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^^/iB>ct^jCz:;e^ ///^ 



A -^ •-.•.«':-.! 














O F 

Justin Martv^r , TERTULLrAN 
and MiNucius Felix, 

In Defence of the 

Chriftian Religion, 



O F 

Vincentius Lir'tnenfis, 

Concerning the 

Primitive RULE of FAITH 

T^anflated^ from their Originals: 
With Notes, for the Advantage chieHy of 
Fnglifh Readers, and a Pf.elimi'na rv 
DiscouKSE upon each Author. 

Together with 

A Prefatory Dissertation about 
the Right Use of the Fathers. 

By Wi L L I A M Reeves, M. A. Rector ot 
Cramford^ in MUdleftx. 

Vol, II. 

Tk ftita mbis nihil effe atitiquiut ^lutm ChriflijH'4 fenare, ntc Falm 
tramftrrt terminus, Hierooym. Epif. 69. adTheo. 


■ ONDON, Printed byW.8. for A. and J. Cbmhia^ at thi 
BUek,-Swaii io Faltr-tSafieT-Riiw. 1709. 









Preliminary Dissertation 

T o T H E 

Odavius of Minucius Felix. 

THE Difference betvoeenTtxtwWxm ^^fiMinuci- 
us in point of Stile^ with the Rea/on for that 
Difference P- I5 2 

The Defign and StruUure of the Dialogue 2 

Csecilius, Oftavius, and Minucius, a// three Afri- 
cans, tjoith their fever al Farts in this Dialogue 5 

All three Heathens ibid. 

Ofiavius, and Minucius, both Lawyers^ with their 
Char offer and Converfion 3, 4 

The Converjton of thefe two famous Advocates gave 
new Life and Lujlre to the Chrifiian Caufe 4, 5 

The Charaffer of Caccilius, with the Difficulty of hk 
Qonverfion % 

O^Vi\yx%,dies firfl^ and the Primitive Way ofexpref 
fing our Sorrow upon the Death of our Friends^ in 
the Example of Minuctus 5, 6 

This a real Dialogue^ put together by Minucius after 
the Death of Ofikavius 6 

A 2 The 

The Contents. 

The Time in which MinQcius Itv^i 6, 7 

^ Summary of the whole Dialogue 7, &c. 

A Supplement of the ancient Catechetical InJiruOions^ 
being an Abridgment of St. AoftinV Book de Gate* 
chizandis Rudibus T9, &c. 

A Vindication of Minucius from two things charged 
upon him by Mr. Dopin 3 2 

7Tb// Dialogue reftor'd to its true Author by the lear- 
ned Baldwin 3 3 

The Edition of Mr. Davies followed in this Tranfla* 
tion^ with afhorf Account of the Verfion and the 
JNotes ibid. 






THE , 




TO . 1 


1^ modern 'Loofnefs in Belief and PraBice like 1 
l\/l to prove deflruSive p. 17J ' 
X T Jl The Papifts dofignal Service to their Church N 
by pretending great Deference to the Ancients, tho' i 
really ihry have but little 1^4 j 
All Partiei think it reputable tojeem Primitive ibid. J 
Such txanton Witi, toho banter us for being Jo^ oppa- 
fed to the founders of Parochial Libraries 1 7 y 
A Q)ara3er of Mr. Le Qerc'j Temper and Leai^- 
ing 176 
^ Infianced in his refohing the Miracle of the Sua't 
K. Jjiandingjiill, Jof. lo. 12. by RefraSion 177 
^t Tbit Tranfltttion of Vine Lirinenfis defig^d for an 
^V Antidote agat ft fi fuch Innovators 180 
^1 Such Ancients being the befi Guardians and hterpre- 
^1 ters of our f acred Rule of Faith the Scriptures ibid. J 
^B This Commonitory when terete^ toith the Advantages ( 
^H cf that time^ and for othat Purpo/e 181 

• The Contents. 

The Author"! Country^ family^ Imployment^ &C. 182 
T&> J^efign of this Bfok, with its chief Rules ibid. 
The Church of "EnghriAcoaf ormai/e hereutito' 7 
Thar (ff-Romc faifh pretends tobe fo 5 ' ^5 

The Primitive Fathers of what Authority ^84 

Their Senfe of Scripture a good Rule for our ^ 
Interpretation of it ( 

T roved bv Arguments which TertuUian urgeth^ 
againjt Antiprimitives j 

OhjeStons anfwered. 189 

The Orthodox fhew a continual Succeffion of Bi* 
fhops in their Churchy which Hereticks do not at* 
tempt '192 

A Recapitulation of TertuUian'/ Arguments^ proving 
thofe the beft Interpreters of Scripture to whom 
its Cuftody was committed 19^ 

Uerefies , what , in what Senfe^ and why they mufl 

Becau/e/ome Men will indulge Im ft sand Pay 
fions 195 

When they do fo^ they will wrefl Scripture to 
countenance V« 196 

Exemplified in Ccrinthus, Socinus, Le Clerc, dfc: 

Why the Scriptures are left capable of falfe Con- 

firuSion 199 

By Men of corrupt Minds efpecially 200 

The Being of Uerefies confiftcnt with the Chrifiian 

- Church and Faith , therefore impertinently ob jelled 
. by Papi/is againft us in England 201 

Di/putes and Differences about the Nature of Things^ 
father a Proof that there is fome Truth^ than that 
there is none 20? 

Theje Differences in Religion foretold by Chrif}^ are 
rather a Confirmation of^ than ObjeSion agatnji his 
Go/pel 204 

The goo'd U/es which Providence makes of ^em^ efpe- 
dally for eflablifhing true faith 20 j 


The Contents. 

Matters of Faith as necejjtry to Solvation at Matters 

of ? rail ice 208 

Creeds necejfary to teach Matters of Faith 210 

Herefy to oppofe eftabHfl)d Creeds 2 1 2 

Proved from Scripture and Reafon 7 1 ? 

What done in this Verfion^ and Notes 219 

Efpecially to fatisfy fuch Seekers whom Tertul- 

lian complains of and are now revived in Spi- 

noza, and other Sccpticks. 




A Pre- 




PAg^ I37* !• 4* >& Nods, for DemmMcks, raid O^iaoni^c^/. 
Pag. 139. I. 2. in Not. f. at wpll^ r. a$ well m. 
P>g« 175* ^< 19* f* BaUie^ r. B^/imL 
P2g. 310. L8. LSinrnlatm^'uSlmUgtm. 

The Third Sheet wrong PagVL 


Preliminary Dissertation 





FROM the WilJes o^ Africk^ come we now into 
the Gardens offtj/y; from che Rugged nefles 
o{Teni*ll:an, \r\ioi\\&YU\r\%o{ Minuci us, en- 
rich'd with all the Delicacies of an eafy and 
flowing Fltjquence. For thefe two Apo/o£i(fs, tbo' they 
differ not inCounirey, and very little in time, yet are 
thev very much different in Drefs, or in theit Mode of 
Di^ion. In Tertulhan^ vou fte the Air of Orthjge 
almoft in ev'ry Pjrdcle, a vaft ftock of Science of all 
ftrts, with a mighty Weight of Aigumenr, and a very 
plentifiit Vein of Salt and Poignancy, that runs ihro, 
and highly Seafons all his Difcourfes. But tho' the 
0« is very valuible. and worth digging for. yet is it 
extremely hjrd ro tome at} the Treafure is guarded 
about with a nioft formidable Stile, and Men care not 
for Converfing much upon bard Terms, where they 

1 can't do it without the trouble of ao Interpreter. 
B But 

A Preliminary Dijfertation 

he haftens with the glad Tidings to his Miaucius ; and 
Minucius on ihe other hand well knew that his fecottd 
Self, his dear Oilaviu!^ cou'd have no Defign upon him 
hut his Happinefi; and fuch an alTurance, no doubt, 
fully prepar'd his Mind for the impreflions of Reafon j 
for Words from the Mouth of fuch a Friend, drop like 
Honey from the Honey-coinbi when, from the Mouth 
oi^ Micaiah^ or a Prophet whom we hate, Truth it felf 
becomes unacceptable. We are now then to look upon 
this hleffed Pair as one in Religion, as well as Friend- 
fhip', and their Chriltianity, we may well conclude, 
made no Abatements in Friendfhip, but only refin'd 
tlieit Love, and made the Paflion burn the Purer. Ac- 
cordingly, we tind thefe two heavenly Friends congra- 
tulating each other upon their new Life, and with all 
their Oratory, feeming to want words for the Joy. 
They look back upon the paft pleafures of Sin with 
diftafte, (hame, and forrow, and can relifh nothing (or 
the future, but the feverltiesof the Chrilltan Religion j 
the Tranfports they now expreJs, are like thole ot poor 
Wretches in fight ofLand after a fruitlefs and tempe- 
fluous Voyage ^ they are now in the Haven where they 
wou'd be \ they both turn Advocates for the Faith ; anc" 
Racks and Tortures they overlook with Triumph ; ar 
without any other retaining Fee, but the profpeftof 
Happinefs beyond the Grave, the two Lawyers ftre 
oully maintain and plead the Caufe of rhe Cruc 

The coming over of two fuch Advocates, gave 
Accefllon of LuUre to the Chn^'tan Party, and 
ro tdke off from that popular Objeftion of PoTcr 
Ignorance, fri perpetujlly urg'd againtt 'em^ ar 
lore ' Ar/jftbius, in a kind of Infulr, lets the 
know, that Ormon and Liircyrrr' of rhe firft ? 
had embraced the Doftrine of the Crofi; ai 
had his ¥.yc upon our Minucius \n this En 



to the Oflavius of Mtnucius Felix. 

no improbable Canjefture. OUavius and M'wueius 
(eem now to be under no want biu to reduce their 
ftraggling Friend, and make Ceci/iut as happy as them- 

But this was a Work of Difficulty, and feem'd to 
call for the lal); eAbrts ofReafon and FriendthiD) for 
he was a Man of LaiUudc^ and tlierefore hardly co be 
come at with Argument ; he was his own Idol, and 
had no Religion but to ftrve himfelf; he was loud, 
empty, and inconfiftent, and in a word, a fwaggering \ 

Atheiftical Witj for one while we find him for neither | 

Gods nor Providence, and then again for both ; for all , 

the Gods in vogue, all the World over 5 a mighty y?;V-t- 
ler for implicit t'aith^ and b/i/id Devotion, for Antiqui:y^ , 

Vmver/aliiy, and Temporal Succefs and felicity^ as De- " 

monftrations of the Truth of the Roman Healheni/m -^ \ 

the very Three Notes, according to Bellarminc^ of^tha ' 

Truth of the prcftnt Roman Church. And to compleat ' 

his Charafter, he had imbibed Philolbphy enough to \ 

raife his Vanity, and corrupt his Mind ; enough only j 

to intoxicate his Head with Conceit, and to let him at I 

the greateit diftance from the reach of Argument. But ] 

notwithftanding this feemingly inacCeflible temper of 4 

Mind, we find Cealius at length by the Grace of God 
and good words, a glorious Convert; and in all pro- j 

bability, the Converter of the Great St.Cyprians tor a ( 

farther Account of which I refer to Seftion the firft, i 

and Note tlie id in the following Treatife. I 

OQsvius departed this Life firft, and as [ faid before, ] 

in this Death alfo they were not divided ^ for Mmu- * 

cius perfues him beyond the Grave, and in his Mind | 

goes along with him into the other World ; he raifes , 

him again as it were by the Powers of Gratitude, and is ^ 

never well without him in his thoughts \ he bleffes God I 

for his Example, and keeps his good Inftruftions alive J 

upon his Soul, and digefts 'em into Spiritual Nourifh- • 

mem % and in fhott, reads us an admirable LeQure on , 
9 Ftimitive Duty, much out of Fafhioa and Repute at 
6 i prefent, 

f 4 Prelimkiary Viffert^tion. 

prefent, txA that is, what acknowledmients vc o]udit 
to mab: to God in particular for the Example and Be- 
nefa£lion$ of 'departed Friends. 


We are now then to look upon this as a i 
IcM^ue, which our iM/>iyW»x inicribes O^ju/iii in honour 
prhi| departed Friend of the lame Name^ and as the 
fum of that Conference they held together at the Con- 
verfion of Ceci/i us. It was evidently thus put toget^eir 
bv Minucius after the * Death otOffavius^ but to go 
about to aflign the diftance between the Conference, 
and the Compofing this Dialogue, wou'd be rather to 
IXyine, than to Conje£hire : For the very Time iii 
wtiicb our Mnucius liv'd is much Controverted^ and 
we have very little from the Ancients to help us out iii 
the matter^ The Learned Baldwin in his DifTertatioq 
before this Author^ places him beloiy the middle of the 
third Century , between St. Cyprian and LaSantiur^ 
about the Reigns ofDecius or Valerianus ^ and his rea- 
fon for ib doing is grounded upon St. Jerome's Apolo- 
gy againlt Jcvinian, Ep L. c. iv. p. io6. where he i$ 
placed in this order. But then 'tis to be remembered, 
that St. Jerome fets him before St. Cyprian not only in 
his Epiftle, Ixxxiv. p. 328. where he does not peiiue 
the order of 'time, but even m his Catalogue where he 
does, viL tiieron. de Script. Ecclef, c. Ixviii. Edit. Par. 
Here, I fiy, our Minucius is placed among the Writers 
who liv'd aboiit the Reign 01 Scverus^ immediately be- 
fore that Caius fo much celebrated for his Difpute with 
Froclus the Montanift^ under Antoninus Caracalla, The 
Learned Du Fin ranges him in * the beginning of the 
- third Century, and our no le& Learned Dr. Cave^ in his 
Chronological Table of the firft three Centuries, places 
him in the Year 207. tho' in his hiji. Liter. Parti; 
p. 66. he fets him lower, to the Year 220. and others 
put him under the Reign of Alexander 5 but Baronius 

•«M«aiiMHMiMai«» asMiaOTna^^t^^BkMii^Mwaii^H^nHHiM aiSMwaKniMaB^^ ta 

^ See more upon this Head, S:^. :. M i. 
« Scft. I. N. I. 


• « • 1 



to the Ofiavius of Minucius Felix. 

places him about the end of S(T;/rtf/, il«ff. sir. and 
b my opinion not without Reafon ; for he is favour'd 
by the order of Time in St. Jerome ■, he obferves more- 
over, that the Cbnftians look juft with the fame ftd 
Face of Affliftion in this Dialogue, as in the ApoI(^y 
ofTertullian., that the Perfecution was ftill on fbor, 
or rather frefh ftarted, and that this therefore mult 
needs be the Perfecution of Severut ; for when Ctci- 
Ituf upbraids the Chriliians for having neither ** Church 
Dor Altar, OSavius does not go about to deny the 
Charge , but now in the time of Alexander, 'tis well 
known that the Chriftians had publick places of Wot- 
(hip, which were afterwards Demoliih'd by Maximin 
about the Year 235. nor does it look probable, that 
Ceeilius wou'd call the Chriftians in the Reign oi Alex- 
ander^ a parcel of TiiirerJema/ioiT, Ragged, Srarv'd 
* Scoundrelly becaufe Alexander's Palace fwarm'd with 
Chriftians j and his Mother JMamma-a was concluded a 
Chriftian, having given good Reafon for fuch a fufpi- 
fion at leaft, by fending her Guard for Origen to con- 
dufl him to Amioch, where he continued for fome 
^irae, and inftrufled her fully in the Chriftian Doftrioe, 
W. Ekfeb. tiiji. EccL lib. vi. c. 21. p. 22?. lib. vi, e. 28. 
And thus much for the Time in which out Minucms 
felix Marcus liv'd. 

In the next place I think it proper, for the greater 
pale and Entertainment of the EngliJ}) Reader, to lay 
before him a fummary of the whole. Ceallui the Hea- 
then bain's firft in Commendation of Scepticifm, and • 
what he wants in Science makes up with Confidence. 
He grows angry, and talks himfelf Itark Mad in'a Mo- 
ment, and then, according to cuftom, vents hisPaflion 
in calling Names; he fwears it is infufferable, that af- 
ter the greateft Philofophers have been quite jaded in 
the purfiiit of Truth, a company of blockheaded Cbri- 

F. 10. And die Notct upon the place. 

B 4 Oians 

A freliminary Differtation 

fiiant forlboth, fhou'd fee up to be wiler than all bor 
Tore 'em. He difcards all certai^ny, and yet pofitivo 
fs he, that there is neither God nor Providence, and 
then gives us a Talt of his Philofophy, and tells how 
lO make a World with Bp'uurean Atoms ^ with as 
fnuch Aflijranceas irhehim[t:irhadniideit^ and goes 
0(1 to tnfuit a Providence ironi the tommon Topicks 
pf fuffering Innocence, and other fcemiug Flaws and 
Incongruities in the ptetent Syftem. Thus Reeling to 
ind fro for a while, like a Man drunk in his Inielleflu- 
als, at length he turns quite over to the other extreme, 
and from a Scepiick^ or moderate Alheiji, commences 
a violent Bigoi for all the Superftiiious waysof Wor- 
jiQiip all the World over; he fets up for Apparitions, 
Oracles, Auguries, Omens, Soothfayings, and the very 
^fiftions of the PoetS; and in ihe ftrift Obiervations of 
ithefe things, he founds the rife, prcgrcfs, and complc- 
jtion of the Romu/t Grandeur. 

In his Judgment, 'tis thewifer way by much to go 
^in the Track of our Fore-fathers without Refleflion, 
•^nd trouble our Heads no farther about Religion ^ but 
if we muft needs be religious, his Maxim then is, to be 
of the Religion that is uppetmoft, to^ make lure of 
Sleeping in a whole skin, and not play the fool and let 
(jur Confciences do us a miichief! But as the SuperftU 
tiousFit grows hotter upon him, he puts on frefh Whip- 
cord to bis Satyr, and with all his Zeal lays on ih« 
I)iagprji's, Protagoras'^^ Atheifts and Sceptrcks, and 
brands them as the Bjne of all Society, and a Nufanco 
fo the World. 

Afterwards, be attacks the Cbriftian Religion in pat» 
ticubr, andtheOi/'jy?ifl«j tooatfirftwem by the Name 
fifihe AtbeiJJr^ whom he moreover calls a pack oi'U- 
pteraie, Poo/^ Sneaking^ Pale jacei^ White- liver' d Raf- 
ca/t, confederated in the Night by inhuman Rites and 
Sacrifices, (culking about in Holes, without a word 
to fay for therofclves in publick, and yet perpetually 
canting in corner's abou^ a Kcfuiieftion, and the Joys 

■ 9f 


f to the Odavias of Minucius Felix. 

iBFanother World i a ftarv'd ragged Tribe, andthemoft 
comentedft, (addeft lookd Fellows that Eyes ever be- 
held. And what (lays he) can be more provoking, than 
to hear theft Kaxcf^tu^exr, or Poor Devih^ always 
pitying the Heathen m their Purple and Profperity, 
and in fpite of all out Charity and Temptations, to 
fee 'em obftinately flarve and fuffer on wiih pleafure 
for the Worfhip of their one God > The ftrangeft com- 
pound certainly of Ignorance and Fool-hardinefs that 
■ was ever put together! for they make a perfeft jeft of 
our Racks and Tortures, carelefs ot Life and Fortune, 
and every worldly Comfort, and ail for a Fool's Pa- 
radife in Reverfion, for a Life to come, forfooth, after 

After this, he runs raving on at the amazing growth 
of the ChriRiitii Se£l; charges 'tm'wiih private Marks 
cf Diftin£lion ^ for extravagant Charity and Padion to 
one another upon little or no acquaintance ^ for the en- 
dearing titles of Breihreit ; for the Worfhip of an Afs's 
Head, and the Geniialia of the Bifhop -, for the wor- 
ship of CroiTes and a Crucify'd Malefa£lor j for eating 
in the Sacrament an Infant cover'd over with Meal^ 
and for the moft unclean Pia£lices at their Love-Feafts. 
He upbraids 'cm for hjving neither Temple, Altar ot 
Image ^ he ridicules the notion of One God, fuch a 
God as was never worftiip'd by any Nation, but that 
wretched one of Kh&Jews, and worfhip'd by thetn too 
with Temple, Altar, Sjcrifices, and Ceremonies j and 
that this one God, with all his worfhippers, was taken 
and led away Captive by the Romans^ by the help of 
the Roman E)eitics. Then he argues againft the pofli- 
bility of one God s taking care of every thing, and blaP 
phemes fuch an over-curious Being, as intolerably im- 
pertinent. He makes merry with the Doftrine of the 
general Conflagration, and ftands up for the eternal 
durarion of the Univerfe. He fpcnds a deal of his Ar- 
tillery againft the Refurreftion of the Body, and baq- 
tos Heaven and Hell as a nxcf bliq4 oolr, and tbs 


A Freliminary Differtation 

Dream of Poets; and allthis by the help of Deftmyj 
for he fuppofes Man a neceflary Agent, and then con- 
cludes him unaccountable. He inquires into the pte- 
lent Circumftances o^Chnfthnt^ and finds 'em in thii 
Life to be of all Men tBoft mt/e ruble ^ which in his 
judgment is»Demonftration enough, that the God of 
ChriJiiuBt either will not or cannot relieve his Servants, 
and confequemly, that he is either malicious or Impo- 
tent. Whereas the Romans^ who bid defiance to the 
God of Cbrifliant^ Lord it over the World, and take 
their fwill in all the pleafures of it ^ while the Cbrifti- 
ant, poor Rogues, mope about in difmal plight, de- 
fpis'd and perfecuted by all, and are their own Perfe- 
cutors too into the bargain : for they are fworn Ene- 
mies to their own Flefli and Blood, to all the Pomps, 
Plays, Pleafures, and jovial Doings of the World j 
they'll beJiang'd fooner than come into our Temples, 
or touch our Sacrifices, or be feen at our Feafts and 
Theaters, or lo much as wear a Garland of Flowers 
upon their Heads. For Ihamethen (concludes CVaViw) 
forbear to be fuch religious fuffering Coxcombs any 
longer; take down your Affeftions and Eyes from a. 
hove, and employ 'em about your Feet and the World 
before you ^ m down contentedly with your forty pit- 
tance of Learning, and confefs your utter Ignorance 
in Divine Matters, as being quite out of youi Element, 
according to the Example of the Great Socrates^ and 
the moft knowing Saget of old ; take my word for it, 
and 'tis a choice good Maxim, that '(Ts the wifeft way 
by much, without more ado, to leave things juft as we 
find 'em, for fear of unfettling, and introducing either 
Supeiftiiion or AtheiCn to the Ruin of the State. 

Thus the Heathen Cedlius; and in him you fee the 
Principles of a Libertine, and a Man of Intereft ; you 
(eein him a mighty pretence to Argument, a world of 
Smoak and Darkneft, Noife and Confidence, Paflion 
and Inconfiftency in all his Realbnings. You fee like- 
wile the dreadful Dilcoutagemeais the ChiUtian Reli- 


to the OSavius of Minudus Feiix. 

jgton at 6rft lay under from Perftcution and Calumny, 
and how hard it teat for f/ejh and Blood to eater into 
the Kingdom of God, or embrace the Gofpel. Had the 
fame Difcouragements continued on, and ChriRianity 
been ftiU on the fuffering fide, perpetual mifery had 
been too mighty a Tcmpiaiiot} to infidelity; but the 
Do£tf ine of the Crofs being fo worthy of God ip it lel^ 
and put into the Hands offuch weak Inlttumenu, -who 
fuffer'd fo long and fomuch, and thereby gavegteflter 
and mote publick proofs oftheir fincerity, and for fome 
Ages Triumphing over the Heathen Gods, the Devils 
then worfhip'd as fuch, till they had quite routed the 
Kingdom of Darknels, and then at length bringing over 

tthe Civil Powers to the Religion of the Crucify 'd 7<> 
%s, and all this only hy Meeknefs, Miracle, andNon- 
.llefiltance, thefe, I fay, are Demonftrationsof thatAl- 
~-, mighty Wifdom, that hath made every thing beautiful 
inhfitime, and which put it almoft out of the Power 
of Alter-Ages lo fufpecl Cbriftianity for a Cheat-, ic 
never being the way of an Impoftor to deal fo much 
or fo long in the Light, and upon fuch Politicks, as 
humanly fpeaking, are never likely to fucceed. And 
therefore, after fo much Expence and Plenty of Evi- 
dence, after all this miraculous Suffering and Sgccefi, 
to dif believe on Itill, makes the Cafe oi Modern Infi- 
dels more intolerable than that of Heathens, who had 
fuch terrible Arguments to Flefh and Blood, as Poverty 
andPerfecution, Racks and Tortures, to plead for theit 
not being Chnflians. 

One thing here indeed is too remarkable to be paft 
over in filence, and it is this, that Cr^ //>«/, afterallhis 
laking into Dirt to make up his load of Calumny, 

^Ihould forget to put in Rebei into that foulmouth'd 
Catalogue of ill Names he throws at Chriflians. A- 
dultery, Inceft, Murder, and eating of Children, het 
charges roundly upon the i'althful^ but this new Sf/l 
;vas fo ftandaloufly PaJ^ve at the firft, fuch notorious 
Nen-Rr/iJiance-Men^ luch ItriQ Followers of that ?ujl 



A PreUminary Dijfertalion 

Onf, whom St. Jamei fo emphatically fays, yf have 
condemned and killed, atid he doib not re/iji you, that 
this Heathen thought it more advifable to blacken 'em 
with any thing than Rebellion. Hence alfo we may 
leatn Patience under the moft provoking Accufations, 
and to get the better of Calumny by the Primitive Art 
of living our felves into Reputation; and that i{Non- 
^fiftance he an Error, we are encompafi'd with a cloud 
of Witnefles for the fame Dotlrine, and may be fute 
we err in good Company, and that it is but a beauti- 
ful frailty at the worft, and fuch a one as God will 
gracioufly interpret to our exceeding Reward', it being 
an Error fo very like Truth, that the noble Army of 
Martyrs made the fame miftakc; and it being certain 
alfo that the miftake is not wilful, becaufe no Man 
wou'd wilfully chufc to fufFer, did he think he might 
go to Heaven as furely upon much eafier Terms. 

When Ceciliut had finifh'd his Harangue, he Plumes 
himfelf upon his Performance, as unanfwerable, and 
with an Air of Triumph, what (lays he) can this beg- 
gerly Baker of a Philofopher, this Gentleman of ?lau- 
la's Tribe, reply to my Arguments? And thus he be- 
jins and ends with great uniformity in giving ill words 
:or Reafons. 

Here out Minucius the Moderator interpofes ; gently, 
fail and foftly, gooiCeciliut, ftay and hear what Offii- 
vius has to fay, before you infult him at this rate. 
After a Complement or two paft'd upon Ceciliut for 
his mighty Command of Words, and a friendly infinua- 
tion of his Dexterity at ShufiBing and Evafion, he makes 
this juft Remark upon the way of Difputants in general, ' 
that they make it theit bufinefs to perplex and puzzla 
a Caufe, and (hew much more concern for Viftory, 
than Truth. But not to fpend more time in Reflexi- 
ons of this kind, OSaviut the Chrijiian ftands ready witf 
an Anfwer, and pray without more ado let's hear wha 
tw Us to fay in ddeoce of his Religion. 


to the Oftavius of Minucius Felix, 

OHavius^x. his firft ietting out, takes notice of \ht 
rambling Jnconfiftency throughout this whole Diftoarle, 
and of the ftrange Union of extremes, of Atheilm and 
Superftitionin oneand thelamePerfon. But this, (fays 
he) I will not charge upon my Ceciliut as Artifice and 
Cunning, Itich llippery dealing being no ways agreeable 
to the iranknefs and ingenuity of his Temperj but it 

' fires with him, as with a bewilder'd Traveller, who 
when he comes to feveral Paths, ftands in fu^nft, 
not daring to chufe any, nor yet able to follow ali 
Aftetwards he takes to pieces, and examinsall hisRea- 
Jbnings in particular-, he lets him know firft, how 

I weak and unbecoming a Man of Senfe it is, to be in 
fuch a terrible Pafiion with Chriftiam, meerly for the 
want of Riches and Literature ^ that in alldifquifitions 
about Truth, 'tis not the Authority or Weight of the 
Difputant, but of his Arguments, that is the Point to 
be minded, for the more plain and unadorn'd a Dif- 
courie, the greater Air it hath of Truth. He readily 
grants to Cediiux, that 'tis every Man's duty to keep 
bis Thoughts more at home upon the ftudy of himfel^ 
and to be fenfible of his own Mediocrity j but then he 
argues that we cannot come to a right knowledge of 
our felves, without knowing our Maker ; forabffrafi- 
ing Man from his Relation to God, and anothei World, 
he is one of the oddeft and molt unhappy Animals in 
Namre; either prey'd upon continually with vain Fears, 
or rtitter'd with vain hopes about a Life to come, when 
there is no fuch thing. He then proves a God and a 
Providence from that admirable Beauty and Contexture 
which comes out and meets our Eye in every part of 
the Univerfe, from the harmony of the Seafbns, from 
the mjke of every Creature, and of Man efpecially. 
He goes on to prove that there can be but one God, 
and that he mull be invifible to our Eves of Flefh, as 
being a pure Spirit, and that being Infinite, he cannot 
be comprehenfible by any thing but his inlinire Self 
only. TiidC Mankind naturally know him, and when 



14 ^ Preltminary Dijftrttttioh 

the Vulgar lift up their Hands to Heaven, and cry out, 
the Great God^ the true Gad, and ;/ // Jha// pteafe 
Gtfrf, 'tis pure Inftinft, and the Voice of Nature de- 
claring for the Unity of that God which is the Qod of 
Chrifihnt. He then funs over the Opinions of the Phi- 
lofopherj, and (hews, that the molt celebrated of them 
sU concur in the notion of one Supteme Deity, the' 
under different Denominations. After this, he demon- 
ftrates the Antiquity of the Hedihen Fables to be no 
Ground for their Credibility, and that they have not 
the leaft (hadow of Truth, either from Reafon or Te- 
Oimony, but are in themfelves wickedly impertinent 
ind ridiculous, and that a Man mutt be void of com- 
mon Senfe, as well as Shame, to entertain and credit 
'em. Then he taxes the Poeis for giving Life and Re- 
putation to fuch horrid Abfurdities, by inllilling 'em 
jnto the Minds of unwary Youth, by inflaming their 
Luftji with the intrigues and liories of luilful Deities, 
and by tailing pofiefiion of their Hearts with the Melody 
•ndMagick of inchanting Verfe. He proves likewife, 
tfiat the Foundations of the Roman Empire were not 
laid in Religion, but in Parricide, Rapes, and Perfidr- 
Oufncfe, and §rew up to its prefent Bulk by the fame 
Arts ot Injultice, Violence, and Sacrilege. That theii 
Generals frequently made a Jeft of Auguries, Omens, 
and other Sacred Ceremonies, and yet were victorious 
in fpite of their Irreligion. That their Oracles were 
molt often falfe, and always ambiguous, and the De- 
mons had bad luck indeed, fhou'd they never chance 
to hit right once after fo many random Conjeftures. 
'That thefe Dement are unclean Spirits, and being alie- 
nated from God, make it their whole employment by 
fuch Superltitions to eftrange Mankind alfo from him. 
That thele likewife are the wicked Spirits that lie 
fculking about in your Statues, and in the Entrails of 
Beafts, and di (pole the Lots and the Flight of Birds, 
and play fuch mad pranks in tiie Bodies they poflets^ 
bK by OS adjur'd in the Name of our God ; they quit 

' (heii 

» ic 



to the Odavius of Minucius Felix. 1 5 

tbeii Pofleffions with bowling Agonies ^ they cannot 
flaiid our bare words, but fly away in fuch honid 
confufioD, as if it were Hell to them to bear us 

After this, he lays open their Injuflice and Barbarity 
for accufing Ojnjhans of Inceft, Murder, and every 
Abomination, and yet never concerning themfelves a- 
bout the Truth of thefe Articles, butTonneniing and 
Racking the accufed only to renounce their Religion- 
He lets them know likewift, that the Chriftiant are 
Men of more Senfe than to Wotlhip the Head of an 
Afs i and of much purer Morals, than to commit the 
lealt uncleannefs in their Feafis and Sacred Mylteries^ 
and that fuch Accufations were too monftrous to find 
any Credit in the World, did not the Acculers, by their 
own Aftions, prove 'empra£licable. That for Chrmians, 
they neither worfhip'd a Malefattor, nor a Man ; well 
knowing, that a Criminal cannot deferve Divine Ho- 
nour, nor a meer Man be polfibly a God, And for 
Croffes, they neither wormip'd nor wifli'd for 'em. 
That they were fo far from eating an Infant, that they 
relrgioufly abftain'd from every thing where there was 
Blood. But for the Heaihens^ 'twas evident fuchMur- 
ders went glibly down with them, from their frequent 
expofing their own Children to be devoured by wild 
Bealls, or ttaiv'd by hunger, &c. and from their Po- 
tions to procuie Abortions, and from their Human Sa- 
crifices, and theii continually dealing with Blood in all 
their holy Things. Moreover, he adds, that the 0)ri- 
fiiii/t Se3 difcovet 'd all the Charms and Graces of Mo- 
defly, not only in their Looks and Behaviour, but the 
Virtue was rooted in their Hearts, and from thence fhot 
forth into the Face, and beautify'd all their Aftions-, 
and therefore they commonly married but once, and 
for no other end, but for the fake of Children. Their 
Feafts were frugal, and always feafon'd with Gravity 
and Chearfulnefs. Their numbers continually encreas'd^ 
from all parts of the World, and Jrom all Degreed and 


'l6 /{Preliminary Dijfertatiott. 

Ranks oT Men \ and this was no ill Hgn of the Powef 
of Chriflian Godlinefs. Nor had they any private 
Marksof DilHn£Honj ararefimplicity, meekncft, and 
iWecrnefi of Temper, was the diftinguifhing Livery of 
Cbrijiiani. They love one another fo exceedingly, and 
call one another Brethren^ beciufe they are Children 
of the fame God, Servants ofthe fame Matter, and Co- 
heirs of the fame Happinefs. That they have neither 
Images, Temples, nor Altars, is, bccaufe they look up- 
on the infinite Majefty of God to be ahus'd by the it- 
ptefentation of Images, and not to be pent up in Tem- 

?Ies V and the moft agreeable Altar, to be a Holy M ind. 
'hat the mod acceptable Sacrifices to God, are Juftic?, 
Charity, Puricy, and Innocence. That theGod of CAri- 
ftiant is both Invifible and Omniprefent, and that he 
knows all things, and is every where in the darkcK 
of AbyfTes, even the Abyfs of^our own Minds. That 
nevet People were fo encompafs'd with MiracI*, and 
lb prodlgioufly defended as the /ewj were, while they 
ftuck clofe to the Worfhip of their God 5 but nji- 
fery with a witnds, always purfued upon the heels of 

He then goes on to (hew how the Philofophers in ge- 
neral concur'd with Chrittians in the Confligratlon, 
and other Doflrines. That Pythagoras and PLto taught 
one part of theKefurreftion, when they taught the Im- 
mortality and Tranfmigration of the Soul. And as to 
the ieeming impoflibility of a Refurre£lion, 'tis much 
the fame thing, if not ealier, to raift Men from the 
dead, than to give 'em Life and Being at firll from 
nothing. He argues likewife, that all the Revolutions 
in Nature are Emblems of a Kefiirreclion \ and that 
wicked Men are againft this Doflrine, becaufe the 
Doftrine is againfl them ; for they had much raiher be 
Annihilated, than rais'd again only to Torment. That 
they take Advantage irom the prelent impunity in this 
Life, to conclude againft any after reckoning in a Life 
to comCi but Vengeance will be jufler, and heavier 
a that 


to the Oflav'ms o/Minucius VeW-n. 

the flower ir comes. That theTormenrs of the Dam- 
ned are infinite both in degree and duration. That 
the Fire of Hell confumes and nouriflies at the fame 
time the Bodies it preys upon. That after fo many 
Divine Leflbns and Demonit rations of a Del'v, 'tis 
not a left Sin to be ignorant of God, than to affVonc 
him. That there is no comparifon between heathent 
and Chrijiiant in the point of Moral Duties i for the 
heaihent praftife the AduUeties thev prohihir, but 
CbriKians will not lb much as allow of wickednels in 
Thought, and ftand in awe only of their own Con- 
fciences. That their Prifons were cram'd with Cri- 
minals, but not one Oinjiiaa to be found amongft 'em, 
but either a Co/ifgjfor ot an Apoftate. And as forDe- 
ttioy, it was Itrangely fooUHi to plead that in excufa 
for Sin, becaufe Defttny is nothing but the execution 
of God's Decrees, regulated by his infiillible Prelcience 
of what the Actions of every one will be, but with- 
out neccfiiiadng them fo to be. And as to Poverty, 
Chriltians are To tjr from being'd upon that 
accojnc, that they glory in the Objeftion^ for they 
conclude no Man poor, but he that thinks himfelf fo ^ 
and that they have learnt the Art of poflcffing all 
things, by defiring nothing j and ihat by being fttipt 
of the incumbrance of Riches, they find themfelves 
the lighter to run the Race that is fee before 'em. 
That their Sufferings are no Argument either of the 
Malice or the Impotence of the God they ferve, but 
Tryals only to prove and putify 'em. That many 
Hedihent are cry'd up to the Skie^ for Suffering, tho' 
OyriftUnt are cry'd down as much for the very fame 
Virtue; and yet the Scevok^s and Regulus'% are not 
comparable, not only to the Men ot our Se£l, but 
even to our Women and Children, who look upon 
all your inventions of Cruelty as meet Jelts and Scare- 
Crows. That the Petfons who are inclosed in their 
own far, and furrounded with Wealth an-l Honour, 
are in 3 manaei but fatted like Vi^ims for Oaughter, 
C and 

1 8 A Freliminary Dijfertation 

and made a Prey for Sycophants, to be flatter'd out 
of their Senfes into the grofleft Abominations. That 
there can be no real Happinefs here without the true 
^Knowledge of God, becaufe worldlj Happinels is but 
a Dream, and Hips thro' our Fingers, while we fancy 
we have it fait in our Hands ; and therefore, that a 
Chriftian^ tho' he may feem to be miferable, yet in 
realit? can never be fo. He adds likewife, that the 
Chrijtiafts religioufly abfiain'd from the Plays, and 
Pomps, and Vanities of the Gentile World, becaufe 
they lookM upon fuch Diverfions, as inconliftent with 
good Manners, and their mod Holy Religion. That 
the Difciples of the Cro6 liv'd above the very ideas 
and fpeculations of the Philofophers •, who, notwith- 
fianding a mighty appearance of Wifdom in. their 
Writings, and a very grave Face of Virtue and Aufie- 
rity in their Beards and ^bits, were feldom found at 
Hearty whereas the Chriftians^ tbo' they always kept 
a ftrid: guard upon their Behaviour, yet their main 
bufinels was to be good at bottom, to have their 
Hearts and Looks all of a piece, and a Conjcience void 
tff offence toxaards God and Man. 

OQavius had no fooner finifti'd his Anfwer, but Ce* 
cilius^ as it were like another Saul^ was {truck down 
with the light and brightnefs of heavenly Truths and 
being convinced and ravifhM at the fame time with 
the Difcovery,. the Tranfport was too big to (lay for 
the determination of Jllinucius^ and therefore he ufurps 
the Office of the Judge, and thus pronounces .Sentence 
himfelf, We are both Conquerors^. Oftavius triumphs 
over Cecilius, tf;7(f Cecilius triumphs over Error ^t, I 
am pcrfeSly Jatisjiedy and from henceforth fubfcr\be 
Chrijiian for ever. 

Gr/V/A^'s Eyes being thus open'd, and the Man at 
length helpM out of the Mire oi Heathenifm^ the next 
Point was to fet him right in the way of Truth, and 
to Catechife him more particularly in the firft Funda- 
mental Principles of the Chrijiian Religion ^ but this, 



to the Ofiavius of Minucius Felix, 19 

by confent, was put off for the fabjeft of the next 
days Conferencci and thai Catecheiicai Lefture is not 
now extant, which from the toiegoing Piece we have 
good reafon to believe, wou'd have been a moft in- 
flruftive and beauiitut Conciullon. To fupply there- 
fore this Df/ideraium, aud from an African Bidiop 
too, in whofe time tbeway of Cjr«Ais/«^ can hardly 
be thought to have vary'd much from that oi Minu- 
ciui, I have here fubjoin'd a Summary ot St. .iujiin's 
Book, De Catechizdiidis Rudibus-, which to me is a 
tnoll warm and enllght'ning Difcourfci whereby the 
Englijh Reader will fee the Catechetical Inftruftions 
of Old, before Adult Peifons were admitted by Bap- 
tifm into the Privileges of the haithful-^ and which, I 
think, he can hardly read, without fome good Effefts 
both upon his Underftanding and his Heart. 

The firft Interrogatory propos'd by the Catecbifl to 
the Catechumen^ was, whether the Motive of his 
coming now to be made a Chrifiia/i, was the profpefb 
of fome Advantage in the Life prefent, or in that 
to come? Upon his anfwering, itithe Life to come:^ 
God be prais'd, (reply'd the Catecbifl) andO! ray 
Brother, I exceedingly Congratulate your Arrival at 
this Haven, and am heariity glad to find you now 
Anchoring upon true and folid Happinefs, in this 
dangerous and ftormy paflage of Life. But let me 
tell you, that tho' you are now in queft only of a 
fbture Happinefs, yet if you keep firm to your pro- 
mife, you will find ftrange Enjoyment and Compla- 
cency at prefent^ you will foon be fenfibleof the in- 
exptefiible Difference between the pleafures of a Chri- 
fiian and a Valupiuary, and thai a good Confcience 
is the greateft Epicurifm in the World : And this 
you'll 6nd the rather, becaufe Temporary Satisfactions 
are not the things you come now to reap Irom your 
Religion. Some indeed turn Ojriflijni the better to 
ingratiate with fome great Men; and orhers come 
"■ith more finceiiiy, but not with lefs dangerous Prin- 
C 2 cipleSi 


A Preliminary Dijfertation 

clples i For ihey feem lo look upon it, as an Article 
in the Covenant, that Chriftians fhou'd te the hap- 
pieft, licheft, and fineft People in the Woild ■, but find- 
ing lomeGentUft making a better figure than djrijii- 
flsj, they are offended, and immediately take leave of 
theii new Religion. But he only is the perftft Oiri- 
fiiariy who loves God much more than he fears Hellj 
who, fuppofingGod (hou'd put it to him in ihefe 
words, joa are at liberty to waUov> ever/aft iitg/y in 
carnal Vleafuret, and lo fin on to the uimoji of your 
Ability^ nor Jhall you be interrupted in your Enjoy' 
went by Death, or puniflyi miih Hell; only remember, 
that you Jhall never be ft^fff^d to reft in my Prejence. 
He, I fay, is the True Cbriftiaa, who upon thele Terms 
wou'd abhor the Indulgence to Sin, not out of fear of 
Punifhmenr, but purely for fear of offending that God 
he loves aljove all Things, and in whofe Prcfence aione 
is that Kelt for Souls, which Eye baib not fcen^ nor 
Ear heard, nor ha/ entered into the bean of Man r* 
conceive, and which he hoj prepared for them that love 
bitn m this manner. 

After this Congratulary Introduftion, he goes on to 
inflruft the Candidate in the Belief of ihe one True 
God, who was the Maker of Heayen and E^rthi for 
Jilarcitn and other Hcreticks alTerted another Being 
above the Creator. He then acquaints him with the 
Creation of our firft Parents, the Nature of that Di- 
' vine Image after which they were made, their con- 
ditional Happinefs and Immortality, their original 
Righteoufnefs and Perleflion, both as to Underftand- 
ing and Freedom of Will ; their unhappy Fall, and 
God'sFore-knowIedgeof ii, and the Jultice and Good- 
net's of God, in making Man under that View, either 
to be an Objeft of his Juflice, or an Uluflration of his 
Mercy. Atter this, he lays before him the amazing 
Patience and Long-fuffering of God wicb obftinate Sin- 
ners, and his wile and merciful Proje^fs to bring them 
to Repentance and Happinefs. For before he brought 


to the Oftavhis o/Minucius Felix. 

the Deluee upon the World, and deftroy'd all Man- 
kind but good Nsab and his Familyj he gave 'em fair 
warning for an Hundred Years together while thsAr^ 
was a building, and this he did in order to prevent the 
impending Vengejnce by a timely Repentance, as he 
afterwards did to Nintveb for the fame Reafon, and 
with better Succefs. That this Ark of Wood was 3 
Type of that Salvation, which the true Believers m 
After-ages (hou'd obtain by the Crucify'd Jefm on a 
wooden Crofsj that in, the idolatrous World there 
were always fome righteous worlhippers of the True 
God, and fiich was faithful Abraham, from whom a 
mighty People were to atife, who fhou'd Worlhip the 
True God, Maker of Heaven and Earth, whim the 
reft of the World jajr in darknefs and the (hadow of 
Death, totally immers'd in ^n and the Service of De- 
vils. However, this peculiar People, thefe worfhip- 
pers of the True God only, were Itrangely Carnal, 
and grofs of Underftanding ; for excepting fome few 
only, the greater part by much fcrv'd God under the 
view of a Temporal Benefaftor ; and iho' the yeviijh 
Religion was in a manner wholly figurative, and there 
was no one Ceremony of it, but what was a fhadow 
of things to come, of Chrilt and his Church, yet they 
fat down with the Shadow for the Subftance -, they 
look'd not beyond the Type, nor cou'd ever by all the 
Succeflion of Prophets, be made to underftand the De- 
fign of a Suffering M.ejjiah. The Patriarchs and Holy 
Men of Old, you are to look upon as myltical Mem- 
bers of Chrift, rho' they liv'd long before rhe coming 
of Chrift in the Flefh^ for they by Faiib were united 
to him who is the Head of the Church, the only be- 
gotten Son of God, the Logos of the Father, equal 
^^ to,~ and Coeternal with the Father, he by whom all 
^■things were made, be faimfelf, I lay, was made Man 
^B for our fakes, 

^^ This People of God, the Pollerity of faithful ^^rj- 
^B^Mv, was ioiiXf affli^ed by a cruel Tyraot ia Mgypt. 

^m c 3 [ill 


aa A Preliminary Differtation. 

till upon their complaints to God, he fent his Servant 
Miifisy one ot their own Nation, to deliver them. This 
fame Mofes^ by a prodigious fhower of fuccelfive Ca- 
lamities at length plagu'd the obdurate Tyrant into a 
compliance, fo that he let the Ifraelites depart his King- 
dom upon their own Terms \ Mofes then condu£l^ 
them to the Red Sea, which upon his Command forth- 
with divided its Waters, and open'd a way for the Peo- 
ple of God, with all their Subuance to pals thro' upon 
dry Ground *, and then again upon the Command of 
Mofes^ the Waters returned and ccver'd the Chariots^ 
and Uorfemen^ and all the Hoji of Pharaoh that came 
into the Sea after them^ there remained not fo much 
as one of them. Thus as the Earth was purg'd from 
a Deluge of Sin, by a Deluge of Water, and the Juft 
V were faved by an Ark of Wood ^ fo here again the 
People of God found Salvation by ihofc Waters that* 
deftroy^d their Enemies ^ and the Rod oi Mofes which 
wrought the Salvation, was Typical of the falutary 
Wood of the Crofs, by virtue of which all true Be- 
lievers are to be faved ; and the Red Sea likewife was 
but Typical of the Baptifmal Water, by which the 
Children of God pafs over as it were into a new Life ; 
and whereby jUieir greareft Enemies, their Sins, are 
wafh'd away and deftroy'd. But among the Ifraelites^ 
nothing was a more lively figure of Chrift's Paflion, and 
the Virtue of his Blood, than that Command ofGod, to 
kill a Lamb and eat it, and take of the Blood and firike 
it on thetvoo fide-poffs^ and on the upper doorpoft of 
the houfe xjohereon tbeyfhall eat it^ and the Blood was 
to be a token upon the Houfts where the Ifraelites 
were, that when the Lord faw the Blood he wou'd 
pafs over them, and fmite only tht ^Egyptians. And 
therefore is Ctuift called the Lamb of God^ and faid 
by the. Prophet, to be led as a Sbtep to the flaughter:^ 
in token of whofe Blood, and with 'the fign of whofe 
Crofs, you your felf are to be fign'd tliis day in the 
Forehead) as all Cbriflians are, and as the ftt^s in 



to the Oftavius of Minucius Felix. 3 3 

figure only fign'd the Pofts of their Houfes. Afret 
this, he preffcs the neceflity of Church- Communion j 

and fhews how Chufl our Head, and his Churchy I 

were delineated to the Life in all the ycwifh Oecono- ^ 

mfs and that the cetemonial part of the Law was 1 

obfeiv'd indeed by all the IJraeliiei^ but underftood | 
by few. Thro' fuch variety of Types and Shadows of 

Things to coire, (which now faith he wou'd be too tedi- J 

-ous to recount, and which we now fee futtili'd in the j 
Chriftian Church} was that chofen Nation conduced 

10 the Land of Promife, which was another Image of J 

the Kingdom of Heaven j for there was the famous \ 

City of God, Jerufakmr, a Type q{ \\\AX Jerufakm , 

uihub H above^ and is free^ and the Ahiher of us nll-^ j 

rhc Citizens of which, are all the Holy Men which I 

were, and are, andever will be, togeihet with all that J 

Holt of Angels who tell not by pride from their Pri- 1 

mitive Holinefs and Obedience. Of this City, the | 

Lord Jefui Cbrjfl ^ the Logos of God, is King ^ lo I 

whom the higheft Angelical Powers pay their pro- , 

foundeft Obedience j which Divine Word or Legos I 
took upon him human Nature, to give him a new 
Title to the Obedience of Mankind i all which unfal- 

len Angels, together with juft Men, fhail Reign with ' 

him in Reft and Triumph everlafting. An eminent , 
Type of which heavenly King, in that Temporal 

Kingdom of 7tf/-/(/j/?/n, was good King Dau/i/ 1 from , 
whole Seed, according to the Flefli, came our true 

King, the Lord God Chrift, viho k ever aU^ God blef- i 

fed for ever. Amen. ■ 

After this, he proceeds to inftruft the Chrifiian Ko' 1 

vice in the Doftrine of Obedience to Civil Powers, 1 

from the Example of the Captive Ifraelitei in Baby- " 
lon^ who during their Captivity, were commanded to 

pray for the Peace and Profperity of rhofe who held j 

em in Captivity. And moreover, St.Ajftin affirms | 

this to be Figurative of that f ubjeQion which the ^. 

Chriftian Church in all Ages was to pay to the Kings , 
C 4 "^ 

a^j. A Preliminary Dijfertation 

of this World, according to tliat Apoftolical DoSrInc, 
which commands, Thiil every Soul he fuhjell lo the 
higher Powers^ and that we render Tribute to ivbom 
liibate is dae^ Cufiome to whom Cujiome, and fo like- 
wife in all other Cafes, where we can pay aQuil Obe- 
dience to human Gon(ti tut ions, wirhout breaking in 
upon the Commands of God; an example of which 
Dotlrine our Lord himfelf was, when at the expence 
of a Miracle he paid his Capitation- Money for that 
head, which he took upon himfelf purely for tlie Re- 
demption of Mankind. And therefore all the Re- 
deemed of Chrift are commanded to do as be did, ro 
Say Obedience ro their Temporal Matters, which veiy 
lafters theChriftian Servants themfelves (hall Judge 
at ibe laft Day, if they perfevere in theit vsickednefs, 
or with whom they (hall equally Reign, if their Ma- 
tters turn unto their True Lord in Righteoufnefs. How- 
ever, we Chnjiians are commanded to bear with the 
worit of Tyrants, and to be ftibjt£l til! the final Deli- 
verance of the Chriftian Church at the concluCon of 
the World -, which very Deliverance of the Church 
was pretigm'd alfo by that of the /ftoj, after feventy 
Years Captivity in Baby/on \ but till this appointed 
time of Triumph, we ate to continue in fubjettion to 
the melt perfecuting Princes of this World, and ac- 
cording to St. faa/'s Doftrine to pray for Kiags tad 
all that are in Authority, even whilft they are the ene- 
plies of the Church of Chrift. 

When^ue Ages of the World werefinifh*d, xhefirji 
of which is to be computed from Adam to Noah, the 
fecond from Noah to Abraham, the third from Abra' 
bam to King David^ the fourth from Ddvid to the 
Babylonifh Captivity, the fifth from the Captivity to 
the Advent of Chrift ; In ihlsfixih Age or Period of 
the World, Ifjy, the typical pare ol the Law, and 
the Predi^ions of the Prophets were notorioufly ve- 
jify'd 1 the nromis'd MeJJiah, underttood only by a 
few Pauiarchs and Fxopbets, roanifefted himfelf to 


to the OSavius of Minucius Felix. 

the Gcnrile World ; and now Mankind for a greater 
Proof of their Ingenuiiy, are not put under that ne- 
celVity of believing as the Jeas were : They are led on 
now to rhe Faith of Chrift by the hopes only of an 
invifibleHappinefs, by iheexpeftatiooof Joystocomc 
in thefuU ttuiiion oi God in the other World ^ where- 
as under the Jfwijh Oeconomy, they ferv'dGod as it 
were by a compuiBon of vifible Rewards and Punifli- 
roents, and were continually over-aw'd by a miraculous 
Succelfion ot Mercies or Judgments. So that as in the 
fixth Day of the Creation Man was made after the 
Image of GoJ^ fo in this fixth Age of the World, rhe 
Mind of Mao was to be reftor'd to that Divine Image 
agaiin which after God u created in Right eoufne/t and 
true Hriwefs. And then ;S thisLaw of RighieoufneiS 
fulfill'd, when we fcrve God not in hopes of fome 
prefent Gracuity or worldly Blefling, but purely out 
of Love to the Divine Nature, who enjoins the Duty. 
And who can forbear to make the mon ample returns 
of Love to ihat moft Holy and Merciful God, who 
firlt fo loved us, his moft bitter Enemies, as for oar 
Redemption to fend his only begotten Son, by whom 
he made all things, and who, without any change or 
diminution of his Divine Nature, but by afliiming Hu- 
man Nature, was made Man \ not only to live here 
upon Earth and infttu£l Man by his Example, but alfo 
to be Sacrific'd by him and for hinL Accordingly^ 
being made Man for our Inftruftion, he gave us in 
himlelf an imitable Example of the contempt of 
wotidly Grandeur ; he endur'd all the Evils himfelf, 
which he commands his Difciplcs to endure, that fo 
we might learn from our Mailer to place neither our 
Happinels nor Infelicity in the thin^ of this World. 
He was born of a Mother who was a Virgin-, a Vir- 
gin at her Conception, a Virgin at her Delivery, and 
a Virgin to her Death s and yet betroth'd to a poor 
Carpenter, to be a ftanding Morrlfication to the Ride 
and Folly of fucbwho pretend to be CbtilfsDifciples, 


76 A Preliminary Dijfertation 

\ and yet value tlienifelves fo exceedingly upon the ac- 

i count of Family. The Almighty Maker and Proprie- 

I tor of all things chofe to be bom in a Village and in 

I aManget, that his Servants might learn fromhisEx- 

I *'2Ei^ '° ^^^^ contentedly as ihtir Matter did ■, he 

I W8u*d not be made an earthly King, that his FoUow- 

f ers might learn from thence to fet their AffetVisnx on 

things dhjve^ atidnoi on things on the Earth. He who 

was the Bread and Well of Life, chofe to be Hungry 

and Thirfty for our fakes i he who was himfeU the 

' Way, the Truib^ and the Light, fatigu'd himfelf on 

Earth to bring us to Heaven ; he who made the Dumb 

1 to Speak» and the Deaf to Hear, became Dumh, and 

I opened not his Mouth before faisRevilers, theliettet 

I to inftruft us in the great Chriftian Duties oi' Humi- 

I lity, Meeknefs, zt\A Patience-, that Almighty and Al- 

I merciful Phyfitian who loofen'd us from our Infirmt- 

I tics, h« who was the Scourge of Pain, Difeafes and 

I Devils, who was the Lord of Life, and Triumph'd 

I over Death, be, I fay, was bound and buffeted himfelf, 

fcourg'd, and fpit upon, andcrucify'd, and all for oui 

fakes. This raifet of the dead dy'd himfelf, but rofe 

again never to dye more, thac no Man henceforward 

fhould prefume to build bis contempt of Death upon 

this falfe Principle, Thai after death he moi to be no 


After his Refurreflion, for the further confirmation 

ofhisDifciptes, heconvers'd with 'em forty days, and 

made his Afcent into Heaven before their Eyes; and 

upon the fiftieth Day from the Refurreftion, he fent 

down the Holy Ghoft upon his Apoftles, according to 

Promife, by whom the Love of God was fhed abroad 

in their Hearts in fuch a meafure, that to fulBl the 

Law of RighteouCiefs, was no longer a burden but a 

pleafure. For as the Children of Ifrael, fifnr days af^ 

\ tet the killingand eating the Lamb, and ligning the 

[ Foils of the Doot with the Blood, (which was the 

' . Paffover in Type only) receiv'd the Law written with 


the Finger of God^ by which we undetftand the Uoiy 
Gboji i fo after the PaiTion and Refuneftion of our 
Loid, who is the true Paffover^ on the fiftieth Day, 
was the fame ho/y Gboft fent upon the Apolties, 
and fat upon each of them in the appearance of Clo- 
ven Tongues, like as of fire ^ by which they were 
enabled tp'addrefs to all the difperfed jfetos at that 
time at Jeru/akm^ and to preach the wonderful Works 
of Chtiit in all Languages, and with all Boldnefs, and 
to do all manner of Miracles in his Name, infomuch 
that the very (hadow of Peter paffing by, gave Life 
and Health. The Jews confounded at this Power of 
Miracles in his Name, whom they had juft Crucify'd, 
were fome of them the more enrag'd at the Apoflles 
on account of this new accefs of Strength and Coti* 
fidence upon the Death of their Matter-, others of 
them obferving, that after the utmoft efforts of 
Human Power and Malice, his furviving Difciples 
were Arm'd with ftill more Courage and miraculous 
Affiftance, were petfeftly overcome with the Evidence, 
andmany thoufandsof'em believ'd on him whom they 
had Crucify'd. They were now entirely wean'd from 
worldly Bleffings, and the expeftations of a Temporal 
MeJJiah-^ their Thoughts were all on wing after tbeit 
Lord in Heaven \ and as a fure proof of this, they 
fold all their Pofleffions and laid the Price of 'em at 
the Apoftles Feet, and had every thing in Common, 
and with Heart and Mind were all one in the Lord. 
Upon this, the believing Jevst were barbaioully per- 
fecuted hy the unbelieving party, which occafion'd a 
general Difperfion; and by this, the Word of God, 
the good Seed, was fcatter'd abroad in remoter Coun- 
tries, and the perfecuted Converts not only propaga- 
ted the Dofhine, but fuffer'd alfo after the example 
of the crucify'd Meffiah, who endur'd grief, fufFering 
^ wrongfully, that they might follow his Steps. A- 
* mongft thefe Perfecutors of the Saints, the warmeft 
Zealoi was the celebiated ApoIUe Sx.Paul hlmfelf, 


A TrtUminary Dijfaiaiion 

bot he was violently Arrefted from Haven in his 
conrfe of Perfeciition, and ttom thence forward grew 
much more remarkable for bis Zejl and Sufierings for 
Ibe Name of Cbnjt, than e^-er be was before for his 
ootra^ againft it. Afrerwirds the ftorms arofe much 
more violent and lafting, and the Chnfiunt were coo- 
tiaually barrats'd by tbeGfn/i/ff, drag'd ib their Tri- 
banals, and there condemn'd to tbe molt frighifiil 
Deaths, meerly upon profeHing the Name of Cbrijii- 
ant. So ladly did ihey expvilence the Truth of that 
Prediftion of our Lord, Behold^ I fend you forth at 
Sheep in the midfi of Wolves. 

But the Church of Chrift, fet forth by the Vine 
which was to fpread her Branches thro' the World, 
was according to Prophecy likewife, to fruQify, and 
fpread the more, the more it was water'd by the Blood 
o{ Martyrs ; accordingly, after a moft prodigious effii- 
fion of Chrinian Blood all the World over, the perfecu- 
ling Kingdoms laid down their Armsat length, and fub- 
miitcd with Triumph to the worftiip of xheCrucify'J 
Jefux^ which for fo many Years had been a ftumbling 
block to the/ifiM; and to the Greeks Foolilhnefs. 
However, after this amazing growth of the Cbriftian 
Church, theK»«f, by our Lord's Command, was fiill 
to be prun'd and kept in order, and thofe unfruitful 
Branches taken off, which fpread forth and made a 
goodly (hew in the Name of Chrift, but in truth 
corrupted the Purity of his Do£hine to ferve their own 
Glory and Intereft, and propagated Schifms and He- 
refies wherever they came; by which Divifions the 
Church was exercis'd, approv'd, and itluftrated, and 
her Patience and Dotlrine clear'd and vindicated to 
her great Advantage. All thefe things therefore, 
which we read fo long before they had a being, de- 
fcrib'd in Figure and Prophecy, we now with won- 
derful Satisfaction fee fultill'd in Fa£l. And as the , 
Primitive Chtiltians by the power of piefent Miracles, " 
were tboioughly peiluaded that all thefe Fredi^ions 




to the OSavius of Mmucius Felix. 

wou'd be verify 'd in their Seafon, -fowe now, by the 
completion of thefe already paft, make no doubt of 
the fulfilling of the reft which are yet to come. We are 
therefore confident that the Day of Judgment, wc 
read of in Scripture, will moft afibredly come to pafs, 
' 'herein all the Citizens of Babylon and Jerufdiem^ 
lat is, tbegood and the bad all the World over, (hall 
be rais'd again with their former Bodies to give an 
account ot their ;i£lions before the Tribunal of Chriftj 
for he who came in the Humiliation of Man, fhall 
come again in the Brightnefs of his glory, and divide 
the Juft from the Unjuft, not only from fuch as wou'd 
not be prevail'd upon to believe the Gofpel, but from 
fucbalfo as held the Truth in UnrighteoufnefS} upon 
the Good, he (hall beftow a Kingdom with himfelf 
eternal in the Heavens*, and upon the Wicked, eter- 
nal Puni(hment with the Devil. But as no worWly 
Happinefs can in any wife come into competition with 
the Blifs the Saints (hall inherit, fo no temporal Pu- 
niflimenis can be compat'd to the Torments of the 
Damnedj either as to degree or duration. 

Let me therefore entreat you, O my Brother, to 
ftrengihen your felt in his Might, on whom you now 
profels to believe \ fortify yout Mind againfl thofe viru- 
lent Tongues that make a mock of our Religion, ?nd 
from the Quiver of the Devil (hoot their Arrows, and 
play all iheir bittereft words againft our ftrongeft hold 
efpecially, the Dofttine of the Kefurreftion. Think 
with your felf, that he who made you to be what 
you are when you was nor, can with the fame eafe, 
after deaah, make you again to be what you was. 
For 'tis no more trouble to Omnipotence to rally again 
thofe Particles, however difpers'd, which once com- 
pos'd your Body, than to mutter together the fcatier'd 
Clouds, and cover the Sky in a Moment. Be you 
therefore ftedtaft and immoveable in this Faith, and 
betake your felt" forthwith to a good Lite. Fly, O 
my Brother, fly thofe Torments, where ihe Tormen- 

go A Freliminary Dijfertation 

tors never ceafe, and the Tormented never dye, but 
are dying for ever. Contraft your Pjrtions all to this 
Point, and fee your Soul on fire with the Thoughts 
of that heavenly Blifs, where you wdl hs always in 
AQton and alwavs ai Reft; for the Devotion of the 
Saints above never ceafes, nor wili ever fatiate^ la- 
bour of Mind, and pain of Body, will he no more, 
not one pityahle Obje£l, not a breath of Sorrow, or 
the leaft thadow of want ever overcaft that Beatifick 
Country. For there God will be all Delights, and 
we with all the bleffed Society o( Angels and good 
Men made perfeft, (hall, from his Divine Prefence, 
drink Rivers of Pleafure for evermore. The equality 
of Father, Son, and Holy Ghoft, and that Unity of 
Trinity by which thefe Three are one, the Myftery 
we now embrace by Faith, and fo loudly celebrate in 
out Creed, we (hall then contemplate Face to Face in 
the profoundeft (ilence of extatick Adoration, and be 
abforpt in Vifion. Let thefe heavenly Joys live fixe 
and rooted in your Heart, and pray fervently to your 
new Lord, that he wou'd defend you againft all Temp- 
tations. Be conftanily upon your Guard againft the 
Wiles of the Devil, for he will not only attack you 
openly by his profefs'd Agents who gna(h to fee the 
Kingdom of darknefs in a manner quite deftroy'd by 
ChriftianSi but he will undermine you aUb by rhofe 
Heteticks and Schifmaticks I juft now mention'd, as 
cut oflF from the Unity of the Church, like unfruitful 
Branches from the Vine ^ and fometimes he will make 
the Jews his Engines to tempt and ruin you. But 
above all, beware of the Wolves in Sheeps-cloihing, 
tbofe Serpents that lye as yet undifcovet'd in the bo- 
fome of the Church ; for the Poi/on of A/ps under 
fuch unfufpe^^ Lips, is in molt danger of iniinuaring 
with fuccels. Prepare thy Soul then for Temptations 
of every Kind, and from every Quartet; for you will 
find many of thofe to frequent the Fagan Theaters, 
whom, upoQ the Chiiftian Fefilvals, you will find in 


to the 0£iavius of Minucius Felix. 3 1 

the Chutcb, and ihis perhaps may be a Temptation 
to you to do the like. In Ihort, you will find fome 
ftark naught, and worfe than heathens, who go by 
the Name of Chrijiia/js 5 but let me tell you, tbat if 
your coming to be baptiz'd into Chtilt's Religion, be 
with a defign to live like thefe Men, your coming will 
be to no purpofc -, for the Name of Chtiftian will be 
of no Service to an unrepenting finneti according to 
that of out Matter, not every one that fayt unto me, 
LorJy Lord, /hull enter into the Kingdom of Heavea, 
but he that doth the will of my father. Place not your 
conBdence in good Works, not look upon any thing 
you can do as Meritorious, for it U God which voorketh 
in you, both to will and to do of hk good pleafure. If 
you fuffer for Cbrilt, great will be your Reward In 
Heaven^ but from him, who giveth place to the De- 
vil, and mifemploys his Talent, jhall be taken even 
that he hath. Walk humbly with thy God, that he 
permit thee not to be tempted above what thou art 
able i for God rejijleth the proud^ but giveth grace to 
the humble. 

After thefe Inftruflions, the Catechumen is inter- 
rogated, whether he believes the things aforefald, 
and heartily defires to obferve 'em^ and when he 
has folemnly profefs'd his Faith and Sincerity, he 
is 10 be Baptiz'd , and fign'd with the lign of the 
Gofs, and then treated as a Member of the Chriftian 

This Digrefiion from Minucius to St. Aujiin, is not 
going much out of my way, becaule it not only gives 
the Reader a beautiful Scheme of the Divine Oeco- 
nomy in Man's Salvation from the fiift to the fecond 
Adam, the Lord from Heaven^ but in fome meafure 
lupplies the want of the next Di.y''% Catechetical Con- 
ference, which from the Taft we have of this Author, 
we may well judge wou'd have been a very deiiral)le 
piece of Chriftian Antiquity ; for the Dialogue as 
we now have it concludes abruptly, and is raiber a 



3« A Preliminary Dijfertation. 

Confutation of heathemfm from Heathen Writers, 
than a Proof and Explanation of the Chriftian Do- 
ftrine. But I cannot, with the Learned DuPin, 
thwk this a fault in my Author ; for certainly, Ce- 
cilius the Heathen was to be convinced of the Folly 
of his own Religion, before he was particularly to 
be inftruded in the Myfteries of the Chriftian Faith. 
Mr. Du Pin^s CharaQer of the Treatife before us is 
this. The Dialogue is Elegant^ the Expreffions arc 
well chofen^ the Words proper^ the Turn agreeable^ 
the Reajons are fet forth to Advantage^ and beauti^ 
ffd wish a great deal of Learning : But he does not 
afpear to be very vhU skiltd in the Mvfleries of Re- 
Itgion^ and he Jeems to have believed that the Soul 
(hotid dye with the Body. Now for my part, with- 
al! the Eyes I have, I cannot fee where he does not 
appear to be very well skilPd in the Myfteries of 
Religion^ for he has hardly faid a word about 'em, 
this being left for the Subject of the foilowiog day's 
Conference, which is not now extant. And for his 
feeming to have believed that the Souljhotid dye with 
the Body^ this feems to me to be a miftake both of 
Du Pin and his Commentator ^ for h^ feems to believe 
no fuch thing, nor can it fairly be deduced from this 
JExpreffion, liihil ejje poft obitum^ ^ ante ortum nihil 
futffe^ as I have obferv'd u];)on the PalTage. For this 
is no more than * Tertullian had faid before him, 
no more than St. Aujiin faid after him ii^ the fum- 
mary before us. and in (hort is this. He is Arguing 
with the Heathen the poffibility of the Refurreftion, 
and therefore, fuppofing with you, that Man after 
Death is jufi fuch a nothing as he was before his Con* 
ception^ yet you mufl grant it as eafy for God to 
raife him again, as to make him at firft. And this is 


• Apol. c. 48. 

Dc Refiirr. Caro. c. 2. c. 18. 

3 the 


/ FreUmittory Dijfertathriy Sec. sf- 

the Argument the Fathers all make ufe of, for the 5j? 
proof of 3 Refurrettion. '- 

■ This Dialogue OJavius, pafs'd a great while for 
the Eighth Book of Arnohiur^ it being found toge- 
ther with the feven Books of Arnobius^ in an an- 
ient Manufcript of the Vatican Library, till the 
Famous Lawyer Ba/duiitus difcover'd the Error, and 
pi a learned Preface reltor'd it to its trne Author, 

The Edition I have followy, is that of Mr. Davies^ 
it being not only rhe laft, but the CorreGeft I think 
^^hy much, and illullrated with ingenious Notes, and 
^Elome very happy Conjeftures ; where I have diffent- 
^Bed from him, I have given my Reafons for fo doing. 
^Ktn the Tranflation, I have made it my buftnefs not 
only to be True and Juft to the Senfe of my Author^ 
but to his Air and Sweetnefs of ExpreiTion, and to 
render him agreably and like himfelf : But after all, 
there are fome peculiar Graces in one Language, 
which in another can hardly be prefetv'd in their en- 
tire Beauty ; and Miiucius, I fear, will never be made 
to fpeak fo Jiady in Englijh, as he does io hatin. In 
my Notes, I have forbore mediing much wiih dry 
Crtticifm, and chiefly obferv'd what I thought might 
be of moil fervice to Religion j and becaufe my Au- 
thor has borrow'd fo much from Tall/^ Quiver, and 
batiet'd down the wickednefs in high Places, from 
the very Forts of Philofophy, I have fet down, or 
referr'd to tbofe beautiful Piffages he has made ufe 
of in defence of Chriftianity, where the Commenta- 
tors have been fjlcnt. And now I have nothing more 
to add, but only a with, that this Dilcourfe which 
made fo glorious a Convert of C^ci/ius the Heathen, 
may have fome good effeEt in this Age, as well by 
convincing onr Scepticks and Infidels, as by contitm- 
ing the Faithful. 



The Odavius of 


C T A V lU 

O F 

Marcus Minucius Fefil 

Concerning the 

Vanity of Idols. 


