterness and evil speaking and
Cognisance the knowledge and service of God and yet here they remain intangl'd and fetter'd as men that are ingag'd in the midst of a large Quagmire where it is impossible to go forward or retreat but the man must tarry till death deliver him or a man in a high thick and spacious Wood into which he entred with expectation of passing thorough but finds every path leading him into the thickest part of it wanders a while but not being able to extricate himself sits down and becomes an Inhabitant of the Forest or like one in a Labyrinth into which seeing but one way to enter fancies his return easie but when he hath past into the innermost part of it and a while admir'd the wonderful variety and wisdome of the Apparatus and the many pretty passages and is willing to return finds himself lost in those Mazes and his escape impossible but there is no Labyrinth so full of unintelligible windings nor Wood so thick nor Quagmire that so fastens a man as the perswasions of those Philosophers if once they take possession of the mind But lest that might befal me that fatally afflicts many he acquainted me not with one particular Systeme of Philosophy but led me through all the several Schools of those Dogmatists that I might be ignorant of none of their Opinions but he still went before me guided and led me and demonstrated to me what was Fallacy and Sophisme and meant to deceive like an expert Master in the Art to whom nothing happens unexpected who standing on the shore reaches out his hand to save those that are drowning Thus among the Assertions of every Philosopher he selected and communicated to me whatever was veracious and useful especially what related to Piety but condemned all false positions He advised me not to be curious and industrious in such small things though I might on that account be reputed the wisest of men but that my chiefest converse should be with God and his holy Prophets while he explained whatever was obscure and aenigmatical in their writings as many things are in the holy Scriptures whether it were God's pleasure so to talk with men that the naked and plain truth might not be committed to the breast of an unworthy Soul as many are or that though all the Divine Oracles are in their own nature most perspicuous and intelligible yet are become difficult and dark to us who have apostatiz'd from God and forgotten our duty I cannot tell But he being a most acute and intelligent Auditor of God illustrated all those obscure passages as if there were nothing naturally unintelligible in those writings to him who alone of all men that either I know or have heard of by his constant Meditations on those pure and illuminating Oracles is able to comprehend them in his own mind and instil them into others For that great Guardian and Governour of all men who inspired the Prophets whom God loved with their Predictions and mystical and divine discourses honour'd him so as to constitute him their peculiar Interpreter explaining by him what was revealed only in Parables to others who being most faithful and veracious either powerfully commanded or demonstrated those things bestowing on this man the gift of Invention and Explanation that if any person were of a rough and incredulous temper or else desirous to be informed being a Scâ—olar to him he might be compell'd to understand and believe and to follow God Nor could he so express himself had not the Spirit of God communicated it self to him for there is need of the same power and assistances for the Prophets and their Auditors nor can any man understand a Prophet unless the same Spirit that gave the Prophecy confer on him the gift of understanding it and so says the holy Scripture that he only that shuts can open and no man else Now when the Aenigmata of Scripture are expounded then what is shut is open'd this excellent gift hath Heaven bestowed on this great Man to be God's Interpreter to the Sons of Adam both to understand the Coelestial Oracles as they are spoken and to declare them to men that they may know them Therefore nothing was abstruse hidden or difficult to me but I was fitted to dive into all things and with all imaginable liberty to search and experiment all sorts of Learning of the Greeks or Barbarians Mystical or Politick Divine or Humane that I might satisfie my Soul with good things which whether you will call it an ancient Lesson of Truth or by any other name in him I did enjoy an admirable and full plenty of the most beautiful things And that I may comprehend all in a few words he was to me a Garden that emblem'd Paradise in which my employment was not to cultivate this inferior earth and to pamper my body but to embellish and adorn my nobler part with the truest sensuality and voluptuousness like so many beautiful trees either planted by my own industry or by the hand of God this was the Garden of true pleasure here did I indulge to my delights and genuine satisfactions with which for no small time I