haer 46. p. 171. Epiphanius affirm that Justin suffered his Martyrdom under Adrian whereas it is on all hands conceded that he dyed for the Testimony of Jesus under M. Aurelius Antoninus Philosophus and Lucius Aelius Verus III. From this we pass to Sect. 3. where the number of the Martyrs Books are reckoned what are genuine what spurious what extant what not and p. 29. we are told that his two Volumes against the Gentiles which are mentioned by Eusebius S. Hierome and others are lost whereas they are certainly the same with his Paraenesis ad Graecos and Oratio ad Graecos sive Elenchus which are p. 30. acknowledged to be extant His â—mment on Genesis in the Centurists is no 〈…〉 than the Comment on the Hexameron â—â—entioned by Anasasius Sinatia his Comment on the Apocalypse no other than an Explanation of the Chiliast Opinion according to the Scheme of that Apostle's Prophetick Vision or if a distinct Book I suppose it to have been the Tractate de Resurrectione Carnis mentioned by Damascene of which sort of make was the Comment on the Revelation which c Biblioth lib. 4. Sixtus Senensis says was writ by Irenaeus and in truth whatever Mr. H. p. 61. say to the contrary they are both joined by d Catal. v. Johannes S. Hierome for I think it will be hard to prove a Commentator on Scripture ancienter than Origen or on that part of it than Aretas the Book it self of the Revelation in S. Justin's time being hardly allowed a place in the Canon and the Question not decided who was its Author whether S. John the Apostle or another John an Asian Presbyter buried also at Ephesus in a distinct Tomb from the Evangelist In the same page he reckons a Comment of this Martyr on Dionysius the Areopagite his Eccles Hierarch out of Possevines Apparatus and that among the number of his genuine Tractates not extant but I cannot but wonder that he allows that counterfeit to be so ancient as here to make him older than Justin Martyr and p. 94. than Clemens of Alexandria asserting after another Jesuite Halloix that Clemens writing obscurely imitated Dionysius of Athens whereas all sober Writers that give the spurious S. Dennis the greatest Antiquity make him not elder than the fourth Century and generally agree that the 〈◊〉 Father was Apollinaris so Laurentius Vallaâ— Sirmondus Petavius Launoy c. among the Romanists and Gerh. Vossius Vsher and Casaubon among the Protestants especially a 〈◊〉 pist â—â— part 1. c. 10. Bishop Pearson Dr. b Answ to Cressy's Apolog chap. 2. Sect. 17. c. Stillingfleet and c Life of S. Dennis Sect. 13 14 c. p. 73 74 c. Dr. Cave to omit Dailleé that hath undertook the task of set purpose P. 34. he accounts the Book De Monarchia now extant not genuine because it differs in the Title from his Tract de Monarchia Dei mention'd by the Ancients but there are greater Differences than this in the Titles of Books among the Fathers and for his Argument that he promises in that Book to fetch Testimonies from the Scriptures and Heathen Autâ—ors it is to me manifest That the Book is imperfect and by that means not able to speak for its self His Treatise entituled Eversio quorundam Aristotelicorum dogmatum is allowed to be genuine by that excellent Judge of Antiquity d Cod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 162. Photius under this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he calls Disputations full of rational Arguings Vehemency and freedom and is not that other Book which he there mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with his Questiones ad Orthodoxos and if so the Book hath fallen into foul hands that have foisted in many passages it being apparent that the Book as now it is written hath not a few places in it that relate to the Arian Heresie and matters of the third Saeculum and by that Interpolator is it that Irenaeus and Origen are there quoted which could not have been done by the Author who was Martyred above forty years before Irenaeus's Death and above twenty before Origen was born herein therefore I assent to Mr. H. but must profess my dissent from his Deduction p. 38. that therefore the Doctrine of the lawful use of the Cross of the Virgin Mary's being without Sin keeping Reliques that Baptism is necessary to Salvation c. are unsound and Popish which Doctrines we will severally and a-part consider IV. The Opinion of the Virgin Mary's being without sin we explode as a Novelty unknown to the purer Antiquity her being free from Actual Transgression was first talk'd of doubtingly by a De natur grat c. 36. S. Austin but that she was untainted with Original Sin hath been the late Dream of the Franciscans and since of the Jesuites and that the Fathers universally thought otherwise 〈◊〉 may see their Sentiments quoted by b Respons ad Albert. Pium. Erasmus and c Loc. Theol. l. 7. c. 1. p. 348. c. Melchior Canus and I find d In Rom. 5. disput 51. p. 468. Salmeron himself confessing that some men quote two hundred some three hundred Fathers against this Opinion of the immaculate Conception V. The lawfulness of keeping and honouring Reliques we have already made good the worshipping of them we with the Primitive Church disown As to Religious Vows whatever some great men since the Reformation in opposition to the Romish Church may have opin'd he that knows that the Orders of Hermites and Anchorites were an institution