THILE Iwasmufiog, and my Mil 
taken all up with the Thoughts of 
my faithful Comerade, my good 
OUaviiti, I was under fo fwcet a fufpcnfe, and 
fo raviOi'd with the pleafing Reflexion, that 
1 fancy'd my felf in a manner really got back 
again into the agreeable Hours I once enjoy'd, 
and not under the imaginary Pofieffion of 
Pleafures paft and gone. Thus my OSawmi, 
tho' withdrawn from my Eyes, (till dwelt in 
my Breal> , and I faw that Abfence had but 
wrapt him the fafter about the Strings of my 
Heart. Nor was it without reafon, that this 

Marcus Minucius Felix. *r^ 

crcellcnt and » holy Perfon at his departure j^fc^ 
out of this World left fuch eager Defires and 
Longings for him in my Soul; for be always 

• Ntc irmntrito difccdens v'n eximws ir fanSiiT.'] From thefe and 
the words foregoing, 1 am indin'd to believe, tnat OSavim Ac 
fined this Life Ibmc time after the CoD«rfion of Ctdliu!; but 
to go about to dillinguifh the diftancc between the Conference 
wich C<cf/mj, and the compofing of chii Dialogue by ^('nvcfH/, 
wou'd be rather to divine than to conjefture. The Lofs of fnch 
an dd and agreeable Campuiion, of fo good i Friend, and fo 
eood aChriAian, ourAuchor took extremely to Heart ; and cbc way 
he took to fuppiy hij Abfence, waj to make him as prefcnc to hii 
Mind as he eou'd, by recalling ihc pleating Houn he once enjoy 'd, 
and by prefcfving his cxcelleat Difcourfes alive and warm in his 
Soul, and by infcribing his Book, OHitviiis, in honour of his de- 
puted Friend. And l^re I cannot but fay, that as che Primiiive 
ChHAiaDs met at the Martyrs Tombs to celebrate iheir Memories, 
to blefs God for their Esamples , to rciaflame their own Devoti- 
om, and wean 'em from the World ; fo I think it the Duty of 
every Chrifliaa now to thank God frequently in private for their 
Dead, as well as living Bencfaflors, to chcrim their Memories, to 
nimiBatc on their Virtues, and go aftct them in their Thoughts, 
and not to leave 'cm at the Grave, and take all the Pains we aa 
to forget 'em ; for this it not only a Piece of facred Graiicude, 
but oT mighty idvantige to our own Souls, tho' of none to the 
Souls departed ; for the Thoughts of a dead, as well as the Sight 
of a dying Friend, do (Iraogely open the Mind, and foften it fbt 
heaveniy Impremans. And were iinot for going too much abroad 
from OUT felvef, and wearing olF ihefc Thoughts among the Liv- 
ing, we fhou'd find our Minds oft'ner npoo their Journey to the 
other Worid, and in a much better Dilix>fition to leave this than 
we generally find they arc : And there is an excellent Office to 
this purpofc added to the Reformed Devatmi, by Dr./iicl^i. The 
Word SanSki, or Saitit, not only here, but amoM ail the Pri- 
mitive Writers, and In many places of the New Telutneat, is but 
aoother wwd fi^r ChfiftUa , and Ibnds oppoi'd not to unfound 
Chridiaos, but to Heathens. Thns, i Car. i. 2. To them that are 
/jflUfied in Chrift Jefnt, tailed ta be Saints ( or rather called tho 
Saints) mithail that inevrrjr phet tall upon the Same rf Jefin Chrifl 
our t-ffd. The Sanllified in Cbrifi Jefi*'^ and the Saints (ailed, 
feem to be Words of the fame import , denoting fuch as were 
called torch, and feparaied from the World, thro' Faith in Chril^^ 
for 'til certain, ibit many Members of che Church of Cariittb 
wanted the inward SanfliAcation of the Spirit, but OSaviut wu 
rneximiiu^fMiliit,4Chrij}ian in Life, n »etl at Friife0i<m. -• 

D 2 bume 


^ The 06lavius of 

$^ burnt with equal Fire, and lov'd me fo pafiio^ 
* nately again, that both in our Diverlions and 
Bufinefs, our Minds continually play'd in con- 
fort to one another, infomuch, that you'd ima-. 
gin there was but one Soul between us*both« 
Thus he alone was the Confident in my A^ 
mpurs, and he alone my G>mpanion in Errors ^ 
and after Break of Day, when from the Abyft 
of Darknefs I had emerged into the Light of 
Wifdom, 9nd Truth divine, he then refused 
me. not as ? ^ Companion, but to his greater 
Glory, ran before me as a Guide. While 
therefore I was turning over the Thoughts of 
our living together, and our perpetual Famili* 
af ity thro' e^-^ry Stage of Life, my Mind ftopt 
in her Travels, and fetled her Intention chief- 
ly upon that Difcourfe of his in the momen- 
tous Difputation he had in my Prefence with 
CdciltHs^ whereby he brought him over to the 
the true Religion, tho' at that ^ time extreme* 

'' Non refpHif Cotmtem^ led quod eft gloriofiks frdcucurrit.'] From 
hence 'tis evident that Oaav'ius and Mmutius had kept Comptay 
a long time in the Vices and SuperAition of the Age , and were 
coBriderably advanced in Years and Vanity, before their Eyes were 
opened to lee the Wtfdom and Truths as he emphatically ftiles Chri- 
ilianity in this Place ; they both broke thro' the (Irong Holds of 
Education and Intereft, and ever]^ Worldly Temptation, for the 
Doftri^e of the Crofs. O&omus it fcems had the Glory of lead- 
ing the way, but like a true Friend , he cou'd net be concent to 
be happy without his MinuaWy till his Companion in Error (ba- 
red with him in the Truth •, nor cou'd M'mmm Hay long behind^ 
according to that of Horacej 

Ah te mJt fi fXrtem anmA ntpip 
Afaturkr I'/x, quid morer altera .' 

*' Cicilium fuperftitiofis vanUatibus etiam nunc inhtrentem^ SCc] 
Tontm in the Life of St. Cyprian^ (ays, that it was one CdtcH'iHi^ 
.a Presbyter of venerable Age and Piety, who brpught over the 


V Marcus Minucius Felix. ^^ 

ly bigotted to the Heathen Vanities and Su- '•Jt^ 

II. VoxO&aviia having fome Bufincfs, and 
a longing Delire to fee me, came to Ro/ae ; 
and the Viiit was the more obliging, becaute 
be had forc"d his way thro' the ftrong Endear- 
ments of HouCe, Wife, and Children ; and 
that too which is mod amiable in Children, 
even while they were in the Seafon of Inno- 
cence and Prattle, exprelfing themfclves by 
,, balfs in <heir broken Dialed, 3 Dialeft that 
sal) its Graces from the pretty ImperfeAions 
' the fault'ring Tongue. At whofe arrival, 
"^ith what exceffive ungovernable Joy I was 
tianfported, I want words to exprefs ^ and 
the nnexpe&ed Prefence of the friendlied Man 
on Earth was that which fwell'd the Paflion 
the higher. After a Day or two therefore, 
when continued Prefence had abated the firft 
Tranfports, and we had acquainted each other 
with our mutual Adventures during our Ab- 
fence, we refolv'd upon a journey to the plea- 

grnt Cy^tian to tfie ChriAian hith , vvlio upon hii Ccwerfion 
took on him the Mime of Cddlius, as being the Fathet of his 
new Life j but that this Csdlitu, was the fame with him in this 
Dilli^iie, RigaltiMS xaA ochets can fee no tcifon to believe, but I 
coafels I can fee no good reafon to disbcheve it -, for C;fnan iik 
oitivcncd about the Year 34^, tint is, ^2 Years afier this Dia- 
logHe, when our CtiWiwi muft needs be an old Mm ; aod he was 
aD Afimn too as well as St. Cypr'i^, and that which nukes the 
Con icSure the more probable, if, thatoncof the firft Books which 
St, Cjwwn wrote, vir. Cwctmini tbiVaniljnfldali^Ai taken alinoft 
wholly out of this or Mimc'iHs. There is a huge Puihet about ai.^m 
rum inhtmttm^ but it minifeflly refeii 10 the time of the Confe- 
rence with CMiliut, when he was deep in the Heathen Supcrfliiion, 
and not of the Writing of this Dialogue, when he was deliverd 
ojfi of the Mite of Heathenifm into the Purity of the Gollpel. 

D 3 fant 


jTTif Oflavius of 
'*iSf fant City of ^ OfiU ; and the rather, becaufc 
I look'd upon tfaofe fait Baths as an agreeable 
and proper Remedy for drying up the Humors 
I was then afflifted with. It was ^ Vacation- 
time, and that gave me a Loofe from my Bu- 
finefs at the Bar; for it was the time after the 
Summer's Heat, when AntHmn promis'd fair, 
and put on the Face of Temperate. We fet out 
therefore in the Morning early, and as we were 
walking upon the Sea-(hore, and a kindly Breeze 
fann'd and refrefli'd our Limbs, and the yield- 
ing Sand foftly fubmitted to our Feet, and 
made it delicious Travelling, Cacilius on a fad- 
den efpy'd the Statne ofSerapit, and according 
to the vulgar Mode of Superftition, rais'd his 
Hand to his Mouth, and pay'd his ^ Adoration 
in KiCTes. 

UI, Super- 

* FlacMit Ofliam pfttre. Sic.'] OjUa Wis birilt by Ancm Jttarliits 
in ihc Mouth of ihc Tyber, renowned for the Rctiremmi of the 
tnrned Rmms ; for thus TuUj, lib. 5. de Fin. c. 14. fpcakJog of 
Scifh ^ricatiMs, Qutm Tybei'mn tttcirfia fejlo iOo die tanto gauJin 
ttffecit. Here ft wasalfo thic St. Aitflin had hit iimous Dikotafe 
with his Mother Monica about the Felicities of the other World ; 
here it was (lie died and wat. buried, Confeff. lib, p. 

' Ad Mindemiam ferii judiciariam curum TchxmieTtnt.'^ Yietxt 
wc find that MifudHs wi& not only a Lawyer, but that he praAi- 
fed at the Bar after he profefs'd Chrirtianity. The Vintage-time 
was VicaticQ with the Rimans^ as well as Kirveft with us, lod foe 
the fame rcafcn, Ke quit JiUffimn aut vindemiarum tempare ddverfd- 
xium tdff'tt ad judicium veme. Vfd, Vlpiaa. in Ftndtilti, leg. i. ie 
fetiii. That m OIK fixH'd be diflurbtd »ith Latv-frnti in time of /idr. , 
•.rjl or Virttge. 

* CtdliiiSyfimuUetdSempidisdennHta.MtvvliMfitferfiiliofHsfiiUtf 
mjnum art admavens , ofcklum tabik prejpt.'] lo Adott, it literally 
to I'ft the fijnd to the Month ; and ii being the valgir Mode to ex- ' 
prcls their Worlhipbvkiffmg the Hand, therefore «'£pc»f rar and 
Adorarr, which both lignifie to Kifs, lignifte alfo to fVor/hip. That 
aiu was an ancient Form among the Heathen , we may lee from 

Marcus Minucius Felix. %a 

|i III. Upon which OfiftfmV/ addrcfiing to roe, ^/> 
l^id thus 5 It is not well done, Brother Mar^, ^^ 

KCiya,IflMeldtkeSm»htnitJbi»fJ, or mj MoUb Uth 
Ted my Hani, Thii slfo wtrt Iniquity, for ifhuu'd havt dfnj'd the 
i tbttii tthtvt, cip. ;r. 1.26, 27, 23. Belitlcs this way of 
Drfhip by Kifltng che Hand, they killed the Idol ic fclf^ accord- 
'Ik 10 thit of Mojea I), a. Ut the Men that faaifice, k'f^ tbt 
Calves, [n the fortgoing Apology, csp. 6. TerttiSian fays, that 
in die ConfuIOiip of Fijn and Gabinlus, Serafk, and Ifit, aad Hti' 
pKTAtts with hit CjBocefhalia were nni'd out of the Capitol, aod 
thdt Altandemolilh'd. And accordingly, fays rK/J/,5(D;l/iinf in 
jw/ ttliinin, (^ auefimns, cut mb eoiem in gtKrt Serafim iy Ifim 
tiumtjemm ■* But TertuBidn fjys, they were rctlored to cheil difiac 
HoDoun, and fo wc liod &otD Liteaji, 

m^ Has in TempU tium Rtmgnt tuufimks Ifim, 

Conceniin^ the Otigiml of ihii SeiAfii, Ruffinis Tap, there were 
wrious Opinions, Some »«^ him to he Jove, Cnjni cafiti maJhu 
Infer impoptvs, vel qjna cum menfiiri mmq-, lunSt indicet maderjii, 
wl wtam moTtatibui frugiim Uriitale praUri, Rxf. Jiiji, Ettl. lib. 3, 
Cut the learned Vo0iui, in hit Sso^ ef Idolatry, has midc ii appear 
with wonderful Probability from this of Ruginiit, and the Terti- 
■nonics oi jHtim Maternut, Mud SMidm, aod from other Argu- 
ments, that the Memory of Jofeph was prcferved under the **£??- 
tian Apk. For he obfervcs, firft, that 'tis highly probable that 
fo extraordiairy 1 Perfon, fo great a Prophet and Stares nun, and 
fo puhlick aBenefaOor it Jo/r}^ was, wou'd h«»e his Memory 
Cimrecrated to Pofterity ; that the JEiyptiam were maft likely to 
do this by fome Symbolical ReprcfentatiaD of the Kindneli i that 
BO Symbol was more proper for this than the M^yptian Apis, be- 
ciulcthc Famiocwas prxliguredby the Lean Kine, andthcPleaiy 
by the Fat ; that Minucius had a Golden Bull ercAed to his Memo- 
ry at Rome, for relieving the People in a time of Famine. Tii 
e»ident, likewifc, by Pftjrjofc's rewardjing Jofrpb, thai the v4£;p- 
fidiu were defirous of rhewing (heir Gratitude, that ir was 1 com- 
mon PraAicc among 'em to perpetuate the Memory of BcnefaAors 
by fome Symbols, which tho' at firft defign'd only for Civil Ufe, 
were afterwards abus'd into Idolatry and Sup^rfliiion. And laAIy, 
die vcryNamci Apk aiidSerapii, ^ive great Light and Probability 
K> the CoB^fturc, for Vrffim conceives Afis to be the facrcd Name 
pf pfepb among the ^syplknt, and is as much ai Jl^ Falhtr ; aod 
P 4 J^/ff* 

^ The Oftavius of 

Jjy depth of vulgar Darknefs, and to foffer 

in fo clear a Day to ftqmble opon Stones ^ 
Stones indeed of Figure, and * anointed with 

Jofepb himfdf (ays « that he was a Father U Phara»b ; and 
Seraph as Ruffinus and Snldm both teO us, had a Bufhd on his 
Head. And Serapis feems probably to be deriv\i from HW Sw^ 
which ijgnifies a BuU^ and /bk. So chach^rc we have the iacred 
Sbory oxjofgpb viflbly traced thro* all the Morton Darknefs and 
SuperfUtion in their famons Idol Strapts^ of which all ocher Ac- 
counts feert! pnrely Fabulous, and withont Foondadon* 

* Lapides unSos^ &<c] The ahoindng Stones with Oil, was the 
ivmboi of Gonfecratton. Hence that of Clemens AUxandrinus^ 
Strtm 7. concerning fnperftidons Men, m<hf\^ iS^^if^ ti $ ^tvit 
^or, KiTAefv ^^^hctwS/JUt otmiem lap^m^ ut dicttwr^ wnaum 
odor antes \ which Amoblus calls LuMeainm fapldem (fyt ex olM 
unguwe firdidatum, and not Ordinatnm is Grotius reads it upon 
Gen. 28.18. This Mode of Confecrating Stones by Vntim was ve- 
ry ancient, and as the moft ancient Rites among the Greeks were 
deriv'd firom the Phenkians^ and to them ftom the Jews -^ fo 
this of anointh^ Stones feems evidently to be derived from the 
PraCHce of Jacob mGen. 28. 1 8. where it is laid , And Jacob rofk 
up early in the MMngy and took the Stone that he had for a P'tUow^ 
aiidftt H Up for a Filtar^ and poured OH npon the top <ljf i>, and be 
called the Name tfthat Fiace^ Bethel. This very Stone (fay the 
Jews J the Fhoenkians afterwards worlhipped, and coniecrated 
t)ther Scones with the like Unftion, and called them Batylia or Bn- 
fylos^ in Memory of that ereCted at Bethel. This word for a 
Samt we find in the Heathen Damafcius in Fbot'ms^ p. 1062. lotfg* 
HcTor * BairvKov J'li r Atf ©- Kivi^op^ vidi Batylum^ lapidem 
m aere motum. So likewife in Sancbuniathom^ as he is translated 
by Fhtlo in Eufebins de prap. Evang. lib* i.e. lo. p. 37. iTivitia^ 
©«3^ Oi^U BoJJtJhiAj Al-^KJ CA^^X^^ (JLn')^etynadfjifJ&* 
t>ens Ccp/mt Batylia reptrit^ animaPos lapides infotentt arte molitus* 
Thus again, Fliny ex Sotaco^ Hb. 27. c. 9. per illas quanigra funt^fy 
rotunda^ urbes expngnari fy Clajjes^ eafjs, Batnlos vocari. And the 
Greek Etymologifl ffefychins^ tells os, that Batulus was the Stone 
which Saturn devour'd inflead of Jitpiter^ and becaufe Rhea co^ 
Ver'd it with a Goatskin^ which in the Greek is BeuTti (tho* that 
fignifies any other Skin, as well as that of a Goat) therefore fron) 
B<xiTn BflUTnA®-, or Batelus^ or Batylkst to fuch lamentable £r 
Cymologies are the Greek Grammarians oftep forced for want of 
imderf&nding the Jemi/b Antiquities. See more upon this Subjeft 
Iq Bocbart. de Fbosn. Col. lib. i.e. 2. p. 78^. DskSyris. Heinf. 
16 Clem. Alex. Strom. 7. Cafatib. ad Tbeoph.p. 29$* fierald. nd Arnob* 
tfif irBy Patrick wpon Crn» 28. 1 8. 




Marcus Minucius Felix. 

Oil, and Crowned, but Stones howerer ftill 
they are ; for you cannot but be fenfible that 
your permitting fo foul an Error in your Friend, 
redounds no tefs to your difgrace than bis. 
This Difcourfe of his held us tbro' half the 
City, and now we began to find our felves 
npon the free and open Shore. There the 
gently wathing Waves had fpread the extremeft 
Sands into the Order of an artificial Walk. 
And as the Sea always expreffes forae Rough- 
nefs in his Looks , even when the Winds arc 
nui, altho' he did not roll in Foam and angry 
Surges to Land, yet were we much delighted as 
we walk'd upon the Edges of the Water, to 
fee the aifping friezly Waves glide in Snaky 
Folds, one while playing againft our Feet, and 
then again retiring and lod in the devouring 
Ocean. Softly then and calmly, at the St* a- 
boHt ns y we travell'd on, and kept upon> the 
Brim of the gently-declining Shore, beguiling 
the way with our Stories. Thefe Stories were 
Difcourfes ofOSaviut concerning Navigation. 
But when we had thus walk'd and talk'd as 
long as we thought good, we return'd back 
the fame way we came ; and being got to the 
Dock , where the fmaller Vcffels are laid ufi 
to be careen'd, we faw a parcel of Boys won- 
drous buHe at making Dnckt and Drakes upon 
the Sea. The '' Nature of that Play, is, to 


^ h lufiu tfl hflum lentan, dtlimrel(geTe,Scc') ThUBoytfh 
PlJiy i» ctliei by ihc Greeks WKf^x-iat^U- And Snidti itlh l», 
that Jwerf j«l§«r, i»0»"'*'* ^it »f '"JBuff't oi ■atu/n, orf^ft* 
ihiirlu tis ■5iMtf. And JtllHt Fallux after a partimiUr Dt- 


The Ofiav'ms ijf 
.^ takethe rmoothefl Shell they can find upon the 

Shore, and holding it between their Fingers, 

with the flat fide downwards, or in a Podtion 
parallel to the Horizon, to whirl it low apoa 
ehe Water as far as they are able j fo that the 
Shell may but juft graze upon the Back of the 
Sea, and keep dancing npon the Waves all the 
lime the trajedlory Force continues j or in other 
words, twinkle upon the Surface, cutting Ca- 
pers (heer along it fails. And that Boy comes 
offVidor, whofe Shell skims the farthefl, and 
jumps the ofteneft in skiming. 

IV. Whil'ft we therefore were taken up with 
this Sight , Cdcilitft was nothing mov'd , nor 
voucbiaf 'd one fmile at the Boyifh Contenti- 
on, but mute, aqd in the Dumps, and moping 
by himfelf , his doleful Looks feem'd to wit- 
ncfs huge Afili£tion. What's the matter, faid 
I, C^icH'tHs ? What's become of the wonted 
Gaiety that fat upon thofe Cheeks, aqd that 
Air of Pleafantry which perpetually fparkled 
in thofe Eyes, even when you wasmofl in the 
Serious? I mufl tell you, reply'd he, the late 
Difcourfe of our OSavitu nettles me extremely. 

fcription of ihii Sport concludes juft like our Author, Ik ■^ t 
TAiifl« r dhftiruf n vlim Tj^&iJ.KKtiv^it lib. p.c. 7. This wai, it 
fecms, an ancteiu and celebrated Sport , and treated of by nuoy 
leirned Criticks, as the Reader, if he thinks it worth while, may 
fee in the Edition of thU Autlior by Mr. Davirt ; 'tit what we, I 
rhink, call Ducl^i aid Drfll;«, upon which Minuliui has bcftow'd 
abundance of very fine words, and entcruin'd ui nobly upon a ve- 
ry little Subjcft. And fince the Author has (hew'd fo much good 
Humour, is well as Eloquence, in this pretty and furpriling Dc- 
fcriptioD, I was obliged to attempt 10 do juftice to hi* Dxtk.' and 
Drai(ft, to fct *cm off with all the Majcfty and Pomp of Exprcf- 
fkn, ip,iiukcitihcmoTcdiveriiDg3i)d cwfidenblc Trifle. 

' - in 


Marcus Minudus Felix, 
in which Inveftive he took occafion to chaftife -Jj 
yoor Negligence feverely, for a handle only 
•to lafh my Ignorance the more unmercifully. 
I am refolv'd therefore to pufli ray Refentments 
farther, and to argue this whole matter with 
OBavius from top to bottom. If he accepts the 
Challenge, I dare promife that as contemptibly 
as he thinks of me, and my Religion, he fhall 
foon find the difference between rallying with 
thofe of his own Tribe, and difputing clofely 
with Philofophers. Let us retire then to yon 
lofty Pile of Stone thrown up for the (helter 
of the Bath, and there (it down to refre(h oar 
lelves after walking, and to compofc us the 
better for the debate in Hand. The Motion 
was no fooner made, but down we fate, I in 
the middle, and they on each fide ^ nor (tood 
we upon Ceremony, or conlider'd our Rank or 
Quality in thns placing our felves^ for Friend- 
fliip always finds, or makes Men equal. But I 
|.&t middlemoft in the Quality of an Arbitrator 
.only, that being next to both 1 might have an 
Ear for each, and the more conveniently mo* 
derate between the two Difputants. C4iciUus 
then thus began. 

V. Brother Mark^ tho' I am fully fatisfy'd 

i> that you are very well appointed to moderate 

^between us, as having diligently examin*d 

* both Religions your telf, and upon mature 


' Vtpott cum tHIigtnter h Htrtq^vixcnJi gerurt txrftttus , Tefwfitns 
'Lslltrnm, alternm amfrtibarisJ] From hence i[ ippnirs, dnc « this 
rCcmfcrcoce Minucm wis ivcfl idvanced In Yean, for be had tho- 
Itcwly becDvcn'd iobothRelistoni, he bid diligeiiily cxamia'd chc 
■ ' s Pretences 




The OSavius of 
Deliberation qakted oars, and gone over to 
the Chriftiin way of Worfbip ; yet I muft 
remind you at prcfent , that you are to 
a£t like an impartial Jadge, to hold the 
Ballance even, and incline to neither Party; 
that your Sentence may plainly appear, not 
to be the £ffc& of your Inclination, but 
3urc!y tlielflbeof your Judgement. If there* 
"ore you'll fit and hear as a perfeft Stranger, 
and no ways prejudg'd on either fide, 'tis the 
eafiefl thing imaginable to mal^e it appear, 
that in human Affairs, all things are ^ doubt- 
ful, uncertain, difputable; and that our Know- 
ledge of 'em is not Science, bat Opinioo, 
And this makes me the lefs wonder, to (ee 
feme tir'd in the queft of Truth, and in dc- 
fpair of tracing it home, without more ado 
furrendcr to the next Opinion in their way, 
rather than obfVinately maintain the Cha^, 

Pretences and Principles of boih, and upno full Cbnviflion went over 
to rfieChriftiaD. And nothing ccra'raly but ttieflmngeftConviftioil 
cou'd havecDgagetl the Lanpjn to t^vnha PilTioni, iotercA, aM 
the efUblilh'd Religion, aoA to eo over co the fufferiqg fijc ntt(i- ' 
out a Fee, without any Hopes ofRewird but in another World. 
*' Cmait in rtbm humanh dubia, merU, /•^n/a ; ^t^sHf, *•- 

tri* verrfimilia, fuam virj.'} CMciliit it his firfl Cctting out reels 
,to and fro Hkc a Man drunk in his fnccUefluals, he triumphs be- 
'ion he has firuch one flroke, and with all the Air of Airurance 
land Sclf-foflkieitir)' pronounces himfelf certain that there itnothilg 
certain ; he makes flight of the Gods, and fwaggers agaiatl a Ptc- 
vidcncc, and can make and gorcrn i World withont 'cm ; he thun- 
dert and lightens throughout his Difcourfe with Flalhes of Wir, 
and ratling Eloquence, and is inccnfillcnt with himfelf frombc- - 
ginning to end ^ in t word, he aJh the Part of Vrikim the Au- 
Jtmhk to the Life, of .whom Cktrs writes ihui, Turn Velitim, f- 
dtnttr fuiK, Ht 'ij}i ftUnt, nihil Sam vtrtni quiun ne dubittre atiq*^ 
de re liderttur^ ttajittm madu f- Vturttm Cmitii, ^ ex BficnTi ft- 
Utmkodiii dtfctadi^ct, &C. de Jfat. Dc<T. lib. i. c. 8 


and put themfclves to more Paia about it. 
'Tis therefore a deplorable thing, and enough 
to maki a wife Man mad to think on't, that 
a certain Seft of Ideots, and thefe too neither 
* skill'd in facred or prophane Learning, nor 
fb much as qualify'd for a Trade, that fuch 
Fellows (hou'd dare to take upon them to de- 
termine dogmatically of the mofl important and 
bigheft Points in Divinity ^ Points, which all 
the Sefts of Philofophers in all Ages have been 
beating their Brains about, and left undecided 
to this Day ^ nor without Keafon, fince hu- 
man Mediocrity is not only infinitely too (bore 


' Studiirwi THdes, Uterarim fTafanos, ^c] Thus in the Mis 
M the Apofllct, chip. 4. t. 1 3. fVhn thtj [op the Bolihtfi of Ptttt 
J Jtnd Jthn, ani perce'rveJ that thty wtre imlrarneJ end ifMrant Men^ 
t ^r^l^i^'i >^ i^'ai^i thej marielM, &c. Thit lor three Ctn- 
I - tunes was theObjeflion againd the Profcflbrsof Chriflianity, thefc 
Were the Names given them by Lvc'ian, ttt^^tyirai iJ^'aJ. Lkcian. 
' Tettff. p. 3j3. by AfdepiidfSy CbriflUnt fuat twba imfrr'ittt, itli- 
^ ftrata frfqutitia. Afctef. apud Fmdent. in R, Mart. p. ao8. By 
' ffitreeltf, aptd Eufeb, 5 j a. Petrui fy ?mlut ^^Va/, i^ « Wtf *- 
Te(, !^y%'^K. By TtitulWxit App. ap. 49. lUi pfiidenta , nu 
iiuptt,'Sic Aad Cfil/M/ in his jecrina way, fpeaks thtu, Lttm 
Mxn tf Leutnine and Sencf be admitted mto the Chriftian Mjflmer, 
fw thefe art wUlitd andprtfam (Wn^/j but let the fmh, Jnfuntf, 
and Ide»s ame and wektme, far fuch ure the m^} egieeable Vifaplef 
for the Cod they worfli'ip. Orig. tsnir. Celf. I. 3. p. 1 57- where you 
Biiy read Oriitn's Anfwerio this Charge. And tho' ihisObjcfiiDa 
is not wholly true, (js we may find from Amob. lib. t. and a. where 
he fays thitOratori, Orammatiins, Rhetmmns, Limjert, Phjfie'iMt 
md FhUoflrhcrt, have jemnnced their worldl/ Wifdomfar the G^l, 
yet it is a mighty Argument roriheTruthof the Chrillian Religion. 
For the Pi)i>riflinefi ^ Ood (as the World tcrm'dit) nat iriCer than 
Atn; «d had not the Apoftolicaf Simplicity been ann'd with di- 
vine Wifdom and Power, it had been a impolTible to have pte- 
' vail'd, as for Twelve Cripples to have conquer'd the World ; and 
as nothing hut Almighty Power ecu'd make 'em attempt ir, To no- 
thing but ihc fitnc Power cou'd makeit fucceed. Sj true is that 
of Tk/Ij, Cflnmum cmmtntA dtlet Dies, KAtun i'lMd* anjirmtit. 



^ The O^vius cf ^M 

jf^ for the reach of Things divine, but cannot fo^* 
much as detennine about the Things before us. 
And moreover, 'tis an infufferable Rudenef* 
and Violence for fuch little Underftandings 
to be intruding into the Secrets of Heaven and 
Earth. Thrice happy we, and abundantly 
wife, wou'd we but be advis'd by that old O- 
racic of Wifdom, to keep our Minds more at 
borne, and learn to be better acquainted with 
our felves ^ but by giving a loofe to our mad- 
ding Fancies, and grafping at Difficulties we are 
not made to comprehend, we venture out of 
our depth, and beyond the Limits of human 
Capacity \ groveling and prone on Earth we 
audacioufly afpire to be as tall as Heaven, and 
affcd to have our Heads among the Stars. 
However, if we will be wandring, at leaft let 
us not heap Error upon Error , and befides 
this Vanity of Knowledge, haunt our felves 
with our own Shadows, with vain Fears and 
Whimfies. For if the Seeds of all Things were 
inclos'd from the beginning in the felf-fufficiem 
Womb of Nature, what occafion for an omni- 
potent Creator > Or fuppofing all the Parrs of 
the Univerfe united, rang'd and form'd by a 
■" fortuitous Concourfe of Atoms, what need 


" Sht fnftiatis cmcurfiimlbMS totius mkndi mmbra eaatila, &c.3 
The fidl Strong-hold (or rather Caftle of Air) the iDcoaridcni 
Cuil'mt be»kc& himfelf to, is, the EphitreM Hjfothifis. Here 
fieflrutsabouia while and prides himfelf in h\% Atoms, and frames 
Heaven and Earth, an c?crUlling SuccclTion of Suns and Stan, and 
ivliat nstf By the help only of Matter and Chince-medlj. He 
then Ihoott his Bolts agaitiA a Providence Irotn the indifcmiiinate 
Erean of Good aad Evil, ud aitcmpu lo builh ihc tear of a- 



Marcus Minudus Felix. '^ 

©fan omnifcicnc Ardft? If Fire kindled the \^7 
. Stars, and the Heavens are buoy'd up by their 
^ own Matter, and the Earth faft'ned by its owa 
Weight, and all the Liquids drain'd tbemfelves 
into a Sea, whence this Religion, and thefe 
['Fears, which arc downright Superftition > 
Man and cv'ry Animal breathing, as they 
arc but a fpontaneous Concretion of the Ele- 
ments, into which Man and Animal are again 
crumbled, refolv'd, diffipated, fo all the reft too 

Bodicr World out of this. For iho' ^tennis allowed a natural 
'- ' Prolepf'i or Aodcipidon of a Uciiy in the Miad of Man, ancece- 
dcDt CO ReafoDitig, and from thence ai^u'd, chat what ii natural 
tnunbetniei and that die Gods ought coberefpeded for the Excel- 
lency of iheir Nature, Habtt enm vaxratmem jiiflam ijuicjitid tx- 
Iallit. Tullydt Nat. D»r. lib. t. c.ij. And tho' he nrocea Bodi 
de fanflitflje, fat Co much Civility to the Gods, at the AMtbar if 
tbt Kiibts wou'd have for the Chriflian Religion -, yet for all thii 
he was an arrant Aiheill at the bocram j according ro that of Ftfi- 
dmiki, nutlot tfff Dtoi EfkHU ■videri, omi^ it de Diis immrUli' 
but dixerit, Invid'id deteftaiuU patia dixijfe. For his great De- 
fign was to rid the World of the tears of a future Judgitienr, as 
lui Minim-Poet has cxprefs'd it, 

At metus Hie foras frtceps jtehcTMitii attndui 
FntiditHs, Immanam qui vitam turbat ab imo, 
Oftnafi^imJns tnortit ni|f«e, iief;itlltm 
£}fe wlnptalem Liqitidjim, Piiramq; Ttlinquit. 

To the fame purpofc Mr. /iobbs (who had always a mighty Aver- 
fion to Spirits^ has advts'd his Countrvmcn ; laying, not Men 
ffuu'd not fnffer tbemfelvei to be abus'd by tie Doarine offepartled 
Efftncts, and inccrrporeat Subjiancei bnilt vpon the vain Philifefhj cf 
AtiAoilc, which wok'd fright Men from ebeying the Lavs of their 
Couiatj rrith ampty Namei, as Hdl, Damnjlijn, Fire, Btimjiciie, SCc. 
JKJi at People fright Birds fnm the Corn with an empty Hat, Dohblet, 
arid cTcditd Slick- And again, If the Fear of Spirit i was but tak't* 
dway. Men wou'd be much better fitted than they are, for civH Obediena, 
And yet at other cimn Religion mufl be only a State- Engine, the 
better CO keep the People in fubjeAion. Such loconfifleat Things 
■re tU Athcius, u mell is CmHiki here before u). 





«p. The O&avius of 

■ 4f g° ^^^" Rounds, and return to their Fountain,' 
"^ and are revolv'd in themfelves ; without Artift, 
without Dire&or,withoutany firft Mover. Thus 
from the congregated Seeds of Fire, Suns after 
Suns light up one another in perpetual Splen- 
dor^ thus from Earthly Exhalations, Clouds 
, arc always growing, and in thick colled^ed 
[ Vapors riling higher and higher till anon they 
huxH, and fall in Rain. Hence either the 
Winds blow, or the Hail rattles, and the 
Thunder bellows from the encountring Storms, 
the Lightning Flafties, and the Bolts fly before 
it 5 they fall indifferently, they batter the 
Mountains, (hatter the Trees, fmite the Places 
prophane and facred without diftinftion, they 
ftrike the Atheift , and very often the religi- 
ons. Not to mention the unftable, unguided 
Tempefts , which roll on without Order or 
Providence, and bear all before them. In 
Shipwrecks, tbe Fates of the Good and the 
Evil are jumbl'd together , and their Merits 
drown'd in Confufion. In Fires, the Guilty 
and the Innocent are burnt indlfcriminately ; 
and in Plagues, the raging Pcftilence fweeps 
away all alike^ and in the Rage of War, the 
braveft Warriours fooneft fall. In Peace alfo, 
Wickednefs is not only put upon the Level 
with Virtue, butinfinitely above it, even to a 
degree. of Adoration ; infomuch, that upon a 
View of the Profperity of the Wicked , it 
wou'd be a doubtful Lay in many Cafes, which 
one (hou'd deteft or defire moft, their Crimes 
or their Fortunes. Had but the World been 
order'd by a wife Providence and Almighty 
5 Power, 

Marcus Minacius Felix, 
t'owcr, " PhaUrh and DionyJiMs bad never 
worn a Crown, RuuUms and CamillHs had ne- 
ver met with Banithment , nor ever Socratei 
with Poifon. Behold ! the Trees labouring 
with Fruit, and the Corn white for Harve(t, 
and the Grapes drunk with Wine, and all 
rpoil'd by rain or Hail, juft in the Article of 
Pcrfedion. So that Truth is either lock'd 
up in impenetrable Night, or whar is more 
probable , iuconftant (lippery fortune deals 
the Came, and is the wanton lawlefs Queen 
that rules the World. Since therefore, either 
Fate or Fortune governs the Univerfe, liow 


' Qf^fi niindiis Jhiina fTnAdeirtia ngentur, nimqiikm wertrt- 
tur Phalarlt, fy Dionjjiut rfgimm ; nujufimm Rutil'mt (Jr Cumilliu 
txiliuiH, tiHiiqktm Sccralts wwuBm.J This Objeftioo againft a 
Providence is ihusmimged hy Tullj, N. D.I. 5. c. 35. Cur Mun^ 
fulm rww, Mir innixntijimiis, Jdemq; doli}j}imns, f- RMtiiiut in 
nilh eft ^ quid dicam d: SoaaU , cujui Morti ilUchfjmxri jdto, 
Phlenem Ugfiii / Then he inflancci in Fhalaris, and in DhnrfiiM 
alfo, who cuo'd noi be concent to ftrip^wtof his golden Cloak 
wiihout purtin^ a Jtft upon him into the Biirgain, j€jlate graie 
ejfe atcreum aimculum, bieme frigidKm, That a Qald-ckik. w" too 
htmy fet him in the Summer, and too aid in Winter, Ni>r had he 
more Mannen to ji-fcutiifm, tor he not only took oET his Beard 
ot Gold, but withal told him. That 'twas not filling for the Son 
to have a Beard, »ben iIk F.ttlier hid mm \ and vet nee hunc Olym- 
piui Jufitef fklmine feTcujfii , nee Mfiklapiiij, &c. But thi&Ob- 
jeflion not only perplex'd the Heathen, but put even Dav'd w a 
flind for foir.c time ; lor 'tis to be reinembetd. That Temporal 
BIcITuigs upoa Obedience, were thccxprefs Conditions of the old 
Ltar ; but the Promifcs of the new Law were juft the Reverfc, 
chc Ctftain ef our Salvation wax himfelf made ferfeK thro' Sfffer' 
inft, leaving ur an Example tbtt we fiion'd fallow bi( Steps. And 
rhercforc the Martyn were fo far from nuking their Sufferings an 
Objeffian agginft Providence, that they look'd upon them as the 
- fiilglliog ofProphcciei, and aunted it all foj when they fell mit 
^ V Temftatiimt. 


5© The O^avUis of 

much better " and more venerable is it to ftick 
to the Difcipline of Antiquity, Antiquity the 
Chief-Prieftefs of Truth ? To follow the old 
Traditionary Religion, to adore the Gods we 
have been taught to fear from our Youth, ra- 
ther than to pry into with Sawcinefe, and 
make Familiar with, fuch Myfteries ; never to 
pafs Sentence about Deities, but to pin our 
Faith upon our Forefathers, who in the Times 
of Simplicity, and Infancy of the World, did ufc 
to make Gods, either of Publick Benefaftors, 
or of Kings. 

VI. Hence therefore is ir, that in all King- 
doms, every Province and Town have their 
peculiar Rites of Worlhip. and their proper 
Municipal Deities; for Inftance the Seu^nidTrs 
have their Ceres, the Phrjgidns their Great- 
Mother Cybtlcy the EpidAurhns their JEfcnla- 
pii», tlje Chaldaans P Bel, the SjriMs AftarteSy 


' Qkilntri mrVmi maprutn tx(if(Te dijciflinam, ReHgioKS tradfttti 
okre, &c.] Tis is to ki'« up wiih die Religion of ogr 
P^ircDis, ai with their Lii^nige, and early Prejudices leave a Tin- 
fture ufon the Mind, which ieldom wear out wiihout much Paim 
and Ingenuity. Heatbtrnf"' had been the Cathalirl^ Religion for 
thoutands o( Years, nhen ChriAiiniiy put in her CNim from 
Heaven ; and therefore tlie Ontihf put the Queftion to the Chri- 
ftiitis, Wlicre trm ytw Rfligm htfirc jffut ofKaxartlb > Jolt as the 
FafiHi (inrc do to the PmeftMnrs, tt'bire leai ytnr ReVti^nn tefart 
Luibir > And the fune AnfMer w« given to the Hiathem which 
is returned to the Fapifit, namely, Ihtt ir b-w in the W^ri ofGsd. 
This was the Shield whereby the firrt Chrilliins defended them- 
fflvcs againfi thisObjeftion of the Htnthrm, and the Dem:[illra- 
tioni they brought to prove, that the Doftrines dcliver'd by them, 
and contain'd in the Scriptwts^ were originally from Gnd, were 
the only meani of ovenhrowt^ Pagd^m, notwi thftanding their 
loud Vittencci K Antiquity and Vnirtr(.,lit}> 

. "> CbilJ^ns Bilum, • upivt'fi Rarmnii?, I have occa- 

nttiially fp^keo to i)ic other IdiAi nicniioEied by tlic Aathr in this 

Marcus Minucius Felix. 

the Tauriattt Diafid, the Gattlj Mercury, add 
the Ramani All. And by thus engrofliiig aH 
the Gods cv'ry where in Worlhip, the Romant 
have Monopolired the World 5 thus it U they 
have ftretch'd their Empire beyond the Tra- 

I vets of the Sun, and the Limits of the Ocean, 
by eiercifing a Religious Difcipline in the 


Plice : As ro B^lm, who by the ChaUiMr waj called /?f/, by rFie 
Htbrtvps «» called B^l; and a Jupiter had dltfercm Names 
fomeiimes from ihe Place, as ^upittr Olymfm, Capinliniti, &c. 
fomcciines from the Bntefin he was ruppoftd to bertow, as Juj^i- 
ter riuv'mi, iMCtiint, &c. fo had Baat hit difTcrem Ti[l« far the 
Cune ReiCoot, as Bnat-Pear, BioI-JJeplm, Sit-itztbub, Baxl-Se. 
rith, Sic acciirdtii§ to that of St. Pml^ t Car. 8. 5. Sib'^ ho-/ 
6w •woKht), ^ utirt'i -aahKai. At theft ure Cadt many, atU Lirdt 
ma)i, or Baalimf ; which by the way Mr. CI. according to his 
lininlar Modefty, eoatrary to all tjie Ancitnt ftt/xrj and Cmmof 
tfttTs, and contr^y to the »ery dcfi^ of the Ap-iftlc in this 
place, tranOates thus, in tally ihire anGids muny, and withal, 
Diaatir like, adds, The Apftit ktlh (w rtfmnce to the Quis or r.Mt 

"ttt/ltalbtniitU tyGoiti in UetMntre mtit Gsd and the Anvils ^ 

the Enrtb, Mugfjlntei^ wfto art alfo cAledtbe Urdt iflbe Wnjld, 

■ yee the Apaftle in the Verfc immediately before this, fays, 

nn Idul u mthing h the Warld, dnd ib-it there u m ntber o^d 

It one; »nd tbtt\ adds Joi thi' there be that are tailed Gadi, wbelher 
in HtA-vtn, ar h Exth, &c, arc not rhe si Mptuifiat 5;a/, ihije wts 
are Gadi by Name tnlj, pUinly oppia'd 10 H'm, who is rhc fd in 
Truth and Reality f Whoever but this eelebraiedCrifk^ cou'd have 
made St. Paul in one Verfc fay. We tiow there ii bo O'd hut m e, and 
in the next Verfe lay, There ate reaOy Oiii many. But to out put' 
pofe, this Sf'MT isl^ BotWr fuppoi'd to be l^imrod, which fii^- 
nlfies a Rebet, and was the tOLmder of the Name and City of Ba- 
bylen, ^f^J jS W Bmak, of ulljaj luiVW. But after (he Eda- 
bli (hmeot of his Empire, Kimrad at Rebel, being a Nimc of In- 
famy, xheChaldieant kfiicniT, and ufed only the Namcof 
or Bel, L»rd, to cover the Difgrace of their rfutider. Vniverfu 
Romann. This was the Roman Panthem, tlie Temple or Kcp;fi- 
tory of all the Hofl of Deities, not unlike perhaps (he Ch^nhen of 
Imagery mentioned by E^t^. tap. 8. wherein «erc all the W-j? of 
Hots pourtray'd opon the Walls, Every farm tfcreepini Thirg. in.d 
abtmingbit BtJifii, andaU Idah nftbt Houfe <^ Israel pmrtiajed vp^n 
the WMl nund ahvut them, v. 10. 

E 2 Camp, 


The Ofiavius of 
Camp, and by ^ Fortifying their City with 
Sicrcd Rites, with Veftal Virgins and nume- 
rous Priefts of all Degrees and Quality 5 while 
beficg'd and taken all but the Capital, they 
worfhipp'd the Gods whofc Anger others dc- 
fpis'd, and broke thro' the GaSic Squadrons 
aftonifti'd at the BoJdnefs of their Supcrftition, 
not with Sword in Hand, but without Arms, 
without Weapon, Stecl'd only with Religion 5 
by adoring even their Conquer'd Deities, 
when the Enemy had taken the Town, and 
they found the Viftors infulting them to the 
laft degree of Infolence ; by ranfacking all Na- 
tions fot new Gods, and making 'em their 
own 5 by raiBng Altars to the *; Unknown 


" Dum urbem nmn'mit Sacromm Religkmbus, SCc."] This Ci- 
«r» ocprefTes in thefe Wordi, Dilitrntiiifqiie urhem Rtli^ione, 
quimifjis manibm iingitit. ti.D. I. 2. up. nil. Old Heathen Romr, 
it rcem;, concluded the Strength of their City to iyemore in the 
Number of ihcir Idoli^ than any Huimn Fortifications ; and titx 
fiTt of Heathenifm, to the grcii Scandal of ChriDiaaity, is in 
Faillion to thi» dy, they baTC thcit Tutelar Saints in abus- 
dinccj they have chaag'd the Idols, but contiDue the idolatry. 
The ground of ihii tnumplyjn^ of tdols fecms evideody id be 
iliis, that they conceited the Deities to be coafin'd to their Images. 
Juntas therefore fecur'd his JdoU from the Flames of Trof, and 
(□ok 'cm a hit Guard along with him ; and among oclier Rea- 
fons, wliy Rachel fiolc away her Father's Images, his Ter^bim^ 
thii n thought to be one, that LiAan might not by confulting 
with thefc liiiagci difcovcr what way Jaub took in his FKghi ; 
mi for the tike reafon CaUlu* tells his Oppanent, that the Ro- 
mans were MaHcrt of the World, becaufc they hjd their Pait- 
ibton, the whole Hofi of Idols in Worfhip. 

' Vim am exflrumt etiam igmtit Kumhibm, &c.] Wc are 
told, that the Celtiber'iMS, or People of Aragon, were wont to 
pay their Devotion m the unlinopm Qod upon a full Moon, by Daiv- 
cing all Night in uofeemly Pollures ; for thus Sirabo, 1. 3. Ce/n- 
fcri (Sr eamm Vkini fn Burcam habitmtes, iiiipiam Dei fujw ncfTOt 
Ml fztntf rotuntlii Luihi, tempore mBKnt antt foru [tr ownes dtmai 
2 ■ |er- 



Deities, and Infernal Spirits 5 in a word, by 
thus getting to themfelvesall the Religions in 
the World, they got to Rule it for their Pains. 
Hence a perpetual Tenor of Worftiip, not im- 
pair'd, but ftrengthen'd by Age ; for the An- 

xiencs always paid a Veneration to Temples J 

■fermSMtjfaltui aiitaiatt,SCcAod Pbilajhatm in the Life oiApal- .. 

Imm, /(ktf. 3DdPdN/i(iiidt, /rft. i.inorco?ericlIus, that the ^t^nf- J 

aas hid their vnkiawn Deities, and to mearion ny more, St. Paul , 

himfelfiffuresuf, A8i 17. 2;. ihaiin /riftnuhcfaw ao Altar W , 
Ofu itrvvrAi, To the Vn\mtva GaJ. And we areinform'd like- 
wife from St. Jerom, that there was an Altar alfo with inln- 

fcription 0joif afnii-on, ignetisMmimbus, nCidlivs here fpeak;. J 
ViJ. HieroD. ifl ritum cap. i. For thefc arc hii Words, Iniciipth an- 

tern aix, non ita erat »t FmImi ajfcmit, fed ita, Dih Afij^ Diis l£- i 

lutis, fyPeregrinii. Thisivascxceflivc Boldncfsin Jaiimva con- * 

tridiA St. Paul \a t Thiag he faw with his own Eyes, and which ; 

isconfirm'd hy Ludtn, Philip, p. im, 1129. The whole !n- ! 
fcHptioa we find from Otcumtnlui was this, *Eri 3 i aSa-a. ? Ca- 

ftj cwifiyf^S, TdiauTH, ©ioT( 'ka'iaf, 'EufiiTiit, «) AiCviit, Gt^ \ 

rtJViro' J^ ^iv^. So prone were they to Supcrfiinan, that when j 

St. Paul picach'd up Ys/k* and the RefurreHhn, they took Ana- « 

flafii or the RefuTreltian to be a GodJtfs, as Chryfafiam and Of J 
tHitiaifuf both obferve upon the Place. Tho' Dr. Sently faith, 

that they too well uodcrfbod the Notion of a Refmre.lion to 1 

think it a Giddtff, Serm. 2. p. $• With whom the Learned a 

Dr. Wiiti; agrees in hit Annotations ; but if that be all the fca- J 

fon, I cannot fee how they came not to uoderfUnd the Notion I 

ot Fidei and Fmujij, Ptbris and Chacina, too well to Worlliip I 

'cm for Caddeffes ; for Aaajfafu feems to bid as fair for a God- * 1 

dcfs, as thofe and many others For fear then they thou'd omit j 

any, they crefted Altars ta the "Unknaan Gods ; the Caufc of " 

which we are told, was a Vifion appearing to Phitippides in his j 

EmbalTy to the Lacedemniait for Aid againfl the Ferfi^ns, and I 

complaining that Pan, (who by Siier,ites, and others, was look'd { 

upon as • cm -aivlit, the God wbi made all things') was not wor- - . 

Shipped, and promifing his Affiflanee if he was-, iliey therefore \ 

proving Viftenous, and for fear of Pan\ Anger for the time to j 

come, ercfted an Altar ta the Vntixiivn God. Now this Supreme | 

Deity was called the Vnknaan Ood, n)t bccaule they had no No- "] 

tioo of him, but becaufe they had no Image to Worfhip him by, ■ 
and fo cDu'd not tell what 10 make of him, nor where to find him 
upon occafiOD, as they cou'd their own Idols. He was a God u 

£■«;//« fpeakj, fiuem kc ojlendere peffwt , nrcu/^Ht. j 

£3 and ] 


5^ The Ofiavius of 

snd Ceremonies according to their Age, and 
tbc Obfcurity of their Original. 

VII. Nor was it but upon good grounds, 
(for I will venture, at prefent, to own a Pro- 
vidence, and fo err in ' Favour of the Gods, 
if it be an Error) that our Anceftors fpcnt fo 
much Pains, either in the Obfcrvalion of Au- 
guries, or in theConfultingof Entrails, oria 
the Inftitution of Sacred Rites, or the Con- 
fecration of Temples. For examine your Books 
of Kecord, and there you'll find the Ceremo- 
nies of all Kcligions matriculated, either bow 
they were to return Thanks for the Divine 
Favours, or to deprecate impending Wratb, 
or to attone it while taking Vengeance upon 
them. The ' Idaa» Mother of the Gods, who 
by her Arrival both clcar'd the M'ttrom Cha- 

■ Aufim ciim inietim ^ ip/e imctdere, ^ fit melius trrnre, flicj 
Ctcii'ms (ii]di Minfcll in (he torrent and hutry of Dirpuiation car- 
ried off from hij Epsevrem Vnncipkt into tfi^ ConfciTion of i Pro- 
vidence ; and that the Reman Grcacntfs was owing to the Roman 
Cixli; for fear, [ Uy, that this CoDccfltoti fhould rcflcft tipoo 
hi( Winer Bejf^nings againfl a Divine Providence, fwhich here- 
itfiimes Sefiicn the lo'*, caUing fnch a God ioipuJentrr curkfumj 
before he enttit up:n the Proofs of a Pravidence in favour of the 
Rcmatts, be prefjcn thus by way orPrevcDrion, Axfim nimttt- 
terim ifyr }p(t nnce^tre, tf fi<= melivi trtari, IwiUvcntwe for tt 
while M aelcnawh^fgt fir Ore uni hfftSim (fthe Gods, intd tbih 
txt'nerdiniry Cence'r fir ibe Homans ufiin the accomt nf their DetM- 
tian ; and fo rna^e A beittT mi/?4j^e ikw Oftavius, <A'ho alferre «^ 
AII-lecTu^ Proi-idencc, nricwiiKJ^anding the Worfhippcrs of it do 
RO(l)iag cife hue pray, and fotTcr for fo doing. 

' TejiH Afjtcr W4j, &cJ Araoogft (cvcral other Tricks of die 
pitltKni, ycu hive this jufT hinted be by TertuBiaii. Af.taf.2i^ 
■ad told more at large by L^StntinSf Sam mm ex litrit Sj-, 
luS'inis Idaa Mater r£:l aaila, d^ n vado tjhermi inmivt Kavit 
^ vthtbatur, hafijfel, nn uSi vi nmrnoveretkr, CtAnJiam ftrtmt 
gfi femfer impiidk t ej^et hab'ita tb aim'us curfvU tkltus, Dum 
Jabtnijjii senibiis orSJ^e kt fi fe cafltm judlcmt [urn erngKfum jejue- 
I re/«r, 


Marcus Minucius Felix. 

ftity, and dcHver'd Rcme from her Fears of 
the Enemy, is an Aothentick Witnefs of Di- 
vine Providence. Tbc Sratues in the Lake 
Jnturrta of the two Equertrian " Brpthcrs Cd 
Jior and Pollux^ appearing juft in the fame 
Habit with their Statues, and who came pan- 
ting upon their Sraoaking Steeds, and brought 
the News from Per^a of the Vidory the fame 
Day they procur'd it, do fufficicnily tcftify the 
fame Providence of the Gods. The Reftora- 
tion of the Circertjtan Games upon the Dream 
of a '" PlebeUn, is another Inflance of the 
Concern of an offended ']ove. The ^ Dtc'ti 
vfho devoted themfelves for thetr Country, 
prove the fame Thing. And Curtius likewife, 
who at the Command of the Gods rode into 
the gaping Earth, and bravely clos'd the Gulph 
with the bulk of his Horfe and the Rider, is 
another Witnefs to the fame Purpofe. The 
flighted Auguries to our coft have demon- 
ftrated the Concern of the Gods much oft ner 

Titur, ita naiim qut 4b em"! )u^fntute i»n vii!iiit ctmmn'eri, ab nn4 
miilien tffc nmmotam. latt. Je Or. Er. I, j. p. 8;. 

" Trflet Eajtlirium Pratrum Statui^ &&} ThcTc are «lled by 
TerluS'iM, Poantafmata Cajhrum, aud meniioned by LuSaMtiui \a 
rhe l^jces above cited ; and ih«y arc produced alPj for InAances 
of a Providence by BaIIks in Tully it N D. 1. a. r. a- /n mifl^ii 
tchCafiit (5r fnUtix ex cquh fuin^rc vifi fitnt^ ify rfcentive $k- 
maria i'ldtm Tynt/jridd Ferfen -viHum nimciM'trmt. Which when 
Cmta comes to aafivcr, he calU FabeSm aiiilei, lib. 5. c. 5. 

" Ttfiii lnJoTiun egenfi Jmh de fnmtvifltheii Hmlniiiitrath.'], 
Thm again Cicwo, Ex'm cuidam Ruflici) Som.mti i-i/w tfl vtnhe, qO, 
d}ctrrt, Prufulim fibi nan flaeuiffe ludis, i/q«i ab codem jb/hui qje 
turn SenatHi nimtiirt, ilium ncn tffe aufum. iltium efft idtm v'lfum, 
ice. lib. I , it Thvfnut. c. 16. Which Word ileium perlupi was the 
[eafon why Mimtius here chofcs to ufe iuraiio. 

' Decwum dtvcth rjra.'] Thus Tullj again, Th auiem ttiir" 
VedtrHm dtvtt'mibus fUcaUs dees effe ceffa. AN. D. Hi. 3- c. 6. 

£ 4 than 

The Oftavius of 
than we defir'd. Thus y AllU is become an 
jH-boding Name to this Day, and reads us 
a continual Lefture againft the Contempt of 
the Gods. Thus the Naval Fight of ' CUh- 
diuf and Jumnr againft the CartbagwUns , 
may be look'd upon rather as a direful Ship- 
wreck caufed by Heaven, than the defolatioa 
of a Battel. And FUmwius's dcfpifing the 

» Sk Allia nomtn infmlliim.'] Here it was that the Gault g»ve 
the RcmaKf fuch a taul OvcrtfiTow, that Dies Altienfit went pro- 
verbially afterwards for D'rei hfdufiui, an unlutiiy or black !'•'/• 
Hence that of Lucati, 

Et (UmaaU di'k RomMis Allia Pufth. 

Thus likewifc Ovid ia Ibin. 

Hit. eft ia Fjflii tii'i dat pnvii Allia mmn. 

And Sketar.iHi fiyt, that nothing cou'd fucceed well with Vitel- 
]im, gui omni divim humannqiie lu'c nrgltSa AtHenfi die Ponlificatum 
miximum ctpit. Suet.vit. yiiel.c. 7. The only Queflion is, how 
this comet to b; put among the Inllances of dcfpifmg Religion, 
and the Anfwerwe hiyeia A. Cell. NeS.Att, lib. 5. c. 17. namely, 
beciufc Q. 5»(/pr.:iw before he eogag'd with theGauh, factificed 
the Day alicr the Idts, and many Senators had obferv'd, Hnniieiu 
heUi gerenii gralii res divina paftiiJie KaUndat, Konai, Idus, a 
JHagHirxtli Papkti Ram»nifaSaeffet, e]iis belli fnxinn deineefs fritia 
rempkblitamttutieefldmfuijfe i turn SeMtm eamrem ad Foatificet 
re'ietit if/i, quad videretur flat nercitt ; Poniificei decrevemnt, nullum 
his Jiebttt Saerifieivm reSe futHTum. 

' Sic Cl^diify jHnii non prgliirm in Ptnas, fed ferale t'tt^fra- 
gium.'] WTien the PulUriks, or Pullet frtifhety told P. CUudiHS 
that the Chicttcns wou'd not Eat, he in deriilon bid him throw 
Vm into the Water, to fee if they wou'd Drink, ul biherent que- 
1114m ejfe nultent. fiji t'lfut claf^ deviBa multis ifft Ucbrymtu, 
mdgntm Pupido Rtmmii tladem altnlit. And then follows the In- 
fljnre of Junius, Cetleg* ejus Junius endem bclto nanne temperate 
tUfftm tmifit cum aufpidis not psniffel > Cic. de. N. D. lib. a. c. j. 
the following Eximpln quoted by Miiuicim wc have likewife in 
ru//r, coDcemingF/tfntfnfN/; hcfavs, negteHHReliehne apudThra- 
' pmenum eecidit^e, cum ma£no Reifubliet Mutnere -y and more at large 
in his Book de DivinM. 1. i. c jj. where he renims riic PuBa- 
Ttus this Anfwcr, Pmdara vtn aufpida, ft e/urieBtiius ftiUU ret 
itrittierir, fttturis nihil ^treiur; and what our Author mentions 
of Craffus, Dirarum imprteatinntt Craffut ^ meruit (^ irriftt. 
Tullf exprelln thus, M. Craffh quid acciderit^ liidtmKt dirarum «&- 




Marcus Minucius Felix. 
Aogaiics, was the Caufe which fweird the 
Waters of Thrafymen^ and purpled them with 
Blood. And in out fartbUn Expedition for 
the Recovery of our Standards, Crajfns defcr- 
vcdly paid for his BJdicuIing the Dire Impre- 
cations. I pafs over many Ancient B.elations 
ror do I fay one Word of the Poetical Stories 
concerning the Nativities of the Cods, the 
Prefents they have made, and the Pods they 
have undertaken ^ I omit alfo the PrediSions 
of the Oracles, for fear you (hould think An- 
tiquity a little too much inclin'd to Fable. Con* 
fider the Temples and Shrines of the Gods, 
the Defence and Ornamentof the City, which 
are infinitely more Augull and Venerable upon 
the account of their Divine "^ Inhabitants, for 


* Inttitde Ttmplis — mtgif {unt tugufla Kuminibut Intalit^tftnti- 
our HeaihenCicU'iiif was noi (b grofs u to believe die Images tiicm- 
felvcs (0 bcGodi; but only ihai (hey wcrccobe worlliippcd upon 
the jccouni of iheJniwfi/ifli Ve'ttUt, which by Magic*! Ceremonies 
and Enctiincmenu were introduced, and there thought lo be con- 
fin'd, as wc fay the Dn'il is in a Citde. For this Rcafon, whea 
xhc Romans plunder'd a City (hey brought the J<^ii/j along with 'cm, 
concluding ibe Deities and the Imagei went together, as wc find 
hy Cicilius. Wirh relation to this it is, I conceive, chat the A- 
poftlc, ABs 17. 35. fays, Tb^t Qad it rat wotlhipped with Mtn'i 
Hindi, as if he could be wQ|tliipprd only, or fpokcn to in a Con- 
fecrated Image made by Mao. But iho thefc Images were thus 
inhabited and ioflueneed by the Diirnn;, yet. the Writers both of 
Old and New Teftament, and all the Ptimitivc Fathers, reprefent 
them flJIl as thcy were in thcmfclves, ^S^uha. iftura., dumb I- 
dali, and fuch only as gave Anfwcrs by the help of Evil Spirit*. 
This IndvuSini or hbMutifn of the Dxmons, was the Fnunda- 
tign then of the Htathm-ldaUtTj ; and had ifiey worfhipped the 
true God the fame way and for the fame reafon, it lud been 
Idolacrjr. and exprefly againfl the fecond CommandmcDt ; for if 
/ni/ireff/nibc agood ground for WorlTiip, we may Worihip every 
Cieiturc in ihc World, fcr God himfclf if prcfeot ev'ry whe;e 


5? The Oi^avius of 

the prerent Indwelling Deities they contaio, 
than for all the Riches and External Glitter of 
their Sacred Furniture ; for hence it is, that the 
Pricfts come fo big with the God, and gather 
Events ngtyet in Being; hence are they in- 
fpir'd how to caution againft future Dangers, 
to cure Difeafes, to give hopes to the Afflifted, 
help to the Miferable, comfort to the Cala- 
mitous, and eafe to tlic Painful. In (hort, e- 
venweour felves inourRepofe, do fee, hear, 
and acknowledge th» Gods hy Night, whom 
impioufly we difown, difcard and blafpherae 
by Day. 

Vni. Since therefore we have the firm Con - 
fent of all Nations for a Proof that there are 
Cods, tho' their Nature and Original are lit- 

ilike, tho' we have not furh vifible Exhibitiooi of his Divine 
Glory i the God ot Ifrael (lii« himfelf a Jealoui God^ and upon 
riietvcreft Penalties firbad his Pcplc toworftiip him, a the 
KtHhm did the Devils, that is by Imiges; and therefore to Tay, 
chat the Jfewj worlhipped theChudU fclfbecauleof the Shtki- 
iwfe, ii a mifhkc in Faft, ihey worlhipped towards ic as we bow 
towards the Aliar; but they norfhippcd the C/ok/ no more than 
we worlhip the Bicni/and Hint in the Ewtarirt, notwithftanding 
the DffccBt of the ff'lf Spirit upon the CwffcrjttJ Elimtnts, as the 
fatbert fuppos'd. f*> IndtveSitii lefs than fuch an Ifnion whereby 
Godand [lie CiLj'-ure becomes One Fcfin, as in our Lord Chrift, 
can be a Foundaiion of Pivine Wcrlbip ; and therefore the 
Learned Bijhop of Sarum in his ExfnfltUn upnn ihc i3;h Arlutt, 
p. 5j4,whe(e he fayi, that ^kflh Murlyr lod lrfi:ius, and othcn, 
pfpu'if an Vnkn oftbt Elements n tbt Bod) rf Chnji, i/^e that qf 
she Humane Kjture'i tth£ united to the Divine, h nnt to be un- 
dctflood flriftly, becaufe jufl fuch 3 Union wcu'il mike the Ele- 
ments j-jft « mash the Body of ChriD, as God and Man is'one 
I'er^an CbriS Jefm ; and confequently by virtue of fuch an /^ye- 
0atic Union, the Fathers ought to have worftiipped the Sacred 
Etemenn, which they never did, as the Bi (hop hath fulfidenily 
proved, and therefore ihcy never drram'd of aay Uoioa here, 
JMp likf tint tf the SHvai and HmfmNatnt n Cbrifi. 


Marcus Mioudus Felix. ^^ 

tie known ^ 1 cannot bear to bear a Man of 
fucb a brazen Effrontery, and fo bloated with 
bis AtbetQical fort of Wit ; I cannot, I 
fay, endure to bear bim run down a Reli- 
gion fo Venerable in Years, fo Beneficial to 
thePublick, and fo Good to us All. For tho' 
there were fuch Men as that ^ Theoderui of 
Cyre»€, or bis Predeceffor Diagoras of Mehs^ 
furnam'd Tie Atheifi, botb which by aficrting 
the Non-exiftence of the Gods, utterly de- 
ftroy'd all that Fear and Reverence, which a- 
lone can retrain Mankind, and bold 'cm with- 
in the bounds of Governtnent, yet thefe Men 
will never have the Name and Repotation of 
Sages for Reading Leftures of Atheifm under 
the Colour of Philofophy. If the Men of 

* Sif Iktt iSe ThcuJwHi Cfreiutm, vel, qaifmr Dufftrai flfelhf, 
mi Atbeon cogmmen apptfu'tt antiquirat, ijtd Uerqia ruUai das affe- 
wrajiJo, timorem omicm, qua humaniUt rtgitur^ vtKrutiommqte 
fenitii fufiklerunl, Stc.l The Ingmigus Eitifor Mr. Dtviei, in hij 
Nota upoD ihis Plice is ia a doubr, whether it (hou d not be 
Rad Dujcrdf Mlefiui, from the Authority of the Minufcript^ 
*bA becaufe the Leirncd Dr. Btnttej has obferv'd aJ frag CaBiau- 
fbi Bd, that he is call'd Milefim, not only by Euftbiuj and Theatlt' 
ret, but by Cbrjfaflnm, Hqw. 4. upon i Car. caf. t. The Matter I 
think IS iK>t much ; but fiace 'tis allowed thai Dugorai was bora 
io the lOaoA ASths^ Ttdcc 'tis allowed alfo, that our Minuciiu hat 
borrowed not a little fiomCktro, aod maniftftly in this very Paf- 
fagc, iherefeems tobelitile reafon to doubt, but that our Author 
Wtutcas he fouitd it in Cicero, whofe Words arethefei^Deo/ fjjt cLf^^^' 
^ixerHuti dubHarcfc Prutngorai ', nullos ejje cwnino DiagaTui Meliut, ' 

%e thnJcrus Cyrtnaieut putavetMnt -, and a little after thus, bmi 
ph dnfitiate xdverlus DasfubUtA, fides ttiam ^ Sccktai humani 
ptKrH, is unitxciltenti^ma y'ntus, yHpitia tolUlur. Ck.diH.O. 
fib. I. Mf, I, 2. which Words diflernothiog from the Sencc. and 
SOI muchfrom the vcryWordsofoar Afrfew, Whoeverwnu'd Tec 

tfartheraccount of thefe two Infamous Athcifls, may find it ia 
iod. Sic. I. ij, Plut. it placit. PbUaf. lib. 1. c. 7, Stxt. Empjr. 
f)ttboa. lib. 4. LitTt. it] vit. Bm. 


' ^o The Ofiavius of 

Athettr baaifh'd ^ Protagoras of AhJerd out 
of tbeir Dominions for but difputing Scep- 
tically, rather than Prophanely, concerning 
tbe Gods, and burnt bis Writings in a full 
Affcmbly5 wbat, (for you'll bear with fomc 

' Cum AbJeritem Frutiigflram, AAenienfes vhi, cmiulte pot'iis 

L-'igr in CDnehne ejm Sa'ipta Jcujffnnt.^ Here wc have another plain 
t'tefeicnce toTii!!y, whacxphim onr Autbofi Cotifulte folnu qn^ 
f fnfitne in thcfe Words, A'jffi Abdtriiti qviJem fntagurM cum ia 
. ft'miph Libri fic pofiiijftt, DE D/K/S NEdVE VTSINT, 
fiKm}uffii^ urbe atqueagro, eft txierminjitui, Ubrique ejus in Condone 
tambufli. From hence we nuv oblcive how deeply the Notion of 
a God is rooted in the Mind of Man, how hard athiag i( is to be 
asAcheill in fpighi of Niiure, when uniHincd by Rcvclitioo, 
ihjat after fo many Ages of Dirknefs and Debauchery, Cic'iUiu 
cou'd produce but two profcfl Athcifts, and thcfe mention'd as 
Mongers, and delivered down to Poncrity with all the Matks of 
InTamy -, aud when ProtaimiK wrote but doKbtingly uhout the Gods, 
(he Athenianf in Parlii'meut not only burnt his Book;, but banifti'd 
Jiiai tlieir Pomidons : A memonible Precedent, and recorded to 
ihe eternal Honour of the Atbiniani, finee as Tully fpeaks. Cum 
- fceaam nr Dubitntio quidem cffngcre poluiffet. And if the Heathen 
were fo zealous for the Gods ihey worfhippcd, which were but 
the Work of ihcir own Hands, Ihall our DiagnTtn'i and Prattgiirai\ 
em Alheifli, Tbtilts ani S(eplic\i, ouiT — Is, A — /jandS— JiV, 
viich Tdltt of rifi/, and fuch like Blafphemous Eufibonerict paf» 
uncenfur'd in a Chrinian and Reform 'd Kingdom '. Mai* atqus Tm- 
fia icnfuetuio eft contra Deai dlffHtaxdi, five ex anmo id fit, five 
fimnUte; 'tis an evil and impiom Cuflom (fayi TmIIj) Id difpute 
g^ainlilhtGtds. whether in Jeft or tamcft. And if Men arc tole- 
rated at rhistimeof Day tQ call in Qucflion the Being of a God, 
and the Divinity of his Chtifl, fwhofe Servants we profefs to be, 
and by whofe Name we are called J apd to write Books in ridicule 
of histnofl Holy Myderies, if foch things fliou'd go unpunilh'4 
the very Athenians wtm'd rife up in Judgment agiinft us; our 
Fadings and Prayers wou'd be but a Publick Mockery, and a wor- 
HiippingofGodastheMan did/Zfrcur^jby flinging Stones at him : 
For thus faid tiiC Lord to Jajhua, get thee up, ahj l/efl tbau thus 
tptn thy Fate, there is an atatrfed Tbini in thi midft of Thee, Jf- 
rael, Ihnu canjlnjtftandtefoTeib'ineEaemks^ uttSil jetakfttwajtht 
fKCurfed Tbin£ finm amufi yim, 


Marcus Minucius fclix. 61 

Freedoms !□ the beat of Difputatioa, and 
where my R-cJigion is at Stake) what, muft ' 

I not (hew my RefentmeDts agatnft a ^ la- 
mentable Crew of People, prohibited by Law, J 
and dcfperately carelefs of what becomes of 1 

' HamiiKs dephratd hlicitt AC dtfferatt Faflionw.] Theft were 
commoD Titles beftow"!! upon the FVimitive ChrilHans by the Bc»- ," 

then-, che Deplarat'i here teem lo be much the fduie with nhic ' 

Lucitn calls 'em, nij;. KanoJ'aJu.ovtf, Miferablc Wretchet^ or in , 

our own Phtifc, Fwr VeMtls ; LiKian. it Mort. Ptrtgrin. Inlicitt, 
tho' u be found in Ket'i Exemflm, ihc mofl Ancient Boak» ^ 

Ri^ttw acimowledgcs, yet he conjeAufcs it fhou'd be read lo- 
titt \ becmfe, fiys he, friiet imtr iUa Jn Deplcmitx ik Dc({kv 
raur ; but confidering he hu ihc Authority of the moA ducient 
Copy for this Bciding, confidering that TeTtHSian, from wiioni 
JUittitcm hit boffow'a not a little, pleads that the Chr'JI'an StS 
ought to be rcckon'd hter Ikitat Ft^ionei, amos^ the LaafKl *j- 
tiiliey, a qui mbil talt cammittitKr, ^uale de iBialH FuHimbm t'l- . 

tneri ftlet. Af. eat. 38. Confidering this, I fay, 1 fee no rcalbii J 

for Amendmcni, bccaufe biliciu fcons tD be a Word as vtarmly > 

fitiuttd, and not lefs proper to the Time than Inatit -, for thus it | 

tuns, d firturn StS of Mai, fnhibited by Law, amt rtgariilefs tf ^ 

their Lhitt. The ChriAians are hci« called Dejffrati, wbicfi ^ 

according to the Judicious Wi. Bingham, ttt the fame with the '_i 

FofaiolaTi), Perfons who hired themfelves out to fight with nild ' 

Beads upon the Atnphttheatrc -, and beciufe the Chrillians were ^ 

put to fight for their Lives in the fame manner, and they rather • 

chofc to do it than deny thrirRcligion, they therefore, ^ot the i 

^tmeot P^ubclarii 01 Defferati. The Name of PardW«r/i, tho" ' 

a Name of Reproach, the Chrifllans were not unwilling to admit I 

of, being one of the trued Charaflers that the Heathens e»et gave ^ 

them : but that of Defptrjti they rejefted, as being a pure Ca- 
lumny, and no ways agreeable to a SeA of Men animated nidi I 
fuch hopes as the Chriflians iverc. P'W. BinghamV Amiquii'iti fflbe \ 
Chrifiian Church, p. 20. But one Thing here cannot be pafi'd over j 
wiihour Remark, That among all the company of il! Names which j 
OciffMf folibcrally bellows upon the ChriAiins, he never thinks , 
fit to call "em Rebtls -, for the Profhanx Carpirttio in the following 
Period, means no more than the Cci'fpir.icy ofChrifiUtf agatnli tht 
Godi then worfliipp'd; bmC^cHiiti, notwithftanding ali his Preju- 
dices, feetns to have undctftoad iheChriftian Princii^es better, 
rhan to charge them wiili Difobedicnce to the Supreme Powers on 
Earth, after fueli conftant ProfefTions ot their Loyally, and fuch 
tndifputabic Demoallntiails of it, under the higliefl ^rocaciom 
R> the contrary. 