was ravish'd which yet will appear to be very short if this day when I must be gone from hence shall put a period to my fruitions For I know not whether my deserts or misfortune enforce me to this departure or expulsion I am unacquainted with fit expressions to describe my state in more than that I like another Adam am turn'd out of Paradise How happily did I live under the instructions of so good a Master and how ought I now to hold my peace I then learn'd in silence but is not this a prodigy that the Master should become a Pupil but why should I use these words my duty and my interest oblige me to persevere not to desert such studies And is not this my crime an imitation of that first transgression and do not the same punishments wait for me am I not refractory and rebellious against the commandments of God when I should continue in mine obedience but because I depart so shunning this happy life as the first man did the face of God returning to the earth out of which I was taken dust shall I eat all the days of my life and be sentenc'd to till that ground that will produce nothing but bryars and thorns that is cares and griefs and troubles and shame and to return to the earth whence I came to the house of my father and my worldly kindred deserting that country which I would not apprehend to be the true place of my nativity and those relations who were the greatest friends of my soul and my fathers house where the parent is reverenc'd and honor'd by all his genuine sons but I unworthily and dirtily turn my eyes backward and desert my felicity We read of a child Luk. 15.12 that having received his portion went into a far country and there intemperately spent and squandered
it over with her Silver Wings S. Philip's Daughters were thus acted says c Hist lib. 3. c. 25. Eusebius and it lasted till the days of d Dialog cum Tryphon p. 308. S. Justin the Martyr about which time e Eus ubi supra lib. 5. c. 16. Quadratus Bishop of Athens was eminent for this gift and after him f Polycrat apud Eus l. 5. c. 23. Hier. Catal. v. Melito Melito Bishop of Sardis and g Apud Euseb lib. 5. c. 3. Irenaeus mentions a Revelation made to Attalus concerning Alcibiades But when Montanus pretended to engross this Donative and appropriate it to his Conventicle it became more rare and was bestowed only on a few persons of extraordinary qualifications men h Orig. contra Gels l. 7. that had attained to a high degree of self-denyal and mortification among whom we may reckon i Greg. Nyssen tom 2. p. 976. Phaedimus Bishop of Amasea who deputed S. Gregory the man of Miracles to his Bishoprick and S. Cyprian to whom the time and manner of his death was revealed in a Vision the miraculous influences of the holy spirit superintending the actions of those admirable men XXIV But I suppose that notwithstanding what the elder k Apud Euseb lib. 5. c. 16. Apollinaris avers that this Blessing was to last for ever in the Church and that S. l Ubi supr cap. 17. Austin says that it continued to his time that at farthest on the alteration of the state of Religion from a troubled and disturb'd to a serene and pacate scene of Affairs under Constantine this inspiration was seldom if ever conferred on any man for as to that Prophecy of S. Athanasius concerning Julian Nebecula est pertransibit that the Cloud would suddenly blow over and many others of antient and later times they are only the sage conjectures of an observing and prudent Experimenter who having read how the world hath been heretofore managed and in his own time remarked the revolutions of Affairs draws Conclusions strongly probable what will succeed from the same or the like premisses And it is observable that in such predictions as in the old Oracles what hath fallen out right hath had the good luck to be Chronicled when a thousand other such Essays that have not answer'd expectation have been buried in Oblivion So that Tully in his Epistles ad Atticum fore-telling the Miseries of the Civil War may on the same grounds be styled a Prophet and if such productions of a discreet and well-practis'd observer must presently commence Oracle this were giving up the Cause to the Church of Rome who to this day plead a right to this dispensation and in truth to every bold Enthusiast and pretender to Revelation but the Church of Rome may not boast of her Prophecies since their authoriz'd Saints contradict each other in the account of their Visions S. Bridget pretending a particular Revelation that the Virgin Mary was conceived in Original sin S. Katherine of Siena pleading Revelation to the contrary but were Prophecy yet continued to the Church it is no unquestionable Authority to broach new Doctrines a Vide Theodoret in loc Deut. 13.1 2. and S. b Contr. Faust Manichae lib. 4. c. 2. Austin's Character of the Patriarchs is the best way of judging concerning this excellent endowment That a life according to the Laws of the Prophets is preferrable to a Tongue tip'd with such Seraphick Discourses Illorum