of the third Century and that the Fathers frequently distinguish'd between Precepts Evangelical to which all men aâ—â— bound and Counsels Evangelical Vide Monâ—â—â— Appel Casâ—â— cap. 15 15 17. or Perfections to which only those are obliged that will more strictly testifie their Devotion Self-denyal and Mortification cannot doubt of their allowance of making new engagements beside the General Vow in Baptism a Practice in truth customary among Men of all Religions Christian Jewish Mahometan or Heathen and I would willingly learn why it should not be as lawful to vow under the New as the Old Testament in things not commanded as well as in what is enjoyned since Vows are no part of the Divine Service but the manner only of performing it especially while the ancient and holy Christians understand the Widdows casting off her first Faith of the breaking her Vow 1 Tim. 5.12 that dedicated her Widdowhood to God and why it should be lawful to make Vows about Fasting Prayers and Alms which e Case of Cons l. 2. c. 14. Mr. Perkins allows and not in other matters I profess I cannot understand VI. That Baptism is necessary to Salvation we assert as a Catholick and Orthodox Position and what is impregnably founded on that Doctrine of our Saviour John 3.5 Except a man be born of Water and the Holy Chost he cannot enter into the Kingdom of Heaven notwithstanding the
Commodianus Quintus Junius Hilarion and the Junior Apellinaris of Laodicea and after them Tychonius Afer the Donatist and for some time d De C. D. lib 20. c 7. S. Austin himself and till the end of the fourth Century the opinion was plausible and well entertain'd but then says e Tom. 2 an 118 p. 62. Tem. â— an 37â— p. 353. Baronius Apollinaris Laodicenus taking on him to write against Dionysius of Alexandria that had opposed the assertion of the Millennium and answered the Books of Nepos it became formal Heresie and was so condemn'd in the Roman Synod under Pope Damasus and after that was never heard of The Acts of this Synod the Cardinal confesses are lost and I find it the opinion of a very f Dr. Covel's Des of Hocker Pres p. 12. learned man that it was the malice of Apollinaris his adversaries the Arians Eunomians and others against whom he had writ with much reason and vehemence that forged these Calumnies to decry those books they could not otherwise answer and I should willingly believe it did not the Authority of g Epist 74. S. Basil h Haeres 75. Epiphanius and i In Ezek. c. 36. S. Hierome oppose it but especially k Tom. 1. Oâ—at 51. p. 741. S. Gregory the Divine in his first Epistle to Cledonius assuring us that Apollinaris held the opinion in the grossest sense introducing the necessity of Circumcision and legal Sacrifices and in his l Id. Orat. 52. p. 747. second Epistle he impeaches him of Judaism Chiliasm and the dream of sensualities in Paradise and in truth the belief of the Jews was much like this who expected a Messiah to come with outward Pomp and Grandeur and to restore the Kingdom to Israel And perchance Cerinthus having been first a Jew from them drew his opinion And that the joys of this Monarchy should consist in the Restoration of the Temple at Jerusalem and the legal Sacrifices the Sabbath and Circumcision that in that Estate they should marry and get Children and enjoy such other sensualities much like a Mahometan Paradise XXXV But this was far from the mind of S. Justin and the followers of Papias unless we shall except m Instit l. 7. c. 24. Lactantius who tells of Rocks that shall sweat Hony and Rivers running with Wine and Marriages whose Issue shall be a holy Generation which I take to be spoken Allegorically and in a Poetical way as that Father was not over-wary in describing matters of Faith for we are told n Just M. Dial. cum Tryph. Judaeo p. 233. that they lookt not for material Altars or bloody Sacrifices but that their Oblations should be Eucharistical Hymns and Spiritual praises offered to God so that certainly S. Hierome does those venerable men a great deal of wrong in making their opinion the same with that of the Jews and Cerinthus against whom Irenaeus and Tertullian and Justin Martyr too writ which certainly they would never have done had they been of the same perswasion a Lib. 5. c. 26. Irenaeus expresly charging that Heretick with the denial of the Resurrection of the dead and Danaeus tells us that the Chiliasts who followed Cerinthus lookt for their eternal life in this World to be enjoyed in the City of Jerusalem and spent in carnal Voluptuousness and to last a thousand years and uses this as an argument against them Si post mille annos finitur haec vita non est aeterna that cannot be Eternal which shall last but a thousand years And therefore whereas of this Dogma in the sense of Cerinthus b Lib. 4. in cap. 19. Jerem. S. Hierome in his dispassionate mood tells us that he durst not condemn it because so many famous men and Martyrs have held it we must affirm that here that learned Antient was mistaken for it was a spiritual Kingdom abstracted from the observances of the Mosaick Oeconomy that they asserted and this in the judgment of c Ubi su pr. S. Austin makes the opinion very tolerable and it is observable that in the same place the same Father fastens the name of Chiliasm to the notion of the Mahometan Paradise Nay d Ubi supr p. 253. vide p. 