^3 The O^vias of 

'em in this World ? Muft I foffcr fuch Fellows 
to wage open War, and to march on wiibouc 
cootrol againft the Gods I worfhip? A Socie- 
ty of Men, or rather a Confpiracy of pro- 
phane Wretches, drawn from the Dregs of 
the Populace; aColkaionof foolsonly, and 
credulous Women, who by the Weaknefs of 
their Sex lye faireft for Ctelufion ^ a Rabble, 
that by nofturnal Affemblics, and folemn Fafts, 
and inhuman Fea(ts, and not by any religious 
Rites are confederated, uolefs it be b; a Sacri- 
fice, that ftands it felf in need of an Atone* 
ment. A StGt of ' Owls skulking about ia 
Holes, and afraid of Light, who can't fpealc 
one word in Publick, and yet can never hold 
their Tongues in Private. They look upon 
ourTeraples, as no better than ""Charncl-houfcs, 


■ Lattbrefg^ Luc'ifugax nAfrii.^ ABOtlier reprmchful Name 
we find here civen the Cluiftiias, was, The Skidkets. The Ground 
trfthii fmrrilousRefleftioo, vl^i \he Cvlut Anttliitatii, mcntian'd 
by Fl'mj, their AffembliN bffare Vtj tor relrgiou' Worfhip, which 
they held at that time to avoid the Fury of the PerfecutioD. Ac- 
cordinglv TerluHhn putting the Cafe , iliii after his Dccnfc his 
Wife fhou'd marry again with a Heathen, ask; her, whether fhc 
thought her Husband vvou'd let her life from hi& Bed, lo go to ihcle 
noflumal AlTemblies, Tert. aiVt.l. %. c 4. 

' Trmpla ut Bufta defpiciutit, deft jefpumit, Sec.) The Chrifti- 
ans took'd upon the Heathcn-TemplM , as Cbarnel-Houfes, bccaDfe 
ihcy look'd upon their Gods, but « dead Men : According tg 
thKoiTtriulliandt SpfSac.c. ty Dam tmrlul ^ Vu kimm junt, 
Htraq; IJohUlrhl atfiincmiiit lec tmnui Ttmpla quart Munumtnta it- 
fpicimiit ; for the Chriflians did not buty in the Bcdy of the ' 
Church fcr forre hundreds of Years afrer Confiantine. For Cbrj- 
fulliim tells us, Horn. 26. in cap. Is. a. tul Car. p. $2^. Tint Cunltdn- 
tiki [he Empertr reckoned lie did his father Conftaniinf the Oraa 
a peculiar Honour, by obtaining le^vc to have him buiitd in the 
Parch i.i the Chutch, which he Iwd buiJt n CenH»nihufle to the 
mnnnr) of the .'prjUes , and wherein he cameftly defir'd to be 

Marcus Minucius Felix. 

Aey fpit at our Gods, and deride our Wor- 
fliip, and the pitiable Wretches take upon 'em 
to pity the Honours of our Priefthood, and de- 
fpife the Magiftratcs Purple, when they hard- 
ly have a Tatter to their Tails. Good Gods I 
what a ftrange Mixture of Ignorance and Fool- 
bardinefs difplays it felf in thcfe Men ! They 
defpife Torments prefent, and dread fucfa as 
are future and nncertain ; and while they fear 
Co die after Death, they fear not to die whca 
Living, and their fallacious Hopes feed 'em 
up with a Fools Paradife in reverHon. 

IX. And as vileft Things arc the moft froit- 
ful, and the quickeft Growers, fo now this 
abominable Scd, this wicked Weed is running 
over all the World, and the curfed Contagion 
fpreading every Day. Execrable Opinion, and 
to be quite rooted out of the Earth ! They 
know their Party by « fecret Marks and Badges 


I buried. Firf, Dr. Cjw's, Prim. Chri^ian. Part the j"*. p. 179. 
' Dtas deffuunt. Becaufe (tic Perfbni to be baptiicd were placed « 
iftc &Aftiliaj , with their Kacci to the Wtji, ps the Symbol of 
Dirknefi, mA there ftreiched out their Hands, »nd fpit in Aefyinee 
of (heir old Maftcr the De»il, the Prince of D«knefi, therefore 
I tiive lic«rally tranfljtcd tlitfe Word*, Dtas A/fwiinf, Thej fpit at 
' nrGaJt. 

' Oeculiit ft titth ^ infigpibut iKfeunl, &c.] Ev'ry Seft, both 

P,«mong^fwj and Gentiles, had fomc Badges of DtDinAion; tnd 

\ the Bidgc our Saviour wau'd have his Dirciples known by, was* di- 

fiingaiOiJng Charity i By this fl;4lt al/ Men k""^ '^■ft y'""'^""^^''/- 

tiflei, if yt love one amthi-t. And the Clirifllan Charity was (b 

Doiorlotu, that wc find it became I'rovcrbMl in Jertullnn'i time ; 

■ h-iw thtfr Cbriflians lavi Me tn'iher, Af. ttp. go. This is taken 

' notice/]! by Ltcin A mort. Fengrin. Tsm. 2. f. 764. not to men- 

tioil 7Mlr,n lad others. Now the endearing Appcllati;.ns of Bri- 

tber and Sifltr, nMr hnins, all thing,* in common, their hearty 

Embraces, with the KiijofChiri^v, were i.'ic&reMMotives which 


The OSavius of 

of Diftia&ion j they have mutual Love before 
they know one another ; their Religion is no- 
thing but a Medley of Luft 5 they promifcu- 
oully go all by the Names of Brother and Si- 
fter , that by Virtue of thefe facred Titles, 
fimple Fornication fo much in pradice amongft 
'em, might commence Inceft. Thus thefe 
vain and fenfelefs Religionaries triumph in 
their Debaucheries. Nor is it credible, that 
fagacious Fame thou'd raife fo many, and fuch 
horrid Stories about 'em ; Stories not fit to be 
named in exprefs Terms, was there no Foun- 
dation for fuch Reports. Tis bruited about, 
that they are fo fondly Superflitious, as to 
worlhip the confecraied Head of the vileft A- 
nimal, the Head of an Afs, a faaed Ceremo- 
ny very becoming, and mighty well calculated 
for fuch ftupid Sufferers. Others give out, 
that they hang about the Knees of the Bifhop, 
and adore the moft '' diflionourable Parts of 

made the Oentilts believe ihey had privjce Marks upon (heir Bo- 
dies, whereby they dillinguilh'd one another at tirfl light ^ and the 
Praflicc of fome Hereiicks, who had fuch private MarKs (as [ have 
already mcncion'd) amongll themfelves, might farther contribute 
10 the chaining ofche lame upon allChridaDi without diflindion. 

" Alii mfervnt ipfiui Jntifi'nh ec Sacerdotit celere CenilalUJ] 
The Time of Penance being expired, the Pcnicents addrefs'd them- 
fclvesto theBilhop for Abfoluiioa j and their Repentance being 
examind into, and found finccte, they were openly readmitted iato 
the Church by the Impofitioa of ilic Hands of the Clergy i thePargr 
to be abfolved ktiek down between theKnees of the B'l/hnp, or in his 
abfenceoftbe Tr^i^tfr, who laying hisHand upon his Head, folemn- 
lybleA'd and abfolv'd him. And from hence arofe that fcandaloiu 
Report ftho'Ctfc/Ziur will not aver it upon his own Knowledge) that 
thcChrilliaosiu'd, SacerdKU MlereGenilnlia. ViJ.Dt.Cave'i Frim. 
CbriflUnif. p. 3. c. 5. pag 37a. And TertiiUiM ia his Inftrufti- 
oxa to the Peniimtt, de Fxnit. c. p. bids them, Catis Dei Adpnt- 
tuUti, cho' this it ts be undcrflood of the Congregation of (he 
Faithful, and hoc of the BiyTro; or Frctbjfn. 

Nature ; 



Marcus MinucJus Felix. 

Natare^ 1 will not aver thefc things upori , 
niy own Knowledge ; but a Religion that 

loves to hide, and deals fo much wich Dark- ^ 

nefs, gives Juft Grounds for fuch SufpicionSj 4 

And fome uy, they make a God of a Male; i 

faftor, who for his Crinles fuffer'd the mort i 

diihonourable Death, and that curfed CrolTes ] 

of Wood are a Part of their Religion; Altars i 

indeed agreeable enough for fuch profiigata 1 

Votaries, who worfhip the Gallows they de* | 

I I come DOW to the Story about the ' initio- I 

* /jffi Je itiii'UTuiis tjrimcuHs Fabkla tarn deteUanJa, ijiiaA haU 
fJJ.Sic."] ThisinhnimncBiibariiyofdevouringiChildin [heSjcra^* 
mentofcheLord'iSupper you find ehifg'dupoa theClirilliinsin the 
foKgoingApol<^ies; and to ihc Remaiis t have nwde there, I add 
&rdier, Thatdnceall theChriftian Apologifls deny the F^fl^ichth** 
uonoll abhorrence-, Tince Oiia'uivs calls it the Calumny of the Devil j 
fmcc the Primitive Chrirtians in general abftain'd as flriflly from 
Elood IS Komication, ■ and ar^ue it againft the Oeiitilts m b: the 
moft fenfeleff, dupid thing ima^Dable to worfliip what ihey eat 
and Sjcritice ; fmce Thmdarct fivi, tliat a Man muft be ftirk (bring 
mad to conceit that a God ttf 'fmn k&iiiSiJaT. which kcentfi Gen 9. ;;■ And again 2?- 11. in Ltvit. tell&tuj, thai 
dw great Lawgiver of che 7fw* commanded them to cat what 
othtr Natir>n& worftiippcd tor Godi, "im cvnatlajoonflit t^vyi3 
ti( 'scLf oj}^ ii&/6*V*, that thej might nffe^r verj deffrcaite 
tb'iois ai being eaten by them -, fince Hkewife St. Jenme afTures us,, 
that M(^es be^t the Golden dlf to Powder, and then tiiade the 
Jtait drink it, at difeant eanttmnere quod in fecejfuM pTfyelviJerant^ 
that the Peoptt might learn ta defpife what iheji faw went inia tht 
tlrautht, Ep. ad Fab. Ol. £/>. To. j, P. so, A. Aod ti meniinn no 
more, fince OSaviut puts ir as a moft ridiculous queiliun, A'anne 
fif Aptm Bavem cum M^ptiit adwalis, is pafcitii .' After all this, 
I fay, had the Chriftians imagin'd that they fed upon the Flcfti 
And Blood of Chrin every Day in the Eucliarili, how ciu'd 
(hey [hut tax the Heathen with Kollv and M^dncfs for eating up 
the Gods they worlhipped? or with what Face of Siocerity 
cou'd they witnotit any Limitation or Diftinflion , deny and de- 
Kfi the Charge, hid TranfidifidBtiatim been the DoCtti x of ihofd 

i6 The Oaavius of 

tlon of Novices, a Story as dcteftable as com- 
mon. An Infant covered with Meal, the better 
ta deceive the unwary, is placed before the 
Perfon to be initiated ; that Infant thus pafted 
over is murther*d by the G>mmunicant, who 
upon Invitation, innocently falls on, and 
dreams nothing of the Babe be is murthering^ 
his Blood (blels me from fuch Wickcdnefs I) 
they lick up greedily, and with great Earneft- 
nefs carve about the Members, and by this 
Vi^im are they confederated, and this Com- 
munion of Guilt is the common Tye or Pledge 
for Silence. Thefe are their Rites and Sacri- 
fices, worfe by far than all the Sacrileges in 
the World. And as to their Love-Feafts, they 
are too notorious to mention, they are in all 
Mens Mouths every where t and our ^ Fronts 
of Cirta in his Oration has olazon'd 'em fuffi- 
ciently. For upon a folemn Day they meet 
together at a Feaft, with all their Families 
and Relations, Man, Woman and Child, of 
all Ages , Sorts and Sizes ^ and after good 
Eating and Drinking, when they are wet! 
warm'd and in a right Cue for Inceft, the Dc^ 
that is ty'd to a Candleftick having fome Ofc 
fals thrown him juft out of his reach, by driv- 
ing and leaping pulls it down. And thus th6 

* Id ettam Chtctifts mjlrl teftatur oratta,'] Rigaltjus is inclio^d 
to bcJicvc with Baldwin , that this Cirtenfis was Comtlius Frtmttk^ 
who Lampridius favs was Prxccptor to the Empcrcr Marcus An^ 
toninus'^ but labbe nas flicwn chat we have nothing of any Proofs 
that this Fronto of Cina was the fime with Cornelius. Vid. Lab. 
Scri. c. 2. f, 9j. AH that wc can gather from hence is , chat 
CjiciitHs was his Countryman, Cirf^t being a famous City of Km* 
rrhiia, ' '" 


Marcus Minucius Felix. 

Candles being put out, the only Witneffcs of 
their Wickednefs, at hap hazard, they ' copu- 
late promifculoufly in Darknefs, Darknefs which 
is apt to make Men impudent^ and if it does 
not come to all their Shares to be inccftuous 
Body, yet in Mind they are all fo; becaufe 
J all concur in Withes, if not in Aft. 
X. Many things I induftrioufly pafs over, 
for they are but too many I have mention'd, 
all or moft of which 'tis reafonable to believe 
true of fo wicked a Religion, and fo fond of 
Darknefs. For why do they take fuch Pains 
to conceal and fmother what they worfhip ? 
For Honefty loves the Light, Vice only walks 
in Mask, and wants a Place to hide in. Why 
have they neither '" Altar, nor Temple, nor 


' Nexus infamix CwpiditAtis irrwlvunt per incertum {qtI'ii, &c.1 
To whiiT 1 have already faid upon (his abominible and grouadlcfs 
Scaodil charg'd upon [lie Love-fcads la reader the ChriliiaDS odi- 
ous ; I idd, chat Dr. Whitby chinks ir not imprabible from ihic of 
Sf. Fdul, I Car. 5, I. It is Tiptsrtei tamman!}, that there is Forma- 
tion amang joii, md fuch Fnrnication ai is ml fa much as named jmong 
tbeGentilcs, that ait Ihtii'd have hk Father'slVift, From tlicre words 
o**i( eUie^, it is every where heard of, or 'lit the Tall; ; he 
thinks ir, I fay, not improbable, that this vile Objeftion took iu 
Rife; cfpccially ifthcCoridiWaiuhad the Foundation of this Pni- 
ftice fram [he Jews, from whom the Cbrijiians for fonic time 
were mt diAioguilh'd. 

"CurnkUai tras habent^TntifUnuUa, nutlajiota fimHlxra^'] This 
Objeftion againft the Chriftians for having; no Altars, Temfles or 
Images, >vc find in OriicH againft Celfm, lib, 8. in Arrtobius adverf. 
Gent. hi. Ladm.lnd.adv. Cent. I. 2. c. 2. But ceroin ici^ that 
chc Chrittins even in ilic ApoOles titncs had Places fct apart 
for divine Worfllip. For thus St, Paul, i Cor. 1 1. 23. ftavt yt 
not Hmfes t9 eitt laid drink ii, or dejfifeje the Church (f God f They 
had not indeed, (nor can it be espcifled they Ihon'd) Jitch (lately 
Sirufturcs for Churchci in limcsof Perfrcution,a5 when the Empire 
became ChriOiao; but they had their -^Ssv or «}per liv^m. 


6S the Oaavius of 

' any Images of Note? Why do they never 
converfe openly, nor have any Affemblies in 
publick? Why, unlefs the thing they worlhip 
is punifhable or infamous? From whence, f 
pray, or who, or where is this Only, Solita- 
ry, Deftitute God, whom not one free Nati- 
on or Ki:,gdom knows any thing of, no not 
even the Roman Bigotry, which worftiips all 
the Gods all the World over > The Jetvs in- 
deed, a defolate wretched People, did wor- 
(hip this one Solitary God , but then they 


Here it was thai Pfffr wtnt itp upon tht Moufeltp to prj_;, AS. lo. p. 
and where the Apoflles and Difciplcs alfcmbled tjf:cihcr daily for 
Prayer, and where ihc Holy Ghoft came djwn upra chem in 
cloven Tongues of Fire, at (lie Keaft ot Pfnf rro/?, l-"or is they fold 
their Lands, fo no doubt they fet apart fome part of thrjr Houlet 
for divine Service. Accordin^'.Iy, wcfind Salutations icntioKjUt- 
pbaj, dnd the Church at his Houfe, to Philemm, ani the Church at 
tis'ffokft, mAjkild and Prifcilla, and the Church at tbeh Iftufi, Sic* 
JuHin Martyr in the preceding Apology, tellsus thai all thcChH- 
flians in Town or Country mer rogeiher upon SunJaj in one Place 
to ivorfhip and celebrate the Lord's Suffer. This PalTagc thcrcf,)rc of 
Ctciliui isnot llriftly, and according to the Letter lobetindcrftood, 
as if the Chriflianstn his time had no Cburcbet, or fixd and ^ated 
Places of Worfhip, but only that they had oo Temples according 
ro the Heutben fiotioa of a Temple, which wasaCIoyllerof Deiiie* 
(hut up in their iJols by Magick Spells, like Birds in a Cage; for 
they fuppos'd their Gods as much confrn'd within their Shrioci,' 
as Lie Shrines were within the Temple. According to this No- 
tion therefore the Chriflians anfwer'd, that they had no Temples, 
nor ou;;ht to have any, for as much as the God they worlhipped, 
was fuch a one as fill'd Heaven and Earth, and dwelt not in7>m- 
fler m-idt trich H^ndi, in their Sence of Conrineiuent. And bc- 
tjufe the word Temple was appropriated to this Nation of Entloi- 
Jhring the Deity by an Idol, therefore the Chrilfians for the bcft 
part of the firft three hundred Years abftain'd from the ufe of the 
word Temple, calling their Places of divine Worfhip, Ecclt/id, 
tiKot <? 'Enx.Ms'ieut KveiaKd, Evx^iiua, SCc. and rcldom or ne- 
ver Notci or Tewpla. But this Subjeft is lo largely aitd learnedly 
treated by Mr. Mede in his Di/coMf/e concerning Churche/, lib. j. 
p. 31^, and by Dr.r«'einhii Pr'nn'it'neCbriJfianfty, Part i.caf.6. 
f. t j8. that I Ihall fay n] more abjtut it. 



Marcus Minuciiis Felix. 6^ 

woribipped him with Temples, Akars, Sacri- 
fices and Ceremonies 5 and he was fo Puiney, 
fo far from a God Almighty, that both him- 
felf and aJI his People are now Captives to the 
Roman Deities. But for Chriftians, what a 
ftran^e imaginary Monfter do they drefs up in 
oppolition to our eftabliih'd Ways of Worlhip? 
This God of theirs, whom they can neithet 
"(hew, nor fee, is a Being, forfooth, that fees 
every thing himfelf, that bufily pries into all 
our Manners, all our Aftions, knows all our 
Words, and the very Secrets of the Heart; a 
Being, forfooth, that is here, and there, and 
every where, troublefome, rcftlefs, and even 
impudently inquifitive ; prefent to all we do, 
and peeping in every Corner, when 'tis not 

" Dtian ilium fnum, qucm tiec oftndae pfffmit, nee viiiere, 6fc,] 
CacUius (a wc obferv'd) it hii firft letting ou: pl.iy'd die Epicwfun 
P^rt, but fnreeiiin^ himfcIf in hh P^lTioii tjn our into pintcular 
Inltincci of the Otc of the Gods, with lefpft to the Romans, 
and prefjccd chjt Excurlion with i fic mtlint eirjie, Heie we 
find the bit rcivming, md the Wretch raving a^ain againrt the 
Being of one only invifible Gcd, and the Pcffibility of a Pro- 
vidence, oliiiig fuch a Deity, impnientn tui'mfKnn jufl in the lame 
Rnin, and almon in the fame words, with i'tllt'ius in Tally, it 
W, D. Uh.i. efp.2o. And the Argument lie ufes to ridicule the God 
oflheChriniaoi by, is, l^caule, ncc ofltndere pfiffait , necxiJerei 
thej ioH'dflifw no idol 0/ him U mbtrs, itw ba\e any Sigbt rf him 
thrmfelvc/. For not only M^ximvc Tyms, D'ljft't. |t8. />. J70. 
but the afbrefaid Vtllcius likewifc argues , That the Giult are of 
the fame Shape and Figure wiib flfen, fJsmink effe fpene Veos con/i. 
ttfidum eft, Cic.,^e N. D. lib. 1. cap. 18. The Heithens then ron- 
eluded there cou'd be no RcIigioD, where there were no Imae:es, 
jccnrdtDg to thai of LaSantiui, iiic ulUm effi Rrligiairrm, vbicimi}-, 
ilU ton fvlferint, Luc. I. 3 c 6. And the Carnal /wj feem robe 
very much of a Mind with tlie Gentiles in thii Point, Araoeely de- 
lirous to graiifie their Eyes with the Objefl of their Worfnip, at 
yie find from that of £W. 32. 1. Vf, mtke us^sdt, which jhall 
^|| befsre w. 

F 5 poffible 


7© 'I^he Odavius of 

pofllble for bim to attend upon Particolars, 
while he is incumbered with Univerfals, nor 
can be be fufficient for Univerfals, while be is 
diftraded with Singulars. 

XI. Nor ftop they here, but threaten the 
whole Globe^ and all the Stars with a general 
^ Conflagration, and are very intent upon the 
Ruin. Alas ! as if any thing was able to un- 
hinge the eternal Order eftabli(b*d by the di« 
vine Laws of Nature, or that all the Elements 
wou'd break their Confederacy, and the hea- 
venly Syftem be diflblved, atid this Machine 
of ours, or Bulk of Earth thus pois'd and fur* 
rounded, be torn from its Foundation. Nor 
content with this Chimera , they fet their 
Heads on work to fpin out other old Womens 
, Fables, and give out, that after death, after 
their Bodies are burnt to Afhes, they (hall 
fpring up into Life again, and with an unac- 
countable Aflurance credit each other in their 
Fidions, infomuch that you'd fwear they had 
already experienced a Refurredion ; a two 
edged Mifchief , and double Madnefe ! Firft^ 
To denounce Oeftrudtion to Heaven and all its 
Stars, which at our Death we leave for ever, 
as we found 'em at our Birth. And Secondly^ To 
promife themfelves, when dead and extin- 
guiih'd, eternal Life ^ fince when we die, we 

« Toto arbi^ — cum Sideribus fuis mtmmtur Incendium^ &c.3 The 
Gaifral Conflagration was noc only the Opinioa of Chrifitans^ but 
of' the Stokksy according to chat of Tully^ Aendem, Queft. Lib. 4^. 
Cp 38* fore tamcn aliquando^ up omnts hie mmius ardor e defiagret. 


f Marcus Minucius Felix, 

depart into jaft fuch a State as we bad before 
we had our Being. And yec, forfooth, they 
cry out agaiufl Funeral Piles, and condemn 
our way of burning the Dead ; as if all Bo- 
dies, fho' volatiliz'd by Fire, were not in fuc- 
E .ceeding Ages refolv'd into Earth again. Nor 
I .is it a Matter of any moment, whether we are 
E torn in pieces by wild Beafts, or devour'd by 
Seas, or covcr'd in Earth, or rarify'd byFircj 
fince if thefe Carcafes arc fenfible after Death, 
all forts of Burial are a Punifhment^ if not, 
that is the beft , which difpaches 'em the 
fooneft. Fed with this Fools-Pa radife of a 
Refurredion, they promife themfelves, as the 
only deferving People, eternal Life and Hap- 
pinefs; and threaten all others, as wicked, 
with Torments that (hall never Iiave an end. 
- I ha'D'c faid half I cou'd fay again(l this fort 
of Men, was! not in haft; nor need I labour 
more to (hew them to be the Men of Injuftice, 
I have fliewn it fofficiently already; but grant- 
ing *em to be the good People they pretend 
to be, is it not a receiv'd Opinion among ve- 
ry many, and a Maxim too among your felves, 
T})at Fate is the Cttufe of all the Good aad Evil 
that is done in the World f' For as fome hold, 
that in all our Doings we are afted by Fate, 
fo you fay we are afted by God ; To thit you 
are not of this Religion by choice, but by 
Eleftion of God; and by this way of arguing 
you make your own God an unjuft Judge, who 
punifhes \Jea not for their Fault bit their 
ffCune, Biir, pray tell me, (hall yoj rife 



ff| The Oftavius of 

again with or without a p Body > And if with 
podies, with what fort of Bodies) With the 
fame Bodies you once had, orwithnewones) 
if you fay without a Body, then I am fure *tis 
iropoflible, fince there can he no fuch thing as 
cither Mind, Soul or Life without a Body ; if 
with this very fame Body, alas! that is va- 
nifh'd long ago ; if with another Body, then 
is it a new Man that rifes, and not the old One 
yepair'd. And yet after fuch an infinite Flux 
of Ages, can yoii ever tell me of one Perfon, 
who had the Privilege of returning from the 


'' Vlrumne [mc Corf^t, an r»m ctrrporibm .' ^ etTfin\but qvibiif^ 
fii, an iBnoialii, TC/urgarur .' ^ The RefurreftJon of the Body 
feeihi not lo have cntcr'd into the Imigiiuiion of the Heicheni, 
and Mhea that Uoniine v/si preach'd ir> ihcm, the)- look'd upon it 
as 1 [hing impolTible ps God himfelf. For thus PUbj, J/ifl, 
liat. I. 3. e. 7, Kg Denitt ifvidtm pafft omnid , mc Martalts Mttrni- 
iaie dsnart^ nee Tenirvare DtfunSii. But fupp^fing it poffiblc, C4- 
cilim purs the Quefiion here jut! as we fiod it p)it in S. PakPt 
time i Bui fame Men viUfay^ hem art the Dead raffed up, and with 
whit Bod} do they twnif i Cor. 1$. ;$. This, 1 fay, was <he 
Quefiion of the Hhilofophers ; and ihe Crcund of the Ob>eflioii 
agjinft the Rcfurreflnn of the Body, was ihii, That the Body wai 
norhing better than the Prifon of the Soul. Kof riuuf i&J 'ivli Tt9- 
fldfl , (^ 70 ^' ff»f(it S3iV i>M^ aiifja.. Iambi. Pioirtfl. c, 1 7. 
Thus again, Senera Ep. 6%. Cfpks dw atiimi potJas ifyfceiaefl, 
ferminenteUteu'iefiir, inVi'^culisefi. The Body then being looked 
ypon as the Clog and funtlhrneni of the Scni), and that we cou'd 
not be happy till ciur [^cleafe from it , the Gentile Philofophefi 
)udg'd it to be not onlv a thing impofliUc, bur unjud and unwor- 
thy of God, loraifefuch fad Bodies tu be wedded agaia toSouIi, 
ivhofe Happiaefs cnnfifled in being divorced from ihem, that bc< 
infi in effcft to make them die again. And therefate Ctlfui calls 
ihe ficfurteAiiin of the Body, the Nofe of Warms, a filihj^ abe- 
airutblc, and mpffjiblt thins, whifkOod neither will, raT tan do, Orit- 
ant. Cel{. lib. 5.^.140. To this popular Objeftion therefore both 
St. Pout in his firft Epiflle to the Cormfhiant ij. and elfewhcre, 
tad OliaxiiM in his Reply to Csciliiis, return a full v>i, fatiefa< 
fiory Anfwer both as (o the PolTibility of the thing, and the 
iKCcIIcDqr and Happincis of a nifed aod glorify'd Body. 




Marcus Minucius Felix, 
.Grave with a Forlow but for three Hoars, as 
jhe Poets feign of ProtefiUus^ only to make 
this Notion of a Refurreftion credible ? But 
tbefe are the Creatures only of a crazy Ima- 
gination, idle Comforts invented by fabulous 
Bards in their verfifying Hours, and now 
fliamefully furbith'd up by fuch credulous 
Wretches as your fclves, and father'd upon 
your God. 

XII. Nor will you be convinc'd by any Ex- 
periment from things prefent, how vainly you 
are amus'd with the dclufory Wilhes of an emp- 
ty Proraife. Poor Wretches! learn what you 
are likely to enjoy after death, by what you 
fee! alive. Behold 1 the major and the better 
part of youChriftians, according to your own 
ConfelCon, are in mofV fad and difmal Plight, 
and work and Oarve into the Bargain ; and 
your God permits and winks at all; either he 
will not, or he cannot help his Servants, and 
fo is either impotent or unjaft. Thou that 
dreameft of a pofthumous Immortality, when 
thou Ihiver'ft at Danger, when rhou art burnt 
with Fevers, and torn to pieces with Pains, 
what, do'ft thou want Rill to be taught to 
feel thy felf Mortal? Not yet acknowledge thy 
Frailty ? Wretch, that art fo fadly convinc'd 
pf Infirmity, andftillto denyit ! ButI will not 
flouriOiany longer upon thefecommonTopicks. 
Behold the Puniihments, the Tortures that 
threaten you, and fee the CrolTes alfo you are 
no longer to adore, but to be hang'd upon \ 
l-ook upon thofc Fires there, the Fires you 
foretold and feqt'd : Wbere now is chat Qod 




74 ^^ Ofi;avius of 

of yours, fo good at a Refurredion, who can 
revive the Dead, but cannot help the Living ? 
Do not the RomoHs without your God, rule 
and govern , and Lord it over the whole 
World, and you ? But you all this time, pen- 
five and anxious, fequefter yoijr felves nom 
the moft fa(hionable Pleafures ^ you yidt hot 
our Plays, but renounce our Pomps 3 never 
does Chriftian appear at a publick Feafl: 3 you 
abhor our facred Games, nor will you touch 
a Bit of what the Priefts have ^ taken of be- 

i«*^— «* ^"■"■^■^^iM*i«— ^•■^^— i««"«*— -— ^»»iW«-^ ^ 

^ Prdcerptos cihos^fy delibatos alfarlbus potus ablMrretu.'] Thefe 
in oae word were the eU^m^iivjAy Tbingf offered fo Idols, Ic was 
the general Praftioe all the World over to enter into Covenant by 
JCating and Drinking together ^ in allufion to which, the P[alrmfl 
fays. Gather mySmts together unto me ^ which make Covenant wM 
me hj Sacrifice^ Pf. 50. $. St. Paul therefore declaring, That the 
tbinis wbhh the Gentiles facrffce, they facrifice to DevHs^ and mt 
to God^ concludes, And J would not that ye fhou'd have Fellowflth^ 
or Communion with Devils ; ye cannot be Partakers of the Lord*! 
Table, and the Tabled Devils^ i Coir. 10. 20, 21. They abhorred 
therefore Tbinis offered to Jdols^ becaufe by eating them they entered 
into Covenant with Devils, as by eating the Sacrifice of Bread anl& 
Wine at the Altar of the Lord, they put themfelves into Commu- 
nion with Chrift. Mr. Le Clerc indeed, who is more concerned for 
the Repuution of the Heathen , than for that of the Fathers , or 
even of the Inff>ired Writers , tells us upon the Paflage juft now 
aiention'd. That J^eufjiorsA doth not necejfarily denote Devils or Evil 
Spirits^ for the Heathens did not alway facrifice to Devils, if we 
confider what their Thoughts were. I am apt to think chat St. Paul 
confider'd what their Thoughts were , as well as this g^rcat Critick^ 
when he faid, That the Things which the Gentiles factkfice^ they fa- 
crifice to Devils, and not to God. I am apt to believe likcwife, ihit 
Vavid confider'd what he faid, when he declared, Irt nr<L/]u ol 
•S'isi r ft9r«K i'tuiMVKti That alt the Gods of the Heathens are De* 
vils. And Socrates, mt Gtory of the Gentile World, tho' an Ajjer' 
ter of one Supreme Deity, yet look*d npon it as his Duty to worihip 
inferior Deities-, for as he was joft expiring, he ordcr'd |iis Friends 
to diR:r a Cock to Mjculapius. And }u(l before he drank his 
Poifon, Plato fays. That he did tvyiSk, to7( ^iolf, pra^ (not td 
Odd, but to 4he Gods, that is, to the Supreme and hrj^br Geds 



Marcus Minucius Felix. 75 

■fore you, nor tafte one Drop of what is con- 
.fecrated at our Altars s, fo much afraid are you 
of the very Gods you deny ; not a ' Flower 

both together , as id F/jto's PhaJ. he did to Fdn his Suprtme 
t Deity, and the other Tuttlar Vcitia of tlie Place) that bii TranJId- 
f.tiM from htnct info ihe other World miibt be happy i» hrm. The 
Gentiles therefore aU lacriticed to Devils, by facritkiug ro thoCe 
Spirits which afted in their Oracles and iJols, ind which were 
certainly Evil Spirits, and fo made to own themfefi'cs, when cx- 
orcifed by the Primiti»e Chriftians, in the very prcfencc of their 
Worftiippets. And the turning of the Gentiles from this kind of 
Woffhip, is ia the Language of the holy Scripiurcs, called, the 
Cafling ant ^the Prince rf this World, The turning them from Ihe 
Power ef Satan unto God, The iei'nering tbtm from the Fnver af 
DarkMff, who were led Captive bfSiTAn at hkWill, &c. And thui 
b^ S^ PauVi J'aiiiltyiit, the ancitnt fathtri did ever undeiflud. 
Evil Sfirits ; never dreaming that the Apofile in this place wn 
dilTuiding from havir^ fellowftip mtb good spirits, before tbii 
modern &pofitor hit it off. 

■ Hm paribus caput neSitis , non corpus odnribus, rtftrva- 

t'li un(fMenta Funeribus, cortinas etiam SepnUhris deaegJtis.^ To all 
this IndifhneDt, the ChrlHiaiis pleaded guilty, and juflily'd their 
NoD<omp!iance widi thefc Prafticcj, from the Sin, or the Folly, 
or the Inconfiflcnce of [hem with the Gravity aud Sobriery of 
their mod holy Religion; as we find from the foregoing Apologiei, 
asd in the foIiowingAofwcr of O^dviHi. Thetwohrl), wefind 
in fjlhion amoQg the Debambces in the rinwof ihe Author of the 
Bitok afWifdtm, Let us fill ourjelvet with cojilj Wine and Ointment^ 
and lit no Flcwtr of the Sfring pafs by us ; Let us crown our felvts 
with R'-fe-buds before they be wbitlier'd , &c. Thus Ptautui in hit 
Jlmphitrion^ A8, j. St. 4. Capiam mibi curonam 'n caput, affimulabn 
we ejje ebrixm. And to mention no more, Martial e^p^elfei both 
tbe Garlands and [heOinuncniinthefecwoVerrcs, Lib. ;. £^.£5. 
Pinqitekat nimio madidus mibi crinis Amorttf, 
LaJJenturi]; Rofis Temfora [utitibus. 
Concerning die great Expences about embalming their Dead, the 
Ptiroiiiwe Chriftians were at, they had the Apprcbitioa of their 
Lord far fuch a Prafticc, who when the Woman came, having an 
Alabadcr Box of ver)' precious Ointment, and poured ic upon his 
Head, which when lomcof his Difciplcs law, and with Indigna- 
tion asked. Ta whit pmofe is this WaSef Said ta tbem, jhe 
hatb wTOHint a good Wor\ upon we, fir in that Jhe bath poured 
tkit Orntrmt on my Sn/y, JJit did it for my Burial. And wc 
read alfo, that when Piialc had gii-en leave for the taking away 




7 5 Tfcir Oftavius of 

opon your Heads, or anycoftly Perfumes upon 
your Bodies, all your Oiniments you referve 
for Funerals ; nor allow of Garlands to Sepul- 
chcrs ; a ghaftly Kind of Folks, of pale Hue, 
and fearful Looks, and in truth, worthy our 
Pity, and that of our Gods too, whom they 
thus cry out agajnd. Thus you are the 
Wretches, who neither live after Death, nof 
live before it. Let mc advifc you therefore, 

the Body of Je^M, that SinJemus tame and brought a Mixture <^ 
JHirrb and A!ofs, abniit an hmdriJ Wright -, (la InAancc bothof the 
mac Wraith, ind of the |rcat Atfc^ion of Kkudemus in tiic 
SlefTcd Jefus) and tht y not only anointed him, as ihey common- 
ly did others, but bury'd him with k great a Mixture of Spices, 
II were ufually expended at the Funeials of great Men. Thus Ja- 
cab was embalmed, Gen. $o. 2. And thus Afa^ with Spiets and 
fireet Odaieri, 2 Chmn. 16. 14. Now chefc Crypto, Aftnaia, Cv 
mrteri^ot Dormitories , where the Bodies of luch as Jltpt ia the 
tArd were repofitcd tilt the Diy of Rcfurreftion , wen; large 
Vaults dug in dry and Tandy Places, and arched over, and divided 
into little Apanmentf, wherein theBodinof the Martyrs on ei- 
ther fide lay in diftinft Cells, each having an iKfcrittkn upon Mar- 
ble, wliereon his N.imt, Qkatitj, rime, and JHanntr of h's Death 
were engraven i and the Chriftians in times of Perfecution being 
forced to hide, and hold their religious AITemblics in thefc fubcer- 
raneous Vaults, they might perhaps be the more inclin'd to be ac 
greater EMpences al^out Embulmiv^, to make ihofe Places the Ie(s 
offcnfivc, n which tliey had fitch frequent Occafionsto refort. The 
tail pirt of the Charge is, Connai etium Seftilchr'M dentgatit. The 
wfe of Flowers and Garlands about the Body of the Dead, and about 
thcirTombs, we meet with among all the Heathen Poets, kJ^iJ'oJa 
fii( VfKgf'it I rtMc3-, air t fiio! J^infavKrjult-'BK, flyj Suidii, 
Tbi} btjiaiv'd It G*iU>)d aptn the Dad, ai xfon ViHari, abi bad tun 
the Race or fought it out. As there were Garlands laid upon the 
Corps and the Hea fe, fo were there alfo upon the Grave, which 
Aftions the Cr«V cjII ri*«i'»» -f Tu/xf of. They did likewife pwx- 
AofoAHC, ftlt a ibromng of Leaves and Boughs upon the Grave. And 
whether the modern Pradice in many Country Parilhesofdreffing 
the Corps with Flowers, and laying Garlands upon tbeHcatfc, and 
(brewing Sprig) of R jfemiry into the Grave, be not a Spice of this 
oldHeaihenPraftice, I will not fay ^ however thii be, we find that 
the Primitive Chridiins wou'd not comply with this Cufiom, but 
be tHiricd at their Lord and MaHcr wat. 



Marcus Minucius FeliK. 
if you have any Senfe or Shame left, no longer 
to be gazing upon the Quarters of the 
^Heavens, and to be peeping into the Fate 
and Secrets of the World ; 'lis euough in Con- 
fcience for fuch an ilUcerate, unpolUfti'd, rude, 
clownifh Se£t, enough in all reafon for fuch 
Heads to look only to theirFcet ; for to whom 
it is not given to nnderftand To much as the 
Affairs of Men, to fuch certainly is it deoy'd to 
difcourfe of Things Divine. 

XIll. But if you have fuch a Luft for Phi- 
lofophizing, pray do you mighty Philofo- 
phers take care to follow, ii you can, the 
Example of Socrates, that Prince of Wifdom. 
The Anfwer of this great Man, when ask'd a- 
bout Ccleftial Matters, is much celebrated, X6e 
* Things (faid he) above aur, are nothing to its. 

' Definite Cirii pl''g<'i, fy Muni'i fata iy fetreta rimar'i , fat'tt 
tR pro pedibtii afpicert, iSi'c.]) Thefc Words arc much chc &mc 
with chofe of VemtrritHt quoted bv Tullj, dt Divin. 1. 1. c> ■). 
t^odeftdiOe feJti, tiemo fptSat, Cali {auttntur plagas. ThisAc- 
CDluion fccms (0 have in Rife from chcgcDcrjI Belief imone 
ChriAiiDs, Tbat the End ofallThin^r wat alhatid; and from cheic 
frec^ucnt lifting up rheir Eyes to Heaven, aad holding up their 
Handt in form of a Crofs. 

' Qutdjiq^a ntii, nihil ad ms,'] As I chink thii fayioe of S»- 
tratti urged by Ctdtins to no purpofc, fo do I think it rcpre- 
hendcd lo as little purpofc by LalfMtivt-, for j'ncrdrt/ defi^o'd 
nothini; more by it, thin to call Men off from the vain and idle 
SpecuIarisQs of Allrologv, to the Studv and Practice of teal folid 
Virtue , and therefore t Ihill do him Juflice in the Words 
of Tally, Suctattt mibi videtur, id tfuad conlitt, mttr omnes, pri- 
mus a reins oecuttii ^ ai> ipsH imtiaa iitwluiif, in <jnibki emnet 
date eurn Fbihfaphi orcHfitti fuerttit, avxaviffe Fbihfiphhm, fy ad 
wlatn cnmnunfm adduxiffe, it de virtHtilmi fy viiiij, smninoqiie dt 
bmis rebus ^ malis qunteret. Then lolloivs ihc Explanation o( 
ihc Sentence before us, Cxlejlia autem vet pncul effe a naihA citgni- 
time ceajeret, ret fi mxximf ajgnfia ejjtrl, nihil Umca ad bent vi- 
vtfid»m, Aiad. Qncli. 1. 1, c. 4. 

R ightly 


178 the Oetzvius (f 

Rightly anfwcr'd in good Troths and there- 
fore he well dcferv'd the Oracles Tcftimonial 
for his Cngular Wifdom, by which he found 

that he wasprcfcrr'd to all tbeSages oi Greece^ 
opt becaufc he had learn'd out all Things, but 
becaufe he hddltarn'd to kfotP that he k.»ew no- 
thing. Thus confcfs'd Ignorance is the great- 
eft Science. From hence came the Art of 
Doubting, the fafe and prudent way of Scep- 
ticizing in the higheft Points taken upby^ir- 
cejiljs, and long after purfu'd by Csmeadesy 
and moft of the Aademkkt ; much the heft 
way (in my Judgment) of Philofophizing, 
wherein the " Unlearn'd may engage without 
Hazard, and the Learn'd come off with Glo- 
fy. What ? Is not the wife Delay of "' Simo* 
mides the Me/iV, to beadmir'd and follow'd by 
All ? Who, upon his being queftion'd by the 
Tyrant Hieto about bis Opinion of the Cods. 

■ JZ«' ifWf j-hUofafhuTi jjr eaitt indefti f^ffmit, ^ doHi gtt- 
riofrO Cf'''*^. mnhinks, might have fpired ihis Flourifll upon 
ihc Acidemks, for ihdr study's Difiuife and Obfcurit} in miners 
of rhe higheft Momenc -, for as I have already faid, Ftati was the 
fetter up oi the Academy, and the introdpccr of this trtfiil Doubt- 
ini ar.d Amb'iuity. for fear of fuifering inj plain Truth, as ho. 
ncft SfcTxtet fiad done before him. Thefc CMtiaut Philofophcrs, 
and Atodcratt ProfefTors of Truth, did little more than play at Ba- 
fttp with (he World, and hog thcmfclvej in a Cloud of their o«ti 
making ; but Chrifihns were the only ScS that dared to Preach 
op Niikfd Trutk, and ftand by their Sermons under the fure and 
certain l>opc oi dying and rifiog again to Eternal Life for fo do- 

• Quid .' S'lmvidit mtlki noive admtraiida ammtki iy feStnilii 
CimflnfioO This Inllancc ftands thus 'laTxlly^ dt N. D. 1. r. 
C. aa. D'' 1"" """ ^M/i^'iTef f>^ W"" Tyramus ftien, delibtrat^l 
(jti^a fib'i BBvni diem pnftulav'it, cum idem tx to ftj^tidk ^uMreret, 
Hduim ptthiit, cum fttpiui dHpI'mrtl numerum dierum, adrnkmlque 
tiiCTVCur iti ficcret; ijufa^ quanto, irqu'it^ diutiiit cmfiden, Unta 
mib'i iKt •u'ldtm obfcHmr. 



Marcus Minucius Felix, 
firft rcquir'd one Day for Deliberation , and 
after that two Days more, at length another ; 
and being advis'd to anfwer, and told, tbic 
the impatient Tyrant wbu'd be put off no 
longer, hcreply'd. That the more heconfder'd 
the ^ejiiotty the harder he found it. In my 
opinion alfo, doubtful things are to be left 
'as we found 'em; nor ought we to prefuine 
pertly and dogmaticaly to pronounce on ei- 
ther fide of a Queftion, which fo many and fo 
great Men after all theii Deliberation have left 
undecided, for fear either of introducing do- 
ting Superftition, or dcftroying all Religion. 

XIV. Thus C£ciliifr, and with a fmiling 
Air, (for the Storm bad pretty well difcharg'd 
it felf in this Torrent of Words) let's fee 
now whatOSaviffs dares reply to thefe Things, 
a Gentleman of ^ Ptautf/s's Tribe, a topping 
Baksr. but a moft fad Philofopher. Hold, 
Sir, faid I, fair and fofdy, fpare your Re- 
flexions and Crowing; for it does not be- 
come you as yet to triumph, nor to boaft 
your Powers of Eloquence, before your Anta- 
gonift is fully heard ; cfpecially in a Caule 


■ f/aim FlMtin£ Pr'-fafia.'] C£cUm, ihac he mighi be all of 
a piece, n he began, fo he concludes in throwing I>irr, innend of 
bringing Arguments; be fells foul a^ain upoDOfl*vw, before 
he hu Pjcicnce ro hear him one Word in his Defence, and inrdB 
him as a pc»r lUfcjlly Fellow, Ont of Vlaucus'^ Tribe -, for the un- 
dcrftandiog of wliich Title we need only obferrc what St. 7^""' 
in hliChimk. an. i. Oijmf. 14^. telis us, thacP/jHtHJ was fo 
Poor, that in a time of famine he mas forced to let out himfclf 
to a Af^rr, daring which Servitude he wrote at his fpare Hours 
three of his Phys ; the like ReReftion upon the ChrifHans wc 
find made by CrtfMi, Orig. ctntr. Celf. I. ^. p. 144. So popular and 
powerful in Oh)cAion t; Poverty againfl Truit^ 

5 where 

8o The Oifavius of 

where tbeConteft is not for Praife, but Truth. 
And tho*. ocherwifel cou'd have been extreroe- 
Ijf pleas'd with all the Artful Vdriccy and 
Subtihics of yourOration, yet am 1 extremely 
olfended, not fo much at any thing you hav? 
faidatprefent, but at the whole Trade of Dif- 
putation as it is jnanaged in general ^ I am 
concerned to fee, even the plaineft Truths of- 
tentidles fo fadly difguis'd and wrefted, ac- 
cording !o the Strength of theDifputants,and 
their Powers oi Eloquence. This is notori- 
oufljr owing to the eafinefs of the Auditors, 
who fuffcring themfelves to be call'd off by 
the Artificial Beauty, and colouring of Words, 
from the examination of the Thingsin quefti- 
on,yafrentto all that's faid without diftinftion, 
and not confidering that what has the appear- 
ance of being incredible, may after all be true, 
and that what has the face of Truth may 
prove to be faire,they difcern not the one from 
the other. The oftner therefore they give an 
implicit Faith to bold Affeverations, the oftner 
are they caught by skilful Deceivers ^ and thug 
continually cheated by their own R-afhaefs 

» Suit JeleSu ajfenlimitiir dilHi amnib]>s —^ nefcitatcr intffe 0- 
incredibili verum ij in vtrifiniili JHenduc'ium.'] This grave >nd wife 
Obfervjtion ofM'innciKs the Moderator, how prone unskilful Peij- 
ple are cobedccoy'd amy with fine Words, and to pin an impli- 
cit Faith upon the Authority and bold Alfererationi of their 
Teachers, without putting themfelves to the pain of judging for 
themfclret, is what Tk«/ alfo fre^juenily conipUini of as a great 
Prejudice to Truth, Qitin ttUm obtfl flervmque us, qui difcere w- 
tttnt, nuHwittJ turxm qui (e diccrt prifirtiuur, definunt tn'im fuitm 
judiciinn adbibt'e id habent ratum, qaod ab ea qutm probant judicatHm 
vidtnt ; and a Iktle after in the Pcrfon of the /tcadem'ick ; ntn t- 
nim fumui ii , quibus nihil vtritm tjfe viJeiitiir, ftd H qui ornniius ve- 
111 fMjj qusiim adjHntijifi't vidttmus, iSce.I^l.D. 1. I.e. 5. 

i " and 


ind Credulity, they complain not of the Judge, 
they lay the blame not upon themfclves, but 
Upon the uncertainty of Things 5 'till at length 
being Piqu'd to find themfelves thus often in 
the Wrong, they chofe to condemn all Things 
^nd believe nothing, to run into univerfai 
Scepticifm, rather than be at the Pains of dif- 
ccrning Truth from Error. 'Tis our Duty 
therefore to fet a Guard upon our felves, that 
we labour not under the like prejudices againft 
aU Difcourfes in general about Truth ; and be 
not, like many weak People, furioufly tran- 
fported againft the Perfons of Men; for fuch 
onwary Believers finding themfelves trick'd 
upon by thofe they had a good Opinion of, 
fall, at length, into the tike extreme, and come 
to fufpeft all for Knaves ; and to diftruft even 
thoCe whom they might by Experience have 
found worthy of their Confidence. We there- 
fore intt-nt upon what is warmly debated on 
both fides, and knowing withal, that often- 
times the Truth is on the one fide much ob- 
fcur'd, and that great fubtlety us'd on the o- 
thcr fide may by the help of a mighty flow of 
Words pafs inflcad of proof 5 confidering this» 
I fey, I fball weigh ev'ry thing with all the 
cxaftnefs I am able, in order to choofc and take 
up with Troth, and to commend Sophiftry 
without believing it. 

XV. This I mufttell you (reply"dCrf«//*fJis 

not like a fair Jadgft ^ for 'tis very injurious thus 

to anticipate, and abruptly interpofe a grave 

Difcourfe of your own, only to weaken the 

C Force 


Ttw Oaavhis of 

. f mine, lincc • 03tvim u the Mao, 

^ W RifCin Anfwer to cvry Pirticalir, as it 
lli'i In Iti lull and entire Strength. If(raidO 
you can think again of what you accofe me, 
you'll find (it I mi(bike not) that I have inter- 
pos'donly tortile common Interefl of Truth; 
that ¥ft may hold the Ballancc even, and af- 
ttr the ntnil examination give Sentence ac- 
cording to (he weight ot Things, and not be 
dctcrmin'd by the bubbles ofan empty Elo- 
quence \ nor ought we» as you complain, to 
rallolVany longer ourlnteniion upon Thingsj 
eftwciilly fince you fee our 03aviMj ftandj 
prrpHrMto Anfwer, and waits only our atten* 
live Silence. 

XVI. Upon which Motion OStvit/r tbnS 
began \ llbatl plead oiybeiV O Mi«jrrJ«A and 
endeavour, as well as I am able, to wafli off 
thc(b foul Afperiions upon our Religion, bj a 
trae Rcprefentation of Kaft. And to be plaiit 
with yon, my Csdlim^ in the beginning of 
your DifcoorCe you have eaprefs'd your (elf 
in fach a loofc, rambling, Uippery Manner, 
that I am at a lofs to tell, whether 'tis the ef- 
fcftofyour indigcfted Learning, orfomevU- 
fill Mijiikr-, or whether you are not faltea 
quite of your Senfcs with your Superftition 5 
for one while you are for believing Gods, and 

e fame 

ri Ki^ri, Su."] I nVc the liberty m keep to one md 
the ftmc Name ihroughout; bcnufc by calling tlie fame Vafba 
fimetimei oHmiui and fcnneiimei JitKiitTi»i, ind fo agatn C»ci- 
Urn and rfien Nattln, wc Ihou'd be apt tr> flop and p:rplex tht 
tonmon Reader up jo 00 occafitm. 


H, Marclus Minucius Felix. 

^mKn again at a Oand« as if it was your* defign 
HjlMily to dodge about in Ambiguities, for fear 
"«f being laid hold on with an Anfwer. Buc 
t will not, I cannot believe fo ill of my Ceci- 
lij/t, facb Qucrks and Subtleties are no ways 
agreeable to the timplicity and iTankncfs of his 
Temper. What then > Why, "(is Juit with 
him , as with a Man that knows not the 
right way, when he comes to a Place where 
the Road divides into different Paths, he 
(lands in fufpence, not daring tO choofc any, 
and not able to follow alL So is ic with 
him, who has no certain Knowledge of the 
Trmh, he totters in fats Mind, and changes 
bis Opinion as often as any fiifpicions Ob- 
jsdions come in bis way. No marvel there- 
fiwe, if Cecil'mt Ends himfelf in this tottering 
condition, toft to and fro, and floating on Un- 
certainties J to prevent which reftlefs pofture 
of Mind for the future, I will give him clear 
and convincing Arguments, and tho' of diife- 
renc kinds, yet all prov'd and confirm'd by 
Truth ilone. Nor (hall he ever hereafter bedif- 
quietcd with any more Doubts and Vagaries 
which way he is to go. Andbecaufe my Brother 
broke into fuch a Paffion, and threw out a par- 
cel of hard Names protefting that he had not 
Patience to hear a Company of illiterate poor 
Ignorantf, difcourfing of Things Divine; I 
wou'd have him know, that all Men what- 
ever without diftin^lion of Age, Sex or Qua- 
lity, are born capable of Senfe and tVeafon ; 
and that Wifdom is not owing to Fortune, 
butNaturej and moreover, that the Philofo- 

G a pher» j 

The Oflavius of 
phers themfelTCS, and the moft celebrated 
Inventors of Arts, before they fignaliz'd thenx- 
felves by the excellency of their Gemm, were 
loolt'd upon as Ptettians^ unlearned and jaft 
fuch Tatterdemallions, as he takes us to be ^ 
that the Rich were fetter'd to their Trea- 
fures, and us'd their Eyes more to contem- 
plate Gold than Heaven ^ and that they 
were as poor inconfiderablc People as weChri- 
lHans, who made the Difcoveries ofWifdom, 
and dclivcr'd the Rules of it to Pofterity. So 
that 'tis very well known, that a mighty Gc- 
«(«jis not aa Entail of Fortune, nor the Fruit 
of Study, but a Felicity of Mind we brought id- 
tothe World along with us. Choler and Paf- 
fion therefore are foolith Things, let him be 
what he will who puts himfelf upon the difqui- 
fitioa and ftudy of Divine Matters ; fince 'tis not 
the ^ Quality of the Speaker, but the Truth of 
what is fpoken we are to refpe<3: 5 and the 
plainer the Difcourfcthc more viuWe the Trutb^ 
as being ftript of the fufpicious Beauty and 
Graces of Oratory, and in its native Simplicity 
more intelligible, as a Rule ought to be. 

XVII. Nor do I deny, what CxciVms has 
taken fo much pains to prove, that Man muft 
learn to know himfelf, and diligently examin 
his Nature, his Original, and the End of his 
Being 5 whether be was only a mere Concrcr 

• Cum tan Diffutantit AuBaritat, fid DifpKtarim'i vpritat requha- 
tur.J Which Tally exprcifes thus, tinn-enimtam AuSortsin Difr 
futan.'lo, quam Ralinu mamenta qu^rend-tfrnt. N.D.I, i.e. $. I^< 
iire Hi! Is m'wd [i mutb wha it k Ihaf fliAlis, as what if k that it 

fft\tB. . . 

■ '- tion 

MarcDS Miniicins Felix. 85 

tion of the Elements, and (bus admirably ad- < 

^fted by blind Atoms, or made, and ^fhioned, 
•and animated by God. But this we cannot j 

apprehend without ftudying the World, and 1 

its Maker 5 for thefe Things are foclofelycon- j 

jaeded and chaind together, that you muft di- J 

ligently exarain the Nature of God, before 1 

you can underOand that of Man ^ nor can you l 

ever be a good Citizen of the World, before . 

this common City of us All, the World and ' 

you, are well acquainted ; and certainly, fince 1 

in this chiefly it is that we differ from Beafts, 
that whereas they are prone to Earth, and bene i 

downward by Nature, and fram'd to look no 
farther than the good of their Bellies 5 yet '' 

_ Man is made ^ ereft and upright, and by tbac 
H -jnake form'd for the Contemplation of Hea- 
H iren, and has Language and Reafon to con- 
^L'dud him to the Knowledge and Imitation of 
^KGod J for a Creature fo conQituted to be ig- 
^Ktaorant of his Maker, to wink as hard as he 
^Kcan, that he may not fee that Glorious Be- 
^Ping that is thrufting in at his Eyes, and knock- I 

^r ing for AdmifTion at all his Senfes, is the aioH: ^ 

inexcufable Ignorance imaginable. For 'tis \ 

rooft abominable Sacrilege to be Poring upon j 

Earth for that, which you are only to 6nd in , 


* Km qMibm vultm trtifu4, quibm SufftSttf in Cxtum i^tw efi, 
Sertmfy Ratio, jvi tjud Dmnt agiffcimuf, &C.3 Mr Davits hu 
obfcrv'd, ihjt this ii an ImiTation of Ovid ; and fo it is i; plainly 
toot)frtifl>, becaufe our Auilior.has borrow'd ihe following D«- 
ftripdon of ihe agreeable firuation of ihc Eycf, gj-r. from hcnw, 
ai I (hall (liew hcreafwr, the Words are thefe, Qhi (Deuf) fi- 
Mdn tas bHtm txdtatot, nlfm, fy ertSot nnjlimit, at Vtorum «i- 
u'lthntm, Cvhm intnenttt capert pojjiitt. N, D, I. 3. c. $*. 

B/f/owm, CxiHm intueiitti espert {ifftr^t. N, D, I. 3. c. $9. j 

^- G 3 Hea- J 

8tf The Oaaviue of 

Heaven. For wbkh reafon I can hardly think, 
that fuch ^ Men have the ufe of their Soul or 
Scnfes, no not of their very Eyes, who can- 
not fee this glorious Machine of the UniverCe 
to be the Work of Divine Wifdom, but dreaio 

* Qva m^i'if m':hi vidmtur, ^uf huv Miindi titt'im trnjtum, non 
iiviiu ratiint ftrftSftm valint, fed fmfik mthufigm temni eoh^- 
nntibui canghbjti-m, mcnfem, fnifum, oenhi anient tfftt ma bnbeftr\ 
The Rpkurtan HjifUbefis is ttiis. th4c in Inliniiy of vcrv finafl 
Fircidn, very hud ind infnneiblc, and Tirioajiy frgnr'd, hive 
cxiAed for ever in an Inmtnfe Koirf, thit thefe Jt^nt irnviog of 
ihemfeh'Min dircftion obliifiie to one tfi'^thcr, after inouiDcnblc 
Intvfetingt and RcMoktiten, at lengrh, by good luck, ferried iura 
this beiuriful W.-rld vie now behold. This h rhe Scheme, rhta 
which noiiiiiK cafi be more Scnfclets and VntfiftricalfoithcCe 
folbwing Reif as, ro mention no m re : l-or r. Ir fuppofci Mitt' 
ter noe only SHf-exilknr, bur Seir-movirt^ , whereas was l^focJo^ 
cUcnrial ro Marcer, ir cou'd not be ar Bed, but there ii in Matur 
ai| unifti ve Principle, a Vh Imnit, n Sir if- Newtim Cills it, where- 
fey afl Bodies, co the utipofl of iheir Power, refift any Chingt trf 
fheir Sijic, wliedier of Morion or fteft. Butdien, 3> Gmdng 
Matter to be Seif-exiflent and Self-m:5ving, yet nothing wou'd fol- 
low but an eternal wandring in Linc« farnSel to one another, 
without any other Effcft- This ibc EfUurears loreti«, aai 
(hereforc will have their AliimJ move in abliqiie VirtShm ro one 
aii'Klicr ■, thjt is. ihefe Particles mull be Sell-knowing and Self- 
wili'd, to go as ihcy ple^Vd. And 5, If thrfe Atmt muv'd all Wtli 
the fame Degree of OHiquity they wou'd anvtrge to a Point, and 
io make nothing but one great J'^Jure either .S>Iid or Fluid. And 
lalUv, To mention no more Abfurriitics, allowing thcfe /*««/ to 
be Selfexijitnt, Selfmving, oiliiuelj direfted, and to nicer ac- 
cording to any Laws of M(hii'iifin yet being iarrf and iiiianti- 
hk, they won'dnot cohere, or produce any Solid Body more con- 
fiHeai liun Ropes of Sind, much left fucli glorious Bodies as the 
PUnett, moving in Ellipiki^ Crb'tt, by a Principle ai Oravitat'm 
or AttuUlm, no wife clfcniii! to Matter, nor accountable by 
any Laws of Mecban'fii- He then who cu pcrfuadc hinifcif, that 
fuch a beautiful b'lbrick as this World it, was frain'd and conft^- 
daced l^a f:)riui[ous Jumble of fuch infrangible Paiticio, Imuft 
fay with Tilly, bod intellito, cm non iittrnputet, fi inamtrablUt 
Mius if vight't farms literttrum vei aitrtA, vtt qualei likt, »liqik 
con]ic'witvr,p3^e fx hit in tenam txaffii Aimalts Emii, ut dtnceps 
Icet^nt t§ci 1 quod ntfcia amt in una ^ladem vain pojjit ttntum ti*- 
tm fWliiaa. Cie. it N. P. 1. 3, c 37. 


Marcus Minucius Felix. 

that 'twas jambled cogi?tfacr by a fortuitous Con- 
courfe of xVcams. For what is (6 clearand un- 
deniable, when you lift up your Eyes to Hea- 
ven, and when you look down upon all abouc 
you, than that there is a Deity of moft exccl- 
kot Uoderdanding, that infpires, moves, fup- 
portsand governs all Nature ? ConGder the vaft 
expanfe of Heaven, and the rapidity of its Mo' 
tion, either when it is ftudded with Stars by 
Night, or cnlighten'd with the Sun by Day ; 
then fhall you fee that Almighty Hand which 
poifesihem in their Orbs, and '^ ballances them 
in their Movement. Behold how theSun girds 
op and regulates the Year by its Anopat Cir- 
cuit, and how the Moon meafures round a 
Month by its Incrcafe, Decay and total Dif- 
appearaace. What need I mention the con- 

' yfivfeiet, mmm fit into fammi Muderatans mira (j dh-ina LU 
j^fig.1 Jbii P<ii[t or Libratm of ihe Heivenlv Bodies in tKcir 
^vcraf SunODi djinly fpoke a God to the Wifcr Ke^liens ; but 
]| die mtwc we know of the Works of God, the mgrc ftill we arc 
ivith'd with Ptcafurc mi Amaumenci to ia thi: very Inllance, 
ace the Difcovcrics of Sir J/. Nevtcn, (whofli wc may call quafi 
tfiddm Veum Pbihjsplmum, with much btirer rejfon ihan TmHj 
id PUloJ fincc tnefe, I fay, ne fee with wonder and dcnioi)- 
ntiofl, that 'til aac poffiblc Inr thcfc Bodies to be chui ballaoccid 
i prcferved ia their Moiions without a Power fuperior to Mat- 
Kur Vis BOW beyond difpute, that the gteat and prirmry 
J of Nature imprinted upon all ihcBcdies of iheUniverfc, is. 
It cv'ry part ot ev'ty E:idy attrafls or gravitates towirdi ev'r^ 
patt of cv'ry other Body ; and the ecncral Conditions of thli 
Law are, that the force by nhich oae pdtt attra^s anocher in.dif- 
ferent diflancei from it, is tceiprocally as ihe Squares of thofe 
diftances, and that at the faine dlfUocc the force of the Aitra<tion 
ot one part towards divers others , is as the quantity of" Matter 
ihey coDtaia. Thcfe ynd Bodies then being eiia^y rang'd accard- 
ing to the Matter they cantain, arc prefeiv'd in their leveral Or- 
bits, by vinuc of their mutual Gtavicatioa to one another, which 
being a Property not belonging to Matter, mud be inipte&'d by a 
Powa luperior to ic 

Q 4 ftane 


88 The Oaavias of ' 

ftant vtciffitudes of Light and Darimefs, fbr 
the alternate ^ Reparation of Reft and JLa- 
bour ? I muft leave it to Aftrologers to tell you 
more at large the Ufes of the Stars, either how 
they direft the Pilot ^ in Navigation, or tbe 
Husbandman in his Seafons of Plowing and 
Reaping ^ ev'ry one of which Celeftial Bodies, 
as they required Almighty Power and Wifdom 
at firft to create and range them in their Sta- 
tions, fo do they require the moft confummate 
Wifdom and Sagaaty to comprehend them 
now they are created. Moreover, does not 
the ftanding Variety of Seafons marching in 
goodlyOrder teftify the Divine Author? The 
f Spring with her Flowers, the Summer with 



« Qutd tencbrarum iy lumhus dtcam reeurfantes vices ^ ut fitnobk 
cper'uer qwetk alterna Keparatio ?] Which is exprefs*d by Tklfy 
thus, yam diet no^jfque vkiffitudo confervat animantes^ tribuens alM 
agend't tempus^ aliud quiefcendu Now this is wonderfblly provided 
for by the Rotation of the Earth about her Axe^ for tnereby we 
have the Vic'rffitudes of Dajf and Night j the Day fbr fpending our 
Spirits about our Work, and the Night by its Cooloefs and Quiet 
to recover and recruit them for the bufinefi of the Day following ^ 
for Nutrition is moflly perform'd in the Night, bectufe when our 
Minds and Bodies are employ'd, the Blood has coo rapid a Motion^ 
and the expedce of Spirits is too |reac for the buiinefs of Non- 
rifhing -, a gentle and uniform Motion isneceifaryto convey Nou- 
rifhing Juices to their proper Places, and fettle 'em there ^ and 
for this reafon it is, that the groffefl People naturally Sleep the 
lonjgefl, and that they are the groifer for fo fleeping. 

^^er dque cum futs floribm^ fy 4tfiat cum fuh meffibusy iy mt- 
tumni maturitof grata^ ^ hiberna olivitas neceffaria.'] The bnn- 
tiful Seafons of the Year are made by Tully alfo, as well as OSd" 
viusy another inftance of a wife Providence^ we are all fenfible of 
the Pleafureand Necef1ityt)f fuch Seafons, and we who underihnd 
the Reafon of 'em better than the old Philofophers did, fee more 
Reafon to confefs a Providepce in this diftribution than they did. 
For had'the Earth tum'd about her own Axe only once in twenty 
four Hours, then all our Vid0i(pdes had been-of^Days and Ni^ts 


Marcus Minuclue Felix. 
herHarvefts, and the Ripening Autumn with 
grateful Fruits, and the nioiQ and un^-ious 
Winter, are all equally neceflaryj which Or- 
der had certainly been difturbed before now, 
had it not been fix'd by the wifeft Power. 
L. What an Argument of a Providence is it, thus 
■to interpofe and moderate the Extremes of 
■^Winter and Summer, with the allays of Spring 

ooly, which had by do means been fuflidmc for Veietatm -, had 
die tirth made a Period about the Sun once a Year without any 
Koldtion about her onn Axt, wc (hou'd have had but one loi^ 
Day, and another e^oal Night-, hid both thefc been united widi- 
out the P>iMft///m of the j4jrf of the DiKrudl Roiathn to itfcif, 
we might have had our Days and Nights; but our other Seafim 
had been uncertain, and in Tome Places none at all. Rigaltht is 
of Opinion, that Hiberna Olrvitm is to be taken figuratively, for 
die Unflioufnefs or Moiftutc of the Winter, liiat Being ncccflary 
to fitten and prepare the Ground for the Summer Seafon, iho' if 
it be uadcrftood with refpcA to the time of Olivei, which was 
in Diambn, he fays, fjfi/e (nnceiam ; upon which Mr. Daviei 
with femciiuag lefs fijodefty rephes, /nania [uM qui mmmtnliii eft 
Wit. Rigaltiiif ; and then adds for the Honour of GrnnwM/, that 
he rightly undetfiood it, pro iffa bitme, qMmadtmdiim meffes pra 
tjhtt, &c. and gives us aQuoation out oi Columcllii, that Figs 
ire (ipc in Ditember. The matter is not much, take the Word 
OJii>>trfi how you will, but 1 cannot but obfervchere, as I fhali do 
Quickly again, that fonie cit'uk! bave a fcurvy Trick of making 
iKe Primitive Writers fpeak as iniignificanrly as they can ; but 
fmce OSaniiut is proving a Providence from the wife variety of 
thcSeafons, and in order to (his, fpecifies theufefulnefsof each 
Scalbn , I can hardly ihink he wou'd inlUnee in Winter, which 
is an unwelcome ScaJon, wiihouigiving fome Reafon for it, and he 
cou'd not give a better than his Hibernas Olivilas KceffarU, if by 
ibat he meant the Pat Vn^'ms Mifhrt of ibe Winter Sejfiii; for 
had weenJLiy'd a conftart Summer, our Ground had been worn 
out and become effete with Vegetation ; there wou'd not have 
liallcn futTkient quantities of Rain for purging, fofming, and im- 
pregnitiog the Earth; for wc find there is more than twice or 
thrice as much Rain falls in the Winter fix Months from Septem- 
ber to Api\l, than in the Summer fix Months, and yci all chis is 
but furtkieot for fix Months Vegetation i and therefore I am wil- 
ling, viKhRignltiHs, to allow this old ChrilVan fo much Philofo' 
phy, as to intend this by liis Ot'iv'itat necefftt'd, noiwithftanding 
Mr. Dtnikf it fo pofitivc to the contrary. i 

5 and 


he exceffes of I 

rt^ The OSivius of 

andAuCumn, that we paft the Year a _,^ 

Security and Comfort, between the exceffesof 
Parching Heat and Cold ? Obferve the Sea, 
and you'll 6nd it bounded with a Shore, a Law 
it caanot tranfgrefs^ look into the vegetable 
World, and fee bow al) the Trees draw their 
Life from the Bowels of the Earth } view the 
Ocean in conftant Ebb and Flow, and the Foun- 
tains running in full Veins, and the Rivers 
perpetually gliding in their wonted Channels. 
■ What need I fpend more Words to Qiew, how 
providentially this fpot of Earth is canton'd 
ont into b HUU, and Dales, and Plains ? What 


' Quidk^itrreOa Mml'iMm, Callium fexa, fm'BtCamfviim,'] 
ThuiTiift; among many other InfUncci cnumciaicil by our Ay- 
chor, mcDcions, tmftndevt'nim Mintium altudines, immtnfitattfqiit 
Camporum, dc N- D. I. a. cap, ]?. M'>unui[K indwH hive been 
Ui forth, not as the handy -nrork of Gud, but ai the Rutni of the 
Deluge, of ni advantage, and afpeA hideout ; l>ut TnUj, ii feeim, 
and nur on^viui undcrflood better, than to be of thii OpiDJon. 
For the making thi» iofbnce of Divine Wifdom the more intcUi- 
gible, "rit (D be obferv'd, that from the Calculation: of fc*eral thf 
siccftScarchen into Nature, it has been found, that theSun raifes 
a quaniir)' of Vapoun from the furface of the Sta in a Year's 
time fufficieot to fumifli all our Rivers with frelh Waters for the 
(amc ipace; moreover, that thefe Vapourt thus rais'd, rsrify'd, 
dilated and put into a violent Motion by the heat of the Sun, » 
by a Fire under an Alembetlf, are carry'a about the Atmofphete 't^\ 
they hit againft thefe EmiKncits^ and by that (hock arc condcns'4, 
and by that CondcnOtion becoming heavier than the Air they 
fwim in, fall dovtn upon the Mounuinj, whofe inivard parti be- 
lt^ hollow and fiony prefetve them, as it were in a Ba/sn, 'till bc» 
ing gathcrd in fuch quantities that ihcy overflow, and ouze out 
at the next eafieft PalTage they meet with, and in their Defceot 
Joining nith odicn, ferm Rivulett, and frtun a coniunftion of 
ihefc itmn Rivers. Whereas, had we no Mountains, (hcfe Va. 
Bours nou'd fall equally upon many Places together, and lb be 
inck'd up cither in the fpongy Mould, f>r raile a tfntral Puddle. 
Bu, cnmiag we might have had itivcr& without Mounmiot, 
(which 1 caoitot conceive poflibic) jei thefe Uvcrt (con'd they 

MarcuB Mifiucius Felix. 
' need I fpeak of the various ^ Artillery for the 
' defence of every Animal ? Sotne arm'd wicU 
' ^orns, or hedg'd about with Teeth, or forti- 
I ^'d with Hoofs and Claw$, or fpear'd with 
f ficiiigs 5 and others either fwift of Foot, or 
[ Wing ? But above all. the beautiful Stru&ire 
' of Mao moft plainly (peaks a Godj Man trf 
Jftaturc ftraight, and Vifagc crcft, with F;es 
'^ St top like Gentries, watching over tbc other 
Senfcs within the Tower. 