hominum non tantum lingua sed vita prophetica fuit c Chrys To. 2. hom 24. in Matth. p. 172. For Pharaoh had his Dreams Nebuchadnezzar his Visions and Balaam his Spirit of Prophecy while these Communications from Heaven were so far from alleviating that they aggravated both their Crimes and Torments XXV To dispossess Satan was the design of the Son of God and when he had conquered the main Body he left the subduing the dispers'd and routed Troops to his Followers who got signal Victories over the baffled and affronted powers of the Kingdom of Darkness and erected their Trophies over Satan not only in the days of d Apol. 1. Dial. cum Tryph. p. 247. Justin Martyr and e Lib. 2. c. 56 57. Irenaeus of f Apol. c. 23. c. 37. ad Scapul c. 3. Tertullian and g Octav. p. 90 92. Minut. Foelix but in the days of h Contr. Cels l. 2. Origen i Nyss to 2. p. 998 999. Gregory Thaumaturgus k Ep. 2. p. 6. S. Cyprian and l Lib. 2. cap. 16. Lactantius those unclean guests being driven out of their Habitations by the Prayers of the devout Exorcist and though the Gentiles dreaded being possest their Daemons equally dreaded the Christians with whose words they being tormented as a Malefactor is with a Whip did not only confess themselves to be evil Spirits but gave an account of their names and for such Cures were the Servants of Jesus sought unto even by their Enemies and Persecutors So M. Aurelius Antoninus courted Abercius the Bishop of Hierapolis to dispossess his Daughter Lucilla who had been betroathed to Lucius Verus his Collegue in the Empire and the holy man undertook and accomplish'd it And though the truth of that story be by some doubted yet it seems to me to carry with it its own credentials and a To. 2. an 163. p. 15 0 1. Baronius hath fully evinc'd it XXVI But I suppose that as soon as the great Enemy of Christianitie's Interests so sensibly decayed as they did under Constantine when his Oracles ceas'd and his Temples were defac'd when he was no longer fed with the steams of slain Beasts and the fumes of Incense then also this power ceas'd in the Church of God though b De Civit. D. l. 22. c. 8. S. Austin avers that it continued till his time 'T is true the term Exorcist continued and had a place in after Ages among the names of the Church-Officers but then it was only aequivalent to Catecheist the ancient Exorcists both instructing the Catechumens and superintending the Daemoniacs which being an employment that the Church could not want succeeded to the whole title on the expiring of that miraculous power for to believe that the present charms of the Romanists succeed to the practices of the Ancients I must first be induced to credit their Legends and believe that an Amulet shall keep me shot-free or cure a Fever But such Tricks find a livelihood for their wandring and irregular Priests and that gives them some credit but neither is this such a great mark of God's favour or a true Church if it were yet continued for c Chrys ubi supr p. 171. Judas had power given him to cast out Devils and yet himself was one XXVII That the anointing the desperately sick with Oyle was also a speciaâ— influence of the holy Spirit is uncontroleably asserted in that story of the Emperour d Tert. ad
Cornelius and the Confessors mentions a solemn agreement made between those good men that whoever went first of them into another World should testifie his love to his friends on earth by his prayers for them at the throne of Grace so f Confess l. 9. c. 3. S. Austin believ'd that his dear friend Nebridius dealt with him and g Epist 1. To. 1. p. 2. S. Hierome promises himself the same kindnesses from Heliodorus to omit other instances and does not S. Peter promise to do so for the Jews to whom he writes 2 Pet. 1.15 That he will endeavour that after his decease they might have those things in remembrance I am sure so h In Loc. To. 2. p. 534. Oecumenius understands it and his reason is because the Saints after their departure carry their remembrances of things on earth with them and become Advocates for those that are left alive and before him i To. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 994. S. Chrysostome affirms the same Nor is the intercession of the holy Jesus hereby imposed on for if the prayers of the Saints on earth do no way prejudice the honour of our Mediator and Advocate and S. Paul begs those prayers frequently Ephes 6.19 Colos 4.3 c. why should the prayers of the Saints in Heaven be an usurpation on his priviledges That the glorified Saints pray for us the Scripture avers Jer. 15.1 Ezck. 14.14 Rev. 5.8 and ch 8.3 and that God does give many blessings to his Servants on earth for the sake of those that are in bliss is also plain from Gen. 26.4 5 24. Exod. 32.13 1 Reg. 11.33 c. And if so what should make the tenet unorthodox I cannot imagine which hath the Scripture Fathers and Catholick consent to confirm it XIV The adoration of images we execrate as idolatrous but the retention of them if not adored the whole body