306. c. S. Justin affirms confidently that all the disciples of the Orthodox and pure doctrine all thorow-pac'd Christians believed as he did but they that denyed it were only Christians in Name but in reality Atheists and Hereticks men that disowned the Resurrection such as were the Cerinthians Carpocratians Basilidians Marcionites c. against the last of which Hereticks e Contr. Marc. lib. 3. cap. 24. Tertullian uses this Topick to prove the Resurrection as Irenaeus does against the Cerinthians XXXVI But this argument hath been learnedly and ex professo fully handled by f Comment de mille annis Apocalypt Mr. Mede who gives us a good reason of the general entertainment which the belief every where found viz. to bring over and Convert the Jews by telling them that they expected no other Messiah but him whom themselves lookt for even Jesus of Nazareth who should establish such a Kingdom as the Prophets had foretold Thus stood the Judgment of the most Primitive Antiquity and in this and the last age it hath been asserted not only by Mr. Mede but by Coelius Secundus Curio Cunaeus and others in this Spiritual sense that the Church of Christ shall for a thousand years flourish in greater purity and power for faith and manners in greater lustre and external glory than hitherto it hath done in all former ages And for my part says g Theolog. Vet. lib. 3. c. 7. p. 513. Dr. Heylin I see no danger in assenting to it and if this will please the Millenaries they shall have me with them And I have been inform'd by a very Reverend and learned Person that in the late Siege of Oxon in our unhappy Civil War Dr. Rawleigh the then Dean of Wells taking up this opinion I suppose only for disputation sake was attempted by the Primate of Armagh who one day returning from him was askt by Dr. Stewart that met him what had heated his Lordship he freely told that he had been discoursing with Dr. Rawleigh who was become a Millenary to whom Dr. Stewart replyed One such old Error my Lord is worth a thousand of your new ones XXXVII Nor doth the Church of England any where expresly condemn the tenet but rather discountenances its being reckon'd among the Heresies for whereas in the Articles of Religion publish'd under King Edward the sixth this is one a Art 41. p. 52. Ed. Garthw They that go about to renew the Fable of the Hereticks called Millenarii be repugnant to holy Scripture and cast themselves headlong into Jewish dotage The Articles under Queen Elizabeth have quite left it out as if the Opinion were credible and safe All this I have said to testifie the great credit which
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
what his father gave him but at length opprest by his narrow fortune and importun'd by a craving appetite set himself to feed Swine and when his hunger was urgent would have filled himself with the husks but could not and he suffer'd justly the punishment of his luxury that prefer'd that swinish diet though he foresaw it not to the delicacies of his Fathers Royal Table Change but the Names and the History suits me only with this difference for I have not receiv'd my portion but must depart leaving behind me all things that are good and dear to me and changing for the worst An universal sadness hath overwhelm'd me troubles and disturbances instead of my peace a turbulent life and full of distractions instead of quiet and serene enjoyments and instead of my liberty an intolerable slavery to the noyse and contentions and quarrels of the Forum For now shall I have neither time nor incouragements to pursue the best and most beneficial things nor shall I be able to treat of divine subjects but must discourse of the works of men which seemed so intolerable to the Prophet even of evil men Instead of the beautiful light of day darkness hath surprised me instead of a joyful Solemnity a Funeral and instead of my Native Soyl an Hostile Country in which I cannot sing an holy Hymn For how shall I do it in a strange Land where they that are transported live at a great distance from God and can only sigh and weep when they remember what they have lost Psal 137. It is recorded that the Enemies of Israel took the great and holy City in which God was worshipped and carried Captives all its Inhabitants both the Colledge of Priests and Quire of singing men into Babylon who during their Exile though commanded by their Governours would not sing one of the Lord's Songs in a prophane and strange Land but hung up their Musical Instruments on the Willows and wept by the Rivers of Babylon Methinks I am one of that Society driven by force from this City and sacred Country of mine where day and night the Divine Oracles are preach'd with Hymns and Songs and Mystical discourses where I enjoyed light and the Beams of the Sun and a more beautiful brightness than the day affords while we conversed with the Divine Mysteries and at night recollected and enjoyed in my fancy what I had seen and done by day and to speak all where there is a constant divine Afflatus From this am I ravisht and driven to be an Exile in a strange Land where like the poor Israelites my Harp being hung on the Willows I cannot sing an holy Hymn but shall be confin'd to the Bank-side and imploi'd in a mean and dirty calling and be unwilling to chant the Anthems which I remember and perhaps my other business will impede