X VIII. But I Ihou'd ne?er come to an eQd,was 

hin; ran if alt upon t Lcrel) mii<1 have run only ii i Artighc 
2.iiK i hut ooiv liy cite help ot Mguoaios ch? y branch out inta in- 
pumcraWc winiliDi^f, lad by ihefc mcam noc only vifit and ca- 
rtel) the S^lofmuy ditfcrcncCouiicrin, but furnifli them with 
fttcb 2 cotivcnksicirciagcis they could not be ncU wichout. 
Thefc, Jcd abundance more of Advantages, (not lo meatioD rtiofc 
of Wftwr-awrkf) do we receive from the wife (ituacioa of Mouiw 
.pins, which fome Men have fo Tragically defcnbed, at if they 
tfefi^a'd to bring an ill BepoTt upon the good Worhs of the 
O^aior, wherein they hate difcover'd an idminble Vein of 
CbqueiMc, tod a moft wonderful want of Philofuphy at the tame 

* QifiJve AtiiiMntium Inquta aiverfm fefe tutelam nmltlforttitm f 
ifaMnMmtimibiu, alioi dttitibm ftflM, ^ fuaittju mgulis,^ 
:fiieataj aenliis, aU ftdiim ctteritaie liberas, ant tUtitme pmnanmi 
Snit frtdimi fvmt mflr* fKlchrituio Dtn/n fatttur ArljfietPi, ftalut 
figiJiis, vultm ereifus, eciili in fumtm, vtlul infftcHtS confliti'ti, Ar 
tarncf ctteri frnfiij velut in arct eompafiti.'] Ai Cueitiui armV 
Wmfclf chtefly from ra/li/, fo (f:,m fully too, OSaMim thottgh* 
ft ben 10 difflrm him, the ObjeAionsand Anfwersare taken (nolt- 
i» ffom the fame Quiver ; and thcrcfbrc I have generally fct dowa 
«ie PalTaKcs alluded to, where the Commentators have not. Tha* 
■then wc find iiin TuUy, A>i'iinantium\erii quanta vtrhtas eji .' gntnt* 
td tamrttnviSyUt In fui) qHtjue centre fermareiint ^ tjutmrn *li£at^ 
'it^t fmt, tlU %illu vejiitd, alutj^ink birfuta ; tUti firnni^ aHm 
ifitirA ■vidoMii ebJiiSat ; aliatejfe cirnibus xrmnUi, ulUt htben 
yffnehfeiaiii'iim; </eN. D.l.a. c.47. Thus again, cap. ^6, after the 
*onJs above memion'd, burm exeitataj, tetfoi, !&■ ertlfac anftitidtt 
Jie addi, Stnfui uulcm hterpretts ae nmlii return, m cafitt tttiqiUM 
in tree, m/rifief ad ufus nettjfarios fy fa9i fy alhcati /mfi*. lf»m 
•ciiJi lanqmm Sfrciiiatores altil}imi{m Ucm tbtintntf &c. 

I to 


^ The Odavius of 

I to travel thro" Particulars ; there is not any 
one ^ Part in Man, but is either neceflary or or- 
namental. And what is ftill more miraculous, 
is to 6nd a general R.efemblance in all, and di- 

" 'ftinguifliing Features in each 5 fo that the 
whole Species is alike, and yet not one indivi- 
dual without feme difcriminating Charaftcr. 
Vvtat think you of the manner of our Birth, 
and the Inftinft of Generation? Who but God 
cou'd turn the Courfe of Nature againft fuch 
a Time, to fill the Brcafts with ' Milk for the 
ripening Ewbryo^ and fuckle the tender Infant 
with that Plenty of lafteal Dew? Nor does 
.God provide only for Univerfals, but takes 
care alfo of Particulars; Britain is made 

I ^amends with the warm ^ Vapours of the cir- 

': ^ nihil in bomitte membromm efl, aimd nm fy neceffitatit cMJfa 
rfi; ir JecaTis.] This Proof of a God from thcScruflure of humiD 
Sodict, but ')iiH hinted at by our Author, ii difcouts'd »i large by 
Tji/b>, de N. D. lib. :. c. J4, &c. According to his conllant 
CMnom , (viih a World of £lo<jucace , and good Scoie in abun- 

• Vt ulieriptrtk oiaturefcente ljaejCMt,&U:.'] Thus again Ta///, 
i ,44> Dl I. 3 - c. 5 1 , In i'ls Animaittibus qu-t lalfe aliitiliiT, omnis fat 
fjfiiiu matrum laBtfcerc inc'ifh. Not only tliis ftrangc ProTifioQ of 
Mili; for the Fxtui by an cxtnordioary Courfe of Niture, but the • 
di&KDi Stniflurc of its Heart from that in adult Pctfoni, the 
joining Art in the Folltion of its Pans in tlie Vterus, chat thdr 
.^Illation Ihou'd be fuch as to make the Head emerge out of 
jdie.Fluid , it lies in with the Face towards its Mother's Belly, 
and about the time of Delivery, that the Headlhou'd becoiru: the 
JKaTieft Part in the Body, wheicby'iis tumbled over, andacquirci 
H.Poflure moft proper for its coming into the vvorld. Thefe, [ 
fay.arernch miRifcd and glaring Inlbnces of divine Counfel uid 
^ht, that 'tis ao wonder the Faius Itiou'd be fmgl'd out for 
,f of a Deity. 
_,. '' Biitiunm file deficitur, fed c'lrcumfincntis marts tipire recreatkr.'J 
Thtt. we of Grtiit Britain enjoy fuch a Share of Heat at fo great a 
diiUBcefromthcSitais, indeed another marvclbiu Inflanceofaii 



Marcus Minucius Felix, 
cunlambiem Sea for its deficiency of Sun. Nik 
ferves Egypt for Rain, Enphrafet cultivates 
MefopotamU, and bidut is faid both to water 
and few the Eaft with the Seeds it difchdrgft 
into it. 'Shoa'd you chance to go into a 
' Houfe, and fee all the Rooms exquifitcly fnr- 
nilh'd, and kept in great order, you wou'd 
make no difpute but fuch a Hoofe was under 
the Care and Infpedion of a Mafter, and that 
he himfelf was preferable to all the Furniture. 
Thus in this Palace of the World, when yoa 
caft your Eyes upon Heaven and Earth, and 
behold the admirable Order and Oeconomy 
of Things, you have as little reafon to quefti- 
on whether there is a Lord of the Univerfe, 
and that he himfelf is more glorious than the 

t Stars, and more to be admir'd than the Works 
Att-vij< Auh'iuS, tho' not fo much for the Bcafoti here afUgn'd, 
<iid borrow 'd from TiilJy^ k Wovtmi has obfer»'d, k from the 
•piii^kii/ of [he Eclipthli to the /¥j}nator. From hence it ii, that 
jre who are beyond the Fort^ fifth Degree of L^titvJt, ani! there- 
■forc ftand in great need of the Sunt Heat, have more of it, take 
•II the Year about, than if the Sun had coniiaually mov'd in the 
.JSjiMnUr ; and ihofc who live in the torrid Zinr, or thereabouts, 
and eonfcquemly too much cKpos'd to the Sun, feci Icfs cf his 
Heat by this Obi^vh;/^ than they wou'd liive felt, had the Berth 
oblerv'd a riibt Pofimn. For the Dcmonftration of this, I rcfqr 
the Reader tu the Icarrwd Mr. KeilFi Ex^/ninari^n tfDr. Burnei^j- 
Tbetir} of iIk Earth, rag.ji. &c. Now of all the infinite variety 
•ini ways podiblc , the pitching upOB thai which is dtmonDrably 
^"thebcft for every thing upon Earth, w<. Tiie prefentSiiuaiianoi 
the Ate of the Earth to the Plane of the Ectiptiil;^ this "ccrrainly 
is a dctnonrirative Argument of at» infinite Wildom and Goodnc^ 
which h»i confulted lor us all, the beft may poflible. 

' Qii'id ft inptffks aliqHam damum, omnu txcktta, dljpcfita, frna- 
t4 viaiffei, utiq; pfneff* ct crtderei Dtminum, SCc.J In aHufion to 

i;^at of Jiilly,fiDimiim imiruin, pukJjrain^-, wdtrlf^ nun ffftt ai- 
ittd, tl'i.imfi Dominum nun Mideai mkrH/ui ilLim ij mnpeHi ^dijt- 
TMttm {Ufa i N. D. I. a. c. rf. 
C of 



T/w Oaavius 9f 
of his own Hands. But perbtps yoa may have 
no Scruples concerning a providence, but 
only whether the Heavenly Government is 
lodg'd in one or a Plurality of Deities^ and 
this is eafily decided, if you'll give your felf 
but the Trouble to look abroad into the King- 
doms of the World, from which yoo may col- 
left the R.egimen or Form above. For when 
did you ever know any CopartnerChip in a 
KiiigJom comnience with Integrity, or con- 
clude without Blood > Not to mention the 
Grandees of 9trpA^ who confultcd the Neigb- 
Si^ of a Horfe in the Ele^ion of Kings, nor 
to revive the old Story of the Thehan Ptir dead 
and gone; the fatal DiHcntion of the R»uiam 
Brothers for a Kingdom of Shepherds, and 
Shepherds Sheds, is famous all the World over. 
The Wars of Father and Son in Lam, Cxfar and 
Pompey (hook the Earth , and all the RoMan 
Empire was not big enough to hold two Men. 
See Examples of another kind ^ the Bees have 
but one King, and the Flocks and Herds but 
one Leader ; and can you imagine two Su- 
premes in Heaven, and that Almighty Power 
is divisible ^ Since 'tis manifeft, that God the 
Univerfal Parent, has neither Beginning nor 
End; but gave Beginning to All, and Eternity 
to himfelf i who before the World was, was 
a World to bimfelf, who commands all Things 
by his Word, and difpenfes them by his Wif- 
dom, and confummates them by his Power, 
This God is invifible, becaufe of his Brigbc- 
nefs inacceflible ; and not tangible, becaufe 
incorporeal ; and incomprehenGble, beunCe 

s too 


Marcus Minudus Felix. 
coo great for our Cspacit; ; infinite, *" immenfc, 
Ad this Iramenfiry intelligible by himfelf only. 
Our Intcllcft is too narrow to contain biro, 
and therefore wc never conceive fo wortbi- 
ly of bim as when wc conceive him uncon- 
ceivable. Shall I fpeak my Senfe of tbis mat* 
Icr ? Whoever imagines rbat he knows the 
divine Majefly, leflens ir; and whoever does 
not leffen it, can never pretend to know it. 
Inquire not bis Name, for Cod is bis Nam^ 
and there only we ofe Names, where many In- 
dividuals are to be diflingutfli'd by their pro- 
per Appellations j but to Cod , who is but 
one, the Name of God is all in all ^ for if [ 
call him Father, you forthwith conceive of 
bim, as an Earthly Parent ^ if King op Lord, 

" In^MitiUtlmmrnfiiStfyfdifihi.tdiititsquJTitiuefl, nttitf.'] There 
h nothing more certi'm , thm that onr Mindi arc drcumfcrib'd 

1 limited, as well a^ our Bodies ; and therefore 'tis as imprifTible 
i^ eomprchend God id our iinite Capacities, at to ^rafp the World 
ft our Hands, fmtet and Infinitts do not only differ in Degree, 
JM toto genere, are of a quite diiFerellc Nature ; for no finite Addi* 
fton of firihii can make an Tnfiniie, nor is there any afli^mlile Pro- 
fiortino between them-, we may underftand their reLthe Niiure, 
or the finite Relations of /n/frrrf» to one another, but the;<a/ilive 
ftaiure of InfitiUts is abfolutely incomprchenfible by any Under- 
j^landing, but that of God himfelf ^ and therefore, ifit was fitting 
tofiy, what the Allmighty, lofiniie, Immenfc Being cannot do, 
%C might fiiy, he cannot make a Creature ti c imprehend himfelf. 
Jh air our Inquiries then, where/er Infiniry in its abfolure Nature . 
Aid pofiiiw (Qualities is implv"d , we have notn-ng to do but to 
'tekve the Matter as we found it. Aftd KC irdingly in Matters of 
IWth of this Kind, our Bufmefs is AtA impani Jly to cxamin whe- 
ther fudi and fuch things l>e reveai'd or no, and then lo fubmit 
enr Reafon 10 Reveliiiiin-, afid no- to (hew our felves fuch proud 
^>ol{ ai to flrain our finite I me Ik As after that which is iniell'gible 
ipBly to the infrntcc Mind ; for then we conccii'e mod wonhily of 
Cod when wc conceive hifti inci-'mptehcblibic, or in our Author"* 
Moras, ii/ro fie enm iHgnf ajlimamt, dum inxfUmnbihm dicimut. 




^6 The Oflavius of 

your Fancy clothes him wich fuch Ideas as 
thofe Words ftand for with Mfn. Take but 
away this human Covering ot V/nrds, and 
you'll lee the divine Nature the better. More- 
over, have I not all the World on my liae in 
the Acknowledgment of this one God ? I hear 
the People when they lift up their Hands to 
Heaven, fay nothing elfe, but " The Gad, The 

" Audit vnI^w, cum dd cxhm m^tnus Undiml, Hihit aliitd quttm 
Dcum ditunt , Sc Dcm miinus tfl, & Dcus veriu eft, & fi Dcus 
deJtrit. Vkltj ifle ntturalU fermi tji , an ChriJIiani anfitiiitis or*- 
lio .'^ Thcfc are tlie Words of Tirtultian ia the foregoing ApoloCT, 
and in hi« Book de Teftiman. An. 'tis the Argument alfo of Juji'm 
Martyr, Sc. Cyprijn, Arnaliiut, LUlanUm, which they all afe, cer- 
tatim, as MT.Davies Ctys, for the Proof of the one fuprcme God i 
And ycttftcr all theft venerable Authorities, this ingenhm Ptrfm^ 
I am forry to fay it, with the ufual Air of his admir'd /<: Clere^ 
thut tDiigitlerially dcierminn, ^Mii in re faUiturfuftmns citm c±te- 
rif. And all the Keafon f"r fo much Aiturance is taken out of Ar- 
ntbius himfelf, lib. 1 1. p. 89, the better to cxpofe the thing, and 
make A'rtobm difprove here what he had been proving, pag. 45, 
The words argu'd from arc thefe, D'l't ciui uxtas fpkd vot (Ethni- 
cosj hdxnt luttlai,lKeiiliin, foltjljtes, nnj; enum al> aliquoid, qutd 
ejm rwft Jit pattjfath ac licentU, polhUtit. This he confirms ftom 
A.Gtll. lib.t. C.38. where 'tis faid, that not knowing the God that 
pre(ided over Earthi]uakes, Frritit cjm re'i causa ediSo imprrabait^ 
ftd Dei nsmtii, iii uti foUt^—StalHefe fy edicere quiffcebant, m 
alium pro alh nmintcnia, falsi relii'Dtie Fopithm- aUi(,arent, From 
whence he roundly concludes, that the Chriftian Writers above 
nam'd were aO mifuken, and ie Clerc only to be minded, who by 
the Name of the God, &c underHinds that particular God, Dfi 
aiendit rebus frscj?, who prefided over thofe things for which die 
People addrefs'd, utpitlcbre animadvenit truditiffimHs yuan. Ckrh ■ 
cw, Art.Cr'tt.F.u.S. i.e. 11,10. The Sum of the A^uDKUt 
on Mr. Clirc'i fide, and his Admirer Mr. Vaxits^ then is tms : Br . 
order of tht. chief Ponliffi it was decreed, ihatnoGodbut of fuco 
I Name, and fuch a Cvre or Province, Ihou'd be addrefs'd toby 
the People for the Things under his particular Jurifdlttion, there" 
fore none but fome fuch Particular God is to be uoderftotjd here, 
by the N^tme of The GreJl Otd, the Tmi God, &c. The Fathers 
on the other fide ai^ue thus, The general Voice of the People is 
tbeVokcofTruih, as being ibc Di£Liie of Nature ^ buiihc People 


p Marcus Minncius Felix. 

great God, The true God, and if it Jhall pleafe 

God. This Expreffion in the Vulgar, is the 

Voice of Nature 5 and is it not alfo the Con ■ 


eeaenJly cry ouc The GoJ, The great taid true God, noiwitlifland* 
ing this Order O the eontriry, therefore there is fuch a God. Eut 
for the fuller Vindication of the Jciithers fn this Point, I u>k the 
Reader's Paiiencewhilft lenquireinrotwoThings, firff, Cimcera- 
ing the Truth of the Faft ; Sccamilj, the Farce of the Argument. 
Thefc Fathert then all fpeik of it as i known common Miiicr of 
F»ft, of which cerciinly they were bctrcr Judges, both as to ihc 
Pniflice and the meaning of it, than le cUrc or Mr. Daviet c»n be, 
as living at thai time, and hiving been Heathens theml'clves. And 
that this vit%i very familiar Furtn of Prayer among ihe vuliar Fif 
g.itu, vit re affur'd atfo from Pratlm upon PLita'i TimdW, p. 226. 
where we have the Reafon of it !ikc^wifc, namely, bccaul'e the one pi' 
prow Cai^ was more univcifallybeliev'd throughout theWoridinilt 
Age5, than the utdnj infemuT Got/f. The words arc thefe, Sra •? 
wfdf/if ^ "'fX'*" vaaaj SfiJirxHiu J^ alpi(Tfit tvfyeifiaif SJ), n) 

x) ■aeivatia at' cui'i^ ii nj 'aa.t]i, b irS-ijeu 'si^diasi' hafyi' 
^fffv jy auieSif luijaifair^ -ri tf * irAhfli*. That all Reliiiai't 
and Seat centur k the Cui^m of ontFirfl or Supreme Principle, and 
allJHen involve ibe God for their /telper, but that there are Gods after 
Dt below tbii hrghefi Principle, and that the Csre of the Vmerfe it 
dtwl\'duponfbem,it a Kttionwhkh all SeSs do Mt believe; and the 
Reafon of ih'i, ir, tietaufe this one God or "Unity appears imte nidtut 
than a FlMralitj or Multitude of Ood/. We learn likewifc from 
Arianui his Epiliet«!, lib. j. e. 7. liiat the very Form of Prayer fo 
long in ufc in the Chriflian Church , KiJei* khiajsv . Lnrd have 
mercy upon us, was ancient] v ufed by IbmeHcathens, either amoRgft 
the Currt^or Lalinu orbcch; for thus liith EpiSetut, -f -Siii» 
IfmititKif^oi , J'ti/xSxeuiji, Kuen if.Uro f when we eull upon 
Cod, wi praj to bim after this manntr, Urd have maty upon m. 
And Jtmbticbus in his Life of Fjthigixai, p. 89. Sprata tlius, 

all fiaci, that wt ansht to ask, every goad lhin£ i-f the Lord. Innu- 
merable are the InHanccs which mtsht he given of the Heathens 
praying to the one fupreme God; I II14II mention one or cno only out 
of EpiSetus, B0[ fo much for the proof of the Faft, as the adim- 
rablencfs of the Devoiian. Lili-n. e- v6. ToA^uwffOK ivajS^i-^rti 
•afii ^ Oiic Ar^t, &c. Djr( (0 lift up thine £}es to God, and 
fay, ufe me hereifter as thtu plea[eft, thy Will be mm, I am Indiffe- 
rent tt alt things; I refiiie latbing thjt {f>all feem io-jd to thee ; Lead 
me whilber thou fleajejl ; Let me atf whu Fart thou wilt, t'lher 


p8 The 0£bivius of 

feflion of Ghriftians ? And tbey who make 
Jove the Sapreme Deity, miftake indeed hi the 
Name, birc agree in. the Tbiog, in the Notion 
of one AUmigbty. 


of a pkblick or private Pcrfon^ if a rkb Man or a Beadr. He ic* 
kaowlegcs it co be a Duty alfo x^^^ ^X^ <sBrifj9<lif\»v Tti -d^tf . 
Td thank God for all tbntis. Aod again, el nv Tix^f^y &c. hJL 
we Vnderftanimg^ wbatlhou'4 we do elfe^ both in pubiick and fri* 
vate^ bktpraife God^ bleb htm^ and return Thanks to him ? Ough^ 
mt tbofe who dig, andphw^ and eat^ continuaiij/ to finifuch a Hynrn 
to God as this ^ Great k that God who gave us tbefe Inflruments to cid* 
tivate the Earth withal .^ Great is that God who gave us Heads ^ && 
But the divineft Hymn of all is tbis^ To praife God fir the Faculty of Vu" 
derflanding all tbefe things. If I were a Night ingal I houldperfirm 
the Office of a Nigbtiiigaly — But mw being a Reafonable Creature^ -Vir 
my Duty to celebrate and fing aloud the Praifes of God. Once moiei 
9 &iu fjLif4,vn9'0f lueirev cthka/SI fioniiv j^ tS^^iitwy »f tMt 
AioffKQfHf ir x^f^^ ^^ if\%ovlii, Remmnber the God^ call ufm 
him as tl^ Jielper and Affiftant^ as the Mariners do upon Cajlor aid 
Pollux in a Temped. Vid. Eptft. 1 4. c. 7« 1. 1. c. i5. L 2. c. |8« 
Thus much I hope may fcrve to fhew that the Fathers were hoc 
mifUkcn^ when they urg'd, that the Heathens addrefs'd frequeody 
the Supreme God only. What the Fathers wou'd argue from tbtt 
. Fa^, in fhorc is this, tliat as every Animal in cafes of NecefTtty, 
is by naural Inflind directed to proper Places of refuge, as chp 
Pfalmifl fpcaks , Ue high Hills are a Refuge for the Wild Goats^ 
and the Rocl^s for the Conies^ Pf. 104. 18. fo do Mankind by the 
like Inflinft naturally fly to the One fupreme God in time of need^ 
and therefore he is the only Helper and Defender. I come now 
to Joannes Clericw^ fo often and fo highly celebrated by Mr. D«* 
w/ and others y and I do fay that no Man can have a very good 
Opinion of this Cenfor Patrum^ who has a jufl Reverence tor the 
holy Scriptures, and the bed Writings next to them, the Writings 
of the Primitive Fathers •, but learned Men of lace have been at 
fome Pains to give him due CorrcOion for his bold and di (honeft 
Treatment of both thefe ^ and his fpecial Spite, and Audied Igm>> 
ranee are two Criteria, like the Affe*s Ears^ that will difcover 
Phereponus under any Difguife. But cho' this mighty Man of late^ is 
fo averfe to be determined by the old Fathers in Matters of Faith and 
Practice, which they, by reafon of their Familiarity with them, may 
be prefum*d to imderfhnd better than any modern Heterodox Critic y^ 
yet in Matters of Philofophy, which are capable of Improvemear, ^. 
tho' Divinity is not , and where confiderable Advancements of ' 
Learning ha?cceruinly been made by Moderns^ he is fo cro&grain'd 

2 ^ 

Marcus Minucius Felix. pp 

XIX. I find the Poets likewife finging of 
one Sovereign Deify , Father of Gedt and 
Metty and wbb fafliiou'd our Souls according 

U to ipply mhtr to <hc foregoing, ihan to ilic prcfaic mere 
knowing Age. Thus in his Account of the Niruro ind Growili 
of Co/Zand SHxtT, Fhyf I. i. c. 4^tnftcad of giving his Rcj.i(r 
tbit fjiisfidDry Account whicli he migiic have found in Nrc Tra- 
»c!i and Joumils , or even among the Merchants upon the tx' 
chmgc, he puts him off, as he does upon divers other Subjefls, 
with a tedious Account tliii he tinds in eld Pliny'j Natural Hiflory ; 
and yet as trivial as that is, it may be of more ufe, than when he 
fpcalis his own Scnce, if it be always as milhken as thacis, £«A. 3 j. 
of this Chjfta, where he tells us, TJuf Silver is the next he.ivj 
Metal to Gold; tho' every Body, bm this WafwaH^, knows Icdd! 
ro be htivier. He alfo declares, lib. a. eaf. 8. [tlf. 39. That he 
had rather Aick to the very iaifc abfurd Account, nhich he from 
D. Cartts ^es of the Flux and Refinx of the Sea, than be troubled 
■o undcrfbnd thai mod clear and demonltrative one, which our 
great Sir //. Ncwt«n has fo lately obli^'d all Starchtrs into Nature 
withal, except Mr. Clnc, who will ftill have Spring-Trdei, occa- 
fimM by jhc JWoony being in her i'rr(g*«m only at New and Fullj, 
tho' any mtdern AfiraaomeT can alTure him, that her Ferigxum hap- 
pens In all Poinisof hct Orbit, and ac all Ages, as well as ttCon- 
junH'm and Opfofilim ; and yet the higheft 7)ics are always at AVw 
■nd Full, if other Caufesdo not alter the Courfe. I inall give 
Mr. Clert'i Admirers but one raorc Inflance of his extratrihitry 
Jteafming, but that is a ftrinier, and they may find it, lib. 1. c. P. 
fiS. 1 5. Where he concludes, that the Maen doth nat move about 
her own Cttiter, (tie means her Axi-J bccjufe llie always (hews the 
Eatlb the fame Fljjfn ; whereas from the (imenels of Apfeararce 
he oughi 10 iiavc concluded juft the contrary. For cver^ cne who 
has, I will not fay Afhmomj^ but clofc Thoughts about him, knows 
that 'tis Dcmonftration that Ihe cannot fliew always the fame Side, 
except (he revolves once round her Axe in her Fctind- Great D i- 
ticl(s till they well undetftand their ProfcfTion, and the Subjcfls 
they write upon , (hou'd , methinhs, take the '.Vjtds of the Fn- 
iheri in Diwnitj, and of ihe Moderns in Fhi'.ojifi}}^ rather than 
by ao Overfarwjrdncfs to judge, make no greater Difcoverics 
than of their own Ignorance and Conceit, i have given thcfe 
SpevriKit of Mf. C/<;rt's jytedhcrily , to prevent jomig Students 
from believing him too faft in any Sorts of Learning, (^ pretends 
to i and fincc he has written fo much to cxp:)fe the bell of Men, 
and to make the World but the worfc by his Writing, ( think I 
nuy juflly Uy of him, as Tnllj did of Eficurui, Ludimiof ab Hi- 
m'ltKy nan tamftceto, qvam ad [cribcnii licentium libert. Dc N. D. 
I. I.e. 44. 

Ha to 

lOO the Odavius of 

to his own Will and Pleafure 5 what fays J^r- 
gil of MdntuA ? Docs not he yet fpeak more 
plain, and neareft to Truth ? In the Begtm^ 
ming ((ays he) 4 ^ Spirit quickfind Heaven and 
Earth, and all the Parts of the Univerfe, and 
a Mind infused aSuated the whole Mafsj the 
Author of Men and Beafts^ and every Animal. 

• Sp'nUus intus allt^ fy infuf^ Mens 0gHa$. 

.— — DftfiR ftamque ire per omties - 

Terrafquey trdHufque maris, cctUmque profundum.'} 

There were two very different OpiDions about this Poinif? Plat9 
held God to be a Spkit diffused thro* the Univerfe, but iS'ui 
fjLifjLif/uSfjor^ that he did ^irdvjct KofffiSf t<L ^cs^ffJLAJA J^sd 
*BaJ\t»f \Qv\dLy govern all tbings by permeating every Tbingy but 
dfJiiyufy vritboMP mixing vitb any Tbing^ that he wascaMJBd /ixoiof, 
quaji ^iv\A //cti OF, pervading aU Things^ the Letter Kappa beii^ 
ukcn in iM^oyiU^ mrtAy for better Fronunciation only. Vid. Cra^. 
p. 41 9. And this Notion I take to be agreeable ^ that of the i^ 
ftUy in bim we live and move, and bave our Being, The other Opi- 
nion held by the StoicJ^s was, that the whole Univerfe was ooc 
only animated by, but united to one common Soul^ and that this 
Mmal oi a World is God. Stoict (fays TertuttianJ volant Deim 
fie per Materiam decucurriffey quomodo Mel per Favos. The Stoids 
win bate God to run thro" Mattery as Honey runs thro" the Combu 
Thus again, Varro in St. At^flin. Civ. D. I. 7« c. ^. gives us his own 
Senfe, and that of the Stoicl^s alfo in this Cafe, ficut bominem/a^ 
pientem cum fit ex Corpore i^ Animo, tamen ab animo did fapientem, 
ita Mundum Deum diet ab animoy cum fit ex animo i^ corpore* 
Now looking upon God under this View, as incimacely pervading 
the Univerfe, and mixing with ic, and fo making one infinite Am^ 
maty as Soul and Body make one Man, they concluded they might 
worfhip him in all his feveral Parts and Members -y not that they 
cook thefe Parts or Portions for fo nruny Gods, but only that tbe 
Mundane Soul was united to them All. Accordingly Balbus ia 
Cicero thus explains iiimfclf, Huarum rerumy quia vis erat tanta, up 
fine Deo regi non poffity ipfa Res Deorum nomen obtinuit, Nat. Deor. 
lib. 2. and PUnyy no great Friend to the Notion of a Deity, thn» 
accounts for the worlhipping of him in the feveral Creatures and 
Portions of the Univerfe, Fragilis ^jy laboriofa Mortalitas in Partes 
iftas digeffity Infirmitatis fuj! memory ut Fortionibus quifque colerety 
quo mjxime indigeret. Nat. Hift. lib. 2. cap. 7. Erail and weartfim 
Mortality y has tkm crumbled the Deity into FartSy mindful of its mm 
Infirmity y that fo ev'ry one migbt mrfl)ip hint in fitch Portions as be: 
bimfflf flood moft in need of 


Marcus Minucius Felix. loi 

The fame Poet in another place calls this Mind 
and Spirit, God ; his Words are ihcfe, 
Deum ttarnqne ire per omaes 

Terrafq-^ traSufq-^ maris^ catiimq:, frofundum ; 

Uade homiaes &fecHcies, ttndc iuher & igmt. 

Earth, Heavea, Sea, all Natnret vafi Abyfs 
Does God pervade aadJilL 
Htnce Man, and Beaji 5 Storm, atid red Light- 
ning hence. 

And what other God do weChriClians preach 
up, than Mind and Reafon and Spirit ? Let 
us run over the Doftrine of the Philofopbers, 
if you pleafe, and you'll find them, tho* dif- 
ferently exprefijng thcmfclves in Words, yet 
as to the Thing, all confpiriog in one and ihe 
fame Opinion. I omic the ancient Wife Men 
of Greece, defervedly (o call'd upon the ac- 
count of their Sayings ; let Thales the Mile- 
fan, the Principal oflhcm, fervc for the reft, 
who was the firft that difcours'd accurately 
cbucerning Heavenly Matters. This fameAi/'- 
tejian Thales affirm'd Water ro be the Principle 
of Things ; but withal, that God was that 
Mind which form'd every Being out of this 
Fluid into a World. But let me tell you, this 
account of ^ Water and the Spirit was a No- 

' Eh» atlitir fy Sublimkr 47112 fy Sti'itks rath, qimm ut ab hit- 
m'liK polKCTit imJtniri, a Deotradita.'] Thatetof flfilelut. oraso- 
then think, a Pbtnieian, wm rhc FtxntleT c* ihc /onict; Order, he 
fpeot rao/i of hii rime in Egypt, in the Study oi I'hilofophy, and is 
reported to ha»c coD»ers'd there not only with the Je^t, out pjr- 
licuhtty with the Prupljtts, from whom in all prouahility (as our 
4uib)r concludes) he had diis Notion of tbc Origio of the world 
H 3 ir^m 

: -^7 Thfi Oftayiiis of 

f ioii far above the rcaph of any Mortal, bad 
not God, who \yas that Spirit, reveaVd it to 
Mofes. Thus you fee how the principal Phi- 
lolopher exaSly concurs with us Chriftians. 
After him Affaicimeftes^ znd then Diogenes Sar- 
named Apolloniates, make God of a Nature 
Aerial, Infinite and Imraenfe. Thefe then agree 
with us in the Doftrine of One God. The 
God of Ariaxagoras^ is aih Infinite Mind that 
difpofes and puts every Thing in Motion 5 

* ■ — I I B^— — < I I »i— ^ «» ^— — — ^— — ^P^ 


from Water and the Spirit^ a fJothn above the Reach of mere Mortal 
Irtxention. 6uc the Origin of All things from Warer, both ArU 
ftotie and Plutarch afcribe to Homer before him, from this Vcrft, 

CiKtdLvlVy OOTrp ^HfftC vdvliOSI TtTVX^. 

After much Travel and Stndy in E^jpt^ he is faid in his old A^ 
to have returned and fettled at M'lletM^ and propagated this Phi- 
Jofophy. W. Eufeb. prjtpar. Evaiig. lib. i^.ckp* 15. lib, \o.cap, 4. 
( 'lis true, indeed, th^t Arijhtle reclRXis him as dfyny^i "f rotaxfriH 
pt\offo(pictc^ the Ringleader of tlje Nyhpdtbian Aibeffts^ as deriving 
all Things from Water only, as Homer had done before him, net 
exccpiing the very Gods, 

l^utAriftotle was no very fair Dealer with the Reputations of PhiJo. 
fophcrs, and he has contradifted himfcif in theChar^ftcr oiTbales^ 
as to his being an Atheifi •, dc An. lib. 1 . c 8. where he fpeaks of 
him as a T7;c/;} in thtfc Words, ^ cf tJ cA6> cTi rmf 4^>:^^ fJJ* 
ljLi')(Sttt ^a(Tiv* o6ivi<ruc }y OctKtiC afi6n vetvjci /arAwjif ^tup Yt), 
Some fay ^ that Sml or Life U miiuled with the Vniverfcj and thence • 
perhaps it iwr, that Thales imagind that all Things are full of Gods. ' 
Bcfides, Laertim and Plutarch give him the Charafter of the firft 
Afjertor of the Soul's Immortality j and TuUy fpeaks of him in thefc 
Words, thales enim Mikfiwi^ qui primw de talihm rebus quafivit^ 
4quam dixit efje initium rerum^ Veum autem earn Mentem^ qu£ ex 
fiqua cunSa fingeret. De Nat. Deor. lib. i.e. 10. The reft of the 
Philofophen mention*d in this Sedion are fo many, that a tole- 
lerablc Account of their Tenc.vwou'd nor come within my com- 
pafs, and therefore l^refer the Reader firft to Cicero^ de N. D. 
Jib. I. from whence our Author has manifeftly defcribed them^ 
and if he deftrcs farther Satisfaction, he mayconfult Enfeb, Prdtp^ 
tvitng* and Cudwofth^ Irttelleliual Sjjlem, 


Marcus Mlnucius Felix. 

and the God of Pytbttgordt^ is a Mind that 
permeates and takes care of the Univcrfe, and 
is the Original of all Life. Xenophnnet is well 
known to have defin'd God to be an Animated 
Infinite. Antijiheaet holds a Plurality of Gods 

J over feveral Nations, but one only Deity Su- 
preme by Nature. SpenJ/ppus is for that natural, 
animal Virtue, by which All things arc con- 
duced to be God. Does not Democritus, alcho' 
the firft Inventor of the Atomick Philofophy, 
does not he often fpeak of that Nature, which 
is the Author of thofe Images and intentional 
Species, by which wc underftand, and feel, 
and fee, &c. as God ? Strata likewife fets up 
Nature for God. Even your famous Epicnruf, 
who makes either Unadive, or no Gods, Dei- 
fies Nature. Arifiotle is at variance with him- 
felf, however, he afligns one Sovereign Power; 
for one while he calls Mind Gofl, another 
while the World he will have God, and then 
again he makes God above the World. He- 
raclide/ of Psnt^t reels about in the fame man- 
ner, however, he afcribes a Divine Mind to 
Cod, or elfe to the World, or elfe makes a 
pure Divine Mind itfelf to be God, Theophra- 
Jiutf and Zetto, and Chrj/ipput, and Clennihet, 
tho' all at difference, yet at the long run they 
all meet in the Notion of one Providence that 
foperinteods the World. For Clennthes fome- 
tioies makes God to be a Mind, fomctimes a 
Soul, fometimes Mther, and fometimes R.ea- 
_fofc. His Matter Zeno makes the Natural and 
Wvine Law in Things to be Cod, and fome- 
1C3 Mther, and fometimes Reafon, to be 
H ^ th? 




1 04 ^^^ Oftavius of 

the Fountain of all. This fame Pbiloibpha; 
mcthinks, by calling Juno Air, Jupiter Hea- 
ven, NeptHpfeSc2L^ VnlcM Fire, and all the reft 
likcwifc of the Popular Gods, Elements, by 
fuch Names fcvereiy confutes, and la(hes the 
Pubiick Vanity of worfhipping fuch Deities. 
Cbrj/fippus fays much the fame Things, for he 
believes God fometimes to be a Divine Ener- 
gy, a R^ational Nature, and then again the 
WorKK and then fatal Neceflity 5 and copies 
after Zcuo by interpreting the Fables of the 
Cods in the Vcrlcs of Hefiod^ Homer and Or- 
fhcHs into Natural Principles. And Diogenes 
the IhhylomMft^ expounds the lying in ofjove^ 
and the Birth ot Minerva, and fuch like Fifti- 
ons, not of die Gods, but of Nature. Xena- 
fhon the Difciplc of Socrates^ affirms the form 
of che true God robe inviHblc, and therefore 
nor to bc^fcarch'd after. Ariflo of Chios af- 
firms hini likewife to be incomprehenfiblc, 
:uhl both the one and tlie other underftood 
the nivinc Majcfty beft, by defpaiting to un- 
dcrrtand ir. But of all the Philofophers, Plato 
dcliver'd himfclf the plaineft and trueftof God, 
of Things, and Names ^ and his Difcourfes 
had been purely Divjne, had he not fome- 
times comply'd too far with the Vanities of 
the Age, and allay'd them with the Errors in 
faftiion. This fame "^ Plato therefore in his 


*• Platoni itaque wTimxo Dew eft quern iy invenire diffidk^ 

ffJt nimia /^ increJib'tti pot^flatfy ij cum invenerH, in pubUcum dU 
cere impojjibile prafatur,'] The Paf&gc referred to in Plato's Ttm^us 
Aands thus, r ^ot\i\\w itf ^aIiql tk/« r ^dLp]if eU "vdvlcii 
dJ^i£lQV hiftiv. TkaP at it h di^cult to find $up tie Maker ani 


Marcus Minucius Felix. i q^ 

Tim^us fays, that by the Name God, we are 
to undetftand the Parent of the WorJd, the 
Architeft of the Soul, and the Maker of Hea- 

fither ef IbtVnhxife, ft IH-ffilc n-ben foutut, cm J ht net br Jtclared 
ta the Vuliiir. This Pafliige wc find quoted boch by Jnflin Mdttyr 
and TfrtuSiati in [he faregoing Apologies. And licrcin Pl^ro 
fcam to infinuace, that it v,-is not fitting to acquaint ilic People 
with the rrac Nature of God ; ind (o T»llj fectns to have under, 
ftocd ihefc Words when he faid, PUt\ quid fit a'rnina Vetis 
mquiu oportere nan cevfMt. U viti a CaihUck Opinion among 
the Philofophcrs, (hat Fiout Frauds were good Thing*, and that 
ihc People ought to be irapos'd on in Matters of Rcligicn ; accord- 
ingly we find the Rman Fcntif SedvoU in St. Auflin declaring in 
ihis manner, txptdire niftmal f-iBi in RtlightK Civitates, S:c. 
and his ftcafon for this Expedient is, That tho' the Pbilefofhic Di- 
"iniw was the True one, yet it contain'd many Secriti nhich 
would bevcry hurtful for the People lo be acquainted with, name- 
ly fuch 35 thefe. Quid lefm Deut nee fexum babeat nee ttateni^ 
ntc Jefinita Carporit Memird, ttc. That the True God bad neither 
StxKST A^e, nor Bodily Members ; That Hercules and i€fculapius, 
&c. were notCods, but Men. And t'am iahisBmil; ai Rtligians, 
publirkly maintain'd the fime Dofliine, mitlta r^e xtra, qu£ tw/- 
go fern non fit utile. &c. That there wtre many ihinis true which 
jwrt mt eimenient for the Pcfuhctlo littf, asliktaiiemany Tliirgr 
f'tlfe, of which it »■« expedient they fhou'd think otbervife ; a nd ttere- 
fore the Gncinnfhf'd their Telera-, er /Myjfeiies wiihh WeSs. and 
keft 'em with »S the Secrecy ibey eou'd. From thcfr, aid fucfi 
like Inflances it is, that the Author of the Hillary cf Religicr, ard 
(mch falfeAceufert of their Srelhrcn, pick up their Accouniof yriefi- 
cT'iftt «id conclude without diliin^ion, that Priefi i af all Relig'- 
«w are the (nine ; that is, all ihofe Frimithie Biftx-fs, Priejii anj 
Veaeuu, Mho were fure to ^et nothing by iheir I'riefl-erjfi^ but 
Death and Torments vvorfe than Death, were the fame with ihofe 
of later Diys who talk fo much of Frieji-craft, and fet up hdul- 
gtncei, Images, Prajers in an imknotfn Tongue, and all the other 
Am of Ignorance and Delufion *, and yet the Cry is Jlill Priijl- 
craft without diltinflion ; tho' they may as well lay ot us, what 
wil faid of the Primiti »e Chriftians, that we have Dogs ty'd to Car- 
rffa(?;e^i, and commit Inctji, and eat up Children in the Satramenr, 
M that out Craft is to keep the I'cople in Darknefs. We prolels 
ihe/«mf TrwA as fimply and plainly, as the Fathers dlA, and ecu- 
dcma impofng upon the People in matiere of Religion as niLcli 
as St. Aiiftin did, who upon ilie Doflrineof Stu^aU and tarro be- 
fore- raention'd, fa>s. It wm a D0rint that patify'd the Evil De- 
mons very mitcb, who br this means eou'd Dnnniie m teed over the 
Vtctivtrs, M the J>t<fi\ed, 



io6 T^he Odavius of 

ven and Earth ; whom it is hard to under* 
ftand by rcafon of his incredible Immenfity of 
Power, which is too macb for Human Intel- 
led ; and when we do come to the Know- 
ledge of Him, *tis impoffible to make our No- 
tions intelligible to All. And we Chriftiaos 
almoft fay the fame Things, for we are come 
to the Knowledge of this true God, and we 
alfocall him the Parent of all Things j nor do 
we preach thefe Divine Myfteries in Publick, 
but when the "^ Publick calls us in Queftion a* 
bout our Religion. 

XX. I have now run over theOpinions^al-. 
raoft of all the Philofophers, tfaofe of Note, 
cfpecially, whereby *tis evident, they all de^ 
clare for one God, tho' under different Deno- 
minations ^ infomuch, that ev'ry one tnuft con-. 
elude, either that the ^Cbriftians now arePhi*^ 


mf J^mmmm^^^^mmm^ ^ 

* Kunqiiam publke n't ft htermgati ptddkamus.'] The fevcral Scfts 
of Philofophcrs had the Privilege of Publick Schools to propagate 
their Opinions in \ bnt the poor Chriftians had no fuch Toleracioo^ 
and therefore never prcach'd in Publick, but when they preach*d 
for their Lives before their Tribunals. 

^ Vt quivis arbitretur^ aut nuttc Cbriflianos Pbtlofophos effe^ ant 
Phihfopbos jam tyncfuiffe Cbriftlatiof .'] Excepting the Doftrinc of 
The Trinity, the Invocation of one God by and thro' the Name of 
Jcfus Chrifl , and the two Sacraments ^ there is nothing that a 
Heathen Philofopher truly Virtuous cou*d flick at ; for the Gofpel 
is fuch a lovely Syflem of Manners, and advances Morality to fnch 
noble Heights, both as to Degree and Extent, that upon mature 
Confideration they cou'd not but admire it in Idea, tho* Fledi and 
Blood might (brink at the Pra^icc. And 'tis very obfervable, that 
Sertccay EpilUtus^ Antoninus^ Arrian^ Flutarch^ ffterocles^ FlotU 
nus^ and the reft of the Philofophcrs who liv'd in the firft Ages 
of the Gofpel, wrote in a Diviner ftrain, and advanced the Du-> 
ties to God, our Neighbour, and our fclves, even to a pitch Evan- 
gdical, certainly much higher than thofe of their Seft that went 
before them j wicnefs that excellent Prayer with which Simplkius 


Marcus Minucius Felix, 
lofophers, or that the Philofopbers of old 
were Chriftians. If then, the World is go* 
vern'd by a Providence, and by one God, the 
weaker fort of Ancients charra'd and capti- 
vated with Fables, ought not furely to engage 
us ID the fame Errors, in fpitc of all the Argu- 
ments to the contrary, of the wifeft Philofo- 

concludes his Cemment upon EfiSttus ; far firfl he Iierc direO"; 
his Prayer lo God, The Lord JM FxtbirAndGn'iJe ifeui; inteUtffnal 
Natures, 'U{\£u at, (Tiand*, i 'salif ^ li/ff^V r if nfiTc /ifs, 
to put Hi in rn'md tfmfe txceUent Facultiei be hm endutd tu iriih -, 
and inoreo»cr, gufj/jr^.^tu 3 "J< euTSKittOns rifj^v ■w/'tf ri KttSaf - 
ctv ■? W r ffsifotl®- !(J T dkitfaiy W(tfi*r, '• ea-optrate trith us 
bit free Cnatiaei tiwards the eleit>ifi«i m from all Filib'mefs loib cf 
fiefli aiui Spirit. He prays likcwife for chis Divine Grace and Adifi- 
Mce, /(*' r -f ctAn9«d<p<»7Df, tbto'lheLigbCiifriMh. IfaChri- 
ftian had pray'd thus,wc mull have underfloodby ihis LJ^btnf Truth, 
^her thiough CiSrirf, who calls himfelf the Tmtb and the Light -, 
pr rather thro' the Holy Gholl, the Spirit of Truih, wlio is faid to 
teach MS til Things-, and thofe who arc fo uughi by him, nre 
flyled ifo}i(i^!n,tbeEnliebt'iie(/.T:he laflClaulc of tlvs Hciilien's 
Prayer is very remarkable, j^ to re/'rak, ^ Zitln^a (jtslal'm d^h^v 

tS (lip t"0(iiic"') h /^Stir SA jcj a*/©'-. ]>• Jji. -M in the 
third fUce, J befeech inj Saviour lo lalie awty perfelHy the ClokdfrDtrt 
(0lhe Eyesafniir Vndtrfldndini, thai we mjy (ee clea'h fBccerdmg 
to lh»t ^HonitT)theThines that tahrgeilbtr toGid or Man. Nqiv 
thii Prayer, which from die Mouth cf a Cliriflian, wou'd hjve 
been immcdiaiely undcrHond a; an application 10 rhe ever b!f llrd 
Trinity of Perfons in tiic Godhead, is a Ihrcvid Sign 10 me, (bar 
as the elder PliiJofopliers ftole from Mofes and ibt Pr«phils, ft the 
^ latter did [he fame with Cbri/faod his Apajiks, and difguis'd ibi-ir 
M Tbfdfc with their ,t< t "Ofin^pv, at Homer bai it, tnliead of the 
Ci^pet. For when Chrinianiry made fuch a nrtiffc in the Woilrf, 
aid |oi Ground daily, "lis not likely but the Philofophers ivou'd 
be prying into it, and raifc their Notions to a higlier pitch, in 
order to yyc ivith the Gofpel, and keep the Heathens finm e.oiiig 
overtoir. But of thisl haTcfpoItcnelfcafierei 1 only add far- 
ther, that this Prayer of Simpficius is another Inflance, which 
may be added to what I have urg'd agaiufl Kt.Davies and leClerr, 
SeA. !?■ n. 6~ toUtew, tliat the /iiiitfr/ were notmiflalxn, v^hca 
ihey affirm'd dui the Hcaihcnt iddrcti'd frequently to ilic Ci:e 
Sn/rtmt Gad ady. 



I .>!Ji T7v Odaiius §f 

f\V« ^n ill Agw, For oarFore&tbas were 
i.> f'jiiT of Edicts I hat tbcy Ai^illow*d the moft 
^iVrr^.liMe^ Mcmikrs and Prodigies withooc 
Ch;r\vini<, down wrnr ScyUd with all her Bo* 
di^i, and cTfiJaMT4vrith all her Shapes, and the 
many h^adc'd HyArs reviving from her fruitM 
>\\Mm.1> ; ni>r did chey make any Bones of 
( ;vri«.r.i ^ ii Arani;^ Duplicate of Man and 
HoilV ; \,\ a word, Fao^e cou*d not be better 
at I \ini<^ than ihn' at Bdierinf. What think 
\au oi ihou* vVJ Women s Stories concerning 
the M^ramorphoUii of Men into Birds, ana 
B^aAs into Men» and Nten again into Trees 
and Flowers ? Which Fear$, had they been 
' ever done, mighc be done at prefent ^ bnt 


y.'.\ T»v: .Vr;»».#w »; i w >5ta into E^rdN Thk*, (^.-. fo 
\i\^.\ CvkUAicd a iSc \\v<^> iir cvskma'd here c rcHdnw; 
.nJ IT 4 HcALA izixx in vc thia cocc his been ur«^ o^iintl the 
Miuwlci rccoided inS^TiptMnr, niinel\\ Tt'-r If \lh Mnoilts hjd 
^n twt jiVise^ ttt} m'libt .*•* a.^tieftiU ; but hccjoi'e tbn cjrt he dm€ 
p>ir, tbt} were ucx^r ./^nf At ML Now, in anfwer to this ObieAi- 
on, i( it to b^ ontidefd tirfl, th«c the end of Miracles is tor cfae 
rv nnrmjcion of fomc new DoQrine cr MeiXige as coming tron 
God \ the Doftrinc then itfeif muft be antcaViC to the aaninl 
Notion of a Deic\\ or ehe no Mindes ought tD nuke me believe 
it from God ; tor I am furt mv natural Reafon is from God, and 
this rclis me that G.^i is m Ali-wife, Juft and Holy Being, who 
made me, and is to be fcrvd and worlhipp d by me accoid« 
ius to his Divine Niiurc ^ thi?, 1 fay, is a Truth 1 am more cer- 
tain of, thjn I am that fuch a thing is a Miracle, becaufe I doa'c 
know the Extent of NjmralCaufes, and the Powers of Evil Spirits. 
and therefore no Miracles ought to prevail with me to worlhip God 
as an Uawife, Unjufl, Unholv Being, becaufe *tis a Contradi^oo* 
Suppofmg then the Truth of the Poetical Metamyrpbofes abovc- 
mcntion'd •, do the Poets pretend any new DoArine to be con- 
firnrd by thefe odd Tranfmutations ^ Was the Dodrine agreeable 
to the Natural NDtion of a Deity ? Or were not their very Reli- 
gious Rites and Worfliip very Abominations in the Opinion of 


Marcus Minucius Fclix. i,.p 

becaufe we fee no fucb Things now, we be- 
lieve they never were. Nor were our Ance- 
ftors one jot led fimple, credalous and impro- 

wifcft PhiMqphcfs, and different Gcds worfliippM different- 
ly in difcn Places. 2. Thefe Changes of Men into Biids and 
Trees, ire* arefantaftical and trifling, and grounded upon iiDcre- 
diUe Teflinxmy. The ftGracles of Chrift, fuch as Feeding the 
Hnnery, Curing all manner of Diieain, and Raifing the Dead, 
and mmfelf too from the Grave, accordii^ to his own Prediftion, 
were not only migfity Works beyond the Power of anjr Being iefs 
tlum Ahnig^ty, imd Kkewife done fer the Cbnfirmanon of a Do- 
Arine in ev*ry relpeft worthy of God and Man, but they were all 
Works of Mercy, and as convinring by their Goodnefs as Power, 
and withal done in the bcc of the World, and before* his very 
Qncifyers; and continued by his ApofUes, and their SuccefTors, 
for two or three hundred Years ateer. But the Stories of the 
Poeis^ and the odd Feats among the Heathem, have none of thefe 
Charaderiflicks belonging to 'em. But then 2. Here was a Tryal 
of Skill and Power, a comnetition between the Gods of the Ufa- 
tfcn, and the God of Chfifilans •, and therefore our Akthw's Rea* 
Ibning is good, and he had juft grounds to all in queftion the 
Stories in thcPoets of tumhgMtn into Birds and Trees y tor it thofc 
Wonders were ever done bv your Gods ffays MinudusJ u:cy 
woa*d certainly do their beit now, when their Deicylhips are in 
danger \ but becaufe they can do nothing now, butcontcis them- 
felves l>evils in the prefence of their Worlhippers, I believe tlic 
MetmrnrplKfes you alk of were never done at all : This I rjke to 
be the force of his Reafoning. But for Miracles, i muflcant'ds 
I cannot tUnk diem in themfelves futfkrienc to make nic believe a 
fiking from God ; for the Wonders of the Magicians feem to mc^ 
asftrai^ and furpafling Nature, as the Miracles oi Moles -^ cho* 
Mfes lud evidendy the fuperior Power, becaufe he ouc-did k\\c 
Sorcerers, and they were not able to ftand before him. Thus a- 
gain for the confirmation of the Truth of Mj,esy and the fuInlJinc 
of that Religion, Cbrifl renews his CooQucrts over the Kuiv,d'»m of 
Darknefi, cdb out Devils, and does trie Works that n;) Man can 
do, and all this for the beft Religion imaginable -, Chrift there- 
fore is in. juft Poi&ffion, and muu reign over us, 'till a better 
Revelatk3n, acd mpre and greater Miracles than he and his Ap:>- 
ftles did, or cou*d do, be produced againft him. But then there 
is no manner of Reafon in the World to expcd a Succeifion of 
Miracles, tfttx the Chriftian Doftrine and Worfhip has been fi 
miracnloufly and fully fettled, 'till another Do^ne of greater Pcr- 
"^^ ~ be fit up agamft ic, and greater Miracles wrought in Con- 

The Oaavihs of 
Tidcnt, about the very Gods they worftiipped 5 
for by paying a profound " Veneration to 
their Kings ; and wanting to fee them again 
after Death in Effigie, and very defirous to de- 
tain their Memories in Marble, at length Cbey 
turn'd thefc Monumental Comforts into Ob- 
jefts of Devotion. For before the World wa5 
open'd by Traffick, before Nations bad inter- 
mix'd Rites and Cuftoms, every Country a- 
dor'd its Founder, or fome renowned General, 
or fome Queen chaftc and valiant above her 
Sex, or the Inventor of fome ufefnl Art, as a 
Citizen worthy fo honourable a Remembrance. 
Thus they both fhew'd their Gratitude to the 
Dead, and cncourag'd the Living to the Pra- 
ftice of the fame Virtues. 

XXI. Read over the Writings of the S'/wfi^/ 
and other Sages, and you'll be foon of my 

firmation of it ; heciufc for the fame Reafon thit I demand a 
Mincle this Day for the proof of one Aracle, I may demand ano- 
ther to Morrow for the proof of fomcdiing elfc, and fo on every 
Day and Hour of my Life ; and for the fame {tcafoo I muti fee a 
Mm rais'd from rhe Dead, fo mufl another, aod Co ev'ry unbe- 
liever in [he World ; and fo we rauft continually convcrfc with 
ChoHs, and fuch a Faniiliariiy wou'd uke otf from the force aed 
flrangCDcfs of Mirjcles, and die Refurreftion of a Man nou'd be 
look'd upon no more than the Refurreflion of the Spring, or the 
revising of Swallowi. But '/ thej will nor bflievt AJoftt and tbe 
PrcpbetJ, Chf'ifi and his Apufiiis^ neither will they btl'me tht' cue 
arofe fmm the Dead. Let an Unbeliercr refleft whctlicr he his 
liv'd up (o the Light he has, before he asks for more. 
" " Dkot iefunlioi eat defiderant in Imagiidbvs vidcre, &.C,'] The 
like Keafoniog wc find again Jn TkUj, N. D. 1. i. feft. 1 5. Perfeut 
Zenatiis Auditor, ens dkit ejfe babitaf Dwx, a quibm magiit utilitts 
ad WU ckltiim tffet invenCa , — J^iio quid a^mdiut qiiam ant fa 
fardidas — a«t homines jam tmrte deletos, reponerc in deal, qucmai 
emnii c»Uhi ejjit fittunu in luUv. 



Marcus Minudus Felix. 
Opinion. " Euhemerus traces this matter par- 
ticularly, and (hews how Men were deity 'd 
either upon the Account of their Courage or 
Invention ; and tells you their Nativities, 
Couotries and Sepulc hers thro" every Province j 

t namely, of DiSaaii Jirve, and Delphic Apollo^ 
(Of Phariatt Jfisy and Elcufiman Ceres. Prodi- 
a$s likewife tells us of Mortals taken up into 
the Number of the Gods, who in their Tra- 
vels brought home fome unknown Fruits from 
Foreign Parts for the Bene6t of their Country. 
PerfeHs the Philofopher argues for the fame 
Opinion, and withal adds, that thefe new 
Fruits went under the Names of the Inven- 
tors, according to that of the Comedian^ 
y tfitkoHt Ceres aitd Bacchus, Venusgrotvi cold. 

■ Ob mtt'ttn littutii ant munrrij Deos haiitu, Euhimerm txf(- 

Jdi/itr, ^ tornm Hataiti, Patriai, StfuUkra, dummtrai.^ Tiiis 
ikcwifc is plainly in [miration of Tully, N. D. 1. 1. ie(\. 41- Ab 
EuhtPtiid iuttm ^ mutlei, i^ Sepulluri dtmonftrantitr VeeTum. 

» Vt amku! ft'VK eH, l'rnertmf<nt Libert ^CtTtrtfri^:,!.] I 
fuvc juf) BOW recited the Opinion of Ferftus for making Gods 
out of Cktro 1 but in his 3* Book dt tt. D. cap. 2;. ne have ibis 
▼cry Provetb and tfic Rcafcn of it cKpliin'd in ihcfc word!, flirW- 
^ttiatnimm^gnamiiiililalc'netneri afcrrct bumjBti, id turn fine <iivhia 
bmitutt trga bonuKfi fieri arbitrabitnlitr ; itaf, turn Hind quad ettt a 
J>tii maum, nomiiK iffms Ve'i nunciipitbatiir j U cum frugts Certrcm 
afptlUmm^ vinAm autem Libtrumy ex quo HlndTermtiU fin: Ccrrre fy 
Libera frigel feniu ; turn autem Ret ipfn in qui vHTaejl major aHqta, 
fie affetiatKr, ut ea ipfa vis nmiitttur Deui, ut FiJe!, ui Mens, 
quat in Capiidk dedkatai iidemus, &c. Now here I annot but 
oblcrve fariher, that from hence it appears, that the tviffr 
Hathcos wou'd never have digcficd the Doftrine of Trarfub- 
pantlatin^ had that been an Attide cf Faith at that cime. tor 
thus Tullj delivers himfcif upon the Cafe, Wbcn we call Wire lUc- 
chtts, and OUT Fruitt Ceres, we make ufc of the common may of 
Jpeakiog, Stdecijuem tarn ameniem effe putaj, qui illud quo vcfca- 
tur Deum credat tjje .' But cap you (6w^ aty Man fa arrant a Faof, 
" fo ftrftSlj tut nf his Senfes, as ta imagiBe fha$ vebkh he tats to 



Ill The Odavius of 

Alexamder the * Great of MdcedctiUy ill a large 
Account to bis Mother, wrote word, that he 
had terrify 'd the High-Prieft out of the Secret 
of making Gods of Men. There he makes 
Viilcati the Prime God, and after him jf^or, 
and his Generation & *■ fee there the Swallow 


* Alexander We magmts macedoy Scc/) Ktgdtius and fomc ochen 
arc of a Opinion chat our Mtnuclus is oat in his Mexander the 
Great of Macedoniay and chat ic was not he, h\xt Alexander Polyhi^ 
fioT'^ but Atbenagoras mentions this Epiftle of Alexander y the Son 
of Philip to his Mother concerning the Priefts'way of making 
Gods of Men, and quotes a Padage out of Herodotus at the fiunc 
time to the like purpofe. Vid. AtSemg. Legat. pro Cbriftianis. P^Ji* 
And the learned Btfliop fell (that judicious Admirer of the Iri* 
mitive Divinity^ in his Remarks upon St. Cyprmn de Id. van. p. I2« 
Oxan, Ed, has fiifficiently prov'd Rigaltius and his Followers one 
in their Conjc^r^. See more in the Comments of Mr. Daviet. 

* Ef defpicis Ifidis ad hinrndineniy fiftrumj fy adfferfis memkh 
hanem tut Serapidis five Ofirtdis tumulum^ The Words la thii 
Reading are hardly intelligible, much lefs Grammar, and the Com* 
ments both of Rigaltius and Salmaftus feem extremely uncouth and 
violent, and therefore in the Tranflation I follow tlie Conjedtureof 
Mr.DavieSy who reads *em thus, fy adfpice fis Ifidis ad birundinem^ 
fin rum. There are fo many various Accounts of this Ifis and Oftris 
with his empty Tomb, that I wiU not trouble the Reader with 'em^ 
but refer him to the Commentators upon thisPaflage,andlikewi(e to 
Mr. Bafnage's Supplement ro Jofephus, lib. 3, c. 1 8, ip. ;>. 2i5, 217. 
But that which I think more material, is, that there is a Text in 
Jfaiah 18.1,2. dark and perplext, which this of M'mucius perhapg 
may give fl^me Light to ; the Text is this. Wo unto tbe Land fha'^ 
dotting with Wings ^ which is beyond the Rivers of Ethiopia y that 
fendeth Embaffadors by the Sea^ even in Veffels of Bulruflies upon the 
Waters^ &c. This Text the learned Bochart in his Phaleg. traa- 
flares thus, Va terr£ cymbali orarum qus ejl trans flumina Chus^ 
wittenti in mare imagines^ idq\ in vafis papyraceis fuper aquas. Wo 
be unto the Lani cf Timbrels r^ith broad EdgeSy that is, Siftrums •, by 
this dark Pcnphrjfis (fays Bochart J the Prophet undoubtedly fen 
forth Egypty or Arabia Cbufxa. And the Hebrew Word we tran- 
flate Wings , fignifics (faith he) the Extremity of any thing, ergo 
Cymbalum orarum phrafi HebrAa Cymbalum eft cujus in lateribus 
funt ore fen Afarginesy id e/?, Siftrum. For the Siflrum differs from 
the Cymbalum in this, that the Cymbalum is round, but the Siftrum 
Oval, cum certis oris feu Marginibus ex quibus appenfa Trntinnabuia 


Marcus Minncius Felix, 
of ^/, the Timbrel, and the empty Tomb of 
your Seraph you kifs'd fo a while ago, wich 
the Members lying fcattcr'd alt about. Exa- 
min the facred Rites and Myfteries, and there 
you'll find the fad Difafters, Fates, Funerals, 
Weepings and Wailings of your pitiable Dei- 
ties. Ijtt with her Cynocephdlut^ and '' (haven 
Priefts , fighs, and fobs, and raves after her 
loft Son 5 and tlie Miferabie Ifiacs thump their 
Breafts, and imitate the Paflion of rbe unfor- 
tunate Mother; by and by, the Bantling i» 
found, and then poor J/*> again is as much out 
of her Wits with Joy, the Priefts exuir, and 
Cynotephahs the Finder triumphs. And thus 
the whole Bufinefs, the Year about, is cither 
talofe what they find, or find what they lofe 5 
and is not this very fine, to bewail what you 
worftiip, and worlhip what you bewail ? But 
thefe, tho the Devotions of Egypt in times of 
yore, are now the worfhipful ways of Rome. 

ttrittlum flrcfitum coocuJJ'x edebant. — Ntnionimffl qkiSifiium mf- 
t'itt tfft praprhm famrum t/iJh. Vid, Each. Phal. lib. 4. cap. 2. 
p. 340. Buc now if it be evident from Julius Firmkni dt error. 
frofbiin. Relii. p. a. Se<ji. Thar the Scatuc of Ifif was carv'd wich 
a linlc Bird upon her Head with Wingi and Tail cKpinded, accor- 
ding to the Dcfcripcign here in Minxciui, Ifidk ad Mh-undmrn j 
then I ask only whether the fhadomng with Winis in ffjiah, a we 
tranflaic it, may not as well refer to the Smai!o» upon ihc Head 
of Ifit, as to the Sijirum in her Hind, and ihefc the Images or 
Embaffddirt {tut bj Sea in Vtffeli tf Bi,Uu(i:(s. 

* ijis ffrditum filium cum Cjnocipluh fuo. ify calvh S-ictrdmibut 
lufft, SccJ The CjnKepbaUs I have dcfcribed already, and hrt 
bald Pridb ymxnal dcfcribes thus, Sat. 6. 

Qip ptgt lini(tro tircumiatus , 1^ grige Cdht. 

And we arc told , that there was a law pafs'd at Mirnpbis, m IfiJit 
Saterdotri fermer dtrafafirtt cupitc, atq; tertid quiq-^dit coipur era- 
d*nt, (y frr^ida MuM, icr dit, mSu bH. Vid Alcxacd. ab Alex. 
Tom, a. lib.d. ^ jg^. 

^ I Ceru 

1 tj^ T'f^e Odavius of 

Ceres with a Serpent for her Girdle, and witfa 
lighted Torches in her Hands, goes penfivc 
and proling about in queft of her ravifh'dPr*- 
ferpirtt ; ihefe are the Eleujimatt Myfterics. 
And what, pray, are the Rites of ?<?w/ Why, 
he has a Goat for a Nurfe, and the Infant is 
ftollen from his Father, for fear of being dc- 
vour'd by his ungodly Gut; and the CoryboH' 
tei are all the while playing upon their Cym* 
bals, to drown the Cries of the bawling Brat. 
^5 for the Rites of Dindymettc CjbeU, I am 
rea11ya(hani'd to mention 'em ^ who when the 
Blew of her Plum was off, and fhe was grown 
old and wrinkled, as well (he might, being, 
the Mother of fo many Gods, and but a very 
indifferent Miftrefs in the Eyes of her Gallant, 
fhe difabled him, for the Rarity of an Eunucb- 
God. Upon the account of this Fable, the 
Gdnlf punifh themfelves with Caftration to be 
qualify'd for her Priefts^ a woundy Worfhip 
indeed, where Exfeftion pafles for Religion! 
Befides, what ftrange Figures do you make of 
your Gods? 'tis perfect Mockery and making 
Fools of your Deities. There's Vulcan, a poor 
^ limping God ; there's Apollo^ after fo many 

' VkUntnis cUfdui Deuf (^ dtbitii : Aftlh tut ttalibm levk t 
j^fcutjpiui bent barbMiu, etji femper JMefcenth Apdlimi Filims 
Keptutaii gl.ikc'is oculis, Minerva cMfi'f, &c.] Cicno fuflkiendf 
fin the Abfunlicy of retaining fuch a mulcicudc of odd and help- 
Ich Deities in Worfliip ; and accordingly ventures to cxpsfe 'em 
liiinrdf i and nothing more proper ihan for our Chrirtian Apolo- 
^\{l to copy aTccrfo wife a Heathen in ridiculing their Gods. For 
thus Tullj doc! it, K. D. L i. SeU. i?. ymcm ftrnper barbatimi^ 
Ap»HiBtm femfer imberbem, cxfim ecitlos Minervn, tirvkos effe Stp* 
trnii; iy ijKiiem Atbnii UudAinus Vutcenum turn , tfvtm fecit At' 
cariKKi, in qui, jlante, etq-, vejiito , leviter apfxfel Clauiicatio n« 
(feformii ; rUndum ifiiur hibebimm Vcum, S<ic. 

< Yan, 

Marcus Minucius JFelix. 

Tears, witfiout a Beard j and yet fmooth Apol- 
/tf'sSon Mfcultpms with a very laudable Beard 
OH 5 there's Nep/Hte with Eyes of Green, and 
Minerva of Sky-colour, and Goggle-ey'd ^^/rii 5 
there's Mercnry with winged Feet, and Pan 
with Hoofs, and SatHrh witM Fetters, and 7<z- 
*«(/ with his two Faces, as if be always went 
backward ; there's Di.trta orle while with hef 
I^ps girt up like a Huntrefs ; and then again, 
at Ephefus with Bi-eafts like Towers ; and 
when (he pafies for an infernal Goddefs, undef 
the Title of Trivia, (he is horridly branched 
out into three Heads, and Hands innumerable. 
How fares it with your own Jove birafelf? 
Why, fometimes h« has A Beard, and fomc- 
limes not 5 when he is (tiled Jupiter ^ Ammon^ 



* Cum Hammsn dicitur, hxbet (arnua ; ^ cirm Capllclmt, tune 
prit fulmtaa ; iy turn Latiarh, eruire fttfundiSuf ■,.fy earn Fere- 
trJuSf nin auditiir.'] This Jupiter Hummon nordlip'd by the Bpp. 
»iiurj wiiplamlj'Ci^iBor Ainij.theSonnf A'oflA, a& I h3vcalre<i<ly 
Aicw'd i hii Temple and Idui is thus dcfcrib'd by Lucstn, !■ 9. 

y<titHm trat »d Ttmfhm, UbytU quod Gntitits unum^ 
Jncklti Garammles babent ; ^^t Ccmigtr itlk 
Jupiter, at meimrant, fed not ant fulmltu ^ibrani, 
jtut fimilh nuftm ; fed tortis ntntbns Amtmn. 

His Idol is called KatTeJjm^nv or Ram-headed ; the BesTons why 
Jic ii thus fci forth, arc laid to be chiefly thefc (hrce. Firii, The 
Sun was worrtiip'd under tkc Title of Amm^n, Jtid was thcrcf'jre Tec 
forth with the Horns of i Ram, becaufe with Aftronomcrs the Sign 
jiriei in the Zodiac ii the Beginning of the Year. Secondly, Be- 
caufe, as the Strength of horned Bcaftslits in their Hams, fothe 
Ipflocnce of the Sun is pn(h'd ioio every thing below by its Beams. 
Thirdly, Bccau!e the Rcfleflion of the Sun is Comute orHprnliltc, 
Thefc perhaps may be Reafons with fomc, but to me, 1 confefi, 
they fceiii »cry odd one^ j and therefore in ali the Languages that 
lUOVl any thmg of, ftadioa Sueoeth and Power to be (ignify'd 


The Oftavius of 
he is honour'd with Horns ; when CofitoUnHs, 
be is arm'd with Thunder ^ when Latiarif, be 
is befmcai'd with Blood ; and when FerttrtM, 
he is not minded. To make fbort on'c, there 
are as many Menders of Jove , as Names. 
Erigone dy'd by a Halter, to live a Virgin «• 
mong the flaming Stars. VoUmx and Cafier 
die, to live by Turns. JEfiutaptHj is ftrudl 
down with Thunder to rife up a God 3 and 
HeratUs is fcow'rd in the Oetean Flames from 
his human Drofs into a Being Divine. 