of the Lutheran Churches will defend nor does the Church of England disown it and I think there is no more danger in seeing a picture than in reading a History if imitation be the end of both The distinction of sins into venial and mortal will find few opponents if rightly understood not as if some enormities deserv'd the torments of Hell others only temporal punishments for the wages of every sin is death but that some crimes either in respect of the matter wherein the offence is committed or the intention of the offender who transgresses either through ignorance or weakness are not so inconsistent with a salvable condition No sin in its self being venial says a Moral Tract 3. c. 20. apud Heyl. Theolog Vet. l. 3. c. 5. Jacobus Almain out of Gerson but according to the condition and state of the subject that sins Some transgressions necessarily implying an exclusion of Grace others ex genere imperfectione actûs may be said to be venial negativè per non ablationem principii remissionis and so b Enchirid. c. 70. S. Austin is to be understood that the saying that Petition Forgive us our trespasses does propitiate Gods mercy for such sins XV. The divers Orders of Monks were frequent in S. Athanasius's time and in his Province of Aegypt above all other places There S. Anthony became the first Angel of the desart whose life Athanasius writ and there for a while lived Hilarion one of his Scholars in that country Pachomius retired to Tabennesus and Ammon to Mount Nitria and the Desart of Scetis in as much as The bais and Aegypt were covered with their multitudes and to this Classis of men does our Patriarch write his Epistle Ad solitariam vitam agentes XVI The necessity of Baptisms hath been already considered and the Sacrament of penance must be left at the Popes door though take penance to include all the offices of repentance and Sacrament in its largest signification so c Ep. 180. ad Honorat S. Austin calls Baptisme and penance Sacraments and so does d Div. dogmat Epit. cap. de paenitentia Theodoret subjoyning that the washings and sacrifices of old were only types of these Sacred Mysteries And if we may take Cardinal e Tom. 2. contr 4. l. 1. c. 9. Bellarmines word for it Luther Melancthon and the Apology of the Confession of Auspurgh make Baptisme the Eucharist and Absolution i. Penance properly and truly Sacraments and such as were instituted by Christ But there I must desert them XVII Of what sort the prayers for the dead were in the primitive Saecula and that till Athanasius's time and long after they had no relation to Purgatory since in their Liturgies they prayed for Patriarchs and Prophets for Apostles and Martyrs and the Virgin Mary her self the reverend Vsher in his f Pag. 197 198. answer to the Jesuite will give him full satisfaction nor does the Church of England do less in her Collect at Funerals where we pray for the hastening the kingdom of Christ that we together with all those that are departed in the faith and fear of Gods holy name may have our perfect consummation and bliss both in body and Soul in his Eternal and Everlasting glory Or as it is in a P. 10. the form of bidding prayer prescribed in the injunctions of King Edward 6th Anno 1547. Ye shall pray for them that be departed out of the world in the faith of Christ that we with them and they with us may rest at the day of judgment both body and soul with Abraham Isaac and Jacob in the Kingdome of heaven And did I think says an b Lord Câ—arendon's Answ to Cressy p. 167. honourable person that my prayers or any thing else I could do could purchase the least ease to the Souls of my friends or enemies I would pour them out with all my heart nor should I fear reprehension from the Church of England who says nothing in it unless comprehended in the Article of Purgatory and there only calls it a fond thing XVIII Why Anti-Christ should not be a particular person but a Society or Kingdom opposite to the Kingdom of Christ I profess my ignorance Vide Montag Appel cap. 5. or that the Pope rather than the Grand Signior should be the man since Constantinople is built on seven hills and the Church of Saint Sophia is made a Mosque I know what the Fathers say of Anti-Christ what the Romanists and what the Protestant Churches affirm Powel in his e Christ Lectori Epistle before his book de Antichristo tells the world that he is as sure that the Pope is the great Anti-Christ and the Roman Church his Synagogue as that God is in heaven or Christ our Saviour And the French Synod at Gap decreed it for an Article of Faith An. 1603. On the other hand d De Apost Eccles de homine peccati p. 24. Kit Angelo pretends a vision that the Grand Signior is he and the late Bishop of Ossory Doctor Griffith Williams in