my memory and rob me of such acceptable thoughts but it were tolerable were I forc'd to be gone as a Captive but my own voluntary choice ingages me I might tarry but I am a slave to my fancy to my own prejudice I court dangers while I desert a safe and well-govern'd City and it is probable I may fall among Thieves Luk. 10.30 who may rob and wound and leave me half dead But why do I indulge to such extravagant lamentations there is the same Saviour of all men that is a Physician and Judge for them that are wounded and robb'd the Guardian of Mankind and the Word that never sleeps Nor do I depart uncultivated but have in me the good Seeds the excellent Precepts and Advices which thou hast taught me which I carry with me though it be my affliction to depart but perhaps my good Angel will bring me back again to return the increase of this pains in fruits though not mature for how can it be so but such as will be produced in a secular life debas'd by a barren or evil quality but not by my fault if God assist me Here therefore will I put a period to my Harangue having peradventure spoken more boldly than I ought but intended as a testimony of my gratitude according to my power I have I must confess said nothing adequate to my Masters worth nor have I altogether stifled his Merits and what I could not express I have lamented as those that leave their best Friends I know not but some passages may be Childish or flattering obsolete or superfluous but this I am assured of that I feign nothing wilfully for my intentions were just and my design honest and sincere and in pursuit of truth ' And now stand up thou beloved Man and dismiss me with thy Prayers defend me when absent by thy Oraisons as thou didst when present by thy Instructions always and especially praising that God who brought me hither and hath so bountifully blest me beseeching him to guide me ever hereafter ennobling my mind with the knowledge of his Commands vouchsafing me his fear which is the best Master for with him I must not expect to use that liberty that I have taken with thee Pray that he may be my Comforter when I desert thee that he would send my good Angel to assist me and that he will compleat his mercies by giving me an opportunity to see thee again THE LIFE OF S. Cyprian I. THE Original of this Eloquent and Pious Prelate is unknown whatever S. Greg. Nazianzen and after him Mr. H. Sect. 1. p. 248. with Baronius and others tell us of his being a Senator who having blended the stories of this Carthaginian Martyr with another of his name who was beheaded at Nicomedia under Diocletian impose on the World a story mixt of both their Acts Hence came the rise of that report that the Father we are treating of was a Magician a person in love with Justina a Virgin of Illustrious Piety that failing to get her Affections he turn'd Christian and became so great a Proficient in his new Religion as to seal it with his blood which story hath met with the good luck to be credited by S. Gregory the Divine by Prudentius and Simeon Metaphrastes by Nicephorus and Nicetas and by all the Greek Writers and among the Moderns by Mr. H. but the Chronology can never be reconciled for the Bishop of Carthage was a Professor of the Liberal and Honourable Arts says his Deacon Pontius in his Life the other of Magick the first converted by Caecilius a Presbyter of Carthage and there baptized the last by Justina a Noble Virgin of Antioch and in that City baptized by the Bishop thereof the one martyred with Crescentianus and three others near that Metropolis of Africk having been condemn'd by Galerius Maximus under the Emperours Valerian and Gallienus the other at Nicomedia condemn'd by Eutholmius under Diocletian and there near the River Gallus beheaded with his Justina and therefore the Latine Martyrology allows them two distinct Festivals the elder on Septemb. 14. the other on Septemb. 26. which plainly evinces
which being collected for the advancement of the interests of Religion was by this evil man made an instrument to promote impiety A great instance of this prevalence was that Council which was first assembled at Seleucia famous for the Church of the holy Virgin Thecla and afterward sat in this great City which Cities having been eminent for the brave things that had been done there were now as memorable for this infamous Conventicle whether you will call it the Tower of Babel where God divided the Tongues of the Builders as I wish he had divided these or the Sanhedrim of Caiaphas in which Christ is condemned or by what other name we may call the Meeting which overturned and confounded all things abrogating the holy and primitive Dogma that confesseth the Trinity using all its art and force power and stratagems to stifle the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstantial and opening a door to all sort of impiety by the ambiguity of the terms of their Confession out of a seeming respect to holy Writ and a pretence to use no terms but what are there allowed but in truth substituting Arianism that contradicted Scripture For this sentence that the Son of God was like the Father according to the Scriptures was only a bait to the weaker sort of Christians covering the Hook of Heresie a Picture that lookt on all that past by it a Shoe that would fit either foot a Vanne turned with every wind a new