XXU. Tbefe are the Stories and Romances 
we learn from our ignorant Forefathers, and 
what is worfe, which we our fclves ftudy to 
improve j and efpecially by the Verfes of tbe 
' Poets , who have done their bcft by theit 

by ffnTtii, according to thar of die Pfalmiji, All ihe //ants tf^ 
Witk'J ^'11 1 cut off, but tbe Horns of the RigbteoKS (hall be exaUtL 
I conctude the Homi of the Idol Ammm lo be Emblems onlw tf 
Snce aod MagoificeDce. For 'tis faid of Mefts^ wrhcn he cane 
down from God, that Aaran and the People faw that his Face jMi. 
ed; which the Latin tranflatcs, fades tjits erat tornitta, hit Fsa 
wm hanwd. And heoa it is, that mfei is painted with Homs; 
but this Errer. 1 fuppofe, grew from the Ambiguity of the «- 
brew word, which fignifics boih Horns and Btightncfs. C*m U- 
t'mh amt perfimiitiff. Thcfe humane Sacrifices yon ha»e pat- 
liculariz'd in the foregoing Apology, and we find Laifant'nu de- 
claring the like ; defdIf.Rel.l. 1. Latislh Jufitn. I 
etUm ntaic [anguine celitw bumjna, ^ cum Feretrixs mn auditiir. ■ 
The Deriration of FeretrtHt is known fufficiencly, and largely ex- 
plained by RigMtiut upen this place , and I follow him in the 
reading aiitut inltcad of anJitkr, and for his Rcafbns there af- 

• f/as Fahitlas ab Tmperitis difdwHs,^t' I 

tipM FoeUnm, qui flmmtim <iuantiim veritati iffi fua mUmtOt ' 
mcutrt.'] Tis experimentally certain that good Poct/y upon iK i 
Sgbjefls has done great Mifchief in the moral World ; for Icvid 
Poeoare ihcDerU'sprimcMimfteB, albnof Conjurers thar nrifc' \ 


Marcus Minuciiis Felix. 
Keputation , to prejudice the Truth j for 
which Reafon Plata, to bis eternal Honour, 
banifli'd the famous ^ Hamer^ with all his 
Lawrels, from bis imaginary Commonwealth. 
For this is the prime Poet, who in the ^ TroJMi 

up fitch filthy Sfririn ia the Mindi of Youth that cm hardly be 
laid ; the Poifon goes dovm with Pleafure in that delightful Vc- 
Wclc. The Abufes of this Art have been the Complaiai of the 
Vermous la all Ages ; Mamut complaint of k here, aod fo did 
Tflty before him, luc nim mklta nbfurdin-a funt to, qu£ Poetarum 
wcibus fufd^ ipsa fua fuMitate MCWTiait, lib, i.deN. D, feft. l6. 

' Plato idea -~— Uomerum iUmn incljtiim de Ciwiatt ^um 

in Strmtoe 'nJHtKebat, fjfcJt.] With the like Concern for Virtue 
docs Tuff/ cry out agatnfl the Plague of Poets, in his Tufculant Qiie- 
fihni, lib. 2. fcft, 1 1. p. jfiS. Sed videfiie, Foett quid mail dffe- 
Ittit f — Millimt mimm nejfru, ita funi dtinde duUes, ut (ion It- 
fmtur modo, fid rtiam tdifcartur ; fie ad malum dcmefiicam difci- 
fttnam, iiiiamq; HmbratiUm, iy delicxtapi enm aaejjenait ttiam 
pKtM, ntrvot omn'is Mirtutit elidimt ; relleigititT a PUl^ne tdncuntiir 
tx ea tiwtafe, quam finxit itle, cum mens oftimos, iy Bptimum Rei' 
publicd flatum exqHirrret. 

* hie tiiim prscifuui Mlo Troica Vest vejirot, etfi ludos facit, ta- 
men in hmimim rebm fy ttSilms mi/euir.} The red of thisSeftioD 
it evidently in imitation of TuSj, and Ttnulian ; the Ijtter you 
have before you, and therefore I Ihall fct down fomc Pallets of 
ZnHjonly, to this purpofe. — Aceifimut enim Dearum CupiJitatei, 
Mffituiinet, Jricundias; mcven, ut F»bnUfcunt^ Vii bellii frJt- 
Uifq, carutrunt ; kc folum ut apud Hunervm, cum duoi ixcrcitus con- 
traths aliWi't txil'upme deftndiTent, fid etUm, ut cum Tilanii, 
utcumGigumibm, propria telUiffftrunl, Htc dicunlur, fycrC' 
duntur ftulti^mi, fy plena funt fufilital's, fumm^q-yleviutii. D« 
N. D, I.J, teH.28. p. 43 1. Thus again, with reference to 5drfe</ori, 
the InHince before us. Hoc fint'tt Homerui, cum qncrtntim Jovem 
itiducit, quad Sarpedonem fiUum A marit cantra Fatum eripere oon ptf- 
fit. De Divinat. 1. 3- feft. lo, p.4S5. Thus were the witer Philo- 
ftphcrs fully convinc'd of the Vanity of the Gods they worlhipped, 
arid yei comply'd with the Worlhip; they were in great Perplexi- 
ties about the Object and Manner of Worftiip, and the Rewards 
and Pnnifllmcntsof another World, tWi life and IinmoitJiilf vat 
treught toliiht thru' the Co/pel. They were juft in the Condition 
of a wearied Traveller, who is fure he is in the wrong way, but 
cannot tell how to find the Right ; which made Cicero cry out fo 
paiTinaatcfy, ^rinaffl tjmfacili vera iiivenire peffim , quam fulfit 
cmrvineere / tbtt I cou'd difinir Truth miO the fame eaje, ai 
_ 1 deteS Ejrsr ! 

1 3 War 


,8 T^^Q^vius of 

War concerns the Gods in the Affairs of Meq, 
tho' he does it in Jeft and Rallery. ^or he 
fets a Brace of Deities together by the Ears^ 
he wounds Venus^ arid holds M^ars in Chains^ 
he puts the Goddefs of Beauty to pain, and 
the God of War to flight. He Gngs of Jawj^ 
narrow Efcape by the nelp oi Briarensy when 
the reO: of the Celeftials had confpir'd to bind 
him ; and when he cou'd not deliver his Son 
^drpedan from Death, how he wept in Sbowen 
of Blood. He tells likewife of Vthm'^ inchaiit- 
bd Girdle to draw him from his Miftrefles, aiid 
make him a kinder Husband to Juno. Some^ 
timts Hercules is an Hoftler, and Apollo a She- 

Eherd to Admetu^^ and Neptune Laomedom^s 
ricklayer, and bilk'd too of his Wages, poof 
Fellow, There we have the Thunder of 
Jove, and the Arms of JEjteas^ forg*d upon th6 
fame Anvil 3 as if the Heaven, and Thunder, 
and Lightning, were not in Being long before! 
Jcve was born in Crete, and as if he himfelf 
did not tremble at the true Thunder, which 
his Cjchps cou d never imitate, \Vhy (hou*4 
I fay a word of Mars and Fems^ how they 
were caught in the very Aft of Adultery ? or 
of Jove's Lewdnefs with Ganymed, for which 
good Service the Boy had a Confecration. AU 
which were invented of the Gods, only to an* 
thorize Men in their Wickednefs 5 for by fuch 
pleafing Fables, and agreeable Inventions arc 
the Minds of Boys tihftur'd and corrupted, 
and thefe early Opinions ftrengthen with their 
Years, till by this Means the Wretches grow 
grey under Delufion 5 for tho' Truth is ob- 
• • . •• \ 

Marcus Minucius Felix. 
vioas, yet muft we open our Eyes to fee it. 
The Greek and Ldtin Hiftorians fpeak of Sa- 
tara , the Original of this Swarm of Deities, 
as a meet Man; Nepos and Cajfivs, Thallus and 
Diadorui, all acknowledge this. The fame 
SMtur»iiy'mg from Crete for fear of falling in- 
to the Hands of his cruel Son, arriv'd in 
^aly, and was kindly entcrtain'd by Jj»Ht, 
and being a dapper little Grecian, and a po- 
lite Mortal, inttrufied that rude and illite- 
rate People in many things, particularly in 
the Art of Letter making, and coining Mony, 
and keeping Regifters. This place of Refuge, 
he call'd Latium, from his lying Latent here, 
and the City Satimiia after his own Name 5 
and Jamis call'd his City Jamcalnm 5 both for 
a Prcfervation of their Memories of Pofterity. 
Thus then 'tis evident, he ran away like a 
Man, and fculkt about like a Man, like the 
Father and Son of a Man in all refpefls. For 
if he was call'd the Son of Heaven and Earth, 
it was only becaufe his Original was unknown 
to the Italiam, as we fay of thofe who arrive 
unexpeiiedly, that they dropt pom the Skies:, 
aad Men of ignoble or unknown Birth, we 
nsvae Sortt of Earth. Jupiter, his Son, after 
he had driven out his Father, reign'd in Crete, 
and begat Sons there and dy'd 5 and there 
both bis Den, and his Sepulcher is feen, and 
fiiewn to this Day, and the very Rites, by 
which he is worlhlpped, argue him a Man. 

XXni. 'Twou'd be a very idle thing now 
to give out your Gods by retail, and particu- 
larly run thro' your whole Race of Deities 5 
I 4 iof 



The Oaavius of 

for fince wc have prov'd the Fathers to be 
Mortals, wc need not doubt of the Childrens 
fucceeding to the fame Mortality. This, I fay, 
woii'd be very idle, had you not a fencelefs 
Trick of making Gods after death 5 and 'tis 
but '^ Proculut's forfweaTtng bimfelt, and fis- 
mtlns is a God. And Ring 'jnla is a God too, 
if his Blackamoor Subjeds will but have him 
fo : However, that thefe and other Kings are 
confecrated into Gods, is not in good truth 
fo much to make Mea really believe 'em Dei- 

"! Ptjtrante Frueuh, Dtus Rtimuht.'} This Cuflom of Dcifyiog 
Emperors and great Men, you find expos'd in all ihcfc A polo^CS } 
and the CtrimaniaU of ihis Apnhofu in fhon was in (hii aianner. 
Tiic Emperor being dead, who was tob; Deify'd, rhere was ■ Fu- 
neral Pile chrcc Snries high ere^ed, and bedecked with all che 
Tiicmity nt Piftures and Images, and at the expcncc of much 
Cold and Silver ; and an Eagle, with the whole heap of IJcitict, 
placed at the Top. The f-^iics of the Dead was laid upon a Bed 
cf StJie made on purpnfe ot Gold and Purple ; and all the Senttt, 
with the Equejlrhn OtAcT , and the Fird Qualiiy, carry'd about 
this B:d in Procefiicn , witfi Hymns and alJ other EnprclTioni of 
divine Honour, to ihe Kuneral Pile ; which being fet on Fire, the 
Eagle is di/lurbcd by the Smoak, and mounts up, and as the Peo- 
ple were to imagin, took the Soul of the Emperonr along with 
her, antl csnduftcd it to the Gods, See HftoiUn\ Defcripiioa trf 
the Aptlmfii offcptimiuf Severvj, lib. 4. But liefides all this, wc 
litid from Jufl'm Marty, TertvUian , and the Af,-ilngi^ before ui, 
that ilierc were certain OSicers called Frocnli, whofe Place it vim 
to make ASiJavir, that they faw the departed Emperor's Soul thus 
cMTOy'd by the Eagle to Heaven. And they were called PrKMl\ 
(as I take leave to canjefture,) from one Pritului a Noble-nuD, 
who upon a certain Orcalion pretended to the People, that he faw 
the Appaiiiion of Romului, in the Form of a God. Vicf. Flat, 
in Rem. Ok wou'd be apt to wonder how rational Creatures cou'd 
/ink fo low, as to fwcar that they faw the Emperor's Saul (hot cat- 
»y"d up to Heaven by the Mouth of an Eagle^ but when we Ice, 
not only Pfpifi, but fome Froujiant Fiiefti, Canoniiing very odd 
S^rt of Stints, and in their ^rmen'r and Frntral Or.ithni extolling 
fome great Men to Heaven wichoiii fcruple, who had been much 
berter tvjfs'd over in Silence or good Wirhcs, we may well forbear 
to wonder ai the Praculi amoE^il the ffttUbear, 



Marcus Mioucius Felix, 
ties, as to do cm honour for their part Ser- 
vices. And I rouft tell you, this divine Pre- 
.fermcnt goes forely againft the Grain ; they 
heartily defire to continue Men , they dread 
being made Gods, and bad much rather (by 
here, with the Infirmities of old Age, than 
depart for a Confecration. Dead men ihere- 
■fbre cannot be made into Gods, for the Deity 
cannot die, nor can any thing that is born be 
a God^ for whatever is fubjeft to be born, 
may ceafe to be ^ bt]t that only is divine, which 
has neither Beginning nor End. For if Goda 
were born heretofore, why, I pray, may they 
not be born on ftill to this Day } Why, un- 
leCs Jupiter is grown too old, and itceafes to be 
with Jnfto after the manner of Goddefles; and 
Minerva was pafV it, before (he came to't; or 
did they leave off Getierating, bccaufe Men 
left off believing it > But if the Gods got Chil- 
dren, they wou'd get 'em Immortal; and then 
we (hou'd have Millions ;of Gods more than 
Men ^ more than Heaven , Air and Earth 
wou'd hold. From hence therefore wc may 
well conclude thofe GC>ds to be certainly Men, 
whofe Birth and Burial we are fully fatisfy'd 
of. Who queftions therefore, bift fuch Cods 
are very much beholden to the Workman for 
the Worlhip of their Images? For fimple Peo- 
ple are caught with the Finery of the Figures ; 
the Glitter of Gold, and Silver, and the pure 
white Ivory, dazle *cm into Adoration. But 
wou'd any one he pleas'd to conGdcr the Pains 
that are undergone, and the Engines that are 
cmploy'd in the Formation of Images, he 


The Oftavius of 

wou'd be aftam'd to ftand in fuch fear of a 
thing, that the Hand of the Artift had bcea 
fo Jong playing upon to tmke a God. For 
this wooden God, taken perhaps out of feme 
old Faggot-Pile, or a piece of forae forlorn 
Stump, is hung up, hewn, plain'd and rabotted j 
or if he be a Deity of Brafs, or Silver, 'tis tea 
to one but he derives his Pedigree firom fame 
dirty Kettle or worfe, which is oiten the Cafe 
of an Bgyptidfi King ^ and then he is melted 
down, and maul'd with Hammers, and falhion'd 
npon Anvils^ if he chance to be a God of 
Stone, then the Mallets and Chizels are (et 
to work upon him, and fome lewd Hand or 
other has the bringing him up to his divine 
Smoothnefs and Perfeftion ; but as he is not 
fenlible of any Hardlhips in making, fo neither 
of your divine Honours, when made, uolefs 
perhaps when you have dub'd it a God, it 
ccafes to be Stone, or Wood, or Silver any 
longer. But when, pray, does it commence 
divine? Behold, 'tis caft, fafhion'd and fil'dj 
well, 'tis no God yet; behold, 'tis fodder'd, 
put together, and fet upon its Legs 5 well, *tis 
no God yet; behold, 'tis bedeck'd, confecra- 
ted, ' pray'd to 5 then, then at laft behold a 

' Eeee orttatur, confnrittia, oralK'; tkncpstbemn Dew tfl, &c,J 
The Form of Conrecncion among the Heathens you have largely 
defcrib'd by L'my, dtcaJ. lib. 9. and by Valeriui i^aximns, 1. 1. 
(, I. JtCultH Veamm. The Idol was drefs'd in its Pontificiltbus, 
with a Ccnferof burning Coaisplac'd before it, and the People all 
fummon'd to Tee and atieft, and give their Confem for the God 
that WB to be i the ErsperiiT or Copful was u aflift ac the Coofip. 

■ Marcus Minucius Felix. 
^mpleat God , after Man has voucbfafed to 
^ake and dedicate him. 

XXIV. How much better, dp the dumb 
.Creatures by the help of their Senfes, judge 
of your Deities than you ? The Mice, Swal- 
lows, Kites, have Senfe enough to know that 
Wur Gods are fenfclefs ; for they trample on 
^m, fit on 'em, and if you'd let 'em alonc» 
iffou'd make their Nefts in the very Mouth of 
lyour God 5 Spiders fpin upon his Face, and 
life his Sacred Head for a Block only to Ijang 
their Webs on. Vou wipe and clean, ana 
fcrape 'em, and fear what you make and pro- 
jeCt. All which is owing to a general Stupi- 
dity, whilft not a Man of you looks upon \t 
ki bis Duty, to confider and know the God, 
before be worfhips him 5 wbil(l all love to 
follow the Track of their Forefathers without 
Refiedion, and choofe to join in the Delufion 
with others, rather then believe their Senfes, 
and judge for themfelves, while they ijpfolve 
to be ignorant of what they fear ; thus Cove- 
toufnefs in truth is the Idol you ferve under 
Images of Gold and Silver. This it is that makes 
empty Statues fuch wor(hipful Figures ; heace 
all the Roman Superftition, whole Rites upon 
lamination, you'll find ridiculous in moft 
things, and pitiable in many. For fome you'll 


cracion, with a Trumpeter, and the Fontifex Maximus going befon 
and pronouncing the aDcieni folenin Words of Dcdicacioa, which 
$.njj in the place above cited calls, verba frahe, not much onlikc 
9 nbic we hare alicady oblctv'd upoa Tertullm'tfiac wmitore- 

t- ■ . : ^ - - ftq. 



J 2 A. The O&iiv'ms of 

fee running about ftark " naked the coMeft 

Day in Winter ; others ' march with firange 

Caps upon their Heads, and ftuck about with 


" Xudi cTudl hycmt tUfcurricit, &c.} The Luprrtalia are laid 
to \x firft inditutcd in Arcat/ia, in Honour of Fun the God of 
Shepherdi, but aftenvards were brought into great Woifhip n 
Rome. They were folemniz'd upon the unfomuuK Diys of Felinf 
ff}. The Word Uiptrcaliii implies as much as a Feaft of WoI»cj. 
in Memory of Romul'tt and Remitf who were aun'd by a Wolt 
, Xl<e Phem called Luperci began their Proceifion firom the foot of 
Mount PiUatine, by the Romans called Lufercalf the ^acc where 
the Wolf is taid to have fucki'd Aofnu/w. Sec <S'frfJMf upoa that 

Etifilidlmmflntfub nft LupercaU 
At this Felliral, two Goats were flatn, and two yonog Noblemen 
hid their t-'orcheads befmeard with the Blood i that done, tber 
cat the Goai*s Skins into Thongs, and ran about the City fhtx 
Dahed, Aiikingall cbcymei. Hence that of Kirji/, 
Hitit tKidtantci Salioi, nmiofqHe Lvftrcot. 

Vid. Strv. ia ^n. 1. 9. 
A Dog was likcwife Saciific'd at this time, as being an Enemy to 
Ramulw'i Nurfe, the Wolf j and they lan about Naked, becaofe 
Pan, to whom this Solemniiy was offcr'd, wis fo Painted, yij, 

• Flat, in Romul. 

E • Alii ibcedimt piUati, Seuta vttera thcumftTunt^ ptBes ceiunt^ 

~ MctxHeMttes vkdtimDeos dtcKiir.^ Thefc were the Salii, the 
Priefts of JUtrs, fo called J ftlienda, from their Dancing, The 

' occafion of this Infliturion is faid to be this -, in the Reign of 
tfumn C^U. Flirt, ia Nam.J there was a raging Peftilence among 

I rfie Bomant not to be remov'd, either by Med cine or SicriHoc ; 
at which time a braxcn Target called ^nea Feltd, or ArciU, is re- 
ported to .have fallen from above into the Hands of Kumd, with a 
Voice promifing all Health to the RomjTis while that Target fttou'd 
be kept fafe ; whereupon Mamuriiu, by A'ama't Ortlcr, made ele- 
ven other Anc'd'ia or Targtts, fo like the firft, that they cou'd not 
cafily be diftinguifh'd, rfiat if any one fhou'd go about to Deal 
the Original, he might miftakc one for the other. See Serviiti 
iipon that of yirgil, X.a. 9. Lapfx Ancilia Cxia. Hence likewil^ 
tfait of Ovid, Paft. lib. 3- 

B^k mibi nunc d'leat, quart Cxleflia Afartit 
Arma ferant Sil'ii, MamutiitmqM canent ? 
Thefc Sil'i'i had the CuAody of thefe Arcilia, and ev'ry At/mh 
they drcO'd themfelves up in pani-colour'd Coats, cali'd Tunica 


Marcus Mmucius Felix. laj 

r tncient Targets, beating Drams, and lugging 
'■ the poor Gods about a begging from Houfe to 
' Houfe. Some "^ Temples are viGtablc but 
once a Year, and otbers never. Some arc for- 
bidden ° Men, fome Women, and other Rites 
•mtrJialVy girt dofe about 'cm wich a Belt eerm'd xneum legmn, 
ttd npon imt a Robe of State called Trtiea, and upon chcir Heads 
they had their Apices like the Caps of onr Fknem, with a Crefl 
of Cloth, by fome called Galea, and here perhaps Fileati • aad 
thus accouier'd, they danc'd ateut the Furum and Capiiot niih 
ftjon Swords by their Sides, aod a Javelin in tlieir Right Hand, 
widi the Ancile in their Left. The going about with their Men- 
dicant Gods from Village tg ViltMc, was not only the Trade of 
thtSulii, but of CybeUs?tic(iii.\io, which occafiond that fevere 
wipe in TrrtuSian, son (uffidtnitt bomhibMs, fy DUt xtjhit miiUi- 
tmtibMs apemftne. Apal. c. 42. Weaem ablt to rtlievt four Mair 
and purbeitine Gods >n(o thebariam. 

<° QjfjiJam fain femtl annt adrre peemlltioit -y ijMMiUm ihtotum ne- 
fa»*i/<rf.] We arc told by Paufaniai C^'^'d- ful. a6^.J that 
dw Temples of Cnes and Pnlerpina were vificable hut once a 
Year^ ixAGjraldus Jt Diii Gentium, 1. 17. withoui<]uo ting any 
Author, lays that Pluto'i Tctnpic among the Elei was open'd btit 
OBce a Vear, and then none were permitted to eo into it i but this 
he feenu plainly to fay upon the Authority of PaufMiof, lib, e. 
where fpoiking of the Temple of Siimmanits, that is, Flan, fays, 
ftmel quntannis afemnt, Kqw tunc ijitToirt cviqiLtm pr^lerqxam 
Saa'fkh, fat tfi. 

■ E/J 4H9 niro nsjn licet, i^ nmimlii abfque Faminit faera fuvt, 
ttiam fervD quibufdjm CeTemoniis intereffe piaenlare flagitiuTnefl.j 
A Man was not admitted co the Rtiet of the Bom Dea ; and e- 
v'ry IHate-PiSnt was cover'd at that ciine, according to that of 
ymeaai, Si«. a. 

liH velari Pleura juhetur, 

SliiMiavjiie alftrius fexki imitata Fiffiram. 

And therefore Plutarch in the Life otCdfar reports, that CM'mi, 
ffx the caficr debauching of Pcmpeiiiy Julius Cufat't Wife, dil- 
^it'd himlelf in Woman's Apparel, and fo wencco the Rices of 
the Bom Dr« : in alluGon to whicli is that of JuvsmL Sat. 6. 


the Bom Dca j in alluGon to whicli is that of Juvenal, Sat. 6. 

• Sed nunc, ad quDt mn Clodius aras ? 

Hws likcnife were all Women tnterdifted the Temple of fftr- 
inlet, according to th« of ^lius Italkuty lib. j. where fpealcing 


ia6 The O&svms of 

unapproachable by Slaves. Some *= Statues are 
to bccrown'd only by the Wife of one Man 5 
others p to be crown'd only by the Wife of 
many 5 and the mod noted Adultercfs is pick'd 
up with great Devotion for the performance 
of the Ceremony. Wh« muft we think of 
that Worfhip, where the 1 Prieft Sacrifices in 
his own Blood, and Supplicates with gaping 

of the Pumk Sacrifices, aod the Temple of UerckUsy he fajs 

Tkm qalk fan iy hms aJjti penstraUa no^t % 
FxmtKM prehibent pejfiii.- — - 

Ani' FnptTtiKs likewjfe alludes to the ReafoD of thu iateidifting 
of Women, Eleg. ad Hemtem, lib, 4. 

Mtxirnn qvd Grtgibus dtvota eft Ara rcperlk, 

Araperhas, inqu'it. Maxima fa^ a manus ^ 
Hm nullH Mnqtam puteitt vtntranda Pnellii, 

fua per aas, inijuii, maxima ] aa a \ 

Hm nullH Mnqtam puteat vtntranda Piieli 

HtTculil txitnii He fit mita fUU. 

Andlaftly, Slaves were not permitted to be it the Sacrifices of 
HctchUs ; for upon ttiai paHagc in y'<rf,H^ Mn. !. 8. Turn teSi 7k- 
i«ifi ceTtatim.—SeniiKt has ifiis Comment, in Sacrit tnim Htr» 
wlk tiber'i; nte fervi interermt, wc tiberii, 

' Alia Sacra coToiut Vaivira.'] Thcfe were the Rices of For- 
tMtia. Muliebrit, who had ■ Temple dedicated to Her under the 
Title of IMkliebris, upon che place where Ciirhlanks was by his 
Moctia dilTuadcd from his Dcfigns againft ihc City. fid. PIkI. in 
Coriol. Tertullian likewife nientious this Goddels for the fame 
purpofe, FortniDi Mkliebri cmnam ron imptmit, nifi Vnivira, fiaa^ 
nee Matri JHatuu. Lib. ie Monog. 

' Alia Mktiivira,'] Thcfe were the Rites of Anditii, the Ooo- 
cubiae of Cjrui, by Name Afpafia, was by Artaxrrxes made Prieft- 
efs to this Goddefs of Lewdoefs. Vid. BBcbart. Phattg. cap. 19, 
/. 4. p. 377. where you will fee more about this Anaitis, and i 
Paflage in the 3* of Macthab. i. 13, 1$. and To likewife ano- 
ther of Clemens in Fratrepi. happily correftcd by this great Cri* 

"Siad^ qui fno StHiiuine libat.l This was the Aifci^ai/w in ro-- 
tHlliaii, or the cliief Pricfl of cjhele. The remaining part of this 
ScAion, and fo likewife the following one alfo, arc in a great mea- 
^c bortowcd from the pieccdiog Apology. 




Marcus Minucius Fdix. 
CWounds ? Is not Profanenefs preferable to 
^fiich a Religion ? Or of that, where the Prieft 
offers his own Inftruments for a Mefs to his 
Deity > What Violence does he offer to Cod, 
who thinks to propitiate him with fucb Ob- 
^fcenitics? For had he a Mind for Eunuch- 
Priefts, he woa'd create, and not make them 
^iiich. Who has not Undcrftanding enough 
to fee, that fuch Worftiippers are out of their 
Senfes ^ and that thofe only who are as Mad 
as themfelves, can Patronize fuch Extrava- 
gancies ; and i mufl; fay, that the number of 
Franticks, is the great fupport of the common 

XXV. However, excellive Devotion (fay 
y ou'l laid the Foundation of the Roman Em- 
^wiire, and rais'd it to the excefiive Grandeur 
WBkc fee 5 for the Romans were much more ce- 
* Icbrated for Religion and Piety than Valour; 
O certainly I For we have Dluftrious and moft 
Noble Tokens of the Roman Juftice from tho 
very Infancy of their Empire ; for were they 
not in the beginning confederated by Crimes, 
and fortify 'd by Villanies, and from fuch R.e- 
blg'ous Methods grew up to be a Terror to all 
Hsbout 'em ? Had they not at Brtl ain Ajjlum^ 
*a Sanftuary for a Rabble of Debtors, Profli- 
gates, Inceftuous, Cut-throats, Rebels to fly 
to> And Romulus himfelf, their General and 

k Ruler, that he might fignalize himfelf, and 
excel his People in Wickednefs, began with 
the Murther of his Brother. Thefe were the 
hopeful Beginnings of this Religious City. 
Soon after, without Precedent, and againft 



laS ' The Oftavius of 

the Law of Nations, they ravifh'd the Neigh- 
bouring Virgins promis'd and betroth'd to o- 
thers i nor were they Icfs abufive to the Mar- 
ried Women ^ and when they had thus di(bo- 
nour'd the Women, they fell foul upon their 
Parents, waged War with their Fathers-io- 
Law, and fpilt the Blood of their Allies. What 
a Scene of Impiety, Luft, and Aflurance in 
Wickcdncfs is here ? At length they drive out 
their Neighbours, plunder their Cities, chcir 
Temples, and their Altars, carry Home the 
Captive, and raife themfelvcs by their own 
Wickednefs upon the B.uin of others. This 
was the Difdpline of Romulus, and the fuc- 
cccding Kings and Generals, to this Day are 
cxa^Iy of the fame R.eligion. Thus the Ro- 
mattt have nothing in PoHclHon, nothing id 
Wor(hip,but what is Plunder. All your Tem- 
ples are Booty, rais'd from the Ruins of Ci- 
ties, from the Spoils of the Gods, and the 
flaughtcr'd Priefts. Thus to obferve the Re- 
ligions you have triumph'd over, and to a- 
dore the Deities you carry Captive in Tri- 
umph, is downright Infulc and Mockery. For 
to worOiip what you Heal, is to confecrate 
Sacrilege, not Deities. The Roman Vidories 
then are but fo many Rornxn Villanies, and e- 
very Trophy a Spoil from the Gods of fome 
Nation or other. The Roiatint therefore are 
not fo great upon the fcore of Religion, but 
by profperous Sacrilege. Nor can it be ima* 
gin'd, that in their Wars they (bou'd have 
the Gods on their fide whom they fought a- 
gainfV, and whomthey began not toworlbip, 


Mircus MiflUclus Felix. 130 

"till tbey tfiumpb'd over 'em. BeGdei, what 
Cou'd thofe poor Cods do for the Romam, 
who cou'd do nothiog for their own worfhip- 
pers againfi 'cm ? And as for the Native Cods 
of Ro/ite, we know "em full well ; there's Ro- 
mulns^ Picui^ Tiberhkt, and Cottjiis, and Pi- 
tMimrtts, and VolumnHt. The Goddefs of Ctofe- 
ftools, Chaciita, Tatiiit had the good Fortune 
to fiodi and firft brought her imoWorftiip* 
HojitVmi rais'd Feiir and Palhr to the Honoor 
of Deities, and afterwards 3 certain Mortal, 
I have forgot ^ho, made a Goddefs of a * Ft- 
iter. Behold thy Nurfing Deities, O Rome, 
Difeafe and Sicknefs I And verily, Acca La- 
i-trrtia and Fl(»-a, (hainefal Strumpets, may 
Well be number'd among the Difeafes and Di- 
vinities of i?.?**. Thefc are the Native Dei- 
des of Aone, who, forfooth, have quite routed 
all the reft of the Gods in other Nations, and 
aggrandis'd the Roman Empire to the bulk we 
fee it 5 nor cou'd Thracian Mart, or CreUaJit- 
phtr, or Jnfio of A^rf/, then of Saaiot, and 
then of Curtkage, or Scythian Diana, or the 
Idsm Mother, or the Egyptian Moofters, not 
Deities, all thefe cou'd do nothing againl^ the 
Almighties of Rome. For you can have no 
reafon to believe they cou'd help their own 
Nations if they wou'd, unlefs that they ex- 
pefted to be better ferv'd at Rome^ bccaufe 

' Mix a m/cio qva Ftbrii dedicatiL] Upon the Dedinrion of i 
Temple to fthfi, or i Fevft, full} with a jufl Rcfentment &yi, 
•iBWf iptur taih i fhil^ojAu ttUatvr Error, Ht am lit Oi'n im- 
IhOTttUbiii drfpultmt, dicamMs di£iM d'lit Immirtalibir. Nit. D. 
I.j. S«t 35. p. 4j5. 

K thcts 

1 30 the Oftavius of 

there the Fefiat Virgins were Chaftcr, and the 
Priefts more Holy 5 but have there not been 
more Veftals punith'd for Uncleannei's, than 
celebrated for Innocence; Divine Vejia her felf 
knowing nothing of their Intreagues ; and 
fuch as efcap'd were not perhaps lefs Guilty, 
but more lucky than the Sufferers. Where is 
there more Naughtinefs contra£ted for, more 
Affignations treated of, more Adulteries coih 
certed. than by yonr Priefts in the Temples, 
and at the very Altars ? Nay, there is tnore 
Luft adually fulfill'd in the Cells of the Sacri- 
(tans, than in the Publick Stews. And after 
all, Providence has fo order'd it, that the Ajfy- 
rianty Medes, Perfidni, Grecians^ and even c- 
gjpiians, enjoy 'd mighty flourithing Kingdoms 
long before the Romans had their Pcrttlfs naA 
Field- Priejis, their Salii, Vefids and Angitrt^ 
and their Chickens in Coopt^ upon whofe Peck- 
ing, or not Pecking, the niccfV Affairs of State 
arc decided. 

XXVI. I come now to your Auguries, c5"a 
collefted with fuch Pains and Circumfpeai- 
on, and never neglefted, as you fay, with- 
out Repentance, nor obferv'd without Sac- 
cefs. Clodiuj, and FUmimHt, and jHmiuft 
with their whole Armies were difcomfited, 
no doubt, for not thinking it worth their 
while to ftay for the Solemn Determinadoa 
of Chickens. But what then rauft we think 
of RegHlas ? Was not be with all his Ob- 
fervation of Auguries taken Prifoner ? Wai 
not MancwHi religioully careful, and foundly 
beaten too for his Pains, and did he not fub- 
4 mk 

Marcus Minucius Felix. 

mittbthe moftdifbonourable Terms? Patths's 
Pullets fed very heartily, and yet he was 
fwing'd off at Canms, and Slain with the bcft 
part of the Roman Army. C<t/'«/ Cafar, whefi 
the Aufpicies wefeagainft his Sailing \t\xo Afri- 
ca before Winter, fail'd in contempt of 'em, 
and found the better Voyage, and the cafier 
Viiiory for fo doing. How many and nota- 
ble Things cou'd I relate of your Oracles ? 
Jmphiar/iHs coa'd tell his Fate after Death, 
but cou'd not tall, poor Man, how his Wife 
wou'd betray him for a Necklace. Blind 77* 
re/Fi» coa'd forefee Things to come, but no- 
thing prefent. In the Cafe of Pyrrhnt the 
Poet, Efinius help'd out the Pythian with an 
Anfwer, when he found that Apollo had done 
Verfifying, who wifely left off his Riddling, 
when Men grew wifer and iefs credulous. And 
Demojihenes 6nding the Refponfes forg'd irt 
fevoar of Philips complain'd of the Pythoneft 
for ^ Pi)ilippiziag. But, however, (fay you) 

^ ^ 

^■f' Demjl}hetui — ai\iTv[^iiv PjthUm qvtrtbitur, fc.] Moil 
■•f the fiircgoing lallaacn id chisSeAioo alfo arc taken oui of 
tktT», bu[ btiaj, reftrreii to in the Z-afin N^tcs, I omic iheni; 
Mnvtiui, indeed juft before, ftys that ApuUo wifily left rjf hit 
fiiddlitiit m Men £rrw wifsr and Iefs crednloui ; ini thui thought 
Tullf too, Je Dhth. lib. a. SeU. $S, 57. But our Author from 
what he hn faid before, and from what immedurcly follows, 
evidently knew a better reafon for ihc Ccffation of Oracles, than 
the traprovement of the Healhetis in Sagacity and Wifdom. But 
it wai very proper for 1 Cfcri/!(<n to conrince a Hettbenai the 
Vanity of their Oracles, from the ConccfTions of the wifeft //e4- 
them. But to what I have faid ilpon rhis Subjeft, t Ihall only 
Idd what the Hettbrn Oracle it fcif has dcciar'd ict this cife. for 
Afdlta delivering his Rcl"p>nfcs not by Humane Voice as he wai 
wont, but from a dark and hideous Cavern, confcfs'd ihc Re»foB 
of it to be, bccauTe that Jiift Mtn lived upon the Earth ; and 


The Oflavuis cf 
'tis not to be dcny'd, but that the Aufpictes 
and Oracles fometimes hit upon the Truth ^ 
and 1 might fay again, that after fo niany 
Lies and random Shots, 'tis no great wonder 
if they hit right once, and that Chance fome^ 
times ads like DeHgn ^ but 1 will not put yoa 
off with this Anfwcr, but lead you to the 
very Fountain of Error and Wickedncfs, and 
let you into the whole Abyfs of Darknefs. 
Thefe Daemons then are Impure and Vagrant 
Spirits, who have fuUied their Original Eeaa- 
ty, and from Celeftiat Purity are uink do\n 
into earthy and grofsUncleannefTes^ thefe ^)i> 
rits therefore having loft the fimplicity of their 
Subftance, the Primitive finefs of their Na- 
ture, and being now clog'd and laden with 
Iniquity, and utterly undone themfelvcs, make 
it their whole BuGnefs to undo others, for 
Companions in Mifery ; being deprav'd tbein- 
feWes, they wou'd infufe the fame depravity 
intQ others^ and being alienated themfclfei 
from God, they wou'd eftrange Mankind from 
God alfo, by introducing falfe Religions. 
Thefe fame Spirits, the Poets and Philofo- 
phers know to be * Dsmons. Socrates had a 

upon DiiKhfinn's i^ing who tfla/e JkJ? Men were, one of the Hu- 
then Pricfb thai flood by infwcr'J, they were the ChrifiigMi 
This Cmiflmtitit the Great tclti us he hi mlelf heard, being dxnt 
young Man, and at the fame time in Company t^ith Dw^JIm) 
and he moft folemnly calls God to wiineft for the Tntch of (hb 
Story. Vid.Ekftb. de vit. Confl. I. 3. c. 50, 51. p. 467. 

• Ent SpiTitHS Dtmonai tffc Fotu fmnt, Pbibfiipbi differunt.l 
Now I will not here enter into l Debate, whether the Poet» aid 
Philofophers knew thefe Dd/itimi to be Evil Spirits, but I wos'd 
fiiA fee a good Reafon for Corrcftiag the fatben ac the rate 

Marcus MinuciiB Felix. 
pfemon fo tnacfa a Familiar, that he under- 
took or declin'd oothbg without his direfli- 
on 5 for the Spirit attended upon aH Occafi- 
ons. The Mugicians alfo, are not only fenfible 
of Demons, but all the ftrange Pranks they 
play, are perform'd by Daemons. 'Tis tbey 
who give that efficacy to Enchantments, as to 
make Men lee Things which are not, and not 


Kt.pavUs here do«, for atfirmiiig them lb to be. ThtCot- 

reftwn runs in thefc Wordi, Nafler CbTtftianorum ufu dectptus^ nut- 

Us alios Datmiidi, tup mahi, afftniit; at pattf tx Aaii^htoC. D. 

lib. 9- ap. ip. Tertkll, Afol, cap. 2i. Eundem trrtrtm tuioiit 

Cyprianu/ it /<"/■ van. p. 13. Quw ^ LaSant'iut Dtvitt. Infiit. lib. 

1. cap. 7- ftrperam contendit aeetffum ejfe, ut Apalh fit maiH' Ce- 

tikr, ex to ^nod Ttfponfii qn'ibn^am Je Aaifuy* cDBftffui fit; tfud 

Phihfofhos teim vox ilia in banam fere faritm fumiiur^ ni x«x« 

vet-fimile Epitbeton adaediW, Sic. Now fuppofing i^aljim ro 

be talun for a good Qenim among tlie PbUnjofhen^ unlefs xitch 

be added to ic. the (Jucftioa is, wbethei our Mnwim with the 

reft of the Fathert were in ihe wrong for charging chcfc D^mom 

to be Ewl Spirili, let riie Philofofktrs aike 'em for what ihc)' 

" "riU- The Fjalmiji then undoubtedly acknowledged good JtngiJs, 

k well a: bad, and yet he psfitively affirmi. All the Godi of iht 

"Mlxnt to if ^a/fjincc. De^ilt; Sr. Taw/ like wife declares wiih- 

K excepcicB, thut ike Th'trtgi which the entiles Saerifite, ihef 

mfUe to Devils, 4nd not to Cw/. Thefc veiy - Fathers, who 

ndthtii Correfled by Mr. DitVfW, had fenfiMe dcmonftt^rion 

pom the Confeffion of thefe Oxrmns, that ihey were £«/ Spirits ; 

^ yet, tbrfooth, Laiiantins is fiid perptnm evntendtrt, to be 

RrZeal'^us, and not to do fairly by ApotU, for contendin£thjt 

knmll be ntseffarily a Dfvit, tecavfe be cenftfi'd bisnjelf a Vtmsn; 

* C^ this CtrnmetttaSar ualiy think that good Angeh attended upon 

B Htxtbtn Oracles, and infpir'd the Fjthonejs .' A httle more 

Ddcntion for chj; Fathers, tnd foijiechii^ Irfs Charity for the 

-^ils wou'd not do amifs. fiiit I ftncy Mr. Daviei w-as led into 

1 Error by his admir'd Le Clen, who upon the i Cor. cap. 1 1>- 

» ao. Ciiih due Acu^iviev, d^h nut neceffaritj Jipuff a Dr\il 

^r fiw/ S^it; for the tfeatjieiu' did mt ahrjj/s Sacri^ce fo De- 

mh or Evil Spirits , ^ we conffder what were their true Thof^s. 

ihink we need not trouble our (leads about their true Tbou^hts ; 

Fif the Ffaimiflaai St. P4i(f arcpofiiivethac they did Sacrifice 

p Dtiih, (hey ceicaioly did fo, be their Thou^i what they will. 

ta OKR upon this in inc Notn on Fncerptts cibos. ScB, n- 

— R J to 

la^ 77« CWlavius of 

to fee Things which are. However, Bofidm^r, 
one of cbc mofl inquifitive, and the power- 
fulicfl of the Magiy gives the true God the 
Honour due to bis Name, and fays alfo, that 
Angels are McfTengers and Minifters, but only 
of the trae God;' and that they fall down be- 
fore hisPrefencc, and worthip their Lord, and 
obey bis Orders with the profoundeft fubmif- 
fion and readlnefs. The fame Author withal 

' declares Demons to be Earthly, Vagabonds 
and linemies to Mankind. Well, what think 
you of Plato ? Who thought it fo difScult to 
find out Cod, and exprefs his Thoughts intel- 
ligibly upon that infinite Subjeft? Does not 
he without any difficulty Difcourfe of Angelj 
and Dsmons ? Does not he in his Sj/mp^em 
attempt to define ibc Nature of Daemons ? For 
he will have them to be of a fubfiance between 
Mortal and Immortal, that is, between Body 
and Spirit, of a middle Nature, and a com- 
pound of Heaven and Earth, of Light and 
Heavy, by the help of which Coropofirion 
they influence our Paffions, and Aide into our 
Hearts (fays he) and pofiefs our Senfes, ma- 
nage our Affeflions, and fet us all on fire with 

■ Luft. 

XXVII. Thefe impure Spirits therefore arc 
the D-eatoftj, as I have fliewn from the Magi^ 
the Philofophers, and from PUto himfelf; 
who lye skulking under confecrared Statues 
and Images, and by a Secret Affatut from 
thctice acquire the Reputation as it were idf 
fomc Deity prefent ; while they infpire rfae 
Priens, inbabic the Sbrines, and foinetim^ 
I . • ■ *^'S5 

"* Marcus Minucius Felix. . 
inlinuate into, and move the Fibres of the En- 
trala, fteer theflight of Birds, govern the Lots, 
and deliver Oracles in many perplexing Un- 
truths. In ftort, they are deceiv'd and de- 
ceive, as not knowing the pare Truth, and at 
the fame time unwilling to confefs what they 
know, to the difgraceandruinof themfclves. 
Thus it is they drag us down from Heavea 
to Earth, from the confideratioo of the true 
God, to the worlhipof anidolj theydiforder 
and difquiet us in our Sleep, and by the fpi- 
rituality of their fubftance flip infenfibly into 
our Bodies, frame Difeafes, terrify ourMinds» 
didort our Limbs, and fo prefs us into their 
Service 5 and after they have been glutted 
^Vrith the Nidours of the Altars, and the Sacri- 
Ices of Bcflfts, they ceafe to hurt, that they 
pay feem to Cure. And thefe are the very 
""ods you fee raving about the Streets, and 
be Dxmoniacks themfelves are their Prices, 
0' without a Temple J who ° foam, and rage, 


. ? yatet (5r iffi ab{qnt templo fic infmunt. Sic] TerlHllian in 
V forcgniag Apology cxpofiDg the Opinion of luch u concluded 
vie DzmoDS to be ao Gods, u had no Tcmpin, proves 'cm (o 
toe as much Gods ai ihofe that lay lurking in their Images, thai it 
to be both alike Devili ^ and ays OSavius liere iikcwife alfirm», 
^t the fuTtafai about the Streets, and the Dwiners who had 
no Temple (and fuch perhapt nas (he Dxmooiack in the Gofpel, 
who is fai(J ro dwell among the Tombs) had all their Infpiraiion 
frora (be time Unclcin Spirics. I only obfcrve ftrthcr, that the 
falft Pntheti among the Hcafbtn always delivered ihcmfclfcs in 
£dhlies and Urangc Alienations of Mind, and in the mod ffan- 
lick PoHurn of Body i which made TiUj ask the Quenion, Qiai 
WT9 habeat auilaritatii furar Ifle jPiffli Dh'imm vaeath, ut ed ijut 
Ui'tni nan wdtat, ta viieat Infannj ; 6" J-'. 9*' *'"«"W fenfui ami- 
^jtt itvioet affKHtxsftS i De Dtvin. I. i. Seft. 54. The mnj*: 

Tfjc OAavitis of 
and roll about in the fame lempeftuous maor 
ncr as the Temple- Priefts are us'd to do, foi 
Che Devil is in 'em both, tho' bis Operaiioos 
are different. Hence tboTe Apparitions you 
rcoountcd a while ago, fuch as the Phantomes 
of Jupiter to the Plebeian aOeep, for the Re- 
ftoration of his Plays ; and of Caflor and Pol- 
lux on Horreback, and of the Ship drawn by 
the Matron's Cirdie. » Moft of you know very 


tiilr of old, and the Falfe Frefbtts of a later Dare cxprelTcd tben- 
ficlvci in the like odd and Hettbtnifh Gcdures, but the Catheli^ 
J^'ritert (if tlic firfl Ages make it one Crilcrim between a twf, 
•nU a falfe Prophet, that die dvA ii fober, fedaie, and coiiftflttt 
both io Body and Mind ; the other under violent Emoucpi of 
Mind cxprcis'd by as cxiraordinitiy Diforders of &>dy. It m^ 
Rule among the Anc'mtt, fii J^Sr n^PSnTCiu ir h-.^aai \tttJltt 
fbat a Fropbcl aagbi nU n (pt'tk '" HM'"'- ^'^- ^"fi^- 1^ 
eai. lib. 5- c. 17, yij. Efifbm. agdinji the MmtimiH' . c^ a, 
4, &c. Cbtffoli. Homil. 39. in Epirt. I. ad Cur. //man in Fr^. 
iammtta. in Nabum. 

^ Htf amtCii ((iMttt flni']^ fsri wll'iim, ifjufg; d^moius dt ftiptt 

Upt oB^tni, quaties a »cibU mmtnt'u verborHtn, iy Orathnh incga- 

B mk ie CtTfar'tbuf txiguntur.'] This Power ovtr the unclean Spitiv 

I b on all occafions triuinphantly infincd upon by all the Chrilliaa 

I lipologifts \ the Fafl the very Jsves could not deny, but they eva- 

p ud inc Powei of the Atgunieac by afcribing it [o Bid^ebai-^ 

[' and in thcirownVVniingsaffert. Vid.Raym.fMg-F'id.p.i^o. That 

\ ikr Latd Jefus^ In x'lrtur nf the Hamt, Shcm Kamephorafti, wfiirft 

1 \t ftok eut of the Temple, rm'd the VfjJ, and wtli-d ufm tbt Wt- 

, ttUf and tared the Lame, and tlttmjed the Lrpen. Celfm, afiti 

'Oris- p- 7- allows ihn Qitiftians feem to prevail, Xaj[i'timf rlrur 

ifiixaai ^. Ka!}aii\fi^tffi , by wrfi rif the Kame and iMiKttthn tf 

pmt Jiarnvs. And Julian, apud Cyril. Alex. I. ?. p. 100, 6y»j 

fh^t St. FjuI did, -Ci^i/AAHf Wila* 'wn.iHa.^t tkj ■s(tfTflj>l«. 

fritt :i^ rtVaJt^/fitr, I* mucift bepnd a/I the Conjurers and Impifttrt 

' f&ff ever wire upon E.trth. The Miracles then arc allow'd of l^ 

the Rreat*ft Enemies to Chriftianity ^ hot the Heathen Ma^, »aA 

particularly Pjthagarai by forpiyr) and Jamblicbus, Afalloniiu Tjg' 

htu'i ]iy ffieroclet, and -^pn/fiw/ by others, arcaltlci upcobalUMH 

the mighty Works of Jefiis of Nat^aretlif and his Difciplcs-, 10 

ifhom fay they tbj} noDdcnrorktiig Secret mas conmitced by thcif 

^er. But, fir/f; aUom*!^ tbefe Fhilofnpbea to bat do«« 

Marcus Kfinucius Felix. 
L|reU that the Dasnunsare forc'd to confers all 
' "^fe things of themfelves, as often as we rack 
n into Confeffioa with our bare Words only. 

rfone ffrjii|c things , as Jennet andpinhTts, and the timian 

9 j|ffT|' did ; yet did isy of chefe Phinfophcis anempc lo rricocc 

' the /fciiAfen Or^c/«*, and force the Sfma \a the Pfihmtft, as tbe 

fivfKniia^f tu coDfefs ihcmfelTcs Pevils in the piefcncc of ttw 

^arr ^ Did they go about doiop good, and employ their Pow- 

<n ID Miracles of Mercy and Chuitv, and pcrtbrD) ifacfe mighty 

Works St a word fpcakiog, or wicL a Touch of rhcir Garmc^f^ 

■nd in the Face of the World, and before their mall impJae^Wc 

Elcttiies ^ Did thfy iranrmic this Power la any of [heir Dilcif^ 

pf working uiradcs ior fome hundred of Years in their MaAer'f 

Name, aod for the Confirmatioa of the hoticfl DoOrinc imieiiL^ 

Uc, till i t became the Rehgion of the whole World ? or nthe^ 

^d (hey not do ill their Feats to cOabAQi Men in ibeir hediQ- 

nilli Impuriiics, which no Mirades cou'd juflific ? Belidci, hpif 

came Chiift and his Diftipfcs to convert ihcfc very EgjftUfu ^ 

"^"n wrKoin they are faid to ha»e loain'd their Magiclt^ How diu 

" mitive Chriflians, fuch illiterate and errant Ideots in thf 

a of the Phiiofophers, to be all of a fuddcn fuch witnntpc- 

Ji3[ the black Ati, as to outdo all other the molt Icarsed Scflij 

I p that they cou'd be nevet equai'd Dor detected, neuher by ihf 

[ Hcathess themfelves, nor ApoHaie Chriflians^ Now came v^ 

KtKMX nlje of them which ufeJ curkm Arts, tu iriog tMr Stcl^f M> 

ytber upon their Cooveriioo, aaJ bvn them hrha tit .tftr, infc- 

ich, that xehen thej comilcJ the Fiice of them, t hit found >t 

tj thcuftuid Pietet tf Silver f Sa mightily grew the tVardtfQod'am 

rvu^td. Aod Laftlj, how came the Devil to be (o grMt a Foq) 

I to lend out his Power agjiinll himfelf, to do Minclcj for the 

^rvicc and \Vorlhip of one God only in all tiuoncr of HoliDcli, 

~ 1 to pull down all his own idoLutous Temples wit|i his omt 

ads? 53 that if the ChiiQian MigioD be a Cheat,, \ii a 

airat, I will venture to fay, that we are bound to cmt}race ao^ 

lallow ; becaufe God has permitted fiicli Inl'uperible Bars to lye 

B our way agaial) Infidelity, that a wife and good MiD cvaq^ 

lelp believing the Gofpel ; for greater and more aotoiiout. Mi> 

■ctct, and for the Contirmaiion of a better DoArine, cannot be 

pppos'd poffible to be done by the mofl inighty and hohcftBeiiu^ 

B»n thofe we liod recorded in Sttifturi. Aod the ccf^iog 10 

bJttch Evidence, is julHy look'd upon, as the Sin ugamli tbe Holj 

Choft, in thofe who were Eye-witneifes ol' the Fjfli, and impuKd 

'cifi to [he Power of Beetxtimb ; and tlieccfow tii)is Sio AaU not be 

forgiven, becaufe God cjn do no more for (lie CoaviAion of fuch 

'■ ■ ' .' '^' ■ " and 


I ^8 The Oi^avius of 

and force "em out of ibc Bodies they poflcfs, 
by fuch tormenting Speeches as tbey cannot 
bear. For Saturn^ and Serapii, and Jupiter, 
and whatever other Demons you worihip, not 
■bic to endure their Pain, proclaim their Na- 
ture : And you may be well aflur'd, that they 
wou'd never be at the expence of framing 
Lies to their own Shame, erpecially-in the 
prtfcnce of you who adore 'em. Take their 
■word then, and believe 'em to be Devils, 
when you have it from their own Mouths, 
and to their own R.uin. For when we ad- 
jure them by the One true God, the Wretches 
fore againft their Will, fall into horrible Shi- 
vcrings, and either fpring forthwith from the 
Bodies they poflefs, or vanifli by degrees, ac- 
cording to the Faith of the Patient, or thp 
Grace of the Phyfician. Thus they dare not 
ftand the Prefence of Cbriftians, whofe Af- 
femblies they diftarb at a diftance by your 
Hands. For this reafon therefore they in^nu- 
ate ihemfelvcs into weak Minds, and there 
privately few the hatred of that Religion they 
fear ; for 'tis natural to hate what we fear, 
and to perfecute what we arc afraid of, to the 
bed of our Power. Thus they feize upon 
Mens Spirits, and fecure their Affedions, that 
being prepofTeft, they may be fure to begin to 
bate OS, before they know us, for fear that by 
knowing us they (hou'd be conftrain'd to love 
and imitate US, or atleaftnot be a^le tpfinci 
how to condemn us. 

XXVIII. But how nnjuft it is to pafs Sen: 
tence, as you do, without any previous la-^ 

Marcus Minucius Felix. 
qoiry into the Merits of the Caufe ; be for once 
perfaaded by us, who now repent of the )ike 
Praftice, For heretofore we were juft the (aaw 
with yourfclves, under juft the fame Preja- 
dices, as lying under the fame Powers of 
Darknefs and Stupidity. We were as confident 
as you now are, that tbeChrifiians worfbipp'd 
^^onfters, devour'd Infants, and after Fcaft- 
ing fell to Inceft, without ever confidering, 
that notwithftanding fuch Stories were conti- 
naally blown about from Mouth to Mouth, yet 
nothing like 'em cou'd ever be trac'd out and 
prov'd; nor in all this time one Man alive 
produced to tpake the Icaft Difcovcry, the' he 
Bad not only AlTurance of a Pardon, but was 
alfo under the Temptations of a Reward for 
ip doing. But a Chriftian is lb great a Scran- 
:^er to Wickednefs, that when he is accus'd, 
jTou fee none of the natural Indications of 
Guilt, nothing of Shame or Fpar abont him $ 
^I) that you hear from him, is, that he repents 
ipf nothing, but only for not having been a 
Chriftian fooner. And we heretofore, when 
.we ^ concern'd our felves at the Bar in the 
^efence of the Sacrilegious, Incestuous, and 
*vcn of Parricides; wc onr felves, I fay, had 
Jhe Confcience to think it|)uft for Chrifti* 
^ns not to be beard one tittle upon their lor 
j^idmeot ^ nay, fometimes we have (hewn our 
pelves more favage in our Pity than our Kagej 

Kif tamen evm SgcriUt/!' — tktiuios fttfcipiebtunxs, flic] Ii 
rvppears probable from hence, that OBoMint wis a Lawyer k well 
•MinudiUi for he here confcflei that he bad plcildcd (be Casfe of 
I^K $iaiJegiou} aatl vilefl Hnctiens^ 

^■^-^^" ■ ■■ . by 


,iO The O^avius ef 

by toreariBg Confeffors to fave chemfelves by 
denying their Religion ; a ftrange Abufe of 
Tortures! To employ Racks lo fquseze oat 
Lies, which were made only to extort Truth, 
And if in any infirm Chriftian , the Torture 
happen'd to be too hard for his Religion, and 
cou'd but prevail upon him to renounce bis 
Faith, we immediately acquitted him 5 as if 
by renouncing his Chriftian Name, he wip'd 
himfelf clear of all the Crimes charged againft 
him. Don't you fee then that we were (Mice 
of the fame Mind wkb your felves, and did 
Juft the fame Things as you do now ? whereas 
bad wcat that time been afted, not by the In- 
ftigation of the Devil, but by right Reafon, 
we (bou'd not have judg'd it reafonable to have 
cxinftrain'd Chriftians to deny their Chriftk- 
nity, but only to confefs the InceQs, Abomi- 
nations, Propha nations, and facrificing of In- 
fants, charg'd upon 'em in their Indiftments. 
For with thefe and fuch like Stories the evil 
Spirits have ftufF'd the Ears of fimple People 
to raife in *em an execrable Horror againft us. 
Nor is it any great wonder, confidering the 
Nature of Fame , which being an uncertain 
Report, feeds and lives upon a mixture of Lies ; 
and is quite deftroy'd therefore by the Evidence 
of Truth 5 it is not ftrange, I fay, that fuch 
an evil Fame ftiou'd be kept alive, fince 'tis the 
whole Bufinefs of evil Spirits to preferve it j 
for from them it is, that Lies do live and move 
and have their Being. Hence it is that you 
came to hear that the Head of an Afs is fo dU 
Tipe 3 thiug with us ^ bat whp can have fo 
< littlQ 

llttIC .[ 

Marcus Minucius Felix. 

[ little Brains as to worfhip the Head of an A(i> 

I or rather, who can be lo much an Afs hiiiifelf 

AS to think it credible for a Piece of one to be 

f worfhipped, anlefs thofewho have entire Afles 

I in the Stalls with their Goddefs Epoaa in fuch 

! £icred Veneration, and drefs up the fame Ani- 

I -Vials with Jfij in divine Apparel > But you do 

as much for the Heads of Bulls, and Rams, and 

make 'em ferve both for Gods and Sacrifice* 

You have likewife a Grange medljr of Gods* 

a Compound of Goat and Man, and you pay 

divine Worlhip to the Heads of Lyons and 

Dogs. Moreover, don't you adore and feed 

the Ball Apt/, as well as the B^ptians ? Nor 

do you condemn their Worfhip of Serpents, 

_ Crocodiles, Beafls, Birds and Fifliesj any 

■jDne of which Gods, fhou'd a Man chance to 

Bkil), 'tis as much as his Life's worth. Tbefe 

B&me Egyptians^ and not a few among yout 

B felres, do not (land more in awe of l^s^ thaa 

Bof a Hiarp Onyoif^ and pay as featful a Ro- 

B'lpcft, (faving your prefence) to a ^ ¥ar\^ as 

B to your God Seraph. And he who fets about 

^ that Lie of worlfaipping the BIQiop's Privitys^ 

endeavours to Father his own Naflinefs upon 

us. For fuch infamous Devotions heft fuit with 

thofe, whofe common Praflice it is for both 

Sexes to proftitute therofelves to each other, as 

naked as they were born 5 amongft whom al! 

^lb^t of Obfccnity in perfeftion paiTes for Gal- 
lantry. Men who even envy the Extravagances 

■ See Strnfittem magis y qnarti jtrepilM per puJndt carports fx- 
ptffu antremifntit.} Sec the Now* ot Ai(d/(i"* for liui ftarful 
^t^ n» fg odd s ihtH- 



1^ 7beOetm»tf 

of ihetorJ^ftri y i, aad 

Mw of thg fc fw t Ti 
Fr«Akc dpcf par 'tm a», ki^d cfaef 
^xafc a word) wbo anc ncfetr oi'd on Aa 
cftuifd of (beir Oebaodnn. O flSaimaA 
iwredfWtl Tbey cboofe id ■adnm and n» 
diet fiicfa JjKotenble UodcaoHfts. a> ifa 
mer< fa«kr Age carnioc bear, and «1bc i&c 
moft bardjr Slavei will not be oooftraia'd xx> 

XXIX. Thde and fach Otamefbl vniann 
Wt cinwjt bear to hear, and it is a VioteoocM 
OOrModcftyromuchastonamcany more,ckar 
Id owr own Defence ; for ibe Crimes jaa bf 
upon a chaftc and t»fbful People are of cfatf 
Nalrire , (hat wc (hou'd think 'em iacredibk; 
(ltd not ynii ronviiice as to the contrary by 
vntir own Practice. For whereas you tax oor 
Kcljajon wich the Worfhip of a Criminal and 
Ilia Crofa , you arc (Irangely out of the way 
of Truth , to imagin cither that a Criminal 
can dcfcrvc to be taken for a Deity, or that a 
iDCcr • Man can poffibly be a God. He furely 

* tjmit dt AiUlni* veritalit tttatU, qui pHtath Dnm credJ, att 
varHtfff nnium, tiMt pmuijfe Tinrnnm.} St. P.iul chjrges it u i 
Crime upun tlic OaUthm, ihat in tlicir HMthcn Sore, Tbtj did 
StTvicf It tbtm, which by SMure are no Oidi ; an<I our Authw wort- 
deri It ilieir Abrurdity here, co iliink ihac die Cbrijhmi coii'd 
WorOiip cither i Crlmin;il or a Man, for t God. The wifdl Wm- 
thens. even Sacalei liimfclf, u { luve ilreadv (hewn, did think 
the Worihipnt/n/fffw(rDf«iM, at tbofe who are br KaturtrnGods, 
tiwlul ; and there ii indeed hardly aoy Plea the Soc'miani ufc fot 
the worfhip of Jtfm Chrifi, u a madt Gtd, which ym not beibtc 



Marcus Minucius Felix. 


13 miferablc id good earaeft, wbofe hopes all 
haag upon a ftiortal; for his whole Comfort 
expires with the Man. The EgyptUas^ 'tis 
true cbofe out a Man to vrorfhip, he is the Be- 
ing they propitiate, him they confuk upon all 
Emergencies, and he it is they facrifice to; 
and yet this mighty he, who is a God to o- 
thers, is moft certainly a Man to himfelf, whe- 
ther he will or no ; he may deceive others, 
but he himfelf cannot but be fenfible what he 
is. Nay, you your feWes complement your 
own Princes and Emperors, not as great and 
eminent Men, for then the Incenfe wou'd he 
allowable, bat your falfe and fulfome Flattery 
addreiTes to 'em as Godsj whereas in good 
truth, the Man of Fame, as welt as the Man 
of Goodnefs , are bed celebrated, when our 
for the one, and our Affeftion for the 
[other, are exprefs'd to them both, as Men on- 
Thus you invoke their Deity, fupplicate 
leJr Images , implore their Gcitins , that is 
leir Daemon, and it is now become lefs ha- 
irdons for a Man to fwear falfely by the Qe- 
I»«i of Jove, than by that of the Emperour. 
As for the Adoration of Croffes you objefted 
againd us, I mad tell you, that we neither a- 
dore ^ CroHes nor deGre them. You certainly 



tBiiit akfai Ac 9iarSi\]p of fkboTiSnitte Gads, by thePhilnfophcn. 
Since then ihe Saeinutit God by Grace, is not a Ooi bj ffature, and 
none but a God by Nanire can be worfhipped wichouc a Sin, ac- 
COtdtng CO St. P4N/, and this Pilfage oi Minucius, icmufi of confe- 
^ueace be Idolatry in the Sxinians to worfliip Chri^ » Gedy whom 
they aflfinn bj Nature to be a meer Man. 

* Cruttt etiam kc aliimt, ntc oftamKs.'] Tourjefw, faith 
Ttjfbtt bavint bj thit fallen under the extreftft Cirft of the Law ef 


1^ Thi Oflavim cf 

who worfliip wooden Gods, are the moft like- 
ly People to adore Wooden Crofles, as being 
Parts of the fame Subftance with your Deities. 
For what elfe are your Enfigns, Flags and 
Standards, but Crofles gilt and beautify'd? 
your viftorious Trophies, not only reprefent a 
ijtnple Crofs, but a Crofs with a Man upon it. 
The *= Sign of a Crofs naturally appears in a 

Hid, wt ctniat fu^untlj admit t that y>H ffioitd cSptS any Gwi frm 
tM, wht fixe yow bufti in a Man that ins cfKiffd, W cti^f*- 

Sr fdUfAi/Jx, for wrLaiffltlef tvtry one that vat crucify d accurfed, 
aLcuinTryph.337, 349, 51 7- Andasic wasaJlMOTi/jniB/octo) 
*he fevi, ft W« it TO tht Cree^/, FboH/hnefi -, as we find in it! Aefe 
Apdwia. BatSc.PMlfiitKGodforbidihatlfiiiik'dgttryfavektte 
Cnfsif our Lord JcfiiiChrifl,icc. TlicPrimitivcChrtftiaiBchcrefbfe, 
who like Jt.Prfw/, were Cr«j^'i/fi! tie WorW, gloried in noching more 
than die Sign of rhe Crofs, and arx only at Bifeifm, i«it aimoA 
Upoa every ocafion fign'd thcmfclves with it, 10 let the World fee, 
tney were not alTumd of their Cruaf/d Maptr. And this excer< 
nal Refpeft, and ihe frcqocnr life of the CroTs gave occalbs to 
the Heathens (who were apt to wrcfl every thiiig) to give oK, 
that the CbriflioHs worihipp'd a Cmfi, But this Calumny M the 
Apcdogiftt rdfote by denying tlie Faft; and Mnuciut here in tht 
noftexprers words imaginable, faith, Crucet etiam tite coHram ti^ 
optamm 1 Aj fir Croffei, tec ni'itber warflilf, nor wijhfiir 'em. 

* S'g^Km fane Cruets naturathcr vifimitt In navi, &c.] I ihab 
m doubt here with the learned Mr. D«wm, but that our AntUt 
CO[rfcd after TertuBian, as he had done before iroin Jnftin Mat- 
Tyfi but that they did it dCMttyiruf, vithaut entring intatbt 
Rtaftn^thr Thing, as he fays, lam nocfo certain^ and as f6f 
his taxing fome Moderns for ptlowhg the AtKients hereh, itf ulttM 
ficula pr£cedentiit fapwfp viderentur, far fexr thej fiioM'd feem fiftr, 
than the Fathers. I muft cell him again, that if /sme Moderns wou'd 
not feem Wifer than all before them, it wou'd be much better for 
the Chriflian Religion. And as for the Ftpifit, (if ihofe be Ae 
Some Moderns he means) had they Itcpt up only to the Primitiir Re 
Verence and Ufe of the Crofs, there had never been fo many tftn^ 
fwta in the Church of Chrift about it , the Sign of whoft CroR 
Ii now abhort'd by many, and totally iaid afidc even in Baftifmt 
and that which was heretofore ifliimbt'mg Bloe^ to tht Jews, ana 
fa^Jhntfs to the Gretkf only, bat the Ghrji of St. Favl and the PrI' 
Mtfvf ^t, it son becgme 1 Slmilin^ Block ena to Chriftlmsi 

Marcus Minuoius Felix, 

Ship, cither when fhe is under fail, or row'd 
with expanded Oars, like the Palm of our 
Hands ^ not a Jifgi*>n erected but exhibits the 


ihat is, mftme wifer Mtdems ; as if they were reallv ]{)iim'd to 
Confefs the Faith of ihit Chriji, wha vat aocify'd latcr Pontius Pi- 
Ute. But let us csamin the ResTcaiiig in this Point, whichMr.D^- 
*'r/ tlfertj to be fo weak and trifling. And fee whether the ChtU 
fiian Afoltiifii may not be fairly vrndicatcd in this Cafe, which 
ifprafticabie, had cetoiialy been theOutyof this Comfmnrdrffr to 
have aticmpted, rather than to hare expos'd thtm and thth fiBiw 
tfi, a^MAVKKf. The ArgumtDt here made ufe of, is one of 
thafe we call Agiimerta ad HomiiKs , which in it felf , whether 
nuc or falfe, is jaflly ut^'d agtioA (ho& who allow it. The 
Aftloi'Hi then arpoe, that the Grnlilts »ere the mtfl lilitly Men 
t« werpirp wonJen Cmffei, n-ht mirfliipp'd wiodeit Qnds ; That matiy of 
thth Dfitiet wtre na bftler than aid St»mft (f Treet in the firm nf 
a Ct^s\ That their flagft Siandaids and Tnfhies wtre (f tht like 
filf(it\ That the Sipi efa Crtfi watfet forth in a yeffel, nw'dwitb 
Oars, ni rtfrefenled //i^fwi/f */ a pKre Worjhiffer, when he wm at 
tit Devtthn with hit H.tndi held itp und laid, a aofi, or iviih hi* 
Amt extended. Now for the Heathens , who dealt fo much in 
CrolTes, both in religious and common Ufes, for fuch Men to be fo 
agaioli the Ufc of the Crofs amoi^fi Chrijlians, who did not wor- 
IiiTp it, they thought very unreafonable- This then is the Scope 
of the ApoUgifls abrefaid in their Reafonings about this Ceremo- 
ny ; and it is eiidctitly likewifc the Dc/iga of Minucim from thii 
CoDclufion -, Ita<f, fi^m crucit ant ratio naiuretis imititur. ant vt- 
fira Rtli^ii fermatHr. Thut then there it either kme natural Reafm 
for the Sign of tht Crofs, or yii«r amt Religim iifwided upon it; and 
therefore not to be ohjeOcd agaiofi Cbriflians. And whetc now 
is the tatarioi's Wcaknefa of the Ancients in thus pleading for the 
life of the Crofs among Ciitifiians, which was fo much in vogue 
amongflthufe whoobjefledaEainftit? As I am not for jollifying 
all the Types and figures infilied 00 by the Fjtbtrs, fooeirhcram 
t with Mr. Davw^ and &i/iMfr, lib. ^. c. 21. and fome other wrr- 
vife Mudems, for making merry with "cm upon this fcwrc , and 
lookine upon all their allcgoncal Incerpteiarions , as mecr Ca&ala 
and Whimfit his very natural upjn a typical Occonoray, as that 
of JKofet was, to be cutious and over- indulgent to our particnlXr 
Fancies, as the Jeivi certainly wen; ; but I conceive that the Holy 
Ghod might have diffctcni Views under the fame Type, as we 
know fame Prophedcs to have been fulfill'd diffcreot ways. I find 
likewifc, that the extraordinary Opeiaiions of the Holy Spirit coO' 
rinu'd in the Church iill the time of Mantarit! ; for Eaftbim in- 
L firms 


The Ofiavius of 

Sign of a Crofs; and when a pure Worfliippcr 
adores tbe true God with Hands extended, he 
makes the fame Figure. Thus you fee that 


formj us, }ii!i. Eccl. I. 5. c. 3. thai when Mmtdnui, Alcib'idda, 
mi JlKodat»t in Phrjtia, preccnded 10 the Gifc of Prophecy, JK^ 
rifbtlinvd tbey mi^tbe Pmpheti, becanfe muny txtraordinary Oftn- 
$ioiu <f the d'ni'me Gifts were Sill pirftrtttd in divrrt ChuTciei, 
Juflin M4Tt}T tells TrjpfK cxprefly, p. 308. i!rd{ iulv jjj ftiytt 
ftuT nt'^nluKi XKWi'H*^* EJ-v- ^' profiefiit; Gifts are fliff'^ 
man^Hs. And to mcDcion buc one more, Irtttdus ntxotiy Aeclxm 
that fome Chriftians had then npsf'^o'iv TJ^l^.^!l'r}mr, j^ ctI* 
o-i«<, ^ pnff«< ng?5n7'*<Wi the Kni>wlcJ£ecf Things ta come, iti 
lifans^ and pnpbetkk, FrediBiotit , but confinnsit from what be 
himfeli anil others had fceii, KnOw; ly fcxc'c/iV 'veAAuf k/ca^i 

un'i ln-KMyia. Hf^fidi'ia.^tteiiTuaja.ixiylir, As we aur felva 
have heard m.tnjBTetbTen in the Church, who bad fruphetictt Giftt, 
and by the Sfitit Spake with Tongaet, and difcawT'd the Secrets d 

Men, and txpoandtd the flfyfteries nfCad, 1. 3. c. 57. Bcfides, 'vt 
not to be imagin'd but that the Cmverts of the ApofUei, thofi: of 
Learning efpccially, and who were fet over the Flock of ChriR, 
wou"d be very inquifirive with their Teachers about the Types of 
the Law, and how they^ were fulfill'd in the Gofpcl, and why tfcc 
ApaflTcs fhou'd not gratify thett Oclireig this Icannottcll. Theli 
arc fome Hcafons with me, why we (hou'd not be fo over faneuine 1 
in ccnfuring the carlieft Falbtrs for fome figurative CxjpoJInoDs, I 
which may now feera harfti to us ; for the typical Pare of the Ijir J 
is DOC all fully explaio'd in the Gofpel, and what more fecminglv I 
harlhinthe fj/fcn-/, than the Allegory of S^iiHt and //agar, whiCD I 
tho' expretly aiTertcd by St. Faut to be Tfpicat of the T»o CovenMts, j 
will not be allow'd of by fome latter Oit'icks. St. John cells vs. , 
That M Mofcs fified up the Serpent in the Wildemefs, even fo m^ 
the Son ef Man be lifted up. This fay the Ancients was a t ieure of | 
llie Crols, and a Symbol of Salvation ; far he that turo'd to it, . 
was faved from Death, not by viriue of the Serpent he faw with ] 
his Eyes, but by the Saviour of the World ; and what more pio- . 
babic thjn ihts Interpretation? I know nntfeemioglyamore iDy- I 
flcrious Ceremony than that of holding up the Hands of JU^ii i 
while yoO'i" foughrithis7*'y*"''*''"''/''<^'li'T' TtiTov r rauf»,«; J 
+ 71.V0. ^ ¥ «-if«7©- c7nKf.i„rwc. Trjpb. p. «8. A Type of tSe 
Crifi,andaT)peal/o ifthehvocatioa of the Nimcjejus. Now Jajbud 
was both a Type, and the very Name of Jefus, and the holdiu 
Bpthe Hands of jWfl/w. fisijaji'n, was in ihc Form of a Crols ; 
and then Am^leel^'i prevailing when that Pofture was altcr'd, wu 
Typical of our fuiirr- prevailing againft Arnali-cl^, or our fpirrnul 
5 EsetKes, 


Marcus N^nucius Felix, 
the Sign of the Croft has either forae Founda^ 
tioa in Nature, or in your own tVeligion; 
a»d therefore not to be objeHed againji Cbri- 

XXX. I come now to return him his An- 
fwcr, who affirms the Slaughter and Blood of 
an Infiint, to be the initiating Ceremony into 
the Chriftian Myftery. Do you think it pra- 
Aicable for fuch a tender little Body to be 
butchcr'd at this rate } or that any one cou'd 
prevail with himfelf to let out the Blood of 
this Babe before it was well in^ No one can 
think the Barbarity credible, but he who can 
dad in his Heart to do it. And who fo juft- 
ly fufpicious for fuch a Fad, as your own 
Iclves, whom I fee expofing your Infants to 
wild Beafts and Birds, or ftrangling them after 
the moftraiferable manner? Nay, fomeofyoa 
Will not give 'em the liberty to be born, but by 
cruel Potions procure Abortion, and fmother 
the hopeful Beginnings of what wou'd come 
to be a Man, in his Mother's Womb , and 

■Bnemies, by ihe Power of the crucify'd Jafhua or jfefm. What 

B jnore igrceable, nfic, and appofire than this Expoiicioo ^ Or who 

wiyi better pretend to the Gift of InierpremtioR, which was iheo 

io the Church, than this holy Martyr ? Of this fori are his other 

loterprentions in that excellent Dialogue, which in a little time I 

_l^pe 10 Iccabnid, and in Engl'ifh, and the Martyr theicio juftly 

^■^m'd and vindicated ; lor there che Types, Figures, md Pro- 

^^ntfiesatcfo beautifully applv'd, and do fo clearly fci forth C;ftr(^ 

VtftbcGod. And in the learned Gnirrw, and Come others, tbcyare 

" ft »ery jejune and empty, and fo ftrangely fparing upon our Lord's 

Divinity, that upsn Comparifon, there fcems to me to be as 

much differcacc betweeo the Interpretations of the Matyr and 

fome Modeiiu, as between a Man hin^elf, and his Clotbct fluff 'd 

with Straw. Nor had I been fo lonft in vindicating the Fathers 

upon this Head , had 1 not found fome Oitkks much longer in 

luking them C»bbaliJ\s. 