a tempest a calm or a fit of frenzy a prudent and setled reason and as he was thus regularly made a Bishop so he also discharged the Office and managed his Authority not being elated and swoln with his prosperity not indulging to a petulant and morose humour as a man that hath unexpectedly usurp'd a tyranny or an inheritance this is a mark of spurious and intruding Prelates that are unworthy of the Title who bringing nothing with them worthy of the Priesthood nor ever suffering hardships for the sake of Religion commence Pupils and Instructors of piety in the same moment and undertake to purge others while themselves are worse polluted yesterday guilty of Sacriledge and to day Priests yesterday strangers to Religion and to day dispensers of its Mysteries men grown old in vice but Novices in piety whose advancement is the effect of humane favour not of the Spirits designation who having managed all their Affairs by violence and force at last exercise their tyranny on goodness and Religion it self whose manners add no credit nor lustre to their Throne but after a preposterous manner owe all the reputation of their Morals to their dignity who owe God more Sacrifices for their own transgressions than for the sins of their people and unavoidably fall into one of these two Crimes either promiscuously to pardon all irregularities that their own enormities may not be censured and so instead of rooting out vice teach it or by the tyranny and rigour of their Censures put a mask on the face of Villany as if such severe Inquisitors into the faults of others had none of their own that deserved punishment But neither of these deformities found a place in his soul his actions were sublime but his thoughts humble his virtue such as created reverence and fear in all that approacht him but his candour and obliging mien such as invited all men full of meekness a great stranger to anger of a compassionate temper pleasant in his discourses but more pleasant in his actions an Angel in his face but more an Angel in his mind his reprehensions were mixt with chearfulness his praises instructive impairing neither of them by excess but reproving as a Father and commending as a Prince so as the one might not be softned into easiness nor the other stiffened into rigour but the one might justly be termed condescension the other prudence and both the effects of an extraordinary skill and Wisdom So managing himself that the takingness of his demeanour might supersede his Discourses and the charms of his Rhetorick render his Episcopal Censures useless and a moderate infliction of minor penalties protect the denunciation of the fatal Sentence But why do I undertake to draw a Copy of this brave man S. Paul hath prevented me and done it to the life partly when he 〈◊〉 our great High-priest that ascended 〈◊〉 the Heavens for I dare with confidence so to express my self since the Scripture calls them Christ's that live according to the Laws of that Saviour partly in those Injunctions which he in his Epistle commands Timothy to observe giving the Character of an excellent Prelate for if you compare the prescriptions of the Apostle with the life of this eminent person as a rule whereby we may judge you shall evidently discern the exact Correspondence let me therefore have your free and brisk assistance in making this Panegyrick for the Burden is too heavy for my Shoulders and I am willing to pretermit very many things but know not well what to bury in silence and what peculiar Excellencies to celebrate for all is wonderful as the parts of that body where every Member hath its exact Symmetry and Beauty and every new qualification that occurs seems more venerable than the rest and would engross my praises ' You therefore that are his Admirers must share his Virtues among you and strive for mastery in this becoming Combat Men and Women young men and Virgins and with them the gray-headed Priests and People Monks and Citizens the ordinary sort of Christians and the more exact Followers of Jesus the men of a contemplative and of an active life let the one praise his Zeal in Fastings and Prayers to which he was so intent as if he had no body to take notice of let another extol his frequent watchings and his unwearyed vigour in singing Hymns to his God Let one relate his providence and charity towards the poor another his opposition to pride and condescensions to the humble let the Virgins celebrate their Bridesman the married Women their Monitor the Monks their Encourager the Citizens their Law-giver the simple their Guide the contemplative men their Divine the chearful their Curb the distressed their Comforter the ancient their Staff the youth their Schoolmaster the poor their Almoner and the rich their Steward the Widows seem to me to praise their Patron the Orphans their Father the indigent their Benefactor Strangers their Entertainer the Brethren a lover of the Fraternity the sick their Physician whatever Distemper seizes them or Medicine they want the sound the preserver of their health every man must applaud him that became all things to all men that he might save all or the greatest part of Mankind These things as I have said let others admire and magnifie who have leisure enough to be transported with little things but when I call these things little I do it only with respect to his other Excellencies comparing him with himself and one of his Virtues with another for the Scripture tells us 2 Cor. 3.10 that that which is made glorious though in it self illustrious hath no glory by reason of the glory that excelleth otherwise a very few of such Endowments are sufficient to encline all men to pay him his due tribute of Veneration but his peculiar Accomplishments are to be the subject of this Oration while it becomes not us to leave the word and descend to the Ministry of minute things it being the effect of the Divine Assistance who hath furnish'd me with these Abilities if we speak any thing that is equivalent to the sublimity of his eloquence or the grandeur of his mind ' The days were when the Affairs of Christianity thrived and flourish'd when this superfluous artificial way of Rhetoricating in matters of Divinity was unknown and a stranger when the introducing of any Novel or curious question concerning God into the Church was made a Crime equal to the admission of a Stage-player into that sacred place with his mimick and lascivious Gestures or a Cheat to impose on the eyes of the Spectators by his agility and skill in shifting his Counters when the honest simplicity of a plain and ingenuous Discourse was accounted an infallible specimen of a pious Soul But after the Scepticks the Sexti and Pyrrho's and an itch of Contradiction like a desperate and catching Disease crept into the Church and a trifling humour was accounted solid learning and what the Book of the
Acts impeaches the Athenians of was applicable to the Christian World that they had no leasure for any thing but to hear or talk News what holy Jeremy can sufficiently bemoan our confusions and horrid obscurities though he alone knew how to suit his Lamentations to so dismal an occasion ' This furious and insolent Assault on the Church was first made by Arius whose name implies his madness who suffered the just punishment of his petulant and ungovern'd Tongue dying in an impure and stinking place bursting asunder like Judas and being a Sufferer like that Traytor as he had sin'd like him in betraying the eternal Word but this did not affright others from courting the same distemper who methodiz'd and form'd it into an art of Impiety who deny any thing of generation to appertain to the Divinity and banish from it the very names of being begotten or proceeding honouring the Trinity only with the Communication of the Divine name to all the three persons and hardly allowing them that But this blest Soul this zealous man of God and great Trumpet of the Truth thought not so but foreseeing that this lessening of the Trinity into one person was a piece of the Atheism and Heresie of Sabellius who first invented this Scheme of contracting the Deity and that the distinguishing and dividing the substance was to make a Monster of the Divinity he kept this course carefully to assert the Unity with respect to the Divinity and piously to teach the Trinity of persons with respect to their properties neither confounding the persons by asserting the Unity nor dividing the substance by asserting the Trinity keeping himself still within the limits of Piety and shunning any extravagant inclinations to either side and for this reason he in the holy Synod of Nice in that Assembly of choice men which the holy Ghost had there congregated as much as in him lay opposed the growth of this disease when as yet he was no Bishop but one of their principal Assistants for at that time Virtue made a man as honourable as a Dignity but when this Spark was blown up into a great flame by the breath of Satan and spread it self far for here the Tragedy began that hath since fill'd the World many and various Engines were employed to ruine this great Assertor this generous Champion of Jesus for the strongest Souldiers are made Aggressors of him that most couragiously resists and on every side dangers flow in upon him for wickedness is very inventive of mischief and daring in its assaults for how could it be expected that they should be favourable to men that durst abuse their God but there was one effect of their animosity that produc'd the most violent Consequences for I my self shall contribute a few materials to the compleating the Drama But here my Country the beloved place of my Nativity merits pardon for the Crime is not imputable to the place but to the Inhabitants for Cappadocia is every where famous for Holiness and Religion but these men are unworthy the name of Sons of the Church but ye have heard that a Bramble grows at the root of a Vine and that Judas the Traytor was one of the Disciples nor are there wanting that affirm that a Namesake of mine was not altogether innocent in this Affair who being at that time resident at Alexandria on the account of his studies and treated with as much kindness by this Patriarch as if he had been his darling Son in as much as he was one to whom he intrusted his greatest concerns he as it is reported takes up resolutions of resisting his Father and Benefactor And whereas others were the Authors of the Tragedy yet men say that the hand of Absolom was with them if any of you remember that hand with the cutting off of which this Saint was belyed or the dead man yet living whom he was said to murder or his unjust banishment he understands what I say But this I willingly forget for this is my judgment in dubious things to be more inclinable to a charitable construction and rather to absolve than condemn a Criminal For a profligate man is easily induc'd to condemn the innocent but the good not so apt to censure the Villain for he that is not vicious is not suspicious of others but what I now speak of is not rumour but palpable matter not a bare suspicion but a firm and publick perswasion A Cappadocian Monstre born in the utmost Borders of our Country of a scandalous Family and a worse mind no Freeman born but of a mixt Generation as Mules are at first a Servant at another mans Table a Wretch that might be hired for a Crust of Bread inclinable to say or do any thing to fill his Belly afterward when he perniciously intruded himself into employment in the Common-wealth he was intrusted with the mean and most sordid Office of a Sutler to supply the Army with Swines flesh in which when he had broken his trust sacrificing all things to his own Belly and had nothing left him but himself he bethinks him of running away and shifting from one Country and City to another as Vagrants do at last to the ruine of the Churches Interests like one of the Plagues of Aegypt he wanders into Alexandria here he ends his Exile and begins mischief being eminent in nothing else neither for his learning nor acceptable and pleasant Converse much less for putting on the Mask of Piety and Religion but fitted for all sort of Villany and Disturbances Ye all know what Tumults he raised against this Saint for the Righteous are many times delivered into the hand of the Ungodly not to create honour to the Wicked but to experiment the courage of the good man that the Sinner may dye an evil and unusual death as the Scripture assures us but holy men are in this life derided as long as God hides his Countenance while there are laid up great Treasures for both against those future days when every Word Deed and Thought shall be weighed in the just Balance of God when he shall arise to judge the Earth recollecting mens Designs and Actions and detecting those secrets which have been laid up and sealed in Heaven This both the the Sufferings and the Discourses of Job may perswade us who was a great lover of truth a man unblameable just and pious and Master of many other Virtues as holy Writ testifies and yet was he assaulted with such various and cruel Instruments of Satan's Malice that had begg'd liberty to plague him that of all the men which since the beginning of the World have fallen into Adversity and many as it is probable into Torments and Vexations no man yet can compare Sufferings with him for he lost not only his Wealth and Cattel a beautiful and numerous progeny which all men earnestly covet and that in so short a space that there was no more left for his sorrows to interpose between his last and the
the hand of Heaven appear'd signally in it if we may believe a Ibid. c. 13. Socrates who tells us that it was reported that at the parting of these two famous Prelates at Constantinople Epiphanius told S. Chrysostome that he hop'd he should never die a Bishop to which the Patriarch retorts that he as firmly hop'd that Epiphanius should never return home in safety and both fell out true Epiphanius dying on Ship-board before he reach'd Cyprus and S. Chrysostome a little while after in banishment But this was a very irregular method of finding out and countenancing Orthodoxy and wherein they might have followed a better pattern of two men as famous as any in that Century in a similar question viz. S. Athanasius and S. Basil who differ'd about the writings of Dionysius of Alexandria the first asserting them to be Orthodox the last that there was something of Arianisme couched in them yet neither denounc'd the other Heretick but amidst their different sentiments maintain'd an amicable correspondence XV. Such was the harsh fate of this admirable man who was not only forc'd to experiment the envy of the world while alive but was hindred taking refuge in the grave which is the sanctuary of the miserable excommunicate while alive and as if that were not enough excommunicate after his death too and that not by the hot and irrational zeal of a few private persons but by the mouth of a b Com. C. P. general 5. anathem 11. General Council and rank'd in the same Classe with Arius Macedonius Nestorius and Eutyches and other most infamous Hereticks The custome I cannot dislike but heartily wish that this learned and pious man lay not under such severe censures For though it seems uncouth to punish any man when he is gone out of the World and hath answered God for his Opinions yet there was great reason that the Church should so proceed in the case for how else in truth could the antient Hereticks have been expos'd who liv'd before the age of General Councils and when few or no Provincial ones could be had and how should the Church curse a Heretick till she knew him to be so when as many times the wretch kept himself within the Catholick Communion under the Masque of his Hypocrisie and the Vizard was never taken off till after his death when by a severer scrutiny into his assertions and writings the Impostor was detected See Crackenthorp's Vigilius dormitans c. 6. Thus Domnus Patriarch of Antioch was punisht by the Council of Chalcedon Theodorus Bishop of Mopsuestia c. by the 5th General Council Honorius by the 6th and the 2d Nicene thus the Synod of Sardica condemn'd the revolters to Arianisme and the African Synod every Bishop who made a Heretick or Pagan his Executor and the Synod at Rome under Pope Martin the first execrated the memory of Sergius and Pyrrhus the Patriarchs of Constantinople and Dioscorus being chosen Pope Simonically was many years after his death for that contract excommunicate And according to the prescriptions of the Councils did particular Fathers act a Ep. 50. ad Bonifac. Comit. S. Austin declaring his resolutions to curse Cecilianus formerly the Arch-bishop of Carthage could he but be sure that the accusations laid to his charge by the Donatists were true b Id. l. 3. contr Crescon c. 35. And professing also his intentions to do so to whatever persons had in the time of Persecution deliver'd their Bibles to be burnt though dying in the Church-communion XVI Nor were the Fathers of the Church without a president and encouragement in the Imperial Laws c Cod. l. 2. Tit. 5. de haeret Manich leg 4. The Emperor Theodosius decreeing That after death an action might be lawfully commenc'd against a Manichee or a Donatist to render the memory of the Heretick infamous for if traytors though in their graves are yet branded in their posterity who are depriv'd of estate and honor though their Father dy'd unimpeach'd how much more reasonable is it that the same course should be held in matters of Religion says that august and glorious Prince And there is something of this nature retain'd in the Greek Church unto this day who give absolution to the dead that have been buried in the state of excommunication and this supposes they may be anathematiz'd too that you may bind as well as loose the dead for they are d Malanus Peloponnes in Histor Patriarch C. P. apud Crusii Turco-Graec l. 2. Sect. 32. passim perswaded that the body of a man who dies out of the Ecclesiastical communion cannot turn to ashes as long as it lies under the Churches curse but continues hard and swoln and of a dismal black and affrighting colour but if many years after the Bishop or any by his authority go to the grave open it and solemnly pronounce the prayer of absolution in a small space the body returns to its Primitive dust And the action it self abating the circumstances hath its warrant in the Council of Chalcedon which absolv'd and Canoniz'd a Martyr Flavianus Patriarch of Constantinople who had been Excommunicate and murdered by the Faction of Dioscorus in the Pseudo-Ephesine Synod Such was the Power and Practice of the Primitive Church and such doubtless is the Jurisdiction of the present but as I could wish it had been antiently superseded in the case of Origen so I would have the weapon drawn and us'd very sparingly at all times for if from broken sentences and the ill interpretation of an honest and well-meant but mistaken and ill-worded discourse a man must after his dissolution when he cannot answer for himself be censur'd and damn'd few or none of the most Eminent and stout Defenders of the Church shall be out of the reach of this lash XVII Nevertheless the greatest lovers of the name of Origen cannot but acknowledge that he had his defects his great converse with the discourses of the Philosophers leaving a certain tincture in his mind which became visible in his writings there being a near relation between the Opinions of the Academy and the School of Christ a Baren Tom. 2. an 234. p. 4â—3 Platonism being the ready way to the belief of the Name of Jesus and I could wish we had that Copy of his works which was once b Apud eund an 256. p. 553. Cassiodores in which that wise man had mark'd all the dangerous passages that the Reader might with caution proceed it being a prudent course to allay the extravagancy of that esteem and love which some men had for his name ingaging them to chuse c Vinc-Lirinens common c. 23. rather to err with Origen than imbrace the truth with others the most material of his Errours d L. 2. Apolog adv Ruffin p. 220. Ed. Erasm S. Hierome hath summ'd up in these words That the Son of God is a Creature the Holy Ghost a Servant that there are innumerable Worlds that