invented Engine to the supplanting of the truth acted and set on motion by Authority For they were wise to do evil but to do good had no knowledge hence proceeded their cunning condemnation of Hereticks whom in their words they proscrib'd the Church that their designs might look more plausibly but by their actions introduc'd reproving them not for any heterodoxy in opinion but immoderate passion and love of contention Hence Lay-men became Judges of those in holy Orders and a new mixture happen'd the most mysterious Doctrines of Religion disputed before the multitude and an unlawful enquiry into Affairs Sycophants hired and sentence on the premises denounc'd Thus many Prelates were unjustly dethron'd others substitated but on no other terms but that they should subscribe to the Arian impiety as they ought to all things else necessarily previous to their Instalment the Pen and Ink was at hand and an Accuser at their back this betrayed many of the Orthodox men otherwise of invincible constancy who erred in their subscriptions though their Opinions were Catholick and gave their consent to the proceedings of those men who on both accounts were wicked and though they kept themselves from falling into the fire could not escape being sullied with the smoak this I have often lamented when I observed how Heresie diffus'd it self and the Orthodox Doctrine was persecuted by the great Patrons of Christ's Divinity verily the Pastors have done foolishly as it is written and have destroyed my Vineyard and dishonoured the pleasant portion that is the Church of God consecrated with much sweat and many martyred ones both before and after Christ and by the great sufferings of God for us For except a few persons who for their meanness were contemptible or their courage lookt on as Enemies who it was necessary should be left as a root and seed to Israel that by the influences of the Spirit that might flourish a-new and recover all others complyed with the time only with this difference that some were sooner some later trepan'd some were Leaders and Heads of Parties in this Faction others of an inferiour rank who either were betrayed by their fear or captivated by covetousness or allured by pleasures or imposed on by ignorance which was the most modest plea. If that may seem to be sufficient to apologize for such men who take on them the Instruction and Government of the people For as the motions of Lions and other Beasts of men and women of old and young men are not the same but there is no small difference in Ages and Sexes so neither are the inclinations the same of Rulers and their Subjects for the vulgus that so complyed are to be pardoned who are indispos'd to curiosity but how shall we concede such failures to their Teachers who unless they usurp that name ought to correct and illuminate the ignorance of their Followers For if not the most illiterate and rustick person can safely be ignorant of the Roman Laws nor is there any excuse allowed for them that transgress through want of knowledge is it not an absurd thing that the Teachers of the Laws of Heaven should be ignorant of the Principles of Salvation although in other things they may be allowed to have less skill and insight But grant it that they shall be pardoned that erre for want of knowledge what shall we say of others who laying claim to wit and acumen yet for the causes formerly mentioned have submitted to those Hereticks that had usurpt a power and whereas for a while they were the Mask of Piety as soon as there appeared any thing of reprehension easily laid it aside I hear the Scripture affirm that heaven and earth shall yet once be shaken as if they had suffered those tremblings before intimating some notable change and alteration of things and we must believe S. Paul that the last and final earthquake shall be no other but the second coming of Christ the mutation of the universe and translation of it into that which defies change and motion But I suppose the Earthquake that in this age broke forth was not less furious than any of the former by reason of which all the lovers of God and Religion and those who before this time had their conversation wholly in heaven were shaken who although in every other thing they are mild and peaceable now could not endure to be moderate and to betray the cause of God by their silence but in this case are egregious combatants and lovers of contention for such is the heat of Zeal and ready rather to over-do some things than leave any thing material undone by the same violence no small part of the people were distracted as in a flock of birds taking their flight with those in the front and not yet ceasing to employ their wings ' Such a comfort was Athanasius to us as long as that Pillar of the Church continued among us and so great a cause of sorrow when the Contrivances of vile men forc'd him hence For as those that design to storm a strong Castle when they find the place otherwise unapproachable and hard to be taken make use of cunning where strength fails alluring the Governour with Money or some other piece of subtilty and so with ease master the Cittadel or if you will as they that did lye in wait for Sampson first cut off his Hair in which his strength lay and then took Prisoner that Judge of the Israelites sporting with him as they pleased in requital of