L 3 commit 


I ilj The 0£lavius of 

CGmmU Parricide before he is in the WorU. 
And thcfc forfooth are the Leflbns you leara 
from your Gods 5 for Satitrtt expos 'd not bis 
Children indeed, but he eat 'em. With good 
Rcafon therefore in fome Parts oi Africa, were 
Infants facrific'd to him by their own Parent^ 
who did all they cou'd with good words and 
KifTes to keep 'cm quiet, for fear their Cries 
Ihou'd nnhallow and fpoil all, and make it a 
hmcntabic Sacrifice. It was a religious Rite 
amongft the Scjthian/, and with Egyptian Bm- 
Jtrij, to offer Strangers upon their Altars^ and 
the Gauls (lav'd human, or rather inhuman 
VitSims to Mercury. The Romans buried alive 
a Grecl^ and a Gaul of both Sexes, for an A- 
toncment to their Deities ; and Jupiter Latiaris 
is M'orlhippcd by them to this Day with Homi- 
cide, and gorg'd with the Blood of condemn'd 
Malefaftors, Saturn's own Son cat gormandiz- 
ing upon human Flefli. This fame Man-eatef 
of a God, was he, I fuppofc, who inftrudted 
Catiline to confederate his Confpirators with 
Bloody and taught Bellona likewife to conft- 
crate her Pricfts with Draughts of the fame 
Liquor. And hence came the Receipt for cu- 
ring the Falling-ficknefs with the Blood of a 
Man, a Remedy much worfc than the Difeafc. 
Nor do they come much behind band, who 
devour wild Beafts, frclh from the Ampbithca- 
t..'r , all o'er befmear'd and dy'd with Blood, 
Beafts fatted with the Limbs and Entrals of 
Men. But for Chriftians, as we think it \in 
lawful to be SpefVators of your bloody Sights, . 
fo cannot we endure to hear of them; and we 

Marcus Minucuis Felix, 
have fo much Averfion to Human Blood, that 
we will not fo much as "^ tafte of the Flefh 
of Beafts, if we know there is any thing of 
Blood in it. 

XXXr. And as for the Incefluous Banquet, 
'cis a Story as falfe and black as the Devils who 
combin'd to make it ; that they might fully the 
Reputation of our Cbaftity by fo mon^rousa 
Calumny^ in order to prejudice Men's Minds, 
and Hll 'em with averfion and horror to the 
Truth before they know it. Thus it is, your 
Friend Fronto has declaim'd againft us upon 
this Topic, affirming nothing upon TeAinio- 
ny, but only throwing about his Dirt like an 
Orator. For fuch Monfters breed only among 
your felvcs. Tis no Crime with the J?erpms 
to mix with their Mothers, and in £g//>^, and 
at Athenty 'tis lawful to Marry with Sifters. 
Your Memoirs and Tragedies ring with In- 
ceftsj and the Pleafurc you take in reading 
and hearing 'em, (hews your liking to the 
^^n. And you have ftill farther encourage- 
Bpent to be Inceftuous from the example of 
H^e very Gods you Worfliip, who make no- 
thing of lying with their Mothers, Daugh- 

* VtneceJuliiimftctitumincihislatigmemnffver'mui.'] Moftof 
the nuterial Points in this laA the following Seftion nave b«a 
already noiify'd in the preceding Apolo^c! i only we may obfcrve 
&nher, that the ApofloJical Decree for abfi.tinwg, /rom B/W, wai 
ftriflly oblerv'd for a long time in the Primitive Church both in 
thcEanand Wcfl, whiA Decree we find renew'd with the Addition 
of a Penalty ia Canon LXI II- of thofe which pafi und^r the Title 
ol Apoflolieat, Si qais Efifcapu/, xtl Piesbfitr, vtl DiMUnui lel am- 
nira ex Sacetdttati Catnletti tameJttit Carncm infantnine fin animtt, 
vtl ^kid a fens cuftum, vel moTticinhm, dtfm*titT \ hue mm Uk 
/robibif, fi autem fit LaUt/, feiTtiitnr. 

L 3 «« 


1^0 The OSavius <f 

ten ind Sifters, No wonder therefore, Inceft 
is Co frequently found amongft you, for 'tis 
always in pradice, tbo' not always difcover'd. 
Nay, fuch is yourllnhappiners, that you fall 
into this Sin without knowing it 5 foe while 
yon are thus liberal of your Luft, and fbw 
Children abont in ev'ry place, and while tbofe 
you have born at home, you expofe to the 
^Ic^cy of Strangers ; 'tis ten to one but in 
your Travels you fall foul upon your Relati- 
ons, and go in ignorantly into your own Chil- 
dren. Thus the Inccftuous Banquet is a Lye of 
your own framing, while you have no know- 
ledge of us, or xfihiU you mukfi no Confcitnct M 
committwg that your felves , which you pdfij 
charge upon ChriftUns. But 'tis our buunefs, 
not fo much to fake care about a face of Mo- 
defty, as to wear it in our Mind. We moft 
willingly contain within the Band of one " Mar- 

* ^urns Mati'iittni'i •vincult liBenter inb^(miit.'^ I cuuioc Ut 
from ihis Evpreflion, libcter inbartmiif, jet art tafil} caiOeattl 
wilb mt Wifi ml} \ how according to Mr. tktvies, JMhuciitf is om 
of thofr nho condemns feoood Muriagcs ; for ihc ExprefTion faih 
Jy inierprered, feems to imply no more than that of St. PW, 
I Cc 7. 8, 5. Iftj ihcrtfart it iht Vnmarrkd and Widnwt it it 
ItMdfir thtm if thty abide evtn m /, but iflbe/ cannat cmtaia^ le$ 
tbem mxnj^ /sr n U bttttt ta marry fban (a biim. And the reafin 
of this Advice he grounds upon the Perfccutton then neing «. 
jainU the Chrifiianj, I fnfp"]' thtrtfort tbat tb'is it goad for mfrt- 
fent DifttejS, *. aS. Now Sr. Pauli preferring i finglc Scare m t 
Married one, cnnfiderine fteftnt Difirefs, 1 doubt nor, gaveocn- 
fion to fome to drain the Point too far, and to condemn fcconl 
Marriages in general, tho' the Apoflle cspredy, not only mikei 
'cm Lawful, but in fome Circumllinccs Necefiary. And now if 
*i'c confider the foftnels of the Expreflion, libenter iahartmu, 
I can fee no rcafan why our Minucm may not as fairly be inwr- 
Iireted to fide with Sr. Pjk/, as with fome Htretkks ; for (he 
troubles of the Chriftian Profcffors, were at this time alfo »en[ 
ffttx upon the account of Religion, and a wife and good Chn- 


Marcus Minucius Felix. 

riageonly. We either know no Woman, 
but one, and that purely for the fatisfadion 
- of having Children. Our Feafts are not only 
chafte, butfober; for we neither indulge in 
Eating, nor do we fpin out the repa(t with' 
Wine, but temper Chearfulnefs with Gravity 5 
pure in Difcourfc, in Body purer, and roasy 
preferve a perpetual Cominency without the 
Jeaft Oflentation of it. In a word, fo far ara 
we from any inceftuous Delire, that fome can- 
not bear the Thought of lawful Pleafures 
without a Blufli. Nor does it follow, that 
becaufe we refufe to bear any Offices among 
you, we muft needs be of the fcum of the 
opie. Nor arc we *" Faftious, tho' we arc 


1, or ^^ 

in wou'd not chufc to be incumber'*! with the C»res of a Fa- 
lily in the midft of Pcrfccucions. The fame ApoAlc alfa or- 
-), that Bifhops, Pricfli and Docods (hou'd be the Husbandt 
«f w W^e^ I Tim. ;. i. This, t am not igporani, is general- 
ly iaterprctcd of one Wife at a time, according to the 17th Jpa- 

imfliatKf tan fnttjl tfft EpifnpHi, w/ Pmbyttr, vel D'laeonus. 

But fince Si. FduJ to tbcCmnthiant advifci rtic \fiJows and Vh' 
minted ta abide eirn as he ; fince he tells Timothj, that Bithopt, 
^. muft be the Hmbands cf me Wife, fince fccond Marriage* 
were condcmnd by fome, and hatdly loohed upon at very fio- 
Dourablc by any ; and fince likcwifc the Clergy were to be chofen 
out of the moil fliining Lights, and eminent Inftances of Cha* 
fliw, Temperance, and cv'ry Virtue, and tlui it is a greater per- 
^^mon not to Burn, than to Marry ; for thefe Reafoos I am ape 
EM,belicvc. that St. FmI's dircftion to Timtthj about the choice 
Hr thofc he fliou'd lay Hands upoD, f f?. That they (hnu'd be the 
^mubattdt tftne Wife, does not fignify otit Wife at a time, but fuch 
* as had never been but once Married -, fuch being brighter Exam- 
ples of Abrtcmbufncf!, and much [iketier to atretid diligently up- 
on (he Cure of Souls, and the Orfiees of Chniiy, than trwic who 
had been Married to two or three Wives, and perhapt hid a Fa- 
~ jyof Children from each to provide for. 
-,' Wet ftftidiipl f»mnt.'} For which I read with ffemldiu, 
fUli'fs. aod for the Rcatoo by hiia aflign'd. For tii evidcady in 
"" t ^ imiu- 


\ei The OEtiVius of 

all bent upon the fame Kingdom, and relifli 

but one and the fame Happinefs^ for we are 

as quiet and inoffenfive iu our Aflemblies, as 

when wc are all aloncj nor are we fo flippant 

['of Tongue in corners only, our Silence is ow- 

f jng to your felves, who either are a(bam'd or 

,'aKaid to hear us in Publick. The daily s in- 

.'crcafe of our numbers is fo far from a difpa- 

ragement to our Religion, that it is a TeftK 

■ niony in its Commendation j for the Chriftian 

■ Party are faithful Adherents to their holy 
'Profeffion, and are continually augmented 

imiaaoo oiTnlKll'ian; and I cinmakenoScDfeof F^ftidiofi viith 
emtii — eadem tmirtgati qwett qua finguU ; but if we read Fa^Mfi, 
then cis plainly ro wipe off an (%)eftian ag;3ian (heir frequent 
Meetings ; that tho' they were all fet upon ihc fame Happincfs at 
Kingdom, yec in their AtVemblics they never had any Caballing 
agjioR the State, but were as hartnlcfs in a Body, as apart; ua 
ihen Afiimdus'i — omnes — eadtm conpeiMi quiele, qua Jiaffl', 
Will be the fame with tertuU'mn\ Mk fumiii congrtgali, quuif 
difftrfi. Hue unhfTfi, oiiid i^ fingHli. 

■ Et quod in dies noftri numerus augetut, nin efl crimen Errtril, 

. feJTeSimon'inm Laudit.^ St. P^ia/ informs the Church ofRomeaai 
Cohfs, that in tlie fpace of thirty Years the Gofpel igad becfl 
pteach'd throughout the World, and brought forth Kruit in ev'ry 

. Nation, on whichaccount it foon obiain'd the Name of n x.g^nf* 

^ J'lJayJ, or lh( Prevailing DoSriiie, as Fcphyrj and Julian txxh 
confefs". Now fora Religion fo at Enmity with Fleth and Blood, 

. fo deftruftivc of all the Idolatrous Religions in the World, firft fet 
on foot by a Mjn condemn'd by his own Nation as a falfe Pro- 
phet, and a Malefaftor, and crucified in the face of the World, 
and alter his Crucifixion carried on by a few poor and illitcnte 
ftrfons, who were to make no RefifUnee to the Civil Powers up- 

. on any account whatever, if tlicy had been able j for fuch a ReK- 
gion under fuch difadvaniages, to fpread fo faA, and force all the 
Nations to come ia and embrace it without a profpeft of any (hlng 
'till after Death, and to worlhip this Cnicify'd Man for a God; 

_ this I fay, or nothing, is impofiibic to be cffefted by any Pow- 
ers whatfoever, but by that only which is Almighty ; and no won- 
der then if the Chriftian Worlhip fo foon got 5ic Name amoDgft 
die HcdtbCDs of the grntttlini Dtarine, 


Marcus Minucius Felix. 
by Heathens. Nor laOly, do we know one 
another, by any private Marlts upon our Bo- 
dies, as you vainly imagine, but our Inno- 
cence and Modefty are our Badges of Diftindi- 
OD. The Love, which to your Sorrow, we 
exprefe to one another, is, becaufc we arc per- 
ftd Strangers to all hatred. And whereas we 
call our felves Brethren, a Title you much en- 
vy us for, it is, becaufc we look upon our 
felves as the Children of the one God, Parent 
of all Things; as partakers of the fame Faith, 
and Coheirs of the fame Hope; but as for 
you, you have no fuch lovely Charaders to 
difcern one another by, your mutual Hatred is 
the mofl diftinguifhing Mark about you ; nor 
do you ever call Brother, but when you cer- 
p tainly defign to cut a Man's Throat. 
1*^ XXXU. But do you think we hide the Ob- 
P.)cft of our Worfhip, becaufe we have neither 
Temples nor Altars? What Image (hou'd I 
make for God, when Man is the raoft lively 
Image of his Maker, if you rightly confider 
it> What Temple (hall I build him, when the 
whole World, the Work of his own Hands,, 
cannot contain him > And when I, who be- 
ing but a Man live at large, {hall I con6ne his 
immenfe MajcRy within a little '' Apartment ? 



Et dim Homo lat'iiu maneam, intra haam tdmlam vim tdnta 
JHj'ftfidtM inclkdatn .'] The adieidam here mcncion'd, I take K> 
be 1 Shrine, which was a little Chapel rcprefcnting the form o£ 
a Temple with an Image in it, which being fci upon an Altar, 
ot Ibmc other Place, and the Leaves of the Door being opeo'd, 
ihc Image flood or fat in State, and fo wai rcprcfcnied to the 
*""" This MdkuUt, or (itlle Cba^ef, was properly among 

called fcreulmt not vtiy ditfcrcnt frum the N«» a- 

1 5^ The OSaviuso/ 

It it not more becoming fiicb a Deity, todetU- 
cate our Mind to him for a Temple, and to 
confccrate our Hearts into Altars ? Shall I bring 
fuch Sacrifices and Oblations to my Cod, u 
he has nude for my own ufe, as if I turoM 
his bounteous Prefents back again upon fail 
own Hands } 'Tis Ingratitude, fince the Sk- 
crificcs and ViAims we are now to oHer, aie 
jufl:, and pure, and innocent Souls. He tbef»> 
fore who ftudies Innocence, is at his Devoti- 
on ; he who is doing Juftice, is doing Sacri* 
ficc ^ to abdain from Injuries, is to propitiate 
the Deity, and to fave a Man, is to llay the 
nobleft Viftim. Behold! ThefeareourSacri- 
6ccs, thefc the Cbriftian R.ices of Worfhip ! 
Thus amongft us, the beft worthipper is the 
jufteft Man. But fay you, we can neither fee 
nor (hew the God we worfhip^ and for this 
Rcafon, fay !» we believe him to be the God, 

fimng ihc Credaiu. Thus we have mention \a Albnaift of KdJ^tf 
«©-, which, ftys he, is iyf^o* t* S Wj jcTUffcut Ajof «afl/JW:- 
««, K t'cfftl tthntn they fitce their Imi£es of Jupiter. Deipmt. 
1. 1 1- Agreeable to this is wluc Amminmu MxrceS'ttnti (aith rf 
AftMaitiy thjt wherefoever he went he carried about him Drf 
ctUpM trpnteum bttvt Figmenttim^ 4 fmaU SiivtT Imigf of Vrs- 
n'«, lib. as. And by this we are to uadciiland the Titbemacle of 
Afiloeh, and'the Star of the Cod Remphan. For ihe Ejt&wi}, or 
TahernJclt oi Melixh, Wis » little Cibinet, wherein the Image o( 
this filfc God WIS kept. Now flijll I, faith Mmtiuj, confine to 
a B^x the God who made the World, and whole Providence and 
defence is over 4II his Works ? For in fuch Bones, or Shrines, (fid 
the Heathens imagine both their Gcd» and their ftjwcrs drcuni' 
fcrib'd- Accordingly Ciirera rpcakingjocuIarIyoFDiMii,-wha w» 
thought to prefide over Women's Labour, faid, II jem jw mm^ 
thai when thiO<^Ueftvaago^fp\ngabri,ti^ ta attend upon tbe^rtt 
tf Alexander the Great, her Temfle wai fit m Fire. M'mim U 
fffe mirwadHm, ^Mtrf Diana^ cum in p^rtii 01/mpiadij adtfft volu'it' 

MhjMig-^t A*M. 


Marcus Minucius Felix. 
becaufe we perceive, but cannot fee him. For 
in all his Works, in e?'ry Motion of the Uni- 
verfe, we behold the Divine Virtue prcfcnt, 
either in Thunder, Lightning, or in Calm. 
Nor think it ftrange, you fee not God j for 
the Wind fubmits not to be feen itfelf, the' 
it moves, toHes to and fro, and agitates every 
thing. The Sun which makes all vifible, will 
not endure to be feen himfelf ; our Eyes can- 
not (land his Shine, but link and languifh ua- 
der his B.ays dire^, and if you wou'd gaze on 
him long, you will gaze your felf blind. What 
then? Wou'd you flare upon the very Maker of 
theSun, and feed your Eyes upon the Fountain 
of Light, and fupport the infufferablc Shock 
of Divine Glory it felf, whofe Lightning and 

►Thunder only your Eyes and Ears cannot bear } 
Wou'd ytju fee God with Eyes of Flefh, when 
'tis more than they can do to fee the Soul by 
which you arequicken'd and made to Speak? 
but according to your OoArine, God is not 
acquainted with the Anions of Men 5 for bc- 
E)ng lodg'd in Heaven, be is too far 08*10 take 
Bcare of all, either in general or particular. 
■ Miflaken, fadly miftaken Man ! For how can 
God be faid to be afar off, when all things in 
Heaven and in Earth, and beyond this Pro- 
vince of the Globe, are known to him, and 
full of God? For in all places whatever, he 
is not only near us, but in us. Confider the 
San again, who is fix'd in Heaven, and yet 
overfces the whole Earth , every where pre- 
fect, and difius'd in every thing, and nothing 


, £6 'tise O^aviuJ of 

is hid from the light thereof. How much ra- 
ther then is the univerfal Parent and Speflator, 
from whom nothing is hid, how much ra- 
ther is he prefent in Darknefs, prefent in the 
greateft Abyfs of Darknefs, even that of our 
own Thoughts > For we not only zCt under 
him, but to fpeak nearer to Truth, in him 
and with him, we live, and move, and havs 
our Being. 

XXXin. Nor let us flatter our felves with 
fecurity from our numbers, for tho' we may 
feem innumerable by human Arithmetick, yet 
in the Eye of God are we as nothing. "Tis 
we who diftinguifh by Countries and Nations, 
but to God the Univerfe is but as one Cot- 
tage. Kings fee what pafles in their King- 
doms by the Eyes only of their Minifters, but 
God has no occafion for Informers. For we 
not only live under his Eye, but in his Bofom. 
You objefl likewife, that the worlbipping of 
one God with Altars and Temples, and abun- 
dance of Ceremony, ftood not the Jews in any 
ftead. Here again you abufe your felf, either 
by not knowing, or not calling to Mind the 
Ancient, but the Afterdate of the Jeves only. 
For that Ancient People fo long as they wor- 
fliipped our God with Purity and Innocence, 
and according to the Rites of their Religion j 
our God, I fay, for there is no other God but 
him, fo long as they were obedient to his 
wholfora Precepts, from Few they became In- 
numerable, from Poor they became Rich, and 
from Slaves f hey gFew into ^ngs 5 while fmall 


Marcus Minucius FeKx. 

in number, and defencclefs, they fly from a 
numerous and well-appointed Army, and by 
the CominaDd of Cod, and the Confederacy 
of the Elements, overwhelm'd their purfuers 
all in the Red-Sea. Read over again their 
own Writings, or if the Reman pleafe you 
better, read what Flavivs Jofephus, and Anto- 
njnifs Jkliatiuf have written of the Jewf, not 
to mention elder Hiftorians ^ and you'll foon 
be convinc'd, that their Sins pull'd down their 
Misfortunes, and that not one Difafter befel 
this People, but what was foretold fhou'd be- 
fall em, if they perfifted in their Obftinacy. 
Thus you'll find, that they abandon'd God, 
before their God abandon'd them ^ and tbac 
they were not taken Prifoners together with 
their God, as you juftnow impioufly aiferted ^ 
but that he himfclf deliver'd 'cm into the 
Hands of their Enemies for deferring his Reli- 
gion. But as to the general Conflagration, I 
muft tell you, 'tis a very vulgar Error to ima- 
gin, that there is not Fire enough io ftore for 
fuch an univerfal Deftruition, or that it cou'd 
not be fufpended for fo many Ages. For what 
Man of Senfe can make a doubt, but that all 
Things which had a beginning may have an 

^nd? OrthatThings made, mayperift? That 
^eaven it felf with all its Furniture, as it be- 
an, fo it will ceafc to be > That frefh-water 
Fountains, and their original Nourifhment the 
Teas, will all evaporate into Fire? For 'tis a 
Tettl'd Opinion among the Stoicks, that when 
the Moifturc is all confum'd, the World will 

_turn into a Blaze ; and the Epicurcjits likewif- 
5 o:e 

158 T^he Odavius cf 

are of the fame Opinion touching theConfla* 
gration of the Elements, and the dilToIutioa 
of the Univerfe. PUto moreover faith, that 
the feveral Parts of this Mundane Sydem are 
kept in repair by alternate returns of Deluges 
and Conflagrations ^ and tho' be wilt have 
the World fo made, as to be everla(lingby its 
make, yet be withal grants, that the fupreme 
Artitl, God alone, can unmake and ruin it at 
plcafure. ' And certainly there is nothing fo 
wonderful in this, that the Workman (hou'd. 
be able to deftroy the Work of his own Hand^ 
YoQ fee then, that your Sages Pbilofopbize 
juO: as wc do, not that we tread in their Steps, 
but that they have taken tbefe sketches of 
Truth from the Divine Sermons of our Pro- 
phets, and have difguis'd their Theft. For 
thus even the moft famous of your Pbilofo- 
phers, Pythagoras in-the firft place, and efpe- 
cially PtatOy have done by the Doftrine of the 
Rcfurreftion; they deliver'd it deceitfully and 
by halves, when they taught the Immortality 
of the Soul, and the MetempJ}choJ/i ; and the 
more to disfigure the Truth, they add like- 
wife, that thefe Souls frequently (hift their 
Lodgings, and return into Sheep, and Birds, 
and Beafts. An Opinion altogether unworthy 
a Pbilofopher, or a fincere Lover of Truth, 
and fit only for fuch, whofe defign is to cor- 
rupt and mimick it. But 'tis fuflicient to my 
purpofe to (hew, that your Pbilofophers in 
fome meafure do chime in with Chriftians. 
But who has fo little Senfe, or indeed is fo 
much a Brute, as to prefume to impugn this 

Marcus Minucius Fdix, 
|(Cvident Truth, that Man, who was at firfk 
by God, can after Death, be made by 
again ? For '■ fuppofing Man to be jaft 
fuch a nothing after this Life, as he was before 
it, yet as he bad his Being at firCt from nothing, 
-. iJo furely he may be reftored to that Being 
kfgain from fuch a Nothing. For it feems to 
V^ a Work of greater difficulty to give a Be- 
ginning to what is not, than a Reftoration of 
Being to what has been. Do you believe that 
which is vanifhed from our fhort Sight, to be 
loft to God ? For all Bodies, whether dry'd to 
Powder, or diflblv'd to Water, or crumbled 
to A(he5, or attenuated to Smoak, are Jofl to 
us indeed, but God, the Almighty Cuardiati 
of the Elements, has *em ftill in referve as 
i much as ever. Nor are we under fad Appre- 
heniions of fuffering any Lofs for want of 
^ latermenty as you vainly imagin 5 but only 


Nihil efft ffifl obitkin, iy ante 9tHim nihil fiijfe.'} Upon this 

igc Mr. DjKwr has juflly wktn Nocice, thtt there is no rea- 

to conclude wiih the Learned Dtpin, that Miwtits beliet'd the 

;Soul to d^e with the Eody. I have likewireobferv'dtbc lame in 

die Preliminary to thii Anthtjr, and cicar'd him from that Af- 

perfioa ; and it we confider that Jnfiin Martyr, and from hin 

TttnSiaTi, fwhoarc both exprcfsforthclromorrality of rheSiuI) 

do both argue the poflfibility ofaRefurrcftion from the lilte Cwi- 

" "bos, we can hardly queftioa whether Minntiui, who in thti 

logue has borrow'd lb much from TiTtuffian, did not foUotf 

ScDce of his Countryman in this Point alio. For the Nihil 

: is us'd juft in the fame Signifioiiion, and upon the lame 

Subjeft, »i it is u&'d by Ttrrnffim Ap. cap. 48. and is to be an- 

dcrfiond according to the Vulgar, who concluded Natbing toexiQ 

ihat was notvifiblc. There needs nothingmorcthan loconfider 

this Paflagc asit (lands in ihc Tranflation, 

* Nee, xt ereditii, uBum dajmuin SefuUutt timrmvs, fed iitf' 
ftnfy meliprem canfueliidimm humandi fitijiieiila'jiut.^ In an Ept- 
fllc gf ihc Churches of Viemn. and L^ms in Frana: to ihofe in 


,?o 73&r Oihvius of 

look upon lahumation as the mod ancient and 
nioft decent way of Burial. Behold, how all 
Nature is at work to comfort us with Images 


Afta iDd Phrygia, we liad thai the Hcichens afrer many vain aod 
fruiilefs Arrempts to fupprcfs the Chriftiui Religion, by infliftiog 
ihc CTuelled Torments on the Profefibrs of it, which they brave- 
ly cadur'd, looking for a joyful Kcfurrcftion, at Ufl thought of 
a way, as they foodiy imagin'd, to deprive them of that too; 
which was by taking the Bodies of the Manyrs after they had lain 
expo&'d fix Day) in the open Ait to all forts of Contempt aiid Injury, 
and burning thcra to Aflies, and then fcartcring thofe AfTies upon 
the River Aisijnw/, with this infulting Challcnse, Ut us mw fn 
whether thtjtan rift atain, and whether the Ond the) woTfliif cms belf 
them, md Jeli^r thtm oW of rnir Hands. Vid, Eufei. /fift. Eee. I. $> 
cap. I. Tacitus obfcrvnof the JeaSf that in oppolition to Ae 
Roman Cudom , they did nor burn the Bodies of the Dead, 
but buried [hem under Ground after the manner of the Egyptiantt 
Carpara conJere, quam eremare, i mare E^tk. Jfift. I. 5. It is ob- 
fcrv'd by others alfo of the Eaptiam, ®a.TlMi 3 A(fwV7«( jS 
TAeix^'"'^*^ ' f*'!^'*^^' ij KiMOi^if ■ Uainti i «V teii Ki/MieK pff 
•iiy^tf. Laert. Pyrr. But the Jews in this, no more follow'd die 
Egjptiats than the Ferfiatu, tor they did not make ufe of tbe 
Egjftiiin Taeix'^''''f '• '"^ ditfer'd alto as much from the Creciau 
as (he Romans -, a ^' "Ef^Kbjj tucujitv • i 5 niffiif sQa4-iy ' a J 
'IrJ'os v*K6/ tivyr^tj • a ;J Sni/flnf Ka\i&ii ■ TiteiX^i 3 Aj- 
fuVliw. LM(ien iki wicSaf ■ Cenatn then it is, that the gcDcial 
Culbm among the Jews was to Inter ; and it is as certain, thac 
they received not this Cuftom from the Egyptians , becaufe A- 
traham at the firfl purchat'd a burying Place. The fame way of 
Interment was follow'd by the ChTifiians, who (as I have alrea- 
dy mcniioo'd} were at very great expcnce io Embalming their 
Dead with the moli precious Ointments and Spices, which they 
refus'd when living. This they did from our Saviour's Commen- 
daiion of the Woman who pour'd the precious Ointment upoa 
him a little before his Death ; and from the honourable mcndOQ 
of thofe who cxprefs'd their Affedions to our Lord, in cikiiu 
fo much care, and being at fo much expencc about his FuncnI. 
Vemm iflu authtritates non hie admonenl qimi infit hBus eadaixrt- 
'*' /'"/w ; Sed ad Dei pToviJentiam, cui pUcent etiam tMia pitUtm 
offieia, earpora 'jmqve mariuorum pertiiiere fisnificant, prapter fideat 
ReluTellionis afimendam. S. Anguft. de civitate Dei. lib. i. cxf, 
I J. And 'tis very renurkable, that JuUm the ApoAaie writtng 
to an Idolatrous High-Prieft, puts him in mind of thoft Thiiua 
by which he thought the Chtiaian Rclisioa, * «fliS7rf?« the* 


Marcus Minucius Felix. 
F ODT future Refurre&ion ! The Sun fets and 
rifes again ^ the Stars glide away and return ^ 
the Flowers die and revive; the Trees puc 
forth afreffa, after the decays of Age ; SLudthat 
which thoH foxpefi w not quickfindy except it dye. 
And juft fo may our Bodies He in the Grave 
'till tbeSeafon of RefurreSion. Why then fo 
hafty for a Refurredion in the dead of Win- 
ter? Wemuft wait with patience for the Spring 
of Human Bodies. Nor am 1 ignorant, that 
many Men, out of Confcioufnefs of their De- 
merits, do more heartily wilbforAnoihilatioa 
after Death, than really believe it ^ for they 
had much rather be utterly extinguifh'd, ihaa 
rais'd again to Punifhment. And the Error of 
ihefe Men gathers ftrength by their prefcntim* 
punity, and by the exceeding patience of that 
Cod, wbofe Judgment the Qower it comes, the 
more it demonnrates his JuAice. 

thtifm (for fa he tttita Chriftiaaicy) ^in'd mod upoa the World, 
and rccoirmcDd^ (hem lo the Priftife of the Heathen Pridls. 
Of ihcfe he reckons three, » tki tipj £{m< «(Xav9f»Tiit, their 
KmJmfi to StTjngrrf, ^fo' T(i< rafJf r vtiifSy 'B^i>flfi9nx, their 
Cue fir the Burittl if ihth Dead, ^ -B-tTAna-M^'n atfitiiJiK ^^J' 
T ^iev ■ and the Format Gravity of thdr CartUit. Epifi. 49. atl 
Arfacium. Valefms in his Notes upon Eufebhu'i Ecclefiafticil Hi- 
Wy, I. p. c, 8. p. 1 85. fays '(is difficult to coojffturc when the 
fiunany firfl began to leave off the Cuflom o£ burning the B»- 
Jia of ihe Dead -, but they feem f he faith) to have aken up the 
Pnflice from the Jt»i ind ChriflUitj, and brings rhis rcraarkabk 
PjlUgc out ol JHictebiii4^ lib. 7. Sainrnal.cap. 7. Deindeticet mtn- 
ii litpma defuitilanim vfiu no/fro Jtchlo tmBm fit, leHh tant/n doctt, 
Mft/npore quoignidari bonoimHTtah bahtbAtuT, Sic. Thts, however, 
il certain, chat n Chrifiiioity prevaiJd, fo the Clirillian Rices of 
Bwial prevail'd alfo, and aftet a few Emperon turn'd Chriftians, 
■here was not a Body burnt in all the Reman Etnpirc, as MMmbiHi 
«ftUi«, who liT'd in the time of Tbtodtfiui Jmhr. 


1 62 The 0£lavius of 

XXXIV. And yet Men are told of tbefb 
Things both from Philofopbers and Poets ; 
rhey are advertiz'd of the burning River, and 
of the Stygian Lake, and that manifold Fence 
of Fire aboat it, prcpar'd for eternal Tor- 
ments. Tbefe are Traditions gather'd partly 
from the ConfefUon of the Dscmons, and partly 
from the Oracles 01 the Prophets; and therefore 
the iiioft tremendous Oath that King Jove hint- 
felf can take, is to fwear by thete broyling 
Banks, and this horrid Gulph of Darknefi 
For having a fore-knowledge of thefe Things 
he (hivers at the Tortures dcftin'd for him aod 
his wor(hippers. Tortures that know nor ei- 
iber end or meafure. For there the fubtle Fire 
burns and repairs, confumcsand nourifhes; and 
as Lightnings wa(l not the Bodies they blaft, and 
as Jhtfa and Vefnvius, and other Mounts of Fire 
burn, and are not expended with burning 5 to 
ibefc penal Flames of Hell are not fed from the 
diminutionsof theDamn'd, butarcfuell'd from 
the Bodies they prey upon without confuroio^ 
And none but the Propbane can be mqAci 
doubt, whether thofe are not punith'd de- 
fcfvcdly as un)uft and impious, who arc A- 
thcifls, or know not Cod ; for I look upon it 
as great a Crime to be Ignorant of the Father, 
aod Proprietor of aW Things, asfooifend him. 
And aitho' the not knowing Cod is Crime e- 
nough for Punifhmcnt, as the rrue knowledge 
of him is the ready way to Pardon, yet in 
point of Virrae, as well as Knowledge, if we 
Chriftians are compar'd with you Heathens, I 
doubt not, (tho' our Religion may not have 


Marcus Minudus Feli?!. 
that ' Exterior^ or (hew of Devotion in fome 
Things as your* has,) but wc (hall be found 
the better Men, For you prohibit Adulteries, 
and prai^fe 'cm, we keep inviolably to our 
own Wives only ^ you punith Wickednefs in 
the Overt Aft, and we look upon it as Cri- 
niaal, when it goes no farther than the bare 
Thought ; you dread the Confcioufnefs of o- 
thers, and we ftand in awe of nothing but 
our own Confcieoces, without which we can- 
not be Chriftians. And laftly, your Prifons 
are in a manner ftifled with Criminals, but 
they arc aft Heathens, not a Chriftian there, 
but either a ConfeiTor, or an Apoftate. 

XXXV. Nor !ct any of you fnatch at Com- 
fort, or Escufe, from "* Deftiny; for be the e- 
vent what it will, the Mind is certainly free . 

' Quiomiis in nomxUh difdpHna nofhu tninir cjl.'} This PallJge 
li othetnirr nnderftood by HetAlJus, ihin 'tis here cranflatcd, and 
ihcrrforc I (hall gi»c ic the Header in h1& Senfe, alibi' in fome 
CbrijliMt there h not that flrtHntfi df Retigiim wbhh h lo itjr'ijh'd 
fVf jtt ;b tfntral we flialt ufM Camfarifiri be ftiatd the better 


" Hec dtfsti ^itifqutm ant fnUtium capttt, ant excufet.'] From 
fiCDCc, und the foregoing ApDlogies, we may fee thai Prcdcflin3' 
cion in the rigid Scnfe, *Ji no Doftrine of the Church in the firft 
and pureft Times ; there is a nmiril Turpitude in Vice, md Man* 
finding flrong Inclinations to Sin, and being altiam'd of it ivhea 
doac, contri/d this expedient of Dediny to juftify himfelf, and 
thmm ihc Shame nf it upon his Maker ; our bird Parents led tJie 
way. Tie Waimn th^t Th->u g.rt'eji me, (fays Adam J Slie betray'd 
me, and the Woman laid her Fault upon the Devil ; and Poftet ity 
prjifetheSiying, for their Children when they do ill »rc ftill 
apt to fay, Wt cou'd nat kelp it. But not to enter upon this per* 
plexed Point, I only fay, that wc fee! our fcNes free Creaturci, 
as evidently as wc feel any thing in the World ; and therefore 
when wc argue for fate, ive arglie a(;ainft our Smfes ; what the 
conf\itntion of ■ free Agent is we Itnavi n'li, but tlui wc are fo 
woflimtcd, wc cjo icll, or we can tcU nnthlng. 

^ M 2 ana J 

I ^4 The Odavius of 

and thaefbte the Man (hall be judg'd for the 
AAions which are in his own Power, and not 
for his Quality or oood Fortune, which is not 
at his own difpole. For what elfe is Fate, 
than what God has Fated ^ or pronounc'd, 
(ball be the condition of everjf one of us } Who 
by reafon of his Prefcience can forefee what^ 
all our Anions will be, and thotefore ha 
fore detcrmin'd the Fate of each according 
to his Merits. And thus it is not the Qua- 
lity of our Birth , but the depravity of out 
Wills, we (hall be puniihd for. And let 
this fuflice for Fate at prefent, and the' ont 
time will not admit of more, yet (hall we take 
• another opportunity to difpute this point 
more particularly, and at large. But wheiei) 
many of us are reproacb'd with Poverty, I 
mutt tell you, that we look upon it not as out 
Infamy, but our Honour. For as the Mind il 
broke by Luxury, fo is it coirfirm'd by Frags- 
lity. And yet who can be faid to be Poor, 

Lwho finds himfelf in no Want ? Who has no 
gapings after another's PoiTeflions, who isRicS 
in Gm. He rather is the Poor Wretch who 

■ Ac de fiitofalUy «/ f paucd pro tem^re, clifpvtetiiri aliii i*- 
rii* fy pleniiuSi St. Jerme ftyi, ihar in his limc there WB I 
Book de Faro anributcd to lUinucius Felix, but tho' this might be 
the Work of i Man of ?am, yet it was not written id the Ivot 
Stile with this Diabguc ; it is from hence evident, that OBaviu 
promifes to treat more largely of Deftiny upon another OccafioOi 
but to tell whether he did it or no, or whether this Treatifc el- 
ont in St. Jtxome'i was the fame with that here promis'd, (H 
whether this Promifc gave occafion to fome other Author to fixfl. 
a Dtfcourfe of Deftiny under the Name of Miimcm, m thiogi "^ 
in our paner pofiivcly to dcKmiiac. 



Marcus Minuciiis Felix, 
my Mind freely, there is no Man can be Poor- 
er than be came into tbe World. The Birds 
live without a Patrimony, and tbe Beads are 
providcdfor from Day to Day, and yet all thefe 
arc made for us ^ and tbe Cbriilian Art of 
pofieHing all Things, is by deHring Norbing. 
And therefore as a Traveller, tbe lighter be is, 
the eafier be finds himfelf j fo in this Journey 
of Life, happier be wbo is ligbten'd by Po- 
verty, than be who groans under a load of 
Riches. Neverthekfs did we conclude Riches 
necellijry, we (hou'd ask 'em of God; that he, 
who is the Proprietor of all Things, wou'd 
indulge us fometbing. But we bad much ra- 
ther tic able to defpife Riches, than to poffefs 
them. Innocence is tbe top of our Defirc, Par 
tiencc the thing we beg for ^ and we bad ra- 
ther be profufely Good, than extravagantly 
Rich. And tho' we lye under Aifiidions of 
Body, which as Men we are expos'd to, yet 
we look upon this, not asourPuniQiment, but 
our Warfare. For our Courage is fortify'd by 
Afflidious, and Calamity is mod often the 
School of Virtue ; and tbe Powers both of Bo- 
dy and Mind Bag for want of-Cxercife. All 
your own Heroes whom you thus preach up for 
Eiamplesto us.advanc'd tbemfelvcs tothis Ho- 
nour by fbeir Sufferings. It is not therefore, 
that we are fucb Sufferers, becaufe our God is 
cither unable, or unwilling to help us ; (ince 
he is both tbe Sovereign of the World, and a 
Lover of his Servants. But he trys and cxa- 
mins us by Adverfity, and makes Misfortunes 
the Touchftone of our Tempers j and proves 
M 3 the 


I $S The Ofiaviu3 of 

the Will of Man to the laft Extremity, even 
unto Deatb, well knowing iliat nothing caa 
be loft to him. And therefore, we are no o- 
therwife prov'd by Afflldions, than Gold is pu- 
riiy'd by the Fire. 

XXXV!. How fair a fpeftacle in the %ht 
of God, is a Chriftian, ent'ring the Lifts with 
Afflidion, and with a noble FirmDefs combat- 
ing Menaces, RacksandTortures> When with 
a difdainful Smile be marches to Execurion 
thro" the Clamours of the People, and infultj 
the Horrors of the Executioner ? When he 
bravely maintains his Liberty againft Kings 
and Princes, andfubmits to God alone, whof& 
Servant he is ? When like a Conqueror, he 
triumphs over the Judge that condemns hitn 
For he certainly is Viftorious who obtains 
what he fights for. What Soldier will noi 
dare Dangers under the Eye of his General t 
For none receives the Pr^raium before prooS 
of his Courage; and yet the General can givtf 
no more than he can. He may crown the Sol-* 
diery with Honours, but with length of Day* 
he cannot. Bur a Soldier of God is neither •- 
bandon'd in Mifery, nor loft in Death. And 
thus, tho' a Chriftian may feetn to be mifera- 
ble, yet in reality he can never be fo. SoiD» 
Sufterers you your felves exalt to the Skies, fuch 
as Mhciks Scitvola, who having mifs'd of his 
aim in killing a King, voluntarily burnt the 
rotftaltiiig Hand, and fo faved his Life by bis 
bardinefs. And how many Perfons are there 
amongft us, who have fuffer'd not only rheif 
Htnd, but tbeic whole Body to be burnt with* 


Marcos Minudus Felix. 

out complainiag, when their Deliverance was 

in their own Power > But why do I go about 

TO compare cur Men with your Mitciifs^ or 

AfjmlsMf, or Reghltft, when our very Children, 

our Sods and our Daughters, hy an infpired 

Patience, make a meer Je(l of your Gibbets, 

and Racks, and wild Beafb, and all your o- 

tlier Scare-crows of Cruelty. And is not this 

etioogh to convince you, O Wretches, that 

nothing but the flrongeft Reafons cou'd pcr- 

fuade Men to fuffer at this rate, and nothing 

lefs than Almighty Power fupport 'cm in their 

Sufferings? I can't tell why you ftiou'd not 

think thus of Chriftianf, unlefs k be that you 

ire mifled by feeing fuch as know not God, 

flow in Riches, and loaded with Honours 

and Power. Alas , poor Wretches ! They arc 

lifted the higher, on purpofeio make their Fall 

Ktbe heavier. They are fatted, but tike Bea(Vs 

Hnt Slaughter, and crown'd like Vi(^im5 for 

Bhcri6ce. Nay, fome are raifed up to Em- 

Bires and Dominions, on porpofe to be a Prey 

Hb rafally Sycophants, who are freely in- 

•-dolg'd to flatter *em out of their Senfes, and to 

make Merchandize of their Inclinations. For 

without the Knowledge of God, what folid 

^appinefs can there be in all they £njoy } 

Tl^hen Worldly Happinefs without this Divine 

Knowledge is no better than Death, and like a 

"^eam, vanifhes away before we can lay hands 

*r. Are you an Emperor, fuppofe? Why, 

I fear no lefs than you are fear'd^ and tho" 

I hare your Guards about you, yet alone. 

Ba find yourfelf in Danger. Arc you SLich? 

M 4 Eut 



I'tfS The Oftavius of 

But let me tell you, 'tis ill truftingto ForeQne,and 
fucb an unweildy Equipage for this (hen Jour* 
neyofLifeis not neceffary, but burtheofom. 
You fancy perhaps you look big in yoor Pur- 
ples, and other Badges of Honour ; but pray 
remember, there is not a more contemptible 
Idol, or a vainer Inftance of Human Folly, 
than to fhioe in Purple with a ragged Mind. 
Are you nobly dcfcended, and full of yout 
AnceQors ? Yet know that we all come into 
the World alike, and ftand really diftinguith'd 
by Virtue alone. We therefore who compute 
our Nobility not by Blood, but by our Man- 
ners, do with good reafon Renounce your Sin-- 
ful Pleafures, Pomps and Speflacles, whofe O 
riginal with refpeft to their Sacrednefs, and 
whofe pernicious allurements to Sin, we both 
alike condemn. For in your Circertjian Gatncs^ 
who can but abhor thcMadnefs of the People 
clamouring on different Sides ? And as fop 
yoMX GUdiaiorian Divcrfions, who can fit with 
cale in that School of Murder ? And for yoar 
Theatres, there alfo the Extravagance is not 
lefs, but the Lewdnefs longer. For one while 
thdMimick either recites Adulteries, or (hewa 
thfeiO 5 another while the Lafcivious Aftor 
plays the Gallant, and kindles the Paffion he 
fijigns.: He likewife vilifies your Gods by per- 
fonalingtbcirKapes, Sighs and Difcords. And 
fo.alft),by a well diffembled Sorrow, and hy- 
pocritical Gefturc-s, he fets you a crying to the 
Life. Thus are you Mad upon Murder in good 
carneft. and yet forfooth cannot bear it in Fa* 
ble without a Tear. 

XXX vu; 

r Marcus Minucius Felix. 

XXXVII. But whereas we will not com- 
xnuDJcate with you in the remains of your 
Meat and Drink- Offerings, 'cis not an Argu- 
ment ofSuperftition, but an Aflertion of our 
true Liberty, our Ddi-aerance from Demoft-mir* 
Jhip. For the' ev'ry Thing for the Ufe of 
Man, as it is the incorruptible Provifion, or 

^Ci& of God , cannot be tbe worfe for Food, 
hy thus abuGng it upon DcviJs ; yet, how- 
ever, we come not near it, for fear of giving 
occaHoQ to conclude, either that we are in the 
Service of thofe Demons whofe Sacrifices we 
partake of, or elfe that we are atbam'd of our 
own Religion. But farther, who can think 
OS fo fcrupulous, that we dare not give our 
lelves tbe Indulgence of a Spring-Flower, when 
lie fees us gather the Rofe and Lilie of tbe 
Spring, and ev'ry thing elfe of this kind, that 
is of an inviting Colour and Fragrancy > We 
Jprcad Flowers loofe upon our Couches, and 
vrear 'em in PoGes about our Necks ^ but for 
:wearing 'em in Cbaplets upon our Heads, in 
that you mud pardon us. For 'tis our way to 
take in the Scent of an agreeable Flower with 
our Noftrils, and not with our Hair, and not 
to think our Nofcs on the backfide of our 
Beads. Nor do we crown our Dead with Gar- 
lands ; and I much rather wonder at you for 
fo doing, for placing a Light before the Dead, 
if infennble ; or for crowning him with Flow- 
ers, if fenfible ^ for if he be Happy, he feels 
no Want ^ and if Miferable, he is Miferablc 
jyond the refrelhraent of Flowers. But as 
It us, ^e celebrate tbe Funerals of our Dead 
5 vvith 




1^0 The O^ivms of 

with the-fame decency and qoiet we live 5 wc 
I drels up no wiihering Garland, but the never- 

fading Crown of Glory weexpeft from Cod ^ 
wc, who fit down contented with the Libera- 
lity of our God in tbia Life, who live abovt 
fears under the Hopes of futufe Felicity, aad 
are animated in thefe Hopes by the AfTarances 
we now have of that Divine Majefty which is 
lb prefenc to us in time of Need. Thus Happy 
fiiall we Hnd our fetvcs in the Rcfurre^ion, and 
tilelTed all our Lifelong do weBnd our felves in 
she contemplation of what (ball be. Much good 
way do then, Socrates the J/Aej»«i» Scoffer, with 
fais Ni^l Scirty with his confeffedly profound 
Ignorance, ennobl'd for this CoDfetHon by the 
Teftimony of a moft lying Devil. Lee AtccP' 
las now alfo, and Cdmeades and Pyrrh», and 
all the Race oiSceptickr doubt on, and^MW- 
■Midef procraftinate for ever. We defpife tlie 
haughty Tribe of Philofophers, whom wc 
know to be Tyrants io their way, and Cor- 
rupters and Adulterers of the Truth, and al- 
ways Eloquent againft the Vices they pra^ifc. 
We wear not our Wifdom on our Beards, but 
in our Minds ; we talk not great Things, but 
live 'em. To conclude, the Sum of our boaft- 
ing is, that we are got intopoffeffion of what 
_ the Philofophers have been always in queft 
of, and what with all their Application they 
cou'd never find. Why then fo much ill Will, 
and Envy ftirring amongft us, if the Divine 
Truth is come to pcrfeftion in our Time ? Let 
us make a good ufe of the Blefling, let us go- 
vcra our Knpwiedge with difcretion, let Super- 

Marcus Minuciiis Felix. 
iHion and Impiety benomore, andlettraeHe- 
l^n triumph in their (lead. 

XXXVUl. When Oaav'wa had thus gone 
bro' all the Objeftions ot Ctfcilw/, we flood 
" !Dt for a while, and aftonifti'd at his An- 
wcr 5 as for me, (fays Afis»n»i) I was pcr- 
t&ly loft in admiration, at what he bad Co 
icellently prov'd, and fetoff by Reafon, Ek- 
Dple and Authority, (things much cafier coo* 
liv'd than exprefs'd) and to fee bow be bad 
'M out the Enemy from their Orong Holds, 
id turn'd tbe very Philofophers againft 'em, 
Kfaom they took for their Guard, arid demon- 
tated the Truth, not only to be eaCIy intelli- 
{ible, but evidently on his lide. 
' XXXIX. While therefore I was mufing op* 
n thefe things in filence, C^cilius cou'd con- 
iin no longer, but broke out into thefe Ex- 
H'eflions : I not only congratulate my OSsvimy 
m my felf exceedingly ^ nor do I expeft the 
termination of our Arbitrator, we are both 
nquerors, and fo that I can't forbear Ufur- 
ng, and putting in for the chief Share in the 
iftoryj for ps O&aviui triumphs over me, fo 
triumph over Etror. And therefore upon 
miming up the Evidence I thus pronounce : 
jTubmit my felf entirely to God, I acknow- 
dge his Providence, and do publickly declare 
Chrinian Religion, which from hencc- 
'ard I call my own, to be tbe only true Re- 
jion. However, there are fomc things yet 
ihind I want to be inftrufted in, not fuch as 
any wife make againQ the ChriOian Truth, 
It^cb only as ^ judge neceffary for a farther 


, ya The OSavius of 

proficiency in it, but it growing towards Night, 
1 (hall ftay 'till to Morrow for a fuller and 
more convenient Difquiticion about this whole 

XL. As for my part, faid I, I muft come ia 
alfo for no little (hare of Joy in this Viftory 5 
for I find my felf under exceeding Tranfports 
for all our Sakes t, that my OSavins is confef' 
fedly come off Viftor, and fo hathexcus'd me 
from the Odium of pronouncing Sentence where 
my Friends are concern'd. Nor can I ever fuf- 
ficiently commend him for bis excellent Dif- 
courfe ^ the Tettimony of a Man, and one Man a poor thing ^ be has his exceeding re- 
compence from Cod, who infpir'd him with 
the Language, and help'd him to the Vi&ory. 
Afterthij, we all departed in triumph ; Cdfi--- 
lius full of Joy, that he was a Believer j and 
OSaviHJ no lefs Joyful, that he had made hint 
fo ^ and I as well pleas'd as either, that my 
Friend Cadliut was Converted, and my Friend- 
Q0av'Hf the Converter. 

Preliminary Discourse 




Vincentim Lir'tnenfis, 

Concerning the 


In Defence of the 

Primitive Fathers. 

TIS a rifing Maxim^ I know, aod a great ^le 
to Flefli and Blood it is, to let every thit^ 
go as it m;//, and every one believe and da 
as he lift j but 'ris an unprimitive Maxim, 
and may in due time unchurch Us, as it did Afia: 
For whoevei holds ir, will never burn for the iaitb^ 
hot follow it afar ojf, and fit down and warm him* 
n ftlf niih the Cructfiers, to fee the End. The Fun- 
mSiamentaU of Chiiltianlty are now as freely que* 

L I 

fjA A Preliminary Difconrfe 

flion'd as the Hay and StubMe, and ihe moft difpa* 
table DoElrines built upon them. Nay, as if a Aea 
Faith was to be deliver'd to the Saints ^ we are 
growing fick of the Old, and nothing will go down 
at prefent but Rarities in Religion. We challenge 
the fame Liberty and Property in the F,le£tion of our 
Creed as in the Choke of oui Goverftmeni j and God 
Wmfclf muft no more Rule over us in the one, than 
tiie other: But according to f^acfflnKf, There it no 
eoncerning Truth which it not Ancient ; and what it 
truly Neiv, h certainly ¥alfc. The letting licentious 
Books pa& uncenfur'd, is like leiiing Children fajr 
inhat they [rieafe; It ma^ delight at grft, but fooo 
comes to break our Hearts. Vrom the Beginning it 
nai not fo. Old Eli was a good Man but a bad 
Governour; and as fuch, puniTh'd ioo for our Ad- 

There is no Pretext whatever has been rnorc ftt- 
viceable to the Church oiRome^ than a Jeemtng Re- 
verence for the Fmhers-^ nor can we mote effefiually 
befriend it, than by vilifying their Auihoriry; For 
tbottgb, in truth, the PapiJIi pay as little deterence 
to the Ancients as fame who call themfelves Pra> 
leflanli^ yet are they much wifer than to own It. 
Becaufe, after all that the molt inquiHiive ard cu* 
lious Malice can fay againlt them, good Chnftiant 
will be mighty apt to fufpe^t ibofe who rail at the 
Integrity ol Apofielick Men and Martyrs, and the 
hearned find much reafon to blefs God for their A- 
bilities: For who have fo nobly defended the Church 
o^ England againft all her Adverfaries, and made 
foch laiting Provifion for their own Memories, as tbe 
^ fea>el\ ?earfan\ StiUingfieci\ hcvendgc^ Bulfs^ 

and fuch others, who lludied the Scriptures undet 
the dUcfiion of the Vaihert? And thit ihere cannot 
be a greater Rcfleflion caft on any (.'hurch, than to 
fay. It it moft unlike the Vrimitivr, we need no other 
Proof than the labour'd Attempis of each Pcwiy to 
prove their Conformity to it. 

s And 

to Vinccntias Lirmeo^s. 

And therefore when the very Projejfors of Geneva 
are wiping off the Scales from their Eyes, and r/- 
eeiving Sight, and ri6ng up in the Vindication of 
Primitive Doftrineand Primitive Government ^ for 
fuch as ftile themfelves Pmbyten of the Church ^ 
England, to be making merry with the h'ahdne/i of 
thePiitheri, and with ihoft who chufe rather to C(^ 
ver it} and indefpight of out venerable Reformerx 
and the Canont of iheit own Church, to pride thetn- 
fclves in their Contempt oi Ajiiiquiiy^ is extremelf 
ill tim'd, to lay no worTe of it j and it is iheif 
BLindnefs that makes *em Bo!d. As for fuch Divinea 
as Trade onty in Balade and Banter, and in rimir^ 
good Senfe and good Manners out of Countenance, 
they, mechinks, of all Men living might fpare their 
Satyr upon the Country Clergy, for following the 
Primitive Chriftians in the unprofitable Notion of 
the divine Right of Government ^ who dare ro be 
Poor, and rt/iJc upon their Cures^ and be true to 
their Truft ■, and if they have not the Wit, how- 
ever have the Grace, not to write as if they were 
ordain'd only to make a Jeft of every thing that is 
Sacred. But 'tis poflible fuch Men may be out in 
their Poluicki as well as their Divinity, and at laft 
write themfelves out of Reputation, and not into 
Preferment. For if that way oi fooling be the wajr 
to Preferment, then what wou'd have deposed a Pref- 
fy/er in the beft Times will dignify bim now. But 
God be praifed, the Country Clergy have fome Lay 
Friends yet, as well as thofe of their own Order, who 
flhink 'em Objefts not of Ridicule, but Pity; toha 
ve our Nation, and' have inrich'd us with Librariex 
> affwage the pain of Contempt and Poverty by an 
Application to Books, and to enable us to ferve God 
Ind his People better: For which be their Memories 
»er precious among us and voherefoever in ihefe 
'tarijhci the Go/pel jhall oe preached, there let ihn 
alfo, thai thefe Men have done, be told for a AUmo' 
rial of them (ill the Relurreftion of the Jaft, when 


17^ ^ freliminary Difcourft 

bf thdt bath receiv'd a Prophet in the Name of aPrO^ 
pbet^ p)dll receive a Prophet's Reward. 

But one of the tnoft blazing Innovators of this 
Age, whomovesinaneighbouringSphere, (and thera 
for ever may he move in fpight of all the Intreague 
to traDfplant him hither) is the admir'd Le Qlerc^ a 
fworn Enemy to the Primitive Chriftians ; one who 
has wrote himfelf (poor Man) to the Stumps, ro 
Martyr 'em over again, to Gibbet up their Names 
and their Do£trines, and the very Matters of Fad 
they all relate, efpecially when they feem to reflea 
upon the Devil, and rejoice that the Damons were 
fubjeS unto them-, one who is conjejfedly worn out 
almoft in the Service of the Party j that is, in deba- 
Eagihe divinefy-infpir'd Scriptures^ intranflatingthe 
Rights, falfly fo called, and in tranflating and com- 
menting away the Neta Tcflament, and in his lalt Days 
hath done as much for the Old\ and to Hit up hi* Mea- 
fure, has prelix'd his Name, and dedicated the Per- 
formance to one of the Angels of our Church, and 
wou'd fain have the World believe as if he wrote it at 
the Inftinft and Encouragement of that learned Pre- 
late J for my own part, I will not, I cannot believe it: 
For he has perfeftly made another Talc of a Tub of 
the Holy Scriptures^ and I had rather believe no 
Bible at all, than believe it in the Senfe of that Com^ 
mentator. I know of no Reafon he has to boatl fals 
kind Reception zmovtgEngUJh Divines; ^ot fcverel^ 
lam fure, have feverely animadverted upon bis un- 
juft Cenfuies of the ancient fathers-, the Reverend 
Dr. Whitby, who agrees with him only in the Per- 
fon dedicated to, has given him due Correflion for 
his perpetual Abufes througl^ut the ApojioUck Wri- 
tings : and the Right Reverend the Bijhop will find 
a time no doubt, toexptefshisRefentments for the 
like Affront to the Lato and the Prophets patronized 
on him, in fpight of all the Encomiums given him 
by the Alan, whofe Commendation is a Blot even up* 
00 his LordJJjip't Expofiiion. And chat he may no 

io Vinccntius LirinehfiJ. ij^y 

longer boaft our Approbation of his ouilaaJiJb Divi- 
nity, I havefteptouc of the wjy in the Mdrgi/i, co 
give a Proof of the Size of the Man, both as ro his 
Ability and his Confidence j where to Oiew his Parts 
in fpoiling a Miracle^ he lias made Shipwreck of 
common Scnfe, even to a Demonltration. He will 
find I have been very merciful in fingling out on« 
Inftance only-, of the many that might bs produc'dj 
for I airute hiiti it would be wcndrous e^fy to fur* 
hifh out yearly i Uibliotheque of his own Blunders i 
but the living upon the word of the beft Auihori^ is 
a Diet I leave to This Criiuk. The Inftance " in ihe 
Margin is of fuch a kind, wliciein his untutor'd 

* LcClerc. JjHi-x.!!. Quod feti ^Uit infoliili RefijOioni* 
YtMi, qiiibut^ ut natiim edi Sal nBbti fnpra Hot'i^tartm ejft vidttiir^ 
€um niiBdiim orlm fit, iy jam occidnU. Idtrnf; in l.jpoaii xntu 
non KtidJt folflitialibui ditbus, licet revera Haii^nntem fufvut. To 
oaiunlizc Miracl«, and thcTcby ro undennine ihc Akiihority of 
Scripture wtuch exprcfly aflern 'em, and U built upon 'cm, he 
ha* recourfe to RefialHotu ; the Kjturc of which had he bat to- 
tcrably underAood, he wou'd hive knoivn how »ery little fcrvice* 
able it i] CO the wretched purpofeforwbichhe allcdgcihir. For by 
the Biwni Laws hererf, as Oftici^tn give 'em, 'tis impomble to 
make the Sun rccih to ftand ftill for a whole Dav, as >^im (x. xi) 
niprcfly faith it did ; fo cliai une Day veai m limg m (fn, as the 
AiahnT of EidefiApem comments on thi* Text^ tif.a,6. f. 4. 
To make an Ob}eA in a very fwift and oblique Motion to the Eye 
to appear Quicfceni for a whole Day, Or w- ich in cffeft is the 
fame, 10 luke that which is fecn under ditTcrenr Angles and in 
dtvrnPIaces.toappearbyRefraftioo, asif, forroany Hours, it flill 
kept the very fame place, is 1 Problem in DioptrKt/ yet iinltnoirn 
iq the Makers of that Science. Our C'itick,, 1 iintl, iiM heard 
that 'tis ufual for Rcfr^flion 10 make the Suii appear higher than It 
\%\ and thence concludes, that he can thereby raifr it as high as he 
pleafes, and without a Miracle prolong the Day to what length he 
will. But he will find himfelf much miftjken in his conclusion. 
For [hough 'tis true, that the Sun i; fomewhat elevated by Re- 
fraflioD, cfpccialiy ivhen very near the Horizon \ yet the Angle of 
Elevation, (shen largcfl fas at its Rifing and Setting) doth not 
exceed ai Minutes, (which is about the aypejrins Diameter of 
the Sun J and this Angle gradually tJecteafcs to the Altitude of jar 
D^rees, where Aftronomets tell us it quite vanilhes, and ii no 
louer fcnfiblc Sa that the ufual bending of the Aiyi taufcd by 
H thdf 

178 A Preliminary Difcourfe 

Fanqr cannot fo ealily rove, and therefore ( if I mi« 
ftake not ) what he or his admirers^ will fcarce evef 
have the Hardinels to anfwer. 


their pafTing ouc of the thin Mther into our thicker AtmMm^ 
cdrd Rcfra^on, can in no cafe do him any Service to make the 
Snn fland fttU for one Moment, much le(s to make a Winter*s Dqf 
as loofi, or longer than a Snmmer's. Tis well he calls the ili^J- 
0ms ht makes ufe of, uncommon ones^ fince they are fo monftroulf 
unlike thofe which Nature works. 'But, as if it fttll Iook*d too 
much like Miracle, to allow any thing that is fo much as wieammm 
in facred Hiftory, in his following Words (as if he retraced die 
foregoing) he tells us, That fomcwhat like it happens ev'ry Daj g$ 
the Kipng and Setting if the Sun \ and that in Lapland almofl th 
fame Miracle appears once or twice every Tear by the mofl commm 
RefraOian^ the Sim being there feen for feveral Days together^ gti 
ai it were to fiafid fliU^ when in truth it is quite Set under the /fr> 
fiipn. And this feafon he reprefencs as the Solflke^ or the Time 
when the Sun for fome Days (lands ftill, as it did in the Text* 
This 1 am fure fs Art or Sincerity very uncommon^ whatever bis X^ 
fraHions are : For it wrefts the whole Frame of Heaven and Eanh 
to countenance an Abfurdity, and to impofe upon unwary Readcis. 
The Laplanders have no fuch Ajppeartnce among 'em as he aaoKV 
The Sun at irs Solflice^ is fo far from being at their Jiori^on tor tt- 
veral Days, that it is at its utmoft height in their Meridian. Di* 
rcftly under the North and Souch Poles indeed, where we know of 
no Inhabitants, and where the Sun Rifcs and Sets only by its M- 
nuji Motion, the Equator and the Horizon becoming all one, ia 
Rcfra^ion there, as at all other Horizons, is g2 Minutes-^ but thb 
is fo very little (as I have already told him ) thac it can never do 
him the fi^nal Service he wou'd have it, tho* he were aIlow\i tfans 
monnroufiy to chop the Solflices into the Equinoxes ^ and to con- 
found tire Trop. ot^ s and v^ with the Equator. He needed not 
have gone fo tar as Lapland tor fo fmall a Refraflion as one o£ 
92 Minutes^ for that he had at Home, if 'twould do him any 
Service. One thing more alfo I muft tell him, which for good 
Reafon h^ conceals from the Reader, thac njt only the Similitude 
of the Sun, but the Body it fclf is astruly feen through the le- 
f rafted Ray at the Horizon, as through the diredl one at Noon 
Day. But if inftcad of che ufual rcfrading Atmofpkere^ he aflero 
from his Friend SpinG:(a, That the Sun-beams then pafs'd through 
a much denier A/edium ^ Ice, fuppofe, or Water, which gives a 
much greater bent to the Rays than the thickeft Air can, the Sine 
of tlic Angle at Incidence to thac of Refraftion being then as 4 «> 
?• Y^c this fuppohiion being a very abfurd one, cannot be al- 
lowd, and if it were, it cannot do the Bufmels he afTigns it. Ic 

Since therefore the P/^w of Inmnnting is begai^ 
and ihe YefiiUnir xojlketb nin in Darkneft oxAj^ bsa 
wjjleth at Koon-day^ 'cis high time to think of an 

cannot be allon'd, txciafc anthing lefs thiQ t Minde, ivhich he 
Cites noc CO be beholden to, cin fuliiin fucli t (^uintiiy ol Wj- 
ler cither Li<^utd or I-Yimd, furpendcd in t^i; Air tot * wholf 
Djy: The fpfcitick Gravity of thcfc two EJrmenn is f> very 00*9 
cqiul, ihii CaAlcs mav be as caftly built tnd, iDbjblted iu the AlfM 
by our Mechaaicd Crttick, is Ri«n or" Wjter. or Mouaaftnof J 
Ice lodg'd there upon fuch yielding Fouodjiions. But ta pcrfus 
bis Fancy, Ictus throw him this Impillibiliiy allb int.> the B«r- 

SiiD, yet his darling Befnftion Cexceptminculoudy alTincd jnd 
ivefled of its uru) naturil Properties^ even then is u far is ever 
from fcrvlng of Ms turn, and helping him iii dead lift, tor kC 
him have what Oceans of Wjtcr and prodigious Cakei of Ice he 
pleafes, and in fpight of ill the Laws of Gravitation, let Mm Ibt 
'em pendulous in the Air for as I^ng a time as he fancies \ y 
witfwui another Miracle ihefc pellucid grofs Bodies, as to tli 
Figure, fite and rocafures of Refrafling, mufl ftill obferve t 
eltabiilh'd Laws of their Nature. They mud canfcqueatly I 
Ibmcnbat plain and hang fomcwhat Parallel to the Horizon, froi^^ 
the Principles of their Generation ; and for the fame Natural Ret« f 
fons, as Rivers here on Eanh f whether Fluid or Froicn) a 
And if this be the Shape, and Site, then the HefraAion o 
Rays coming from above into the fubjacent Ice, being as aboslfl 
Fourto Three, they muti when coming out of the fupcrior Iq" 
into the fubjacent Ait beas about Three to Four; fo the fuperioi 
BcfnQioD bring rcftily'd by the inferior one, the Sun mufl aj 
pear in the famePlaceasif look'daiina direA Line, through a 
ftrne Medium, and without any other vifiblcElfefts of Refra(tioit^] 
then when thinning on us through a common Gkfs Window. 

A bold and bouodlcfs Fancy, as ourCmc^'s is, may flill r 
on, and form ten thoufand Shapes and Situations of Ice and Rtveri 
in the Clouds in fpight of /ifJrtftathk.', and draw as many beloved 
Conlcqucnccs from 'em, in fpight of Oftklif. For he that is no 
Friend to Siriptiirt-Miratlci may be the mote fond of tliofc 
which are of his own making. But Inflcad of thus amufing the 
Ignorant, and cichlln^ the Prifane with his audacious roiuiisand 
prc(»iious Pent Etn'i and VWjj fcV, (which I am not the firll who 
has charg'd him with) he had much better condefcend to Icara 
PhilofopTiy from the Mdtrnr, and Divinity fnm the Aneitnli \ 
elfcin cv'ry Book that he obtrudes on the Publick, he nu; be thui 
cxpofing himfelf to the Correftion of the Learned and the Pity of 
the Pious. For he muft ntvcr think, that the nrw Adnncemcntt 
in Philofaphy, and the old Ediblillimcnis in Diviniiy, p^tbtrt, 
Biblt and aff, will be turn'd out of Doots to make room for hit 
ctcniti Siblhlhcqiitt and fnt Cmmnti. 

N 2 Antiim^ 

i8o ^ Trelmlnary Vifcottrfe 

Aaii^f^ and to be as Induftrious in Saving, 39 o- 
tbcT9 ate in the Arts oi Deftru3ion. Upon chh 
view I thought ic proper to conclude with this Pre- 
feruative againft ri&velliet in Religion \ it being is- 
commended by the belt Critickt as a (hort but excd- 
lent iind judicious Traft, conterning the Rule of Faitk, 
the Ncifi^ty of ChurcbCommunion^ and ihe/a/? Alt' 
thorny oj the Primitive fathers^ ficc. And I am ia 
hopes, by the Blefllng of God, thai it may prove a 
Receipt of good Ufe in an Age, when fo many an 
for hving toithout Jefm Chnji ia the World ; when 
Rule and V'ailh^ Commumon^ Church and Friefihooi. 
are all ay'd down ioi pioui fraudt^ PrieHcraft, and 
the Cant only of the goart'd Tribe for the Benefit of 
the Impollors. The divinely infpir'd Writings we 
profcfs to be our Rule, and our only perfeS Rule 
of Fatth and Manners j but we fay wiihal, that the 
Ancient t were not only the taiihful Guardi,wt of the 
/acred V'epofitum^ but the ableft Interpreters alfo of 
that Rulej and that their Writings are left too fir 
eur Admonition, upon tcbom the Ends of the H^orli 
are tome. And*therefore the mighiy Applicationsof 
late to get 'cm out of the Way, put me in mind irf 
the io/iM/A'£ of thefl^tf/ufxintbe Fable, who woo'd 
enter into Alliance with the Sheep, provided thtjf 
tvou'd put away their Dpgt. 

Viitcentitfs indeed is the yonngeft by much of the 
Ancients here tranllaied, but his want of Antiquity 
is confiderably bjllanc'd by feme peculiar Advantages 
in theTimebeliv'd. According to hrsown Accounthe 
compos'd \.h\%Commomlory about three Yeats after the 
Council oitphcfuu in CCCCXXX1V,3 Time when 
the Church had been extremely pelkr'd w iih fucceffive 
plagues of various Herefy, which put the Orthodox 
upon diltinguifhing and wording themft;lves with all 
the Cjre and Correftrefs imaginable, to provide (if 
poflible) againftfuch as ly m wait to deceive aod 
ivreft ev'ry loofe unguardtd Expreffion. A Time, 
when by the Advantage of Gene/al Councils, all the 

to Vincentms LirtoCD/is. igij 

wifeft Heads in Chrifteodom bad been latdy confo- 
derate lo deliver the World from Eiror, and co ia- 
fure Poftiirity from the Powert oiDarkneft% and 
when, by ajointEiaminationof //c/yScr/p/ftrir, and 
by the molt diligent re-fearches into the Di-ftrine 
and PraSice of Atwftolick Churches, and into the 
^neral Confent or the earlieft and moft approv'd .■ 
Writers of ev'ry Age down to themfelves, they had J 
diftinflly and fuUy explain'd the Creei^ and nat«L 
defin'd, and fenl'd all the neceffary Points, either of 
Do£lnnc or Government. In this advantageous Time^ 
I fay it was, thai our Vincentius liv'd, and in this 
inftrufting Age, and after the moft ferious and ut- 
moft Application to the beft Men and thebeft Books, 
and under the Adiftance of a blelFcd Retirement (as 
he himfeif tells us) he compos'd this Kuk of Vaiih ^ 
and he has done it with much Fidelity, Clearnefe 
and Eloquence. Compofe it he did, it feems, for 
his own private life-, for he concluded a KigbC i 
Faith as neceflary to Salvation as a Right Pia3lce|. j 
and therefore, though he had taken Sanctuary in bis ] 
beloved Harbour ol a Manaftery from the Embarra& . ] 
ments of a military Life, and lock'd hitnfelf ap ] 
from the glittering Temptations of the World, tor a J 
freer devoting of himfelf to the Praftice of ChriM-j 
an Morality ^ yet cou'd be not be latisfy'd, or thinks 
bimfelf voife unto Salvation^ till he, like a tu//#' 
Builder^ had made fure of the Foundation, and ex- 
amined the Principles of his Faith j Firit, by the 
Holy Scriptures^ then by the unammom Con/ent of 
the mofi ancient fathers -, and laftly, by the drfinitt' ■ 
ens of the Catholick Church in Council. This was ibod 
Method, ihefe the Pains Vmcenti;^ look'd upoiil 
bimfelf oblig'd to take for thefecutity of his Faitb,.t 
and confequently what he thought all others oblig'd i 
to likewile, under the femq advantages of Ability t 
and Leifute, 

He was by Nation a frenchman^ and after a v 
foqae Tour in the Wars, tetir'd to a Mojiafiery i 
N 3 

1 8a ^ Treliminary Pifcourft 

tbe Ifle of Leriits, where he entet'd into Holy OrderSi 
and was none of. the lealt Orn^encs of the Church. 
He was the Brother of Lupus Bifljop of Trcyes^ faith 
£uJjrrii/y\ who^^ for the brightnefs of his Devotioo 
ana* tie inward Beauties of bis Mind, calls him, Gemmam fplendore perjpicuam. Bat the in- 
trinfick Worth and Splendor of this JcvqcI fparkles in 
ev'ry Page of his Book, the Subje£l of which I now 
balten to, having more fully fet forth in the Notes 
what ( thought necefiiary to be known of his Perlbo. 

The defign then of this little Treatife is to d^ 
liver well difpos'd Cbriftians from the falle and 
perplexing GioflTes of Heretich^ and to fhew •cm 
how, and when they may reft facisfy'd in their Cred 
without any farther Doubt or Scruple about it; 
nocwiihftanding all the loud and dazling Pretences to 
Infdlihility^ or fuch as fet up for a difcovery of lin 
Matters of Faith. The Rules he prefcribes for com* 
ing to this iniuUtakle certainty, are thefe Two^ 
Firft, That we fettle our Faith upon the Auibaritj 
of Scripture. Secondly, Upon the Tradition of die 
Catholick Church. But fince Men will be pnniiiig 
the Queftion— — j[/^ the Canon of Scripture it per^ 
JeS^ and abundantly Sufficient in all re/pe£lt^ tdkir 
need can there be of Ecclefiajlical Tradition f He 
anfwers — For finding out the true Scnfe of Scrip- 
fure^ which is differently interpreted by A^^Tu/z/ia^air, 
Thotint/s^ SabelHus^ and other Hereticks. After which 
he tells us what he means by Ecclefiajiical Tradition^ 
^uod ubiquc^ quod femper^ quod ab omnibus credit^ 
eft» That which hath Antiquity^ Univerfality^ dad 
the Con/ent of all joining in the Belief of it. 

In exafl: conformity to this Rule the Choich 
of England profeiTeth to defend and npaintain no 
othef Oodrine than that which is truly CatboRck 
isind Apoftolick*^ and for fuch warranted not ooiy 
by the tpritten Word of God, but alfo by the con- 
current teftimonies of the ancient lathers. For to a 
$y Qod Anno MDLX^U. amongft other Canons (he HA 

to Vincentius Lirinenfis. 

forth this, for ihe direftion of the Clergy. That 
ihey Jhould never teach any thing aj Matter of taifb 
retigioujjy to be obferv'd^ but that tchich m agreeable 
to the DoHrine of the Oid and Neva Teftamenl^ and 
coUeUed out of the fame by the Calhotick Fjtherj and 
ancient Bijhops of the Church, Ub. Can. Ecclef. Ang. 
cap, ^. p. 19. "Tis true indeed, that ev'ry Pepifb 
P/ieft takes an Oath never to intetpret the Scriptures 
otbervBife than according to the unanimoia confent ^ 
the Fathers ; and at the fame time fwears — Without 
the leaft doubt to receive and profe/i all other tbintt 
which have been de/iver'd, aefin'd, and dec/ar'dby 
the f acred Canoni and CEcumenical Councils, and efpe- 
cially by the Holy Synod of Trent ; that is, they have 
more e/pecially fworn to believe without the leajl 
doubt, a dozen frefh Articles nevet heard of by the 
Ancients^ much lefi admitted into the Creed of any 
Primitive Church. 

Out of this monftrous H^en which is now prown to 
the Body of the A'iccne Faith^ one Article is fronfub- ' 
Jiantiation 5 and when Men have renourc'd their fenfes 
upon Oaih,and fworn themfelves blind,ihey are readily 
difpos''dro fwear to the /ra/6 of any Colour: Which 
makes me lefs wonder, when I find fo many Rontijh 
Writers, and the Co/»«<fffrj«« in parttcular,braliing of 
our Viacentim as a Champion of their Church. One 
muft conclude'em verily out of their fen/es,oi worfe, in 
thus doing ; for furely never Men were more unlucky 
in the choiceofaC/ww/'/ofl than the Pd/!//?^ are in the 
choice of him ; For had Vmcenti:^ been affifted with 
a prophetick Vifionof the future Corruptions in the 
Church of Romc^ he cou'd hardly have exprefs'd him- 
felf more clearly againft it. The whole Defign and 
Bent of his Book is direftly againft all Innovations 
ID theFtfirft, and for flicking inviolably to the Creed 
as then explain'd, and always undetftood by the A- 
^fiolick Churches, which though (as he fiiih) 
mewhat enlarg'd in Bulk by leafon of the aeto 
'^ejiet it ptovided againft^ yet was the Growth 
N 4 perfeQly 

A Trelimin^ry Difconrfe 

perfeflly Natural, and it differ'd no more in E/ffJt^ 
tialt ihan a Man differs from a Child. Whereas 
the Trent- Addilions have made a mecr Centaur of a 
Creed, and there is no more Affinity between the Old 
and their AVuj of Rule t'dith, tlian between 3 Man and 
3 Horfe. So that I am not bold in affirming, that 
ftre fhall never know when a Man is writing for or 
againtt us, if xh\%Commomlory is not exprefly on oot 
lide y and it is as notable an Irony to fay, that Vim- 
(entius has been writing for the Church of RomCj as 
that the King of f ranee is fighting for the Libertiet 
of England. The abufe is fo palpable, that I dire 
leave it to the judgment of any impaitial Reader 
without any more ada 

' But becaufe the whole FakicV of this Book is 
built upon this feconiary Vuniamental^ viz. ThA 
the fenfe of the Primitive Church it the Rule voe an 
to go by in the Interpretation of Scripture, efpecialfy 
at to Mutters of Faith 5 and becaufe the Interpreters 
now a Days arc perpetually tunning Divifions upoA ' 
the ficred Text, and turning it like a Nofe of Wax 
to ev'ry purpofc, I (hall in compliance with the main 
Delign of my Author, in juliification of the Canons. 
of our own Church, and in confirmation of what I 
have been advancing in the general Preface, farthet 
endeavour to make out this moft important Quefti* 
Cn, concerning the Authority of the Primitive fathers. 
Teriullian iz\\% us, that about his Time there were 
ibme Hereticks extravagant enough to call in que- 
ftioD the Ahility of the Apofl'cs ihemfelves, and to 
give out) * T/>j/ they acre not fu^cicntly acquainted 
with all neceffary Revelations, and in the tike franr 
tick Movd contradiSed thrm/eives again in the fame 
$rcarh, faying^ That the Apofiles indeed did kmm 

' Ktn Minua Afsfinlos fciffe, tidem aiitJti Jtmentii qui rurfiii 
(MW/ftfnt; Cm'" luiitm Apofieloj fc'ijft, ftd'ton amnia oitKuhm 
ffMliJiQtj ik Ktrt^ut Chriflum npTcbenliiim fi4hjicit'iltt, Qui 4Mt 
l^ukt InflniSet, ant fmim fimtlictt /ffofiahs wftt'n. Ft^fciipCi 
■Httr- Haiec. mp, n. ' f < ■ , < 

r. ,. .. ^ 

to Vincentius LirinenfB, 

*;/ things, bia that they did not uafh ali they biea 
to the World: In boih Ca/et laying Cbrift under the 
fcuroy impktatiofi, of fending out Apojiles either not 
Jo Txell inflruffed, or not jo honefi at they fbould be. 
And a little after he tells us, ^ That in order to fet a 
Mark upon the Ignorance of the Apofi/ei, they urge^ 
that Perer and bu Companions mere reprimanded by 
Paul; and therefore, fay they, there ntufl be feme 
failure in them -, and this, they fay, purely to make 
nay for this conclufion. That a more plentiful effufion 
of Wifdom might poffibly have fince come dozen upoti 
them, juji at it happen d to Paul, mhen he repri- 
manded hii Predeceffort in the faith. In like manner 
fome of our modern Criticks and Ubertinet, to pn;- 
pare a nay for their Bibliotheques and Anticbrinian 
Comments, wou'd bear down the World, that all the 
ancient Martyrs and Confejfors were a Crew of Old 
good for nothing Priejtj only ^ and according to lato 
taiber Dryden, and the Author of the Hijiory of Re- 

Iligion^ never tnakeany diftin£tion between neatben^ 
Turkifh, Popijh or Prciejiant Priejis ^ but in general, 
wou'd have Prieji pafs for the moft ridiculous, 
Icoundrel Name upon Earth, and wou'd (if thejr 
durft) in the fame fenfe call our Saviour, the old 
High Prieji. They wou'd fain have the People be- 
Eeve that they are the hugeous Men of Parts, of 
Penetration and clear ideas, and that all the Primi' 
five Fathers were as mccr GraJ):oppertin comparifon 
6f them ; that they were out in the relations of Fa&, 
weak in their I^eafonings, aiid inconfiftent in thejz 
Conclufions. • 

^ But this is an idle Calumny which I have al- 
bfcady anfwer'd, and therefore fhall lay only with 

' PnfHint ergo ad fufiiHandum IgnormtUm tli^uam Apaftttlo- 
riim, qioi Pttrui ^ Q^i turn to, upttbenfi fm a Fanh. Ada, 
bykinit, tliquid tU defut ; nt ex hoe et'iam itlid flnumt,potuijJc po- 
' fUmmtm fcientiua fuftrvtBht^ ^/it ofrwwrif Fitiih Tefreba¥% 

ti Aitntjfntf. ■ "^ 



1 8^ A Frelimhtary Difconrfe 

ao oiJ Prieji ' , That if they agreed in nothing 
elfe^ they agreed^ I hope, in Martyrdom j and this is 
a DoQrine our Anti-primiiivetj 1 believe, love tbeit 
Skins too well, ever to agree in. For if ever the 
Gnats and the Vlies (as Vinceniius calls the HeretJcks 
of his Time ) who make fuch a buz with theit Bene- 
trdtion, if ever the taitlingi of this Age, (hou'd bjr 
their Devil-crajt prevail over the Giants of O/J, then 
farewel Go/pel and Gavtrnment either in Church ot 
State : For when they become the ruling interpre- 
" iers of the Scriptures, they will put a Croion on their 
Head and a Reed in their Hands, and boa beforetbem^ 
. and cry, HaU King of ibe Jews -, make a mighty 
(hew, of God knows what Refpeft and Reverence 
for his Wordy and aftet all, crucify it to what Senfe 
they pleafe. 

The Sum then of what I have to add here in Vin- 
dication of Vi/iceniius's Rule of Faiih, (hall be taken 
out of TertulUan's Prefcription ag.iin/i Heretich\ 
not fo much upon the Authority oi that Yuther^ (tho' 
he is very ancient) as for the intxinfick goodnefs of 
his Arguments i and withal to (hew, tlat our Author 
was not blinded with a mere implicit Reverence for 
Antiquity, but that his Veneration was the mature 
iffue of long Study and found Judgment ; as he has 
evidently mjde appear in bis Characters of Origen 
and TertuUian^ where he has laid on (ine Colours 
with a maltetly Hand and fignal Impartiality, in not 
ibaring their Vices for our fecurity, and yet doing 
Jufticealfo to their virtues -, whereby he has approv'd 
himfelf an able and fincerc lovsr of^Trutlj- 

Tertullian then tells " us, that in his Time there 
were fome Heretickt whofe Tongues were continu- 
ally tipt with Go/pel, and always running in Bible- 
fhrafe-^ Tbe Scripture, thetScripture was the cry, 
and by Scripture otXj wou'd they tetry'd. TheCtw/ 

* Bene ipted Ftiritt Paith & in Martjrio titquttia. Teit|}II. 

to Vinccntius Lirincnfis. i%j 

it (eems, made a mighty imprefiion upon fome FotAt, 
and brought no Jmall Giin unto the Craft jmen. Upon 
which TertuilUn takes 'em to task, and lets 'em 
'know in ibe firft place, that notwiihaanding all 
ibis godly aatnour, they had no right to a Scripture 
Di/puteliea, as being tierctickt and not ' Chrtfiiant. 
1 That by the Apojiles Order, a Man that it an Here- \ 
tick^ after the firft and ftcotii Adaonition, h to he 
■ rfJfQed^ and not after Dirputation i and this becaufe f 
, fitch a one ftands /c//^ fMifWflW. iheFaultlyingnot 
In his Underltanding but his Will ^ and therefoie 
that wiltul Perverfnels which calls for a Cenfure up- 
on an Heretick^ forbids difputing with him. Aod 
after all (fays he) what Good is like to come of 
fuch a Scripture Combat? For this Herefy receives 
not fome ' Scriptures^ and if it receives fome it re- 
ceives 'em not entire, and If entire, then yon may be 
fure they'll interpret away the Senfe ot 'em; and 
whatever Conviftion they lie under, they cannot 
- poflibly he brought to a Confeffion of the Truth, 
m but obftinaiely Rick to their Adulierationt, ot their 
■"own ambiguous Expoftions : And moreover, they 

■ 4re » oblig'd to retort and fay, that 'tis we who have 
Kadulterated the Scriptures and clapt falfe GIolTes up- 
■oD 'em. The firft Point therefore to be made out 
Band feitl'd, is. In vihofe Hands the pure genuine 
m Scriptures are depofited\ from ahom, and by wbom^ 
K aadioben, and to wham the DoSrtne watfirji delivered 
F that makes Men Chriftians ; and wherever this true 

ChriftianDcatine and Difcipline (hall appear to be, 
there the true genuine Scriptures, the true Interpret^, 
fton of thofe Scriptures, and all the true Cbriflian 
|£ Traditions will appear to be alfo. 

■ k order therefore "■ then to make out this moft con- 

1 f Cip. tti. 

■ ' IJUbtTefitnm rtcifitipiafdam Serif tMrai, (V- dftl?. 

■ • Kfcrffi ep emm ^ Ulu diem, a mif Mm aiultaia Scriptu. ^ 
■»«;«;, ^. «j). 18. 

■ petning 

iS8 ^ "Preliminary Vifcourfe 

cerning Queflion, it is to be remember'd, that juft npoo 
our Lord's Afceniion hecommilTion'd his Apojifet to go 
and difciple all 'Nations^ baptizing them in the Name of 
the father, and of the SoHy and of the Holy Ghoji. Ac- 
cordingly the Apoftles having receiv'd the promis'd 
AfBflance of the Holy Spitit to work Miracles and 
Ipeak with Tongues, they proclaim'd the t'aiih in 
jefiH Qjriji firft in fudaa ^ and there planted Church- 
es, and thence went out into all the Ends of the 
Earth, and publifhy the fame Faith to the Genti/er^ 
and conftttuced Churches in ev'ry City ^ from whom 
the other Churches deriv'd their Sxli Principles and 
Seeds of Doftrtne, and from whom alfo other 
Churches do daily derive, or they could not be true 
Churches. For this Reafon likewife they have the 
Reputation of Apoftolick \ becaufe they are the OflF- 
rpring oiApofloUck Churches : For ev'ry Kind muft be 
trac'd up to its Original. Now as from that oneChurch 
planted by the Apoftles fptung up fo many ilouriftiing 
Churches, fo to all thefe is the Title of Primitive and 
ApoftoUck Churches due alfo, while they live in the 
Unity of the fame Faith and in brotherly Love 
and Communion with one another ^ and nothing 
cou'd make 'em do fo and preferve thele facred Rights 
Intire, but the Tradition of one and the fame I>> 
ftrine and Difcipltne. Here then it is ( fays this Prf- 
tnitive Prieft ) I prefcribe ' and fix, that the Truth 
of our Religion can no otherwife be prov'd than by 
its conformity to thofe very Churches which the A- 
poftles planted, to which they themfelves preached 
as well by Word of Mouth, as by Writing. 

If this then be the Cafe, 'tis evident that ev'ry Do- 
£ltine which confpires in the fame Faith with thefe A- 
fojiolick ^o/fc^r Churches, is to be receiv'd for true, 
and for the very fame Doftrine undoubtedly which rhe 
Churches receiv'd from the Apoftles, the Apoftles 
from Chrifl, and Chrift from God. And confeqnenily 

y; -" ■ ■■ , p 

; Qft. ai. 

to Vincentius Lirinenfis. 

ev'ry other Do£hine is to be condemn'd as fpurious, 
that favours not of the Truth of thefe Churches, and 
of the Apoftles, and of Chrift, and of God, AH 
then to be prov'd in (hort is this, That the Doctrios 
we preach has a juft indifputable Title lo the Claiia 
of J/wj?i3//i-^ Tradition^ and this will be a dcinon- 
ftration ot its Truth, and of the Falfity likewife of 
all heretical Innovations. And out Title to Apojlo- 
Jkat Ttadition will from hence appear unquehion- 
able, becaufe we conamunicate with the Apejioiick 
Churches, and there is not one of our Churches which 
maintains any Doctrine different from what is taughc 
in the Churches planted by the very Apoftles ihem- 
felves. And this entire Harmony and Agreement is 
the moft convincing Proof imaginable, that we are 
orthodox and found in the Faith. 

After this he replies at large to a moR abfurd Obje* 
flion (forwhatwillnoiii/f/'fr/V^jobjeft?) vis. That 
LlheApbltlesCommiffion to preach was not fullandper- 
Wfeft, andthereforethey did not deliver ev'ry neceuary 
rArticleto the Chuiches they planted. I do not iind 
[bat this Obje£lion has been new drels'd of late, by any 
rf" our vampen up of old Hertfies^ but fomething 
^e has been attempted-, Ths Canon ef the NetoTe- 
jKamcnt (which our vincentiiH calls complete and per- 
WeO) has been queftion'd and peck'd at by J. T. in his 
tmyntor j but the Canon has been fufficiently vindica- 
ted, and the dahler in Antiquity folidly refuted and 
Slenc'd by the laie Reverend and Learned Mr. _?o/jflRi- 
}>arifon. By a namelefs Critick alfo ( whom all the 
Vorld knows by his timselty and his Confidence) the 
^acred Canon has been maim'd in a vital Part, by his 
Fendeavouring to prove, that the ApoIHes were not 
perpetually infpir'd and fuperintended by the Holy 
Ghoft in all they wrote; (though \i zn Angel Jhould 
preach any other Go/pel^ he was to be accttrfed) yet 
fiice thefe Innovatort care not to fpeak out, and ex- 
p-efly to call in queftion the fufEciency of the di- 
■vinely infpir'd Writers^ I (hall wave TertulUan'i 
X anfner 

ipo A Treliminaty Difeourfe 

anfffcr to this Objeftion, obferving one Paflage onljf 
which I wou'd have our Father-borers take notice of, 
and it is this - - - ^uanquam etfi QiJ3:dam imer 
Domefticos, ut iia dixerim^ diffcrebant \ non tameg 
ea fuiffe creiendum eft^ quA aliam Vuici Regulam /«. 
ffrinducerent^ tfc. cap. 26. For although among their 
Domefticks^ ailmay focaWem they (theApoItles) 
difcouri'd of fame things more jully (which to me is 
a good Reafon for a greater deference to the Wri- 
tings of Ignatius and Apoflolick Men, than to the 
Criiicifas of any modern Commentator) yet are w€ 
not to imagine that they were of fuch a Nature Of It 
fuperinduce another Rule of Faith. 

But the following " Obje£lion which the Heret'teit 
flung in the way of the Faithful, i.i much to our 
purpofe, and worthy our Confideraiiun, and it is 
this ) That fuppofing the Apollles to have exprefs'd 
themfelves fully and clearly, yet the Churches pel- 
baps might mifunderftand and mifconftrue'em. And 
that they did fo (fay they^ is evident from thefe Re- 
ptoofs — foolijh Galatians voho hath hevoitch'd you ? 
And again, Te did run tsell, who did hinder you? 1 
marvel that you are Jo fpon removd jrom him that 
called you into the Grace of Chri/f, unto anotherGef- 
pel. And fo likewife to the Corinthians^ he fays, 
that ihey focre Carnal, viho thought thry knevo feme- 
thing, when indeed they knew nothing at thry ought 
to know it. But thefe Objeftors ( replies Tcrlullian) 
wou'd do well to rememhtr, that there were othec 
Churches, for whofe Faiih, Knowledge and Good- 
nefs, Sc. P^«/ rejoices and giveih Thanks to Godi 
and that thefe celebrated Churches are now in Rrift 
Communion with thofe repiov'd by the Apoftlft 
But ' let it be, that they have all ert'd, that the A' 
poftlevias mittaken in theCharaftet he gave of 'em, 
thac the Ho/y Spirit took no care to lead any of 'em 
into the way of Truth, but fuffer'd all the Churches 

* Cap. 37. ■ Cap. j9. 

to mifundeittand the Apoftles, and to believe o- 
thsrwife than the Apoftles taught: But pray now, 
tell me then, how fo many famous Churches came 
all to ttumble upon one and the fame Faith ? 'For 
fuch a prodigious Numbet of Men cou'd never come 
by chance to hit exaftly upon the fame things and 
one Error of Faith in the Churches wou'd foon have 
branch'd out into many others. And thetefore one 
and the fame Doftrlne in fo many Churches can ne- 
ver be look'd upon as a lucky hit only of Enor, buC 
muftbe the Efteft of Tradition; let them therefore 
fpeak out and fay, that they were in an Error who 
firft deliver'd the Doftrine. Howevet '° it be, an 
Error it feems there was, and all the time this Er- 
ror reign'd, not a Heretick to behear'd of; noMar- 
cionite or Vdlentinian to be found, to fet the captive 
Truth at Liberty, and mittaken Travellers in the 
light way to Heaven: But all this while the Gofpel 
was preach'd amifs; Men believ'd amifsj fo many 
Tboufands of Thoufands weie baptiz'd amifs ^ fo 
many Works of Faith adminifter'd amifs ; fo many 
Miracles, Gifts and Graces were wrought and con- 
terr'd amifs-, fo many Sacerdotal and Minijierial 
Funftions perform'd amifs ; fo many crown'd with 
Martyrdom, and all in the Wrong! And I wou'd 
willingly be inform'd likewife, how the AiFairs of 
God all this time came to go on fo miraculoufiy fuc* 
cefsful, before Men knew who was the God they 
were to ferve j and how there came to be fuch a 
vaft Incteafe of Cbrifliant before the right Chriji was 
difcover'd ; and how Herefy came to get the Start of 
the true Doctrine, for in other things Truth is always 
before Imitation, and theSubftance before the Shadow. 
But " if any of thefe Hcretuks have the Con- 
fidence to put in theit Claim to Apoliolick Antiquity, 
hecaufe they were in Being in the Time of the Apo- 
filesy let 'em (fay we) (hew the Origin of theit 

» Cap. aji. " Cap. ja. 

V Cb niches ) 


I pa A treliiHinary Difcourfe 

Chordiest let 'em give us a Catalogue of their £r< 
yNjpj fucceffiveiy deriv'd down from the lirft Foun* 
dation of Churches ^ and prove that their firft 5/- 
/5o/>-waseithei confecrated by unApoflle or an Apo^ 
fiolick Man who conftantly adher'd to the ApoflUt^ 
or that he had fuch a PredecefTor in bis See. For 
thus it is that the Apoflolkk Churches derive theit 
Decent J as the Church oi S'lymd produceth ha 
Pij^cdr/J placed there by St.Jonn-^ the Church of 
RffW^ her Clemens placed there by St. Peter ; and fo 
all the reft of the Churclies hive their Bijhopt to 
fliew, who were conttituied Bi/Jjopi by the Apojl/er^ 
and who have handed down the i!f/v^f)/rf^T/-j^f//0S 
to this prefent Age. And let your Heretic^ pro. 
duce any thiog tike this, if they can ^ and wnar maf 
they not attempt to produce after fo mucii Blafph* 
my ? But fhou'd they pretend to any fuch thing, 
who will credit 'em? For if you will be jt the Pains 
to compare theit Doflrine with ih^-- of the Apoftlet^ 
yoD will find fuch a monttrous difference between 
em, that 'tis hardly pofiible to believe that fuch 
abominable Abfurdities fhou'd come either from an 
Apoftle or inApoflolick Perfon. For as the Apoji/a 
wou'd not teach different Doftrines trom one ano- 
ther, fo neither wou'd the Men of tbofc Times havB 
taught any thing contrary to the Apofl/es, unlefs i: 
were fuch only as went out from 'em becaufe they 
were not of 'em. But now ihefe heretic^ cannot 
make out their Apo^olicalneft in any fenle, eithef 
from a $uccejJion ot Bifhops or a conformity in D> 
Qrine\ nor are they admitted into Fellowfhip and 
Communion with an"y Churches that in any refpeS 
are Apojiolicti!. 

Thus then I have given in, toe Judgment of Trr- 
tttllian (and in him the Senfe of all the Catholick 
Writers down, to Vincenliut) concerning the /urefi 
and fafeji may of interpreting the Canon of Script uret 
as lo Matters ot Fj/zfeefpeciallyj which is the main 
Subje^ of the following Book. And if I miftako 


to Vincentius Lirincnfis, ip3 

fiot, there is a great deal of good Senfe in what this 
o/d Prieji has deliver'd, and nothing more is needful 
to be added upon this Head, but only to put his Ar- 
guments together and fo leave 'em to the confidera- 
tion of the Reader. The Propofition aflerted is, 
Thar the Imerpyetalion of the Scriptures v>aj corn- 
milled to thofe Men, to who/e Truji the Scriptures 
themfelves teere committed. For the Proof of this 
we are told, that the ApoUles who had the Gift of 
difcerning Spirits, and confequenijy of choofing the 
moft faiihful Perfons to be te//ow-Lib!>urers with 
'em in the Gofpel, went out and planted Churches in 
every City : Thefe lel/ow Labourers or Domefiickty 
whom they fee over their neisi Flaniations, they par* 
licularly inflruited by Word of Mouth upon everjr 
occafion, as Chrift had inlirufted them ; and by the 
Laying on of Hands^ conferr'd the fame miraculous 
Abilities on them as they themfelves had receiv'd ac- 
cording to Promife: And for a farther fecuniy yet, 
there was a Creed call'd by St. Paul^ The Vorm of 
found Words, a Standard of Faith by which all Do- 
ftrioes were to be try'd, drawn up by the Apoltles or 
their Companions, and fix'd in ihefj Apofiolick 
Churches; and this (fr/J^/zaw was committed to the 
Cuftody of the Bilhop, who no doubt was particu- 
larly inflru£\ed in the tuU meaning of every Article} 
Thefe jlpoy?i)//f* Churches maintained a ftriO Friend/ 
(hip, Communionand Correfpondence with eich o*, 
ther, which was a demonUration of their Unity In' 
Doftrine and Government. From tliete Mother- \ 
(hurcbet wete many others propagated, and thef^J 
Wo copied exaftly after their Original, and there* I 
fore were look'd upon as Apoliolick; and if anf^'^^ 
Difpute arofe concerning the genainefs of a Texr, } 
ot the Interpretation of it, recourfe wjs immediately'.. 
had to the Motber-Churcb, and fo the Difpute wajj^ , 
ctided. Now if the ApoIHeS can be fiippos'd nor to ' 
hive taken' the utmoft Cjre about the lecurity of iho'" i 
Faith in thofe Churches they planted, and whicta* 1 
^- O w«tt 

ip4 -^ Preliminary Difcourfe 

were to be a Patcern to the reU ; if tliofe Doisefiich 
who convers'd with ibe ApoDIes and were inftruQed 
from their Mouths, and miraculoufly aflifted by the 
Holy Gboli, and who laid down their Lives for the 
Faiib, may be fuppos'd deficient either in poiDt of 
Ability 01 Integrity: Niy, if their immediate Suc- 
cefTors, who had the Benefit of their Writings Da 
their original Puiity, and were not without the ex- 
traordinary Gifts and Graces of the Holy Spirit, and 
who liv'd and dy'd in Catholick Communioiii if 
thefe, I (ay, may be fuppos'd to have no advaotagei 
for underftanding the Senfe of Scripture above a mo- 
dern Interpreter^ then I think we may fuppofe any 
thing ; We may fuppofe Le Qerc equal to an Apa- 
file^ we may burn all the PW«/;/t;^ Writings, and 
take up with his new Bibles for if that l^utcb Gw- 
mentator is in the Right, all the Catkolick Writers in 
the firft Ages were in the Wrong, and the Bible ms 
never underftood by any before he wrote his Com- 
ments on it. I conclude therefore with VincemitUf 
thai the moft ancient Fathers were incomparably the 
beft qnalify'd for the Interpretation of Scripiute, 
which was the thing to be proved. -But though this 
be the main thing our Author builds on, yet be tbeie 
other co-incident PropoCrions necedary to bedear'd 
and fettled in a fceptical Age, that is for puUine 
down every Thing and felting up Nothing: And 1 
think they may be all reduc'd under tbcfe Three 
Heads : Fitft, ' firrefiet muj} be. Secondly, That 
their being is no Objedion againji theGoodnefs of any 
Church, or the Truth (f the Chrifiian t-'aith. Thild- 
ly, That Matters of taitb are at nect^iry to Salva- 
tion aj Matters of Piailice. 

To make way for the Proof of thefe things, we 
mull obfeive, that Hc/cfy was a word us'd at firft 
indifferently, to denoie any fort ot Se3 of Men di- 
ftinguifh'd from others by fome peculiar Doftrines or 
Pra&ices, either true or falfe, good or bad; but when 
a ^orm of DoHfine WiU deliver'd which all Men were 

id Vincentius Lirinenfis. 

bblig'd to believe under pain of Damnation, and al! 
Believers under the litie Penally oblig'd to be of one 
9nd the iame Communion, then both Herefy and 
Schi/m began ro be us'd in a limited and worfei 
Senfe : Here/ji was reftrain'd to fignify an Error about 
the Faith, and Schi/m co denote a Breach of Order 
aod Chriflian Communion. When therefore 'tis faid 
that there mufl be Herefiei, we ate not to imig'n an 
abfolute Neceflity of God's making, that they mull 
unavoidably be ■, for then we cou'd no more be blam'd 
for being Herrtickt than for not being Angeh^ fince 
it is God thdt has made m fucb, and not we our 
felves ; but the meaning is, that feeing God will not 
interpofe his Almighty Power, but leave Mankind to 
their Liberty in order to judge 'em according to their 
Works, Herefies mofi certainly voou'd be. And the 
Reafon of this will evidently appear, if we do but 
confide^ either the Natuie of the Gofpel or tbd 
Tempers of Men. 

For, firfi, Chriftianity was an Inftitution whereby 
Men covenanted to renounce the Devil and all hiS 
Works, and all their old Ttain of Deities, with all 
the amufing Pageantry of rumberlefs Rites, for the 
Worfhip of one God only, and with very itw Cere- 
monies; for which x\it Jirft Chriflians were called 
Aiheijis: They were to Promifeand Vow likewife i 
perpetual Divorce from the Pomps and Vanities of 
rhe World, which they had been fo long wedded to, 
and to wage War againft their darling Lufts and Paf- 
Hons, that is, againlt themrelveSj and to enter upori 
a ftfifl cOurfe of unfafhionable Virtues, of ftrang^ 
Humility and Self denial, of SufFering for Righteouf- 
nefs fake, oi Loving their Enemies and Blefiing their 
Perfecotois, C?V. againlt ihePraftice of which. Mode 
and Cuftom, and all the Bofom Orators of Flefh and 
Blood had much ro fay ; No wonder then that fuclt 
an uii^rateful Inliitution not only met with mucli 
oppomion, but that many who piofefs'd it foon fell 
a tampeiing and contriving how to tnike fuch i 
Q 2 pmchitt^ 

1^6 A Preliminary Difcourfe 

pinching Religion fit eafy upon their Inclinations, 
from whence there mufl be Herrjies ; and were ic 
Fa^ we find in the very beginning of Chriftianity, 
when the Gaoflicks were for cutting it to their own 

This will be plainer yet, if we do but conGder the 
Nature of the tTidence or the Manner wherein this 
Doftrine is deliver'd. That the Scriptures are the 
Word of God, that thofe we now have are Genuine, 
are Truths unqueftionably evident to every wife and 
well-difpofed rerfon; but the Proof we have for the 
Truth of thefe things is not fo violently Wrong andde- 
monllrative as to bear down all Oppofition \ as we find 
from the many Unbelievers and Scepiich that have 
been and are in the World. So neither is the Stnfe 
of Scripture fo irrefittibly clear and piercing, that 
peiverle Men cannot poflibly raife any Difputes and 
Clouds about it. With great Judgment therefore 
fays ° TerluHian^ I make no fcruple to affirm^ that 
the very Scriptures themfehes are fo eiijpos'd by ibt 
Wilio} God as to afford fubjeQ Matter for Herettch 
to work upon^ isben \ read, that Hereftes muft be, 
tohich cannot be voithout the Scriptures. When the 
Difciples came to Chrift and ask'd him, why ht 
fpoke to ihote about him in Parables, he anfwer'd, 
Becaufe to you it h given to knoxo the Myfieries ^ 
the Kingdom of UeaveHy but to them it it not grvett; 
therefore [peak i to them in Parables^ becaufe tiny fet- 
ing fee not, and hearing they hear not, neither do thtf 
t/aderjhnd, Matth 13. v. ic, 1 r, 13. that is, toyon 
who ate willing 10 learn, who are honeft well-roeaD- 
ing Perfons, 1 think fit to dilconrfe of the Alyjieriet 
^the Kingd.'m plainly and without referve ; and the 
Keafon I fpejk to others in a pardbohcal obfcoret 

" Ktc fericlittr dicere ipfai jwwynf Stripturai fie tffe ex Dei vaho- 
tatt diffofitM, vt Htratku mjlrriin fubminiftr^irent, turn ttrM, 
Opfrttrt Hxnfes tffe, qM fine StTiftrnt effe m foffrnt. Pr*ftri«. 

to Vincentius LinnenHs. 

way, is, becaafe they are not difpos'd for Truth, not 
come with a defign of being the better for my Inftru- 
dions. And when the Rulers and the People came 
flocking about him, to hear bis Wifdom and fee his 
Works, and to ask him who he was, he gives 'em, J 
we find, no direft anfwer, but fends 'em to Mo/etA 
and thcPropheit^ and to his Dofttine and his Mira- \ 
cles, from whence they might eafily colleft who he | 
was, if they had a mind ; and if nor, he knew thejf J 
wou'd not believe, let him fay what he wou'dj For 1 
;/ afiy Man imll do hit Will he Jhall know of the Do^ I 
Snne^ whether it be of God^ or nheiher 1 /peak if\ 
my Jelf. God has given us Eyes, but if we will not 
fee, he will not work a Miracle for the Cure of af- 
fetled Blindnefs : if the Gof pel be hid, it Uhidio them 
that are loft^ in vohom the God of thn World batb 
blinded the Mtnds of them tobicb believe not, left the 
Light of the glorious Gofpel of Chrifl^ tnho is the 
Image of God, Jhou'd Jhine unto them. 

It is reported by fome of the Ancients '' that 
St. fohn^ at the deGre of the Aftatick BiOiops, com- 
pos'd his Gofpel in Vindication of our Saviour's Di- 
vinity, againft Cerinthus and the llbionites, who 
affirm'd Chrift to be a mere Matt only. The Apo- 
flte therefore upon the entrance of his Gofpel thus 
declares; In the Beginning wiu the Word, and the 
Word vaoi aiith God, and the Word wju God: All 
things were made by him, and lailhout him vsas not 
any thing made thjt wm made. And the Word was 
made flefh, and dwell among us, SJC. As dillinfil 
and clear as this Scripture is for the Divine and Hq- 
man Nature in Chrift, Hereticki there were who 
cou'd make a (hift to elude it. For fome faid, that 
the Word taas not God; and othets again faid, that 
the Word was not made Flejb^ hut was Flefh in ap- 
pearance only. 1 will not mention the monltrous 



. Vabi Jihan. En/tb. Hijf. Eed. lib. j. cap. 24. Jib.rf. 

O 3 Pains 

io5 A preliminary Difpourfe 

Fains the Sociniaitt h^ve been at to Un-god out Sa- 
viour in rpight of his beloved ApoQle, bat I cannot 
quite pafs over the good endeavours of Lr Gere to 
fecond the fame Doflrine with another evafion: For 
Recording lb him thus we are to undeitland St. }c^. 
In the Begi/ini/ig teas Reafoff^ and Reujon was in GeJ-^ 
A marvellous difcovery! AndKeafon wat God; that 
js, the Man Chrift was God by Office, as an AmbaQa* 
dor is King: And Reafon wqs made Vlejh-y that is, 
'Reafon mat made con/p'tcuous in the Man in vobm H 
pat. One wou'd thinlc likewife that Sr.PtfW had 
exprefs*d himfelf very intelligibly upon the fame Ar- 
ticle, when fpeaking of the /^icj, he faid : Of tohem^ 
accofding to the Ylejh^ Chrifi came^ who U over aS, 
God bleffed for ever^ Ame/t. But here again by die 
"hocus Focus of a Colon after ^ trd^na, according u 
the f/ejh^ never to be met with in any Verfion, agatnfl 
the geneialSenfeof the Fif/^f^j, and againft the na- 
tural Conftruftion of the Words in the very Opinion 
of Socinus, is Le Clerc (a never failing Man at Inno- 
vation) for making one with them who wou'd read 
and underftand the Text thus: Of lohom^ accordii^ 
to the f/f/J, Chriji came, and then with a grateful 
Exclamation; God', who is over all, be bleJJ'ed jtr 
ever. Amen. Though fince I find he lias been pleas'^ 
ko declare that Dr. MilJ has well prov'd, that Chriji 
is fliled God over all bicjfed for ever. But who fo 
blind as they who wilLnot fee^ And what ^rai^ 
work do fome Cnilcks make with the plaineft Scrip- 
ture by the arbitrary life of Colons ! Once morej it 
is faid, Thou Jhdii not make unto thee any graves 
Jaage, oran^likenefsof any ihingthatit infbenesvtn 
'above, or that is In the Earth beneath^ or that it in 
ihe Water under the Earth; thou fialt not bcw dtrnn, 
thy felf to them, nor ferve them. A Perfoii who 
b^d no defigns in his Head but to ferve God, tnufi 
peeds think that this Precept, with the gradual eno- 
tneration of all Things from }leaveri above to ibt 
^attrt undti' tbf ttrib^ was as puikiilar and e» 

to Vinccntius Lirinenfis. 

tefs as words cou'd weU be, againft all forrs of 
Dage-worfbip ; but yet becaufe it is not fatd, Thou 
ia/t not aorjhip God through an ImagCy or thy Wor- 
fc/j fhallmt termiftaie in the Image, or fome fuch 
Kplanarory Qaufe and Rellri£lion, boto'wg down to 
maget andfervtng them, is as much in Pra£lice with 
Ibtne Men, as if ihete bad been no fuch thing as the 
Second Cotnmandmenr. 

God, no doubt, if he had pleas'd, cou*d have ex- 
prefs'd his Will fo dearly and fenc'd about his Laws 
with fuch Vrovifo\ Explications and Limitations, 
as fhou'd have made it much more difficult, na)r, 
impoflible for any one to roifunderftand or evade 
them ; and fo he cou'd have made Man impeccable, 
or redeem'd him from the Follibility as well as the 
Penalty of Sin-, but where then had been the Proof 
of Ingenuity and Faithfulnefs, that they which are 
approved may be made man'ijeji ? Befides, for the fame 
Keafon that one Precept is to be infallibly fecar'd, 
fo is another and another, and fo on-, and fo there 
muft have been Millions and Millions of Explicati- 
ons and Cautions; every Rule muft have been hedg'd 
about with as many Secutities as there arc Foiribili ties 
to miftake or pervert it 5 every Propofition fettled, 
every ObjeQion poflible 3nfwer'd,every Word fully ex- 
plain'd, every Comma zni Colon immoveable ; and what 
not, to guaid againft all the ways of Error? And what 
a ftrangc Book for Size and Senfe mull the Bible hava 
been then? And Error being infinite, it might hava 
been faid perhaps without a Figure, that even the 
XVerld it felj woit'd not contain the Books which Jhou^d 
be tcritten. I torn the nature then of the Doflrine which 

foes fo much againft the Grain of Flefli and Blood, 
fom the manner of the Evidence alfo wherein thofe 
grating Truths are deliver'd, which requires not 
common Senfe and Reafon, but a peculiar Probity and 
TcachaWenefs of Spirit to underftand them: From 
both theft, I fay, it is cenain that without a Mi- 
racle (if^msir^ te Herejiesi efpecially in the next 
4 place. 


aoo ^ frtliminary Difpourff 

place^ if we cx)nOder the Corrapiions of Mankiod. 
Where this unpallatable Religion wou'd go dovtq 
but b? halves^ and cou'd not perkGtly gee the bet^ 
ter ot Mens unruly Lafts and Paflions, there the 
Men woo'd be fore to do their beft to get the 
better of Religion^ and to bend or break it to their 
Inclinations. The Man of FoUticks will make it 
a Tool, and where it ftands in his way it (hall be 
no Religion for him. The Man of Pleafure will 
have no more Chriftianicy than comports with bis 
Enjoyments^ and the Godlinefs that is not Gaio 
(hall be no Godlinefs for the Man of Intereft. The 
Man of Faction will fetch Chains and Links of Iron 
from Sci ipture to bind Kings and Nobles withal. The 
free thinker will be confinM to no Creed bat one of 
his own ma)cing, and with but one Article^ and that 
too a very ambiguous one \ his clear Ideals muft be 
the length of his Faith, and where he cannot fee he 
will pot believe. The vaip Philofoptier will comply 
with the faaedText no farther than he can make that 
comply with his beloved Hypothejis ^ and the coinceite^ 
Critick muft have his Colons and Colourings in de^ulc; 
of the old R,eading and the Senfe of all Antiauity. 
Where will the itc^ of Novelty and a profane Qiriq- 
lity relt contented ? Or what Scripture will be cleaf 
enough, or what Convi£lion fufficient for Pride, Pre? 

J'udice and Party > Ambition and Avarice will fet op 
or Infallibility upon Gofpel-Authority, and ufar^ 
the Keys of Heaven, and open and (hut at Pleafore^ 
and the Lazy and Voluptuous will not be at the Pains; 
to examine how the Vfurpers caine by them, be- 
caufe they can be let in upon eafy Terms. So that 
to ask why there (hou'd be Herejies^ is in effed to 
9sk why there (hou'd be fuch things as Pride and 
Stubbornefs, Vanity and Wantonnefs,' Envy and Ma* 
lice, Ambition and Covetoufnefs, Luxury and La- 
2inefs, or any other Corruption iii Human Na- 
ture : For till corrupted Nature is perfeQly cui'd, 
there will be breakmgs out into wicked Opinions as 
• •'»-»••'•'•.- •* ^ ■ f well 

to Vincentius Lirinenfis. ■ 

"wdl as wicked PrafticeSi and Difeafes of Mind 
are no moie to be wonder'd at than Difeafes of the 
Body. God in his Wifdom has not thought fit to 
tye up Mankind by Miracle, and force 'em to be 
Good 5 and for the fame Reafon be does not force 
'em ro be Orthodox i and iherefote Htrefits a»Ji be. 
"Which brings me to the fecond General, That the 
}eing of Herefies are no ObjeSion oga'wji the Good- 
mtji of any Church, or the Truth of the Cbnjiiaa Vaith. 
There is no one Objeflion oftner in the Mouth of 
^apiflt^ and with lefs Reafon, than the Schifms and 
fterejies among Protejio/its : For if they have had 
Monllers of this kind in great Plenty atKowf;if 
iich fpiriiual Wkkednefjet have been in rheir high 
Placet, and Arians fate even in ^it.Peter's Chair -, if 
^ere has been Altar againft Aliar, and Pope againft 
'Ti>pe, as moft certainly there have been, why fuch 
an Outcry from that Qyaiter againft the Divifw^t 
in England? unlefs it be to amufe the People, that 

J the Cftarcfe of Rom^ is all Love, Unity and Concord. 
But that the People may not be thus amus'd, 1 de* 
"ire 'era to look again before they believe, into a Ihort 
Ut full Treatife "^ compos'd on putpofe to atm the 
^Dorant againlt this popular Delufion; whereby the 
_,reakeft Protejiant may foon be enabl'd to cut off 
Ae many headed Monfter with his own Sword. 
Bot that Recrimination may not be thought our only 
jlrgument, I fay, Firlt, Thar for the iame Kcjfon 
Siat Fapifls argue againft Froieflams from this To- 
^ck, any one may likewife againit the Church of 
i in Heaven from the Fall ot Angels: Againft the 
mreb of God on Earth among the Jetof, from the 
liifms of Corah 2nd Jeroboam, and from the He- 
lefy of the Sadducees and other Se£ts among rhem. 

Cftt this rate likewife one might argue againft Chrill 
i his Apoftles, from the Apoftacy oi Judo/.- A- 

I An Apologeucal ViDdicaiioD of the Church of ErgUaid; 

^01 A Preliminary Difcourfe 

pinft the Cbarch of Corinth , from the ScbUhB 
and Diviiions in it ^ and in a word, againft everjr 
Church planted by (he Apoftles. For notwiihftand- 
ing thofe Ttoelve^ known, infallible and faithful 
judges of Comrpverfy, there were as many and as 
Aamnsble Uerefiet crept in even in the ApoJIo/ick 
Age, as in any after Age perhaps during the fame 
fpace of Time) fo little will Infallibility ferve ibe 
Turn it is fet up for. For, as I have already fhewn, 
there will never be an end of Schi/m and Herefy, till 
we are all both Infallible and Impeccable, till we can- 
not polTibly be deceiv'd or deceive. And is not this 
DOW a very iine Argument againft the Goodnefs of 
the Church of England, that will hold good againft 
every particular Church both in Heaven and Earth J 
And if it be an eflential Mark of the Truth and 
Goodnefs of a Church to lofe none of thofe that 
were baptiz'd Into it, then there never was a true or 
good Church s and thofe who have gone off from 
Rome^ ate as unanfwerable an Objection againll the 
f'apifis as our Separatifts arc againft us. 

But then, Secondly, I fay farther, that bareUnity 
or Agreement is no certain Mark of the Trutb or 
Goodnefs of a Church, but the Things united ini 
becaufeihisis the common Mark of all Parties: And 
if this be an Argument of Truth and Goodnefs, then 
fo far as they agree among themfelves, fo far they 
inuft be all in the tight, though nevet fo contrary 
to each other. The murderers of our Lord, who 
cry'd out with great unanimity, crucify him, crucify 
bim, muft for this Reafon be in the Right i the more 
than Forty who bound themfelves under a Curfe to 
kill Paul, muft be in the Right j the mote than 
Forty times Forty who murder'd King Charles \. 
who talk'd of nothing more than Unton and Com- 
munion, they too muft have been in the Righti 
nay, the Kingdom of Darknefs muft be in the Right, 
for that alio we are told is at Unity in it felf j 
for if Satan be divided againji bimfelf^ hota fhall 


to Vlnccntius Lirinenfis. 

ihe» hit Kingdom Jiand? But this is fo filly an Ar- 
gument that I fhall perfue it no farther j for I thiii 
we are in no want of Examples at prcfent to prove, 
that Men may be united in Error as well as Truth. 
This Pff/'i/^Objefiion againft the Truth and Goodoefs 
of Proieflant Churches from the Schi/mi and Herfjies 
amongft 'em, is taken up by Atheifls, Dcifts and S<rc- 
licisj againlt the Truth of all Religion in general: 
But with whatReafon, I leave the impartial Reader 
to judge from thefe fewfollowingConfideiations. 

1. That Difputes and Differences about the Na- 
ture and Modes of a Thing, are no Argument againft 
^rthe Truth and Being of the Thing difputed abour. 
For is it reaFonahle to argue after this manner > TTiere 
has been much Difpu te ibout/quariag the Circ/e^tiiefe* 
fore there is noC/>f/«f at all. There has been much diC- 
rpute about the Motioa oj the Earthy therefore there is 
ipo Earth. There has beenmuch Difpute about the di- 
vifibi/ity c/jUjr/fr, therefore there is no Matter ataU, 
Men difpute about the Titles to an Eftate^x the Mea^ 
Jure of their Land^ therefote there is no TiV/ir, nor £- 
Jiate^ nor lAeafure^ nor hand. Travellers difpute about 
■the right Way, therefore there is no Way. Lawyers dif- 
pute about the Scnfe of a law, therefore there is no 
^Ijtw. Divines difpute about the Senfe of the Go/pel, 
therefore there is no Gofpel at all. On the contrary, 
1 think with much better Reafon we ought to ctm- 
fElude, that there is fome object of fuch Difputes, 
t-or fuch Difputes wou'd never have been. There 
^ave been from Time to Time a world of Martyrs 
i,ind ConfcQors^ a world of Books, Difcourfes and 
Conferences about the Truth of Religion, therefore 
"iheie is fuch a ihingas 'iVwf Religion s becaufe Men 
.^ho ate in ibeir Wits don't ufe to fuiFer, and die, 
'and difpute eternally about nothing. 
. a. At this rate all Truths muft depend opon the 
fVill of Man i for if fome Scepiicks are pleas'd to 
' ! in the Humour to difpute, whether there was fucb 
Man as Julim C*Jar, or fuch a P«fon as Jejm of 
— * Nazareth 


304 ^ freliminary Difcourfe 

Nazareth^ ot whether Three and Three are equal to 
Six: If fuch Difputes can alter the Nature of 
Things, then ihefe Truths, wbendifputed, are to be 
no longer Truths. But Truths arc not of that limber 
and flexible Nature as to be difputed away at our 
Pleafurev Things will be what they are in ipight of 
alt our little Reafonings about 'em : And though a 
Stoick in good Health may make bold to argue a- 
gainlt.the reality of Pain, yet in hisSicknefs he will 
find Pain to be what it is, and to be too bard foi all 
his Philofophy. 

■^dfy. Thefe very Difputes and Differences were 
foretold by Chrift and his Apoltles for the verification 
of his Religion, and therefore certainly ought to be 
noObje^ion againlt it. Men may be too ^r gone 
for Argument as well asPhyfick, Pharaoh was paft 
the Power of Miracle j and the Reafons which 
foften fome, harden others : For though Ojrift de- 
^ clar'd before hand, that ii mufl nceis be that Offeacet 

come ; and though thefe Offences came as be had de- 
clat'd, yet the very fulfilling of this Prophecy was 
turn'd by fome to the difgrace of Chriftianity, and 
had no other Efteft upon the Apoftaie Julian than to 
make him fay. That the Galilian had novo verij/d 
bit own faying^ That he came not to jend Peace on 
Earthy but the Sword. And for the fame witty 
Reafon other Libertines have advanc'd a S[ep beyond 
Julian^ and declar'd it the wifelt way to throw off 
all Religion, till all Parties ate agreed about it. Bet 
wicked Spirits will fuck Poifon from an Antidote, 
and turn the beft Proof for the Truth of Chriftianity 
as an Objeftion againft it. The worfet fort of Hea- 
thens argu'd againft the Faith from the many Dif- 
putes and Differences about it, and from the ftrange 
Calamities and Sufteringsof its Profeffors; whereas 
the good Primitive 0}rijfians were the more confirm'd 
in the Faith by thefe Objeftions. In the moft provo- 
king Diftreffes they rejoyc'd^ and toere exceeding glad 
when they Ju^tT'd for K'Shteoufnefs fake^ well 

to Vincentius Lirinenlis. so^i 

linowing that their Mafier had fufficiently told 'em 
of ihefe things before they came to pafs^ that whex 
they did come to pcft they might believe. So like- 
wife they were griev'd at Herefies in Compaflion to 
Hereticks, but they were noi offended, they were not 
caft down and ftruck inio diffidence and helplefs 
Wondei that fuch Difeafes (hou'd be, but like wil^J 
and faithful Phyficians, apply'd with all their Mtgl^f 
to cure and prevent 'em j well knowing from ChriR'a \ 
Prediftion, and from the Corruptions of Mankind, 
that Hcrejtes mufl be, and that they were permitted 
for wife and good Ends \ that they which are appro- 
ved may be made manijefi. Which is the next thing 
to be confidet'd. 

Though Schifms and tiereftes are very great Evils 
both in ihemfelves and in their Coniequences j 
though they give Scandal to the Weak, Diverfion 
to the Witty, and Argument to the Atheifti rhougli 
they are theParents of every evil Work, of Envyings, 
Wraths, Strifes, Backbiting?, Whifperings, Swel- 
lings, Tumults, Rebellions, Murders^ though they 
breed the worft Blood imaginable in the Body Poli- 
tick, and introduce Craft and Cruelty, and metamor- 
■phofe Chriftians into Yoxes and Wolves, and fet 'em 
at the greaieft dittance from Truth and good Man- 
ners, and in a word, make a mereBi/Wof theO'a'ffe 
oj (jod .• Though ihefe srethe fure and certain, the 
known and experitnc'd Effefis of Schi/m and He- 
re/y ; yet God, 1 fay, (who brings Good out ot Evil) 
for juft and holy Keafons permits liich Evils to be, 
and by his All wife Providence more than ballances 
iheEvil with the Good. For after all, whatdoiuch 
Contentions and Clafhings about Religion do more 
than ftrike out Light to let us fee tobo u who? To 
let us fee the Man of Confcience from the Niammo' 
nite, the Meek and Humble trom the Proud and 
Pafiionate, the Sinceit trom the Hypocrite, iSc. 
Bfaich without fuch differences wou'd nut appear. 
I did Meci prolefs all the fame Faith, and agiee all 

4o6 A freliminaty Difcoutfi 

to tfae IJme Way of Worfhip, Difctplinc and Govei# j 
menc, ibey irou'd appear all alike; and thercfim . 
facb OppoGrions do litile more than turn op the Mira 
•nd Bonooi of Mens Minds , and bring fortb the 
Blade of thai Seed which before lay cover'd in the 
Groand of the Heart, For mftance, When the A- 
rUm Htrefy reviv'd and had brought over King and 
Coim to nutfe it, and pleaded not only ToUratioii, 
bat EJiab/ifbmeMt and Viiiverfality-y and the Storm 
Uew high and beat vohecnenity upon the Church of 
God, upon the Profeflbrs of the True Faith ; then 
the Wohjes fttip'd off their Sheepi clothing and de- 
Tout'd in their own Shape-, then the Men of ihia 
World appear'd without Difguife, and as the Author 
of EctlejiafticM faith, with Handi fireich'd out to 
receive atid not top.iy\ then the Hypocrites pull'd 
off their Mask, and plainly fliew'd, that Eafe, Safe- 
ty and Interett was (heir Religion ^ then the Mode- 
rate, the Lukewarm, the Indifferent, and fuch as 
were never well on, fell off from the Church like 
LeaTes in Winter-, then were different Parties, dif- 
ferent Hercticks united, and the Pi/atet and Uerodt 
made friends togfihf for a while, by fitting at 
naught and mockirg the Divinity of Chrift : Then 
New Vorms of Yaitb, and roftning Creeds were drawn 
np every Diy^ then Pride and Vanity, Avarice and 
Ambition, Levity and Weaknefs, Revenge and Cru- 
elty, Malice and Treachery, came all trom bdiJnd 
the Crtjrtain and fhew'd tliemfelves openly to the 
World i and were a vgry inllru£^ing Scene, and fbt 
that end petmiited by Providence, to fuch as were 
difpos'd to grow wifer by Fxample. Efpeciatly on 
ihe other hand, if we conOder. thjt as a Counter- 
ballance to thefe EviIS,the i'jmtiien-jy brought fwth 
a itobJe Army of Martyn and O/ijfjJon upon tbe 
. Stage : For then the Pctoer of Goiy/z/jf/r appear'd di* 
ftinflly from the Form , then a knowing Zeal and a 
well grounded Integrity weie iLen lo the Bottomj 
then Probity and Sincerity, Courage and Conltancf,- 
J Kcfigiu* 

Refignation and Mseknefs, Fortitude and Patience^ 
and every Chriftian Virtue (hone in Perfeftion j, then 
every wue Lover of Jefus Chrift flood as it were up- 
on the tioufetop in the Eye of the World, and Atha- 
najiiis appedr'd itt Glory. This dangerous Herefie 
Touz'd xhzOnbodox, and put'em upon double Duty ^ 
Oppotition whetted their Indulfry, and fei an Edga 
upon their Wit, and put all their Hands and Heads 
upon the Stretch to countermine the Eoemy j 
This made 'em more diligent in inquiring into 
the ancle/It Rales of Faiih, and the Traditions of 
Apoflot'u-k Churches. This made 'em more curious 
io comparing the feveral Copies of the facred Text, to 
find out the Mutilations, Matmings, Intetpolations, 
and the falfe Cohm of Heretkks. This made 'em 
ftudy the holy Saiptures over and over again with 
mote Application and Accuracy, and expiefs them- 
felves with more Caution and Exaftnefs. From 
whence Poftetity receiv'd many confiderable Advan- 
tages. The Canon of Scripture vsas better prov'd, and 
the Copiet more corre£t and pure; many dark Pafla- 
ges brought to light, and-better explain'd ; miny ne- 
ceffary Points fettled, many admirable Books written, 
and in a word, the true Doftrine eftabllfh'd upoa 
better and furer Grounds, rhan in all Probability it 
would have been, had there been no fuch thing as He- 
refie to make good Men beftir themfelves to the ut- 
L Biofl for the fecurity of the Faith. 
' To the lame purpofe ' St. A ufjiti tells us, That 

' Malta latthant h Scnftiais, fy eum pTMifi effent Hiretici, qu£~ 
fiknitHt agitavtmnt Eecltfiam Dei ; Aprrra funt qua Uttbant ; is 

mtUeSi eji voluntas Dei. • • Numqkid enim firftlH de Triaitate 

t'tStlimefi,ai)ti<^am fbiatrnrtta Ariani * Kumqiiid p^rfeHf Je F<£- 
nttatii iraOatKin eji, antequjm obfijltrent HwhsUm .■* fic mn pnfeHi 
Jt Bdftifmate trailalvm el', Mteq»am cantradicerent forit pofit'i Re- 
tiftiyaoret. h'ec dt 'fli unit^lt Chrrfii etiutleati diHa erant qux dilia 
/««, tafi poflea qHxm fepjratio ilia urgtre expit Frxtrei infirmis.Vl ]itm 
ilU qui nffverant hit irailart ttq; diffilvere ne periretit infirmi jolkitati 
iftjiinibui mfidrum, Sttmtnibiu ^ VrfpvUtmiiuj (nil obfcuTA Ifglt 
1'fi.Hkiim c/iducfretit. Vid. Ausull. in l'fjl-54.&tn ilia vetlu, {& 
nit ttr JWhQ itsmlw. id. de Civinte Dei, cap. i- 

' ' " tudny 

A Preliminary Difcourfe 

many ihirtgt in the Scriptures lay bid^ and tohen ex- 
eammunicitediiereti'cktxxxre continually embrailit^the 
Church of God with ^efiioni, then thefe Obfcurities 
were brought to lights and the Will oj God underftoodi 
forbad we any complete Trrati/e of the Trinity, before 
the Arians opend their AUutbs againft it ? HadrK 
any pcrfe3 TraQ about Repentance, till the Novatians 
oppoid it ? Had voe anyfet iijcourfe about Bapii/m 
till Heretical Rebaptizert contradiiled the Pradice of 
the Church ? So neither had zee any thing thoroughly 
and to the bottom examined and fiaied concerning the 
very Vnity of the tteo J^aturet in the Per/oa of Chri/l, 
as itoto voe have, till the feparation thereupon began to 
endanger the toeak Brethren. When tbofe voho hM Abi' 
lity and Skill in untying fuch Knott, did by their Dif- 
cour/et and Di/putations bring thefe hidden things of 
the Laio to light for the Prefervation of the In_firm, 
mhoviere pefter'd leithfuch^efdons by ungodly Men. 
U then the Allwife Providence can make ail things 
TBork together for good, to them that love God -^ if he 
can feicti Light out of Darknefs , and make even 
Schifms and Herefies in many refpefts beneficial j if 
he permits 'em to be for the greater Advancemeor in 
divine Truths, for a more diligent Applicationof our 
Studies to the Word of God, for the Trial and Ma- 
nifeftation of the Faithful in this World, and for 
greater Degrees of Glory in the next, and for many 
other excellent Ends? then I hope it fufficiently ap- 
pears. That the Being of Herefies are no Objet7ion a- 
gainft the Goodnefs of any Church, or the Truth of the 
Chrijiian faith ^ which was the fecond General to be 
made out -, and fo I come to the Third and laft, 
That Matters of Faith are as neceffary to Salvation 
at Matters of PraBice. 

There are in the World not a Few who Hand very 
much upon their Veracity, their Honour, and the Mo- 
rality of their Lives; who profefs to believe a God, 
and are not againlt Following the Light of Natwe \ 
butfoi believipg reveal'd Religion, they fay with the 


to Vincentlus Lirincnf?3. 

great Syrian , ibe Lord pardon ihy Servant h this 
rhi/tg. But if you look into the bottom ot this Pre^ 
tence, and enquire how it comes to pafs that thejr 
profets to believe in God, and yet rcfure to believe in 
Chrift, you will find the main Reafon to be thisj 
that they can be Deifls at a much eafier rate than 
Chr/Jiianti that their Norion ot a God is of a more 
flexible and complying Narurcj that Truth, and Ja- 
flice, and Holinefi, ate noeffi;ntial Atrriburcs of theit 
God, and iheietore that by hi^ Nature he is not oblig'd 
to punifh the Breach ot his Laws, much lefs in fo 
levere a manner as is declar'd in the Gofpel. To fuch 
aNotionofa Deity, loanldolof their own making 
thai Cf amps 'em nor in their Enjoyments, and will 
nor call 'cm to an account for rheir ricli'jns, ibey caa 
bow down and worlhip, that is, according to their 
Propher Eficurus^ pay a dfcem RffpeQ to one that is 
fo much above them. And as for the Light of Na- 
tare, they can make that what they pleafe, and fo 
live how they pteafcj tor what is Nature Clay they) 
but IncHnaiionandCullom* And what have not Men 
Inclination orCultom for > They have Inclinafion and 
Cuftom for all (orts of Vices 5 they have Culiom for 
all forrs of Religions, and for no Religion at all ^ and 
fo from the Light of Nature can arife no Obligation 
at all. Whereas the Laws of the Gofpel are too fe- 
vere and holy for them, the Precepts too exprefs and 
pofitive to be eluded, and the Threatnings bare and 
terribly glittering, like :i Sword drawn from the Scab- 
bard, and pointed directly at our Hearts, and there- 
fore we muft turn away our Head, or comply with 
Its Rules, or we cannot be ealie. Men love Dark- 
neft, becaufe their Deeds aie evil, and they hate tha 
Light becaufe it Ihews tliem; and therefore the Light 
of the Gofpel is as troubiefame to a wicked Man, as 
' t Light of the Sun (hining tall upon itie tace of a 

iba who has a mind to Deep, he draws the Car' 

1 10 be at telt. 

A Preliminary Difcourfe 

Some others there are who wou'd fain pab fot 
mighty Orthodox, and for the only fmcere Lovcrt ij 
Truiby and who are wonderfully florid in their Enco- 
miuat opon Chrijiian Morality, but yet don*i care 
fot a Kf/iw of founi Words j they look upon fo 
many ejiabtijh'd ArtUlet of faith, as fo many Jropo- 
fitions upon the Liberty of Free Thinkers, and are by 
no means willing to bring their Underdo ndings into 
Captivity^ and tor believing out ot (ight. Bui if a 
Creedbolder might take the Liberty of talking frKly 
with thefe Yrecmen of Reafon, I would tell them, 
that a Vorm cfjound Words, or Creed there certainly 
was, drawn up eiihei by the Apoltles themfelves, ot 
fome of their Companions, and depoGted in the A- 
poJioUck Churches, as the Meafure or Standard of 
Faith i and that the molt Priaitive Chriftians who 
preach'd up the Neceffity of living according to the 
Go/pel- Ethicks , and who dy'd too fuch Deaths is 
their Latiiudinarian Enemies think it not a Duty to 
do, thefe very Martyrs and Conieffors » I lay, ooe 
and all, concluded themfelves as much oblig'd to be- 
lieve according to the Kuic of Vaith, which was thdi 
Creed, and to conform to it in their Interpretation 
oftheGofpel, as to live foberly, righteoufly and 
godly i and that Hereticks, who either adulterated 
the Faith, or ftole from, and diminifh'd it, were in 
as damnable a Condition, as thofe who liv*d iai 
conftjnt Breach of the Seventh and Eighth CommaDd- 
ments. For Inftance, Ignatiut, the faithful Dlfciple 
of the beloved and loving Apoftle St, Johnj with all 
his Charity and Meeknefs could find no better Names 
for Hereticks^ than ' Beajis in human Shape, Again, 
* If then fuch as have thus defiled ihemf elves aecordjsg 

■d Smyro. 

fiJiAkay idr -uUiy ■?« cv >utx.» J'lla.trKtt^U <)9*4{» , -Oaf* ft 
Ina'i x^'^^f iroi/f ti&n ; a twit®- pvratif -Li/jSi/Q- sJj li mt 
•li af fff rw x*E«*f. »f*«'*'l «J <iiii*)r wn. tpift. ad Ephct 

10 VincentiDs Lirinenfis. 

10 iheh'UP)^ have fuffer'd Death-, how much atjrf 
Jhall he fuffer^ tshoH his nicked hoSrine bath defi'd 
the Faith of God for tehich Jefus Chhji tojs Cru- 
cifyd i fuch a polluted Wretch Jball depart into Fire 
unquenchable , both he arid hit hearer. Once more, 
-" My Brttbrett, be not deceiv% if any one goes after 
a fchi/malical Teacher^ he Jhdl not inherit the King- 
dom of God. But we will pafs over Jujiin Martyr, 
zndlren<tus, whoisparticularlylargeuponrhis Head, 
and come to Tertu/iian. And here noc to mention his 
other Trails againft particular ttereticks^ I (hall oke 
notice only of his Trefcription againft 'em all in ge- 
neral, wherein he has accounted for the Being of 
Herejies, their Nature, their Caufes, and their Ef- 
fefts, with ttie Remedies againft 'em, and a particu- 
lar Defcription of the Way and Manner of fuch 
Tempters, who iho' they have not Cloven Feef, yet 
go about with the fame Defign as ihofe that have, 
feehing tohora they may devour. This Prefcription I 
lake to be the hell Primitive Receipt we have againft 
that Itch of Novelty, that Luji of Curiofny, a? T/s- 
eentiut calls it, which is the Bane of Chriflianity, 
againft the fpecious Poifon of fuch over inquilitive 
Spirits, fuch ungovernable Wits, as aiFeft Nofirum's in 
Divinity, and will have fomething new, or nothirg in 
Religion. " For my part (fays he) 1 cannot bur ad- 
mire to find you thus furprir'd that there fhou'd be fuch 
Diflempers o^lAxnA among ChriftiarsasW^r/yif/, and 
that they fhou'd do fuch a world of Mifchiet -, for are 
noifevers permitted to be, and to kill inabundance' 
But inftead of loRngyout felves in amazement at thefe 
Kinds of Evit, you Itriveall you can to prevent and cure 
*em i whereas at the Sight of Herejie, which brings 
eternal Death, and the Burniigs of a greater Fire, 
you ftandftill in helplefs Wonder, when a little Cod- 
fideration and Pains wouM make you foibear won- 

MIS mtJlvS^i dJ'iXfiii (jjs, HTJf ^iZ""!* <(«»A*9ei, ^aJi/.i-iuk 
\i KXn^iii[iH. Epitl. ad Philadclph. 
jFrt/a^. Op. 1,2. 

P 2 dring 

A Preliminary DifcoMrfe 

diing either at theii Being, or ibeir Effefts, and fc- 
cote you againft them. ' For we have a Ru/e ot 
Fditb which leacheih os nhai we are to defend, and 
by thai R*«V we believe i and then he recites the 
O-ffJ at length, and adds, ' This is (he Ru/e of Faiib 
laid dovm by Chrift, about which there have been do 
Queflions rais'd among us, but what have been rais'd 
by Hcrrikit j and the OppoGiion to this Ru/e is that 
which conlliiuies an HcreikA. Now this Rule be- 
ing kept entile and complete, yoa may feek and de- 
bate, and give youi CurioBcy its utmolt Range. He 
gocson likewife, and fays, Aceriai/tRu/eafFahbi% 
given ; you have a Law i and Obedience to that Law 
will fare you. Cutiofity and anaffefled Oftentatiflo 
of much Knowledge, is the Ground of all ibefe vain 
Kefearches. But let Curiofiiy for once give way to 
Faith, and vain Gloty to your eternal Salvation. Let 
us hear no mote of ibcfe Clamours and DiviGona, 
but learn ai iait to be quiet ^ to know nothing coo- 
wary to the Efljb/ifh'J Rulr of faiih^ is to know all 
ihings. Once more. From ' whence come Herefies' 
From the Devil, and they differ not at ail from Ido- 
latry, and both come from the fame Father of Lies; 
for either Heteticks feign another God in oppofitioii 
to the Creator, or if tbey contefs one Creatcw, they 
don't alien him thofe Perfefltions which ate tnilf 
hisi and therefore every Lye they tell of God is i 
fort of Idolatry. And in the Conclulion, he charges 
them as they tender iheit Salvation to prcferve the 
Faith in the bond of Peace ■, ' for thefe are Things 
which no Body will forfake who is mindful of a 
future Judgement, when we mult all fiand before the 
Tribunal of Cbrilt to give an Account of our Ftilb 
in ibefirft Place. 

Towards the latter end of the fourth Centpry£/)^6*- 
nius in three Books gave us the Anatomy of Foutfom 
Herffiet\ he laid open the Difeafes for a Prefetvi- 

; Cap. I J. \ Op. 14. » Cip. 40. • Cap. 44. 


to Vincenttus Lirinenfis. 

igainft 'era. St. Auftin has given us an AbRraft 
e fame with an Addition of fome more Herejies 
> own Time, in a Dlfcourfe ad ^uod-vuU-Deum. 
'ittim makex no Scruple to afGrm that Donatas 
lis Schifotdtical Follotaers had their Portion with 
Lpoftate Angels i he has chalk'd out the way all 
rue Believers of old went in ^ he has pointed to 
locks, the Temptations, and Occafions of ma- 
reat Mens fpUtting upon them ^ and charges 
3t to make Sbipwrack of Faith and Commu- 

as we value our evetla fling Happinefs. The 
;n of the Ecdejiajiical Writers^ and all the a/j- 
Councih^ was for the fccurity of ihe Depojitum^ 
^aitb once deliver'ds not did it ever enter into 
[ead of any Primitive Oibolick, that Toleration 
^ahUfhment alter'd the Nature of Herefie and 
w, any more than that of Pagani/m. From all 
ti it appears unqueftionably evident, that accor- 
to the Sence of the Primitive Church, a Right 

tea/ a/ /lecejfary lo Salvation eu a Right Pro- 

appears as evident likewife from exptefs Scrip. 
, Te believe in God, believe alfo in me. He that 
>elhy audit bjpttzed, /hall behaved y but he that 
leth not Jhall be damned. There it none other 
f under Heaven given among Aiea, tchereby tec 
be faved. but that of Chritt. he that haih the 
haih hifr^ and he that hath not the Son of Goi^ 
not Life. Examine your f elves ., whether ye be 
f Faith. There U one Body and one Spirit.^ one 
, one Faith, one Bapti/m. Till vce all come into 
Inity of the Faith , and of the Knowledge of the 
'f God, That we henceforth be no more Children, 
[ to and fro, and carried about with every Wind 
oUrine, by the Slight of Men, and cunning Craf- 
\ fohereby they he in wait to deceive. Holding 
, and a good Confcience, which fome having put 
, concerning Faith have made Shipwreck ; of 
t it Hymeneut and Alexander j whom I have de^ 
P 3 Uver''d 

314 A FreUminary Difconr^e 

livffd unto Sat jn^ that thry may learn not tobUfpbent^ 
HrSing Damnjtisn becaufe they cafi off their firfl 
Ijith. Beloved^ tcben I gave all diligence to write un- 
to y?u cf the common Salvation ; it wdi needful for 
me to zcritc unto^ and exhort you that ye Jhouli ear- 
nefiiy contend for the Faith which woe once deliDet^i 
unto the Saints. For there are certain Men crept io 
unawares, who were before of old prdain'd to this 
condemnation^ ungodly Alen^ turning the Grace of our, 
G.-^d into lafcivicitfncfs , and denying the only Lord 
G.'i/, and our Lord Jc/us Chrijf. Tbefe be they vAo 
fc par ate thcmjcrces^ fcnfual^ having not the Spirit. 
But ye bchvrd^ building up your f elves on your mojl 
f\v) F;://\ praying in the Wly Ghoj}^ keep your fehet 
inthclovecfGod^ Sec. 

From the Authority di Scripture as underftood IqF 
the Withers , let us go a little to the Reafbn of tiie 
thing \ and if we confider the Nature of the Oorifii- 
en Civcnant^ we find that a publick ProfeffioD of 
Fa::\ in the Father^ Son^ and Holy Ghoft^ is the C6n- 
dition without which we cannot be Oorijiians^ and 
therefore unlels we can be fav'd by Chriji withoat 
King Chriji ians^ fuch a Faith is ncceflary in thefirft 
Place, and then a good Life mult follow. Nay, if a 
llcathen Man and a Sinner was baptized in this Faith, 
and dy'd before he had time to perform the other 
Part of the Covenant concerning a good Life, he was by Faith ^ zoitbout JVcrks. From whence t 
think \;s very evident, that we are firft to fhew our 
F!:r\ aad then our Works, before we can claim any 
Title to the Promifes of the Gofpel. And confe- 
qucntly, 'tis the higheft Arrogance and Prefumption 
i:i fomc Moralijis to ftand fo' much upon the Good- 
nds of their Lives, and at the fame time make a 
J tit of Orthodoxy';, for were they ten times better 
Men than they are, their Morality makes 'em not 
inni.ians, and they have performed but one half of 
ihei: Covenant ^ for a^ Faith without Works isdead^ 


to Vincentius Lirinenfis. ; 

fo on tlic other hand is it as true, fhat Works leiibout 
Faith are dead alfo. 

zdly. A good Life alone does not anfwer one of the 
great Defigns of Chrift's coming into the World. For 
he came not merely to plant among us a more perfeft 
and fubiime Morality^ but for his own greater Glory, 
to fer us right in our Notions of the Divine Naiurr^ 
that we fhou'd laud and magnify the ever bleffed 
Trinity of Perfons in the Unity of the Godhead, 
wirh that Tri-itne Glorificaiion here on Earth, as 
Angels do in Heaven^ faying Day and Night, iioly^ 
Ho!y^ Holy, Lord God Almighty ; and for this end 
are we baptiz'd in the Name of thefe Three ?trfont 
and One God. Chrift came into the World to de- 
monftrate God's infinite Juflice and hatred of Sin, 
that wou'd be propitiated with nothing lefs than the 
infinitely meritorious Sacrifice of his beloved and 
only begotten Son, and thereby to ftrike us with a 
proportionate Horror of Sin, and to comfort us 
again with the fulne/s of his SaiisfaSion and Atone- 
ment, and to make us able to comprehend what is the 
Breadth, and Lengthy and Depth, and Height ^ and 
To know the Love of Chriji which paffelh Knowledge^ 
that zee might he filled with all the Pulnefs of God. 
But this admirable Temperament, this whole ftu- 
pendous Fabrick of divine juftice, Wifdom and 
Mercy, drops in a manner to the Ground, and dwin- 
dles comparatively into nothing, if we believe Chriji 
to be a mere Alan only : For where was that love of 
0>rUl which pa(feih knoraledge f where was that all- 
fuffieient SatisfaSion for the Sins of the whole 
World, if Chri^ was but a Creature? For as a Crea- 
ture, he was oblig'd to do all he poiTibly cou'd do 
for his Creator, and had all poiTible Helps and En* 
couragements for fo doing. And who can expert to 
cfcape that neglefls to inquire into this wonderful 
** "' " of divine Love, and rhe valuable Reafons of 
t Salvation ? Shall a bare Meral Life, or the 
P 4 PJofeffioq 

91 6 ^ Prelimittary Difpowrff 

]?rofeflion of one Ji^gU Article^ That Jt/mi of Na- 
zareth wdi a Per/on fent from Godj be fufficteot to 
inake amends for a wilful Ignorance in fuch a oxv 
mencous Concern, much more anfwer for a ftiidk4 
coocempt of this whole Chain of Mercies for yiU- 
fying the Blood of G^i for the Expeoce ot fo mwf 
Miracles, and for the Death of fo many Mamisior 
the fame Doflrine, and all other Means of Inftnifth ; 
on? Or what M^n of Ingenuity and Gratitude woo'd 
not think himfelf under the higheft Obligation to bb 
at all the Pains imaginable to have a right Notion of 
thefe things, in order to be duly affe£led with tbem> 
^L^in, if we confider the jeahufy God has always 
eitprefs'd for his incotpmunicable Honour, the Se?e- j 
rity of his Laws againft the leaft Shadow of Ido)- j 
worQiip^ the Difperlions, Captivities, and otha ' 

Judgments be fent upon his own People for their 
dolatry \ and the Care he took for the more effeSaal 
difperling and fignalizing his own Name abroad, and 
making the God of Urael by degrees to be the only 
pbje£l qf Divine Worfhip. If we confider this,! 
lay, how can we imagine that in the lift and perfeS 
Revelation of bis Will, this jealous God wou'd put 
all good Men under an infupecable Temptation of bi? 
lieving a Lie of fuch a facrilegious abominable Na- 
ture, a$ that of worfhipping a Man for God ? But 
then if Chrift bg God ot God^ of the fame Subftance 
with the Father^ begotten from all Eternity^ by mbmn 
all things were made 5 if this Divine V erf on was 
piade Vtejh and crucify 'd for our fakes, and for pro- 
ifeffing God to be his own proper Natural Father^ as 
inuch as any Man is the Son of bis Father according 
to the Flefh, with what Face qin we imagine that our 
Redeemer will pafs by fuch unjuft, ungrateful Re- 
turns in his ranfoni'd Captives as the ungoddif^ theb 
Lord ahd Matter \ Th^t he who moi in the tbrm oj 
h Servant for our fakes, but thought it no Robbery to 
te eh^al with God^ will be content to b« thruft down 

' . m 

10 Vincentius LiriDcofis. 

into the Rank ot Creatures atter loch Manifefta lions 
of his Divhiity and Philanthropy ? And that a Jilorai 
Life and a formal Profeffing him to be the Mejfiab', 
that is, a Prophet^ he who k.u to come, or a Per/on 
jent from God, (hall be a fufficient Plea for fucb an 
unfpeakable Affiont to him, w/w it God blejfed jor 
ever^ AfMtn? We are to believe Ukewife, that the 
Divine and Human Nature were fo united as to make 
Chtift but one Perfon-^ otherwife, as Vincentius 
ikith, we introduce a quatermty of Perfons into Di- 
vine Worfhip, which was the Reafon that the £■/>*?. 
fine Council, and our Author, were fo zealous and 
watchful about ftaitng this Perfonal Union, and in 
condemning the Hertfy of Nffloriut. Of fuch COn- 
fequence was an orthodox taiih^ as well as a good 
JJ/e, judg'd to be by the earlieft and belt Chri- 
It i[ be urg'd by our Mora/ijit or our one Article 

Peed makers, that Natural Laws are of greater Ob- 
lation than Pofiiive ones, becaufe thele have an 
tiinfick Goodnefs in themfetves, whereas the other 
are good only becaule commanded -, that the Notion 
of one God is knowable by the Light of Natur^ 
that JuHice alfo and Chariry, and all the other M(> 
ral Virtues are neceffary ro the well-being of Man- 
hind, but the Notion of Ihree Perfons in the God- 
head is beyond the difcovery and reach of Natural 
Reafon, and a Notion the World may fubfift verj 
well without : To this I anfwer. Firft, That the 
diftinflion of Obligations between Moral and Pofi' 
live Duties is to be undetilood with great Caution ; 
For though the goodnefs of a Law be a great Motive 
snd Inducement to Obedience, yet the formal Reafon 
of Obligation does not arife from the Goodnefs of a 
Law, but from the Authority and Will of the Le- 
piflator. God commands a thing which was before 
Jndifiereot, therefore that thing is as much \Law as 
'' it WIS nevet fo good in its own Nature ; he for- 
■' ■ ■ ■ bad 

A Frtliminary Difconrfe 

bad the eating of a Tree in the midft of the Garden^ 
which without that Prohibition had been indiffermti 
But Adam^ and in him all his Poflerity, was coo* 
demn'd for the Breach of a Law purely Pojithe: 
God forbad the gathering of Sticks on the Sabbath- 
dayy therefore the Man that gather'd 'em was put to 
Death for it. When God therefore fays that be voill 
have Mercy and not Sacrifice^ it is not to be under- 
flood as if God wou'd have any of his Laws broken^ 
but as our Saviour explains it, Thefe ought ye to 
have done^ and not to leave the other undone.^ I ask 
then, what are Natural Laws ? Why, what we con- 
clude mcTL-ly from the Light of Nature that God has 
commanded or forbidden, either to be beltev'd Ot 
done. What then are Pojitive Laws? Why, what 
we know to be the Will of God by his exprefs Wofd 
only. In both Cafes then we fee, that 'tis the 
Will of God and not the Goodnefs of the Thing, 
or the Manner of the Difcovery which induces 
the Obligation. Belides, it is of eternal Reafon 
that we fliou'd worfhip the Deity according to his 
Nature when known : If then there are Three Fer- 
fons in the Godhead^ Confubftaniial, Coequal and 
Coeternal, then are we as much obliged from the 
Reafon of the thing when reveal'd, to pay divine 
Honours to thefe Tliree divine Per/ans^ as we were 
by Nature oblig'd to wotfliip one God before we 
knew of thefe Modes of Subfijience in the Godhead. 
And, lallly, a right Faith is necefiary in order to a 
right Prafticej for we find it to be true in Faft, that 
llerefm are inconfiftent with the Praftice of true 
Chriftian Morality. Thus then I think I have prov*d, 
That Herefiei mujt be j that their Being it no 0hje3i- 
on againji the goodnefs of any Church or the Truth 
of the Chrijiian Faith .- And in the next place, That 
Matters of Faith are oi ncceffary to Salvation as Mat' 
ten of PraSice, I have fhew'd likewife, that the 
^le oPf aitb depolited with the AUther Churches by 


to Vincentius Lirinenfis. 

the Apoft/et or their Compaitiotts^ that the Writings of 
Apoftol'tck Bifliops and Caiholkk Doftors in confor- 
mity to this Rule, and the feveral fucceeding expla- 
natory Enlargements on the Creed ^ eltablilh'd by 
General Councils in oppofition to rifing Herelies, are 
the beft Canon for the Interpretation of Holy Scrip- 
ture. And in doing this I have perfu'd the msia 
DeGgQ of my Author, and herein have been do- 
ing ifotne Service^ I hope, to the Vi'mitive Pro- 
teftant Church of England, againft alt Heretical In- 

As to the Verften, I have little to fay, but only 
that I have made it my endeavour to be true and juft 
to my Author, and to exprefs his Senfe with all the 
Brevity and Fulnefs, Strength and Perfpicuity I am 
malter of I have taken the Liberty likewife (a^ 
fome others before me have done) to throw fome- 
times two Chapters into one, when they feem'd to 
^break in too fait and interrupt the Thread and Cohe- 
rence of the Argument. \ confulted the feveral Edi- 
iont of File/iichuj, Coflerim, Balnsiw, and that of 
Cambridge^ and where they differ (which is not much 
and in Matters ot little Moment) I follow that 
leading which in my Judgment feems the cruelt. As 
for the Koies, they are fuch as I judg'd moft ufeful 
and inltruflive to a common Reader ., fuch as might 
give him a fight of the Wiles and AttiHccs of the 
e/d {nnovaiort^ with ihe Nature ot iheir Doftrincs, 
the dreadful Noiion the Ortbddox always had of He- 
re/ji and Schi/m^ and the prudent Mealurts they took 
to provide againft them i fuch as may give an im- 
partial Readers juft and rational Averfjon to that 
Church that makes her boalts ot Antiijuity, and ufurps 
the Name of Catholick, and yet has thrown off the 
Caiholick Principles, debauch'd their Doflrines, adul- 
terated and maim'd their Writings, added to theit 



1 appeals r 

ti fpighi 

Uratioos againfl Innovation^ an4 his main Rule 


330 A Treliminary Difconrfe 

of trying every DoSrine fy the Canon of Scripture 
as under Pood by the Ancieat, Catbolick^ Univer/al 
Church. In a word, the defign of the Notes is to fei 
the Primitive Religion in a true Light, and to let 
every boneft Man fee what Church bids faireft for 

To conclude then, I find in TertuUiaa a certain 
Sf^, who from thefe words — Seek and ye Jhalljutd^ 
thought themfelves oblig'd to reft fatisfy'd with no- 
thing, but to feek on for ever, and for every thing in 
fpight of the cleareft Revelation about it. To this 
Seii of Seekers the V-ither addrefles, and tells 'em, 
that they had ftrangely miftaken the Defign and 
Meaning of shofe words ; for they were Ipoken in 
the Infancy of the Gofpel, tohen all Men doubted as 
yet viheiher he were the Chrifi or no ; that they were 
intended as a Reproof to the Jews^ who knew where 
Chrift was to be fought : They have Mofes and the 
Prophets (fays he) and they fpeak of Chriftj and 
accordingly commands 'em elfewhere in expre& 
words to fearcb the Scriptures, for in them ye have 
eternal Life^ for they fpeak of me. This then (fays 
TertuUian) is the meaning of the Command, y>^A 
end ye fhall find. But fuppofing it to be fpoken ro 
all Mankind, yet we muft interpret the words accord- 
ing to common Senfe and Reafon. We ate to feek 
jiU we find and then to give over feeking, as the 
J^onan in the Gofpel fought diligently for her piece 
of Silver till fhe found it, and then fhe gave over 
fweeping and feeking, and rejoyc'd with her Friends 
that (he had found the Piece which was loft. There is 
then a certain pofiiive Rule of Faith taught by Chrift, 
which all Nations are bound to believe, and there- 
fore to feek, that when they have found they may 
believe. For which Reafon you are to feek till you 
have found, and when you have found you mull be- 
lieve j and nothing mote is wanting but to keep this 
faitb found and inviolate. And if any one doubts 


to Vincentius Lirinenfis. 

what this faith is, I (hall make it appear, that it is 
the Depofsium commJited to our Trult, and is non in 
our keeping. Witb much more to the fame purpof^ 
Fr^fcnpt. cap. 8, 9, lo, tfc. 

TheSefken are now rifing again, and fitting up the 
Arms o( the dudent Afhcijis, and tallying all their 
fcatter'd Forces under new Generals ; and by rhe help 
oi Spinoza, tiohbt^ and fome freOier Scepticks^ Cri- 
tickt^ Right smen^ Commentators and free Thinkert^ 
feem ro be in great hopes of retrieving the Dajr, a- 
gainll God and all good Men ; You may know them 
iy their truitt, and by the Name of the ftncere ho- 
vers of Truth. Thiey are gone out in the Spirit of 
ibeir father the Dtr//, fincerely fceking tehom they 
may devour : They /^f-5 fincerely to Reafon us out 
of ihe Immoriality of our Souls, and 10 argue us 
down to the Level of the Beajis that perijh : They 
feek fincerely only to find Faults in the divinely ia- 
Jpir'd Writings^ and to make a Mock of all the noble 
Army of Martyrs and ConfeJJhrs, and of all thejr 
wrote, and did, and fufFer'd for the Faith: They 
/eek fincerely to prove, that ChriJ} mis made FUfh, 
and Flefli only as we ate : They feek fincerely to in- 
terpret away a Providence even from his own Word, 
land to turn God into Nature, and his Priefis out of 

Let us on the other fide, feek as fincerely to ferve 
Sod, as they do to ferve the Devil : Let us not be 
ftiam'd to come forth in Publick and fight the Lord's 
^~\iuiel in this time of Need 1 Let us contend earnefl- 
for the Faith once deliver''d to the Saints, and with 
Zeal according to knowledge: Let us try the Spi- 
'itt, and fearch the Scriptures as our only Rule, and 
Indy the bathers as the beft Interpreters of that 
lule : Let Its hold fali our Vrofeffion mthout toaver- 
and let us confider one another to provoke unto 
aitdto good Works: Nor forfaking the Ajfem- 
fiffg of our fehes together^ tu the manner of Jome 


tas A FrtUmtnary Difcottrfe^ Sec. 

H ^ Temembring withal, who it was that laid. Be* 
hold 1 came Jbortly^ and my Reward h with me^ to 
pve to every AUn dccorJ&ng as hit Works Jbell he. 
And do diou, O Ahnighty God, who haft compafs'd 
us about with lb great a Qoud of Witnefles; give 
we Grace that heiiig tiot like Children earried awof 
mtb every hUft of veitt DoSrime^ voe may be ejia- 
Hiflfd in the Truth tf thy holy Go/pel^ through Je/tu 
Cbrifi our Lmrd. Ameo. 




O F 

PVincentim Lirinenjis, 
Concerning the 


In Oppofition to all 

Heretical Innovations. 



<e Althor's Motives for "Vndirtahing 
the Wori^ 


WHEN I rcfleft upon thefe Admooi- 
tions in Scripture, Remember *Ac Dcutja.?; 
Daji of Old, confider the Tears of 
m»ny Generations ^ ask th tather and he will 

* This cemiQly wa; not ilic Original Title, and we may reifoD* 
ably conclude u to have been, ai wc find it in Ctnnadm, UK dt 
illMfi, Eeclef. Sa'ipiar. c. 6a. CtpmoJi'torivm FeregrJni advtrfm f/d- 
retieas. And from the Dehgn of this Trafl, from fevenl PalTJge* 
in ic, and from ihe great Opioion yinceiilim had of Ttitnttian'i 
AbHidei, 'tis not unlikely that in this Title he had an eye upon thai 
'"'"' "" "■ frtfcfiplhn adxtrjm hiutUos. 





The Commomtory 

jhm t^e, thj Elders and ihej will tell thee. 
And again, Bow daVM tbine Bar, and hear the 
words of the Wife. And fo Ukewil'c, My Sou, 
^'^•i-'- firget not my Laws, but let thine Heart ^eep my 
Ccnsmandmeittt ^ 1 am indiu'd to believe tbac 
it may be of feme ofe, if 1 '' Peregrine, the 
leaft of all the Servants of God, Ihou'd by 


* ViMutm^i, mmma omvSitm ffniiTurnVti, Peregrim, qinira 
(lOB minim* utilitttiit, Dmina adjuvdntr, futura fit, &«.] Vmeoh 
tim by fomc learned Men ii chiTg'd as t Stmi-Petaiian^ and the 
Author of ihc VinctntUn Quejl'm', and to have cooceard hlmfcU 
mder the Nimc oi PertgrinM, that he might aBimidvcrt dmr 
St. Axdin the more fecurelv- ViJ. Ci}ni. Janffn. Ipr.Ef.Dife^ 
Atgaflk. p. 76. p.4.«. yoff. fiift. PcUg. lib. i. c.9. On tjrt 
other hand, he has his Compurutors, who acquit him of die 
whole Charge, particularly BaTthohmxHi PetrM Vuncenfii^ ioi 
fet Difcourfc before this Camrmnilury, which I c.infefi I hive oX 
Icen. What [ hive to fay in my Authar'i Vindication, in Oiort b 
this; No one oftner implores divine ArTiilincc than ovi I'lneentim, 
be coodcmos Pclagiuf over and over a^in, and ranks him and his 
Difciple Ce/fftfwi among the vileft Hereiicks: He highly CXtob 
Pope CiltJiiK'i Zcil in writing to the Preiicb Bifhop*, and repro- 
ving their Moderation and Remiflhers in not pubiickly dcdaringa* 
gaioft, and ccnfuting the Impugners of St. Aajlh. 'Tis tnic il- 
dccd, chat about this Time the Inline of Gnce and Eledion m 
Mtremely high, and a Man cou'd not fay that he was a free Agenc, 
bur he was prcfcntly cry'd down for a ScmlPeLi^'un ; and our Au- 
thor well knowing what great ihings Jufiin M^ror and other Aa- 
deots had fpoken of ^err<itef, and fuchas liv'd up to thelighiof 
Nature, might think perhaps that St. ^u.SJn had innovated and 
Hrain'd fonic Points a little too far the wring way, as we bend a 
Stick to the contrary Extreme in order to flraiien it. But^hathe 
cover'd bimfelf under the Name of FrregrinM, the more comin> 
dioiifly to fall upon this excellent FMha, is very ftraoge 10 mej 
bccaufc he has done it, if at all, fo fparingly and ijbfeurc^. th« tht 
Reader mull have a very jealous Eye and as ftrong a fancy 10 tpy 
out St. /Jc^ininthisCcm/BTnirw/, as to find out the face of a Haa 
in the Moon : The Pallagcs fuppos'd to refleft upon hiin I flull 
note in their Order. But there are much better Reafons to be gi- 
ven for t'incMf/ws going under the Mame ai Pe'cgthm ; for t 
look upon it partly as thcctfcftol his Humility, hecaufe he fliles 
himfelf in the fame Sentence^ The ieaji nf all the Strvaatf "f Gttt, 
ioimitationof thaiof thcApolUe, I am the Uaji "j rbc Aftjitts— 

of Vincentius Lirinenfis. 
his Divine Afliftance commit to Writing what 
I have truly and faithfully learnt from the 
Holy Fathers. For by this means at leaft, 
(whatever elfe may come of it) I (hall cer- 
tainly provide for my own Infirmity, and have 
a confbat Supply ac hand for the B.cparati- 
on of a frail and broken Memory : And yet 
not only the Z)fefahefs ef the Work but the 
OmfiderdtioHofTime, and the ComModiohfnefi of 
the Ptace^ are other Inducements alfo to this 
Undertaking. For as Time is always fnatch- 
ing fomething from us in this World, fo we 
by way of Reprizal, (hou'd be always fnatch- 
ing fomething from Tiare, to make Provifion 
for Eternity. And this more efpecially now, 
when not only the terrible Expeftation of the 

fy ^ of Judgment juft approaching, preflcs 
. Z 

and /</> than tht liajl of all Sainti. And is Chrifliim in genent 
go under the denomination of Sitangfri imA Filpimt in Scripture, 
fo VinttntiMi had a more pirticulif Rcifon for jlfumin^ (he Title 
of Ptrepint or Stranier, k being a M^nk and more emiiic«!y cn- 
flran^'d from the World. Bcfides, it w« a cfjmmon Prafliee, 
efpecially amonglt the Monks of Lerin, to difguifc themfelvc* un- 
der an appcllacivc Njme. Titus Salv'un nwk the Nime of Timo- 
thtM* j and ftdwatm the Abbot and Founder of this Monailcry, 
who wrote the Life of St. Hihrf Billiop o( Arlet. allumd the 
Nime of Rnertndui. After all, CiiKtntiuf was Cotcmporat y with 
St. Jnflin, and in a Country and Monaf>ery where he did Dot 
ihink himfcif oblig".J to be a rigid Kollower of that grfat Man, 
whaifoever Enecm he might have for hi'm. Nor cm ihii be any 
Obieflion againfl the Rule* here deli*'er'd by him for difcerning 
the t>ofthn» of Faiih, Irom Hcrefy, Error and Opinion -, fince 
they are the fame which the Church always obferv'd, which the 
holy Faiherslay down in their Wrttinge, and which S[.^y?in him- 
fcif^ gi»ej in many place!. 

' Prtfntim, am ij AfpTcp'ir«}uantk Divini JuikH terribilk qut- 

JamtxfieHath augtri eff^i'tet jMix RtlighnH: El lun/oriim H<irt- 

fVJrvni fraaiUUntU mulmm curt ij attimmii iniijfdr.j Jt h« 

• Q, been 

aa6 The Commonitwj 

OS to doable our Diligence in Religion^ bit 
alfo the Artifice of modern Hereticks makes it 
neceflary for Us to be upon our Guard, and 
calls for our utmoft Care and Api;riication to 
fence againft them. The Commodianfrntfi tf 
the Place is likewife another Invitation to the 
Work. For having made my Efcape from the 
Crowd and Clatter of Cities to an obfcure Vil- 
lage, and there (hat my felf up in the Cloy- 
fters of a ^ Monaftery, I am able to put in 



been ofctn obfcrvM already, how generally it obtain <d, if noc !• i 
ttinng the ApofHes, yet certainly amongA their immeditte Sk* 
cedors chat the World was drawing to a ConduiioD ; and dK 
frightful Scene of Mifery and Confu(ion« the InundatiOB of die 
barbar-His Nations ^ the Wars and rumurs ofW^irs^ look*d as it nae 
like the Harbingers oF approaching Judgment, and helped lo 
doubt to quicken this Opinion in Vinccntius^ fo generaUjenier* 
tain^d by the Ancients, That the End of aU Things wot gt hsuL 
t^or near this time it was that Genfmcus^ K\ng of cheK^iiiW/, by 
rfie Inftigation of the Ar'tans^ miferahiy perfccurcd the Orthoika 
Blfhops, and retook and fack'd Carthage \ that Atttla^ King of dic 
//mh/, not only invaded the two Hnng^nk^^ but laid wafte Mst^ 
tiay Myfia^ Acha'ia^ &c. and made terrible Attempts alio «poa the 
Wcftcm Empire. Vld, PUtin, in the Life cf Xyftus^ or 5/xttf, 
as he calls him. 

<* Secretum Monallerih Habit aculum^ &c.] The Place of ow 
Authofs Retirement was a Monaftcrv in the Ulandof Leriuh 
^he Mediterranean^ ad'pyning to France^ row calld the Tfleo^ 1^ 
nofotus^ the Founder of the Monaflery. Whoever has a Miad R) 
fee a Delcription of the Charms of Solitude, and the Beauty of 
Lerin^ ar.d an account of the Great Men, befides our Vinceidki 
formed in that Retirement, may confult a little Book of Euehetiv 
in praife of the Defart, dedicated to St* Hilary afterward Bifliaf 
of Ades, But that which I think of more Importance to obfcrvCf 
is, that the Primitive Afon^s were quite another Ibrr of Pdiplc 
from thofc who go under that denomination now adays. For 
they feem at firfl to have been driven out by Perfecutions imo 
Mountains and Defarts, Rocks and Caves, where they lir'd to God 
and thcmfcivcs aione under prodigious Mortifications, withoK 
ever inrermcdiing in Affairs either of Church or State. St. Anthh 
ry, a dear Friend to Atbanafius^ was the firfl Founder of the Mona- 
flick InHicution : He was a Lay-Man, and of the fame Rank were aS 
the Monks ac firft, according to ibac of Su Jerom^ Monacbus PUngn' 

o/* Vincentius Lirinenfis. 227 

_ aftice that of the Pfalnriji without diftraftl- 

on. Be fiitl, and kitov that I am God. Pfal.^*^ 

Moreover, fuch a Work fuits beft with that 
religious Life I now profefs ; I have been fuf- 
ficiently lofs'd about tor fomc time in the fad 
Variety and Confufion of a Military Life, but 
now at length by the Blefllng of Cbrift, have 
taken Shelter in this " Harhonr of Religion, the 

Kim D«eiif« cffic'ium habrt, 'Tit the OSki of a JHm^ to anurnt 
lit to leaeb. Duatetms it Sdcr. Eccit?. Min'ifl, (*r Bfarf. lib. i. 
.J. tells us, Thai there were nj Priefts la i!ic ancient Morwftc- 
^ but the Monks aiiie all to tht cnmm&n Cliuicli« as other 
Iplc tltd. They fonietinies indeed rem lo i Pried to come and 
p4W amoDgd cm, and to be ca^'d of that Trouble procur'd 
e MoqIu to lie ordii'.n'd, that fo th?y might be t Church as tc 
e amongft ihcmfclw!. yiJ. LirJan. FafffK Hint ilU L*cbTf- 
i for by little and little every Monk of 'cm got into Orders 
andbcg^n to incrojch upon the Authority and Bevcnuciof the 
Churches, cither becaufc they were Kouiided within their Land), 
or beeaufe it pleas'd the Pcpe'at kngth to ij!(c them from the Bi- 
fbops and fubjctt them to the Monki, who return'd lilm tl>c Com* 
^ctnent of InfallibilK]' for hi^Ufurpition. In tlicfc Monafleiin 
then were the Yowh traiu'd up. as ihcy \<iete in alJ Cathedral 
Chnrches bckw the bounding of Uni*crliii«. But here it mtj 
(tcobfcrv'd, that either for Ibmc farefeen oiaAual Abufes in thelc 
Motiaftick Sjctcttes, it was defxecd by the Pourtb Canon of the 
CouDcil nfcfrn/tri^im, thatDoMonartcrietot ReiigiouiHoul'e& whit> 
e*cr, (houM be founded without the Confcncof ihcBifhnp of the 
City, and that they flii;u"d be all lubjcft to Efijtopal /unfjiShn, 
Tis 5 ««9' i»c(rluj woAii- 1^ Jf !*£?»' Ms^nt^mln vWJi'7a;j:9<u tJ 
'i.mvuii-tv- How well this Canon bath been obferv'd, the many 
Excmpdons here in E-i,hr\4 are a Proof with i Witnefs ; They arc 
ftandiog Marks of the Beufl, and niamefulSorf of fopt/l Tyranny, 
which after all our A»erl'ion to Rime, we care not Ih. u'd be cur'd, 
and which (hew us to be « yet diftant from the Primitive Cha-cli 
in point of Government. The firfi Invaders of thi( kind, and the 
::iioler»Wc Aftcr-abufes may be fcen more fully in the learned Et- 
p Bntridge'i Annotations upon the Canon now mctitioni^. 
- Tmiitm Ms in Fertinti RtHe'Kmh, ckiiSii femfer fidi^mMitf, 
Cbrifio aJff'itatiircoitMimHs.'] The good Vtacentim, it lecms, had 
^^Witigh of ilie World and j Military Life, to be heariily lidt 
4l) and K> nuke for tills f/aveu of Jvr/'j'^n wicti all the Sail 
Q. a he 

aaS T^J^ Commonitory 

&feft Refuge from the World ; here to dircQ 
my Seal of at) its ruffling Padions of Pride and 
Vanity; and to offer unro God the acceptable 
Sacrifice of an humble and truly Chridian Spi- 
rit; that thus infur'd from worldly Tempcati' 
ons, I may avoid not only the Wrecks of ibe 
Life prefenr, but the Butnings of that which 
is to come. 

t (hall now then, in the Name of the Lord* 
fet about the Work, viz.. to tranfcribe thofe 
things that have been dcliver'd by the Fathers, 
and are depolited in our Hands; and this 1 
(hall do with the Fidelity of a Elelator, rather 
than thePrcfuttipiionof an Author: And here 
the Rule I fhall obferve in Writing will be thii. 
Not to colled every Thing, but only to toucli 
upon ncceffary Principles. Nor fhaH I affcft 

he cou^ in order to get out of the wjy of Teinr«ation« uA » 
difpofe his Sou] fbr the Enio>'in«its of another Life. Thii Ntiva 
he nlli CunSis feuifer fidi^miim : And the fame roliory my oE 
Li*ine is highly recommended by Alhaniifiui, Bafil, ft'j^i^i^eiu 
ChrjMlnm, and miny others. Bui the Scoima and Perfecurioos oV 
thcfc Times no doubt help'd to infpirc the Panepyriciti, aod etf- 
creifc the Palfion for Bctirement : For certain ic \s, tliat as praC 
ifnotgrcaier things nuy he faid forthcPublich, asthFPrivateLife> 
A M*a may be dead to the World in the midft of its Tcmpmi-' 
ons, and he maymeet niih the Devil in a Wildernefs, as neil 
in a Court ; am) Pride and Sowcnicfs are cKcremelv apt to grow 
the Shade. If Dangers are more and mightier abroad, ihc E»< 
ample is more (hining and iheViftory and Reward proper tionabl^^ 
greater; and had cur Author liv'd to fee tlic Degcnencv of fontt- 
Monaflcries, he would have found it potfibJe to iuvc fuffer'dShip- 
wrck in his beloved Kjiwt, and nnt have call'd it, CunSis ftmfv 
fii^rnxm. After all, cur Saviour's Example of gomg ahnM JBieg 
Oecii, is worth all the fpeculaiions in the World. Here agaia the 
Reader may take notice, what an humble acknowledgment our Ao- 
ihor eKpreiTcs of the Neccflity of Divine Grace ; for we have Cbri' 
Po adfpTante. In n'mint Doin'mi, Domini frt^entt, Domm tdjuvaBttt 
•11 within a fen Lines ooc of another. 


o/Vincemius Lirincnfis. 
any ImbclHQiEiients or Accuracy of Stile in this 
Epitome, but go in the plain common way of 
ExpiefUoa, that it may pafs rather for a Book 
of Memorandnms ^ than a perfcd Treatife. 
Fine Figures and Corrednefs of Stile, I leave 
to the Men of Brightnefs, or the Profeflbrs of 
Eloquence ^ I (hail content my felf with hav- 
ing drawn up this Bnviary for the Beneiit of 
Memory, and chiefly indeed for my own pri- 
vate life. However, by degrees, recollefting 
what I have read, I defign, God willing, to 
fet it out more correft and pcrfe^. And this I 
thought proper to advertize, that if it ftiould 
chance to get from me, and fall into the Hands 
of the Faithful, they would plea{^ not to be 
too hafty in their Cenfures, when they find 
it confeflcdiy anunfinifh'd Piece, and have the 
Author's word that he will poU(h it more com- 



The Method of difcernitig Herejies. 

have been at ^ great Pains, and often made 

it my particular BuGnefs to confult very 


' Stfe 'nitur fiagnt fiudia ^ fummn tttieathne perqumni , 
tiKJufmoJi flitter Rtjpoiifiim ab omnibus jere reinli-^ Is it pifT'lilc 
to iinjgja , [hit ai this time there Ihou'd hive bcca a fitnrius 
iafiillibic Judge of Conttovcrfies fix'd at Rome, and a Wcttcrn 
Mmk, and agrcicRcvcrcncet of ituc Aj>oflolicl(Stekaovi ooching 
pf icf And ia thii C»fe, iilm tjl nm ejfr, is nm a^jarett, H'*'- ■ 
q j libilitj 

3^0 TJje Commonitcry 

oy Ferfons of the bigbeft Rank for Piet} 
and Learning , about a certain general Kule 
to diftingui(b the true Catholick Faitb from the j 
Depravations of Herefie $ and qfter repeated : 
Inquiries, the Sum of all- their Anfwersamoun* 
ted to this, That if I, or any other CbriftiaQi , 
would difcover the Artifice of growing Here- i 
ticks, and keep out of their Snares, and conti* 
nae perfedly found in the right Faitb , tlK 
Way, by God's Grace , is to fecure it apoo : 
thefe Two Foundations, ifi^ TJfon the Ji^-.^ 
tbarity of Holy Scripture j and after that, LJ^ j 
cm the Tradition of the Catbolich Cbwrch. 

■»■'■' ^^""^^^mmmmmmmmm^mmtmmf^^mmmm^mm^ 

llhil'ity bad as moJ nQt be at all^ 4s not atfeMt to bt. Nay, tll| 
Vincent ins in a A Difourfc abouc a Kule oi Fiich, and a Pitfini- 
tivc againft Herefic and Schifm, fhould noc ooly pals overch^ 
Church of Rnme^ but exclude ic, is mere Araagc ycc Ai^ya 
thos ic iS) for here he cells us, chat afcer hif ucmofl Inquiripi* 
mong the Living and che Dead, aniens; :he bed Men, and the bed 
Books, he (X)uld mrcr with no other Dircrtion for the fecuricy of 
his Faith, but to fcIiOw the hly Serif ture as interpreted by the m- 
\erfdl Church. B^fide*, had he dreamt any th'ng about the Ptfi% 
JnfaUibUitj ^ he had been as impertinently Inquifitivc, as he who 
(hould confulc all che Quacks in H/irc/^ abtut his Hcahh. when he 
knew of a Phyfician hard by, i.\Ai could infallibly cure him. And 
therefore, notwirhfUcding our Author is Jo complemented by the 
Papijlf^ Teeth outwards, yet had he liv*d in the Times of In&lB* 
bility, and left out the Church of Rome in his Rule of Faith, I 
dare fay \7e inieht have found our Monk in the InquiOtiop for hil 

» • - 

«/ Vioccncius Larinenfis. 39 iJ 

C H A P. IL 

ifQMS fifr [ubjoining the Tradition of 
the (^alholicl^ Chttrch to the Canon of 

UT here perhaps a Man may asfc this 

Queftioa , Since tht £ Catntt of the Scrip- 


Ciifli ftt perfeSu! Scriptiaarum dantt, fiti/j; ad omiaa falis fit- 
I fi^e'ttl, quid Of III eii ui ft Eccle/Ufticd hlelHeentii junitiur 
toritMj / j Thii PerfcAioo of Scfipcure ts unaniinoully nuiB* 
'i by ^I the Fjihcrs, but for Brevicy fike, I (hall only mco- 
;'on iheTellimony of St. Aafiiji, de Doiir. ChiiBA. a. c.9. /aii/, 
iȣ aft'f' n Scfiptur'u pufuj funt, ini^aiuntiir ilia omnia ^u^ (wi- 
liniiit fidtm mvifi; witaii. The next Qucdion is, what kind of 
Ptrfcftiwi tbai is, whicli ihc Fithers and wc iitribuie to the holy 
Scrtpnirc, and it i> ibe I'crfe^ioo of a Rule ; ind the two Proper- 
ties of a Rule, areFulncfsandPerfpicuityi for if it vfann any Ad- 
dition it is not full ; and if it wants Pcrfpicuity, it cannoi direft 
tad R^uUie, wbich is the end of a RulC) fo that when our Au- 
thor allerts the Canon of Scripture to bt pe'ftR, and abundantly fnf- 
fickitt in all Reffellt, hit meaning is , ihjt it ooniaiiH ail things 
oecedary 10 Salvation fully and cleatly, provided a Man comes 
with an oidinary UnlcrlLuidtng , and an honefl Heart -, for the 
Sun ii felf ii no Oireilion to a blind Mm, or which is all one to a 
Mao that wiWiilly (hues his Eyes. Now here again 'tis worth ob- 
"uving, how the Church of Rome iogroifes the Aicitnts, ati ya 
^jtradi^s their Oj^nne ; for in oppofrion to finientiui , the 
mifit acknowledge the Striftnie It be a ferftS Rule, ai mucb at 
Tilting can be a Rult ; enlj (fir/ rfw/, that it excludes vnwritten 
tJition. That ii, the Scripiutc is a perfcft Rule, only 'tis in^ 
pcrfcA, and wants Tradition ; and yet the Dctermiaiiions of the 
Council of Trent, may be a perfeft wiiiten Rule, iho' the holy 
Sciipture cannot. In the nciic place ir well deferves our Notice, 
chat after our Author has affirm'd the Scripture to be a perfcft Rule^ 
lie meiyions not the leaf) tittle of any NecedUy of an infallible 
living Judge to interpret thai Rule, and indeed iihad been cxtrcme- 
iy impcttincm, if he had mentioo'd it; for fuppofing 1 am to go 

Cif I know my way, or have a plain Rule to 1;qow it l>y, 
JuidC', and ill hire ao iafallilile Guide. Iwaatncithct 

323 TJ^* Commonjtory ' 

tare it compledt^ amd more than ftifficiemt im every 
TtfyeU, wba need is there for addimg tU Sence 
tf the iUthclick Church So fuch £ perfeS Rale ^ 
To which Qucftion I aofwer , That there is 
good Keafon for fuch Addition j becaafe the 
facred Writings having a fublime Sence, all Ud- 
derftandings cannot reach it alike j but one 
expounds the divine Oractes after this man- 
ner, and another after that; infomQcb, that 
there are almofl as many Opinions about the 
trae Meaning, as there are Expofitors. For 
laftance, '' Nffvatituntt interprets one way, 

^^^ to kom* my way, nor lo hare a Role But becaafe «ir Andict 

^^^ InM ituttDcGorpd wasiTouchfloncof Ingemiicy, <l>dnru>^ 

^^^1 vcrddign'd ndng Mca to be ChriAians but to kwl chan lite 

^^B . ndooi] Creimrn -, lod beciure i crooked Wii nuy pcr«cn llie 

^^Hr pluneft T{xi, mi (tme Tbilisi *re hard tn be mnitrflnod, vbieb m- 

' ktntei ad unftable Men witfi t» tht'ir own Oxmndtitn, Station to 

pivven: iny fatal MiOakcs, wc arc feot to the Catholick Cbudi 

nf the fitii Agci of ChriOianity for the Inierpretanon of Smponci 

and this Secuadary Rule of t'JMfxfiM, the Chuth of fi^'ai' >>' 

tbii Day willing to be trv'd by. 

* Aliter naiu); )IUm HiTtuttiani/, aliter PhotiKkt, tTttn StbtilU 
MS, tiller Datiatui exfinit, Mliier Ariui, Einunrivx, MMtimtn^ Slcj 
Here are thirteen Hereticki rnging Changes upon Scripniie> wcte 
ihey all in one Ndtc, they might be in the wrong, but in fa* 
CoDtTirlety 'tii jud as impofTible they ftiould be in the lilN% 
» for thinecD Mouncebanks bawling in the Pia^X'', (hat they nd 
the only Antidote in the World againd Poiftn, and yet ewry MaO 
cf "em prcfcribe contrary ro one another. AH the Hcreticks here 
mcntion'd, eifccpt M.icctlonimy we (hall meet with again in a morC 
convenient Place, and therefore I (hall here fpcak only of the Mf 
I ttftonioM Hcrefie. When the Ar'mns had munhet'd Paulm the good 

BiftiCip of ConllMtincfle, ihey choie Macedmiii co tucccei him^ 
I eoncluding him a Man afrer their own Heart, becaufc he join'O 

with 'em in part, in denying the Divinirv ef the Holy Ghoft ; bur 
thejr foon ooicd him for refufing to call hm a Creaiwe, t^om the 
Scripture calls the Soi> of SW. Upon which, he withdrew frora 
the Awn and EWwwn party, and fet up a Hcrefie of his own i 
he aflcrts the Son to be cumv s^' mdija. tJ ycA^ynKaTi likf 
ftlbtfatbetintUnhif, but hcwould cot calfhim ifAt^f»r-nl 

tf Vincentius Lirinenfis. 

MTNJ SDOtber, Sdbelliut another, Domitm 

her, Ariff aaotber, Emtamin/, Macedo- 

another, Jpollirtdru, PrifcilUoHm another, 

urMOTW, Pelagiusy Cetefimt another 5 and 

ine Nefifirmt another. And therefore, um- 

'fa great Difficulties, in fuch a PerfUxitj 

rioHi Error, I hold it extremtly nectffsty 

iy the Settee of tbt Catholic^ Church to 

tcriptttrei , at a Rule to a Lir/e , and m 

\m to conduB tu in tbk Lgbyrintb of 0^ 


K *f ibe fdme SnilfaKe with the Father ; but he exprefly 
Uos the Holy Ghoft to be a Creature. KTfrJv ^ tj ^rivfiA 
ttUt ofcfut^iif. Vid. TieeJoTtt, Hifl. EccUf. 1. 2. c. 6, The 
Alias, lai ihofc nhkh were Orthodox as to the Divininr 
iSoo, but oppos'd the Divinity of the HoI;y Spirit, nerecill> 
r/^{ut}«^idX»i , and afterwards Macedonims. Vid. S. Aug, 
Ija. This Hetcfie was firft coodcmnd by the Council of A- 
biit. Vid. Sxr. lib. 5. t. 7. Afterwards by the Council of Illy 
Tbttdtrtt. ffift. Eccl. 1. 4. c. S. and by a Synod held at Rme 
the G*Uican BIfhops under Damafitt. fheadaret. I, 3. c. 3a> 
\fj another Synod at Rome under the fame Damafnt. Theodora. 
,to. After all it was fuJiy condcinn'd in the Second General ] 
i\ MCDoftanlio'iplet which tothcti^Tinciy^ ij^jw, where ' 
keite Creed ended, added, ii Kilaoy, -^ i,to^i)iir, ti iti.¥ \ 
it hvirttdiif^oy, ly to auu Tlajei j^ i{& ruu-r^ijKuiiifAJoTp j 
u^oSnt^if^er. Thus the HctcOc ot Maceaoniui, who made | 
olv Chofi a created ferlbn was anatheraatiz'd by the Seccs^ 
bI Council ttConfffi'tinople; the very Firil Canon of whidiJ 
gft ieveral other Hcrciicks makes meniioti of [he Urdi'iitCla'H 

"^ -- the F'ihttTs atmfi the Holji GhoS. * 




The Comimtiitory 


Certain Rides for the fafe CoitduS of t 
Chrifiiau in the Choice if his Opinions. 

AN D for us who are in the Bofom of the 
Catholick Church , it ought to be our 
firft and principal Care to choofe fuch Do- 
firiaes, as we find to have been believ'd in ttl 
' Ptacei, It ell Timt, tad ky all the Fiittfilt. 


* Quad (t>(f, ijuod femper; ikoJ 4b emaibkt creditHai c(l. IM (j{ 
(tn'iR vert prBfritij- Cittholkkm.'] Beltanrnn'i. Firft Now of t troc 
Church is taken from the N^me of Cj'WkI;, BtllM. c 4. VIr 
f-'at. Ecthf. p, 1477. 7fe Jpijile (fayi )tc) l Cor. 3, 4, nu^ Jp 
tbe Marti of Scbifmaticl^i ta tvcalleJ after llie S.ime affiatkidarJUru^ 
tkt' eftbt AMfiUsthm^ti^ts, whetburafPai'lt irApiSes, «rCepli<u^ 
Aid m the Writings (fibe Fatheri, ibt Orthodn* Churebti were Jtfiin-^ 
gHlfli'dij the Name qCuthotick,, and itn Coawnthtet of Schifmitkk^ 
snd HerttUks by the Kamti of their Firfl Aulbort. And iberefur^ 
fme the Churth of Rome u */ her Mttirell Exmies tilled dtbiditfi^ 
gnd the liveral SeBt ef the RtfornfJ after the ptitkuUr Samet «^ 
fbeir Tmthn, 4s Lufhtrsttt^ Cdlvin'lif, ZuiBittMii, Sic. itfoBom^ 
$bat the Same of Cathftkk is n*t nitlj a jure undoubted JHurl; tf tic 
put Church, but alfo , thuf this Church of Rome u that Cbmchr 
Firft, then obfave , that the Chriftian Church was not koowQ br_ 
the Name of Catbtlicl; in [he beginning, "c find no mention of 
this Name in all the New Tcftameni i tad iherelore the Njinc ef 
faJfcoiJctcanbcnoeircnoal NoteofthetrueChureh : AniCttbttitk. 
lying a Terra that rclpcfti ilic diffufiveoefs of the Churdi, it had 
been a very improper Epithet before ihe Chtilliin Church WM 
fpread thro" any confiderable part of the World , to have call'd ie 
fathotiek. The moll ancient Author that I know of, who calli 
the Church, Catbotiiky i* tgnatius in his Epiftlc 10 the ^mjrntms, 
p. tf. *J0-:r^ a-ra £y S xe'fSf 'iMfl-ft ■ c*m n KaBsA'xS MixMinV 
But DOW to argue from a Name to a Thing , that the Church of 
Home is a pure Orthodox Church, becaufe me is railed Calbolk^ 
is iud fuch an Argument, as if the greateft Rogue in Chriftcndoni 
fbould go about to prove himfcif ao honef\ Man, becaufe, fbt* 
jboth, he is eail'd a ChriftUn. When good Men can't be call'd Iw 
lU UllDci f or bad Men give themfelvci good Names, thca, ani 


cf Vincentius Lirinenfis. 

t there is nothing truly and properly Catho- 
(as the Word fufficiently declares) but 
tat truly and fully comprehends all thefc 
4 we are thus Catholick, when we follow 
vrfdlitjr, Antiquity^ and unanimous Con- 
but we follow Vniverfalitj, when w© 
Is that only to be the true Faith, which y 
■ofefs'd by the Church all the World over*^! 
ke manner, we are Followers oi Anti^it^\ 
n we religioufly adhere to that Sence of 
spture, which manifefily obtain'd amongfl; 
i holy Fathers our Predeceflbrs. And laftly, 
; follow 0>»fent, when we embrace the De- 
jtions and Opinions of almod all, if not 
the Biffaops and Teachers in the ancient 

then, will the Tide of Catbolick, he t good Proof of io 
]ed Charch. But that which raikn to Orthodox Church, 
Onbodw Fiiih ; lad iccordiag to this Rule of l^mcnaim. 
the inieCathohck Faith which his tbtain'J in tU Placti, st «n 
', arJ ttn belind bj all the Fnithfui. Ut UE ite now hoV >i 
(tfciK Church of Rtrnt, who apptoprmn xa herfcif die J 
tofCtfrWnV cin juliifie this Tick iccardiog to chiiDcAni* ^ 
Let her prove then her uinvrirtcnTridicions, herfevcnSt* i 
^no, die S4cri(icc of the Mafj, Tranfub Hint Lit ion, herHalSi 1 
nunioB, Pur^itoiy, InvocitiooofSainn, Worfhipof liiiigei, 3 
bpe'i lofallibiliiy, and ill che Definitions of the Trenf -Coui^ J 
bai is, let her prove (he Creed of tope F/wthe Fourth 19 J 
been the Creed of all the Churches it ill rimes from the Av<| 
» [lie Council of AVf, or only in llie Days of the ApoOIei 
will illow her to be a true Member of the Cathcdid^ 
:h ) but even tiien the Raman can't be ciilcd tbc Cstbttia 
h, unlcls it be by the fame Figure ai they now all a Gciininnl 
Vinilr. And therefore till IhecJaprovcthefeDoftnoeito bf* 
^Ic to the holy Scriptures ai interpreted 1>^ the general Co(^ 1 
i the Ancients in ill Times lad Places, 'lis evident thai by 
vigaiVmtntiHi, the holds not the true Catholick Fiiih, aod 
IwaUy defervcs not to be calkd a Citholick Chiucb. 

pH AI^ 

The Commonitory 

Diredions in Cafe of Schifttt. 

BUT what Qiall an Oithodok Cbriftiaa do, 
if foroe pare of the Church fliaU cot it 
felf off from Coromunioti with the Catholick 
Faith ? Why then , there is nothing to be 
done, but to prefer the Body that is found, 
before a putrefy 'd and infeftious Member. But 
what if fonje new Error fhould infeft not OD- 
ly a fmall part, but (houU be ready to fpread 
it felf at the fame time over the " whole 
Church? Then we muft be fure to cleave 
dofe to Afiti^Miijr, which on a fudden cannot 
be totally corrupted by any novel Impofture. 
But what if among the yety Artcieatj we find 
two or three Pcrfons, or perhaps a whole City 
or Province in an Error } Why then our great 
Care mul) be to prefer the Determinations of 
the Ancient Church made in fome general 

' fl.K'i' fi nntlfd atiqiu Caat^h nan jj/n psriivnculum taatiin, 
fidtatampanter EceUfitmfammAculareconttiir.'^ Our Atffcor [op- 
pofn a 0& here , which , were 1 a Capifl , 1 IhouM hoc ihank 
him for , vii. Jliat the whole Preftnf Chunk rniiht pi/pJ/r be ctf 
rufSed. And what then will become of the Infallibihiy of che 
Church of Rome f And when he comes to the I'roof of this '\a hii 
liKih Chapter, he gives in Infbncc of an Heretic, which had al- 
mod corrupted the whole Worl4 , the Latin Church, ef^cially 
the P<peblm(elf not excepted, as I (hall fliew when leomctothe 
nftinee. But by the whale Church , our Author muft mean the 
Church Rtprefentative, and not the Church Diffujive, or every in> 
diridual Member of Chriflendom, bccaufe he fuppofes fome found 
Chriftians to be left, and for a PrefcrTative againfl this uwvcrfJ 
Corrupdon, advifcs 'em to keep dofe to Ant'iquitj, which on a fud- 
den caoDDt be toully poUuicd with any novel loipollure. 


o/'Vinccntius Lirinenfis. 
Soancil (if any fuch Determinations there be) 
rfore the Raihnefs &r Ignorance of feme Par- 
iculars. But what if a Quedioa arife, con' 
erning which there are no fuch Determinati- 
ns extant ? Why then we muft make it our 
DHnefs to conrult the Judgements of the An- 
bnts, and compare together what thofe Au- 
lors have faid at feveral times and diftinQ 
ices, who pcrfevering in the Faith and Com- 
inion of the one Catholick Church, may be 
)k'd on as approved Teachers, and worthy 
Credit; and whatever we find to have been 
fferted not only by one or two of them, but 
have been held, written, and taught by all, 
lanimoufly, clearly, commonly, and con- 
incly, there to ^ fii our Faith, and reft fa- 

' tJ fibi qvtq; inttllii^t ab(q, ulla Jubitathtie aedtnJum.'] Vin- 
Him iclli (hat upon any emergent Difficuliy concemins the Faith, 
: (hould have Rccourfc to the Decrees of ^menl Councils, if 
f fuch Decrees relaring to the Point in Quellroa arc to be 
iDd; ifnot, hebidsusconfult fuchofiheAodeiiu, whoatdif- 
rern limei, and different placet were look'd upon a (he moft ap- 
proved Doflors of the Age (hey liv'd in i and what they teach una. 
nimouny, plainly, fccqucntly, and conltimly, of that to rcli inJn' 
dubilablf cniUB, Bu[ tho' indutimblt Certa'mj in our Author** 
'nion i) fafficictit, ye( io ihc Opiai^n of (he Pafijit, ir fecrn* 
IKK; for they tell m, that nemuO have aDabfoIureinfalHIiFe 
linty in Mancrs of Faith, and fend us therefore to a Church, 
h fas they fay) eannf)C err; becaufe ifve mafbe decfiv'd, 
mujt be atwajs uncertaiji. But firfl, how am I to be infallibly 
tin of (his infallible Church? From Scripture ? That cannot 
becaufe , tho' I undoubtedly believe the Scripture to be thc- 
d of God, vec the Rcafons I believe it upon are the incrin- 
GoodneO of the Revelarion and human Teflimony. And 
■fon the Effeft onnoc exceed the Caufc, and my Belief rife 
ler than the Motives of Credibility, that ts, I cannot be infal- 
cenain upontheGiT'undionly of a moral A durance . Sccond- 
iuppofing t WIS infallibly certain of the Truth ol Scripture i 
k It any tvhcte Uli dirc^Iy, and in evpieis Terms, that the 

338 The Commofiitary 

tisfy'd. But to make this Matter more iatellh 
gible, I (hall illuftrate each Rule by ao Exam- 
ple» and dwell fomething more particularly 
upon it ) for fear that out of an overfond De- 
lire of Brevity, I (hou'd too lightly pafs over 
the moft weighty Points in this (hort and cur- 
(ory way of Writing. 

Chorch of Koine canooc err > If not^ how can I be obliged to fie 
ihec dearly which k but obfcure* and which none of die Aocieaa 
cou d fee any more than I ? Thii is in cfTcft to command fnpoffi- 
bilities. and oblige Men to fee what isinTifible. Thirdly, We rad 
of Dtgreef of Fauh in Scripture, of a Little and Great^ a iVet^ mi 
a.Vfrc^ Faith, we find the ApofUes praying to God to help tbek 
Vnbelirf^ and to increafe their Faith -j but do Men ufe to pray fcr 
d^reei of Infallibility, or to believe what they fee or know' So 
that Kaith ii not founded upon infallible Certainty, nor are the 
Morives of it equal to the Evidence of Senfe or Science. And 
hftly, To fay, That ifwt may be dectiv*d^ tte tnuft be slw^^t «h 
certM ; is to tell all the World what they know to be a Lye. For 
Naspoflibie that my Senfes may deceive me fometimes, and yet I 
am indubitably certain of what I Ice and teel. I have often miftook 
mv Road ; but does it follow from thence, that I cannot be cer- 
tain of my Way to the next Door, or my own Pari(h-Oiurch? 1 
conclude theretore with my Author, that upon any emergent Diffi- 
culty cjnccmin^ Matters of Faith, when I have follow'd the D^ 
redtion here Uid down, I may ni\ even fo InJubitMy certain ai 
to lay down my Lite for it, tho' not Abf^utely intalliUe, that tbe 
Faith which was futficient for the Primitive Chriflians, will be fe 
to me ; and that God will afluredly accept of fuch a Faith, becaule 
I have done my bdl to be rightly iBtonn*4> ^^ °o Man can do 



of V'mceocius Lirincnfis. 


The ExdatpU o/(/jtfDonaiifts apply d hen 
to Jhen>^ That wc ought to l^p to Uni- 


IN the Time of ■" Doftatm, from whom the 
Dofiatijis deriv'd their Name, a great Part 
of Africa piung'd tbemfelves into his extrava* 
gant Error 5 and no longer mindful of the 

"' Temftre Dmati, < jkb D«irf(i/I^.] The Jttfimce of Donatil ht- 
ilig here produc'd to illuftnte thai Part of the Rule, which orden 
OS to adiiete to the Communion of tbe Othdick Church in Caft 
of any pinicuUr Schifm, it mij not be improper to give fomc 
Account of the Schifm, and the Schifm -maker. There were two 
Donat'i of (he fjtnc Parry, Vsnaliu Eifhop of Ctft Kifr^ or CaUme, 
and DoTMtiu Eilhop o\ Carthnie, and Succefforro -Wjjorfnw. / 
havt ntitltn a Baoii (talch St. AuftinJ ii£jiiifl the Epifitt cf Dona* 
tu who VM Bi/hop ef Carthage nezt apfr Ma^orinu!, trberem he 
putenJt Ibat the Baftifm ef fefw Cbritt k no! valid out cfhUCam- 
mimian. Mid. Aug- Rttrail. 1. i. c. ai. From this t)a>uli*i it was, 
(bat thcSchifmaticki caild themfebes Dwnriyf/. The Occafion o£ 
this JooB and bloody Schifm, was this ; upon ibe Death of Men/it- 
tint Bilnop of Curibage, CecUian was chofco to fucceed him bjr 
the ■naoimous Suffrages of the PcofJe, and confccraccd by Fell* 
Bifhop of AftrniiM. Whereupon B'trtt and Celefiui, who had 
been tDiriening for that Billioprick, finding ihemfelves diCippoii)- 
led, Oruck ID niih one IjiciSa, an imperious and nomacliful Lady, 
who cou'd never forgive the Reprimand Ceal'iM, when Arch-Dcft- 
con, gave her for killing the Bcnet of a dead Man juO before (he 
»ecci» d the Commuoinn. Thcfc ihrcc fet their Heads a working 
to out Cni/idn of his Bifhoprick, and for that end dtfpaich'd Le> 
tcrj to Seen^ui Eifhop of Tie'ifii to haflen to Cartbaff, with the 
kI\ of the fiumidiaii Bifhops,who had been Truditors in the Dioclefi' 
•ai Perfecuiion ; and yet falfly objcAed this very Crime againft felix, 
tiiereby to invalidate the Ordination of Cecilian ; accordingly they 
""■welled againfl Communion with CecUian, and fer up MxtamHt 
I hit (\cad, who ww a Domcffick of LMciRa, asd bad bcco Rea- 
P der 


940 ^^ Commmitory 

Name of Cbriftumt nor the KdigioQ tbeypro- 
fefs'd, preferr'd the Sacrilegioas RiiQinefs of a 
fingle Perfon, before the Authority of the 
whole Chriftian Church. In this critical Jaa- 
dure then, thofe in J^* that detefted the 
abominable Schifm, and held Communion with 
all. the other Churches in Chriftendom, thofe 

der of Cdrtka^t when Ctaltsn was Deacoo \ they fenc Ukewife a 
Orculir Letter co aU the Bifliops of ^ica to perfuade them n> a 
Rupcure with Ctctliau However, CeciUan condnu'd in the See of 
Cartbjie^ ud in Communion with great Pare of the Kfliops of 
^kjj ud with all the other Bifhops of the World, who declar'd 
themfelves in his Favour agaioft the SumUiins^ who made the 
Schifm. They were coodemn'd by a Synod of nineteen BiHiOjps 
atR:mf , where Miltiades was PrefidenL But the Party of Mij9» 
rinut concluding they had hird meifurey addrefi'd themfdves to 
C:niijnttne\ upon which^ in the Year 314, he calPd a Council la 
the City of ArUs^ which condemn'd them likewife. At laft diey 
appcii^d from hence to the Emperor, who, believing he might tale 
Goj^nizance of this Caufe as being a Matter of Faft oolv, an Aoca- 
fation againft CecUUn \ or becaule he waii*d oblige t(ie Doiutits 
to yield, ( as St. Anftm thinks) gave Judgment himfelf at MUb 
in iavour of CecU'iM ^ condemned the Dmatifis^ caus*d an Infa' 
nation to be drawn up againft Sylvanus who was of their Pany, 
and their Temples to be taken from them ; but recommends 'em 
to be gently treated, as a Means to bring them back into the Bo* 
fom of the Church, ^ftd. Optat, Milev. 1. i , 2, c^ntr. Pitmen. >te- 
gutU Ep'ifi, 162. i5$, 1 65. fy alibi. As to their Opinions, I have 
already taken notice of their Prefumption in Rebapcizing the d- 
tbolU^Sy which Epipbiniiis remarks as the Pradice of the CatbMri 
alfo, Epipban. fixr. 59. And as Schifmaticks have always fet up 
for Saints, fo the Donatifts were the Pur'tPans of that Age ; they 
look'd upon themfelves as the only People of the Lora^ as the 
Church witbout Spot or Wrinkle, and pretended to pcrfeft Righte- 
teoufnefs \ and this was common to them with the Novasidnt, 
Aug. \. 2. contr. Ep. Parmen. c. 7, 8, 9. Secondly, They held the 
Jufl to be defird by Communicating with the Wicked, and Tlttt 
to be no Church at all, where fuch a mix*d Communion was tole- 
rated ^ and this too was common to them wich the Navatiani* 
vicf. CypT. lib. 4. Ep. 2. And as a Confcquence of this, they a- 
prced with the Sovatians^ That they alone were the Church of 
Chrift. Attg. Hser. 6p. How they fubdivided into Fa^ioos, an4 
into what Extravagances they ran at length, may be feem moit 
fuIJy in Tbeodoret. lib. 4. Hjtret. Fab. 


of Vincentius Lirinenfis. 
aloae are the People who can be faid to be ia 
a State of Salvation, who continu'd within the 
Sacred " Boundaries of the Catholick Faith, 
and Union. And herein they have left a very 
raeniorable Precedent, That according to this 

" S^ii ex iSk omitihui intra Sarrarit Calhatiet F'idei filvi t^i 
pitiiennt.'^ to thisSchirm of the Dwi«r//?/, our Author cancludct 

Done in a Sure ot Silntion bui fuCh n tAhCt'd lo the Cammuoloa 
of the Caiholick Church. Oftatus oi MiUv'i adv. PaTmen. 
Schifm. Vonat. maVesSchirm worfc ihtti Humicide and (doiatry: 
And St. Aufl'in upon the Jikc Ocnfioo asks, Q«id ptijiicS bommi vel 
f»n.t Fides ubi lelbdli vuhere Schifmntk pertmpta eH fanitai Cburi- 
tatk? I, I. de Bapr. cont. DonatMt.cap. 8. What trfB a faunJ 

Faith fnfit a Ma", 'hn theSoundnefi of hu Charity k drjlroj'd bf 
the fatji Wourd of Schifm .•' And to mention but one more, and 
that ii the blelTed Cjfrien, who tclli us, That nothing, tho' ever 
fo good and ixteMent. no, not Mariyrdom it feif, is available to 
the Salvjiion of Heretick or Schifmaiick. Si i]iik ad Hiretias ant 
Si-hifmiteii rtjeSm ab EccUfu trtmftir, dr fi 'teijus frafttr tnmen 
bemitti ftftviadum futrit extra Eecltfiam conflilntiij ©• ab unit^le 
di-vifus, titmni in matt nsn ftttS. Lib. 4. Ef. a. Which I take tO 
be the beft Inter pre lati on of that of the Apofllc, !f I give mj 
BaJj to be bMTn'd, and hjve tiM Charity, it ptcfMeth me natbing. This 
then was the Nution which Igndtiuf, Cyprian, Aufiin, and all tha 
Old Ftiefls (according to the Modctfl Dialefl) had ofScfiifm 
front (he Beginning; and tho' now it i; look'd upon (jflly as a .S';'!- 
tHhoI Seare-ctow, yet Names will not alter the Nature of Thingt, 
and SchiTm will never ccafc to be a Sin, till Charity ceafcs to be a 
Vertue ; for Schifm is liie Mother of Uncharitablenert, and every 
evil Work. The Kntitiani and Dtnatifli were not fa outrageous 
in their Schifm as to lay afide the very Frinciple of Vnity, which 
they lookd upon tlic Biiliop to be, and therefore had Titular 
Birtiops of their own, and fo kept up the t-acc and Appearance of 
I Church i but our Separatijis make that FrineifU of Vnity the 
very Ground of their Schifm ; for which Reafon, had they liv'd 
in the Primitive Times, 1 know not any with whom they cou'c! have 
held Ccmmunion. Thus then it ftands at prefeQt with the Church 
of England:, the Fapifii on one fide condemn her for Noveity 
in DoArine, itio' fhc profelTes the fame Ariiclft of Faith which 
the Ancient Catholick Church always profefj'd; the Stp,irat{ltf on 
th e other fide condemn her of Anti-Chiiflianifm in Governinenr^ 

Y'Dtt main lain s the fame f-otffl of Covernmci^t which alwayi 
' Vd in the Primitive Church } and between lUfr two Mill' 




9Al TIjc CommonitQfty 

laudable Pradice, Poderity in the like Cafe 
(hou*d always preferr the found DoArineof the 
Untveifal Church before the Frenzies of one 
Man, or the Madnefs of a Party. 


The Example of the Arians apply d here 
. to illujlrate that Kule^ which fays^ 

That we muU rejeB Novelty ^ and hfep 

jirm to Antiquity. 

Moreover, when the ^ Arian Herefy had 
not only fpread its Poifon over a fmall 
Portion of Cbrijiemdom, but had in a manner 
infc^cd the whole Chriftian World 5 and al- 


fl^ncs fhc is ground ; and if fhe offers to rake her Enemies ro- 
Task^ jnd provide far her own Sc^curity> thev both prefirntly cry 
out upvon Perfecuiion, like untoward Children, that kick, arf 
fcraxh, and bite, and yet all the while cr>' out as if they wnt* 

" Item quando Ar'un^um venenum n'^n jim portiuncttiam q*^ 
danty fed pent Orbcm totum contjm nax-erat^ ^c] Tho* our Author 
is made i'o much of by rfie Papifh^ tho' he ftands Sainted in rh* 
K:m:n MATtyrohgy^ yet does he Hub the prefcnt Church of K^m 
to the heart almoft in every Chapter, her here he tells us, th< 
the whole World in a manner was rurn*d .4r/.tn, acordin^ to thit 
of Jer-miy Ingemuit totus Orbn^ gr Aiian::m fe effe nth at us rf» 
Vial, adv, Lucifer, c. 7. And whenever rhe like InfeOion fl) mi'^ 
happen to over-ruo Chriflendom, he directs us to keep cbfc 
ro Antiquity^ to the Cath'>Iick Faith in the firll Ages of the Church* 
Njw I wou*d fjin fee a Reafon why this Author rtinu'd not dircft 
us to tlie Church of Rome for Security in fuch a Cafe, had he 
thought InfallihUity had taken up its Seat there \ but this he cou*d 
not poffibly think, becaule he tells us eyprelly, that all the Bi^ 


• * 

^^inceatius LirinenQs. 243 

idpft all the Bifhops of the Lath Church, part- 
ly by Fraud, and partly by Force, had gone la * 


i&— ^ 

fliops of che Latin Church efpeciallyj had been uiarcd with ArU" 
nifm, and he knew chat Pope Libenus himfclf had been prevail'd 
on ac length co fubfcribe to that Hcrefy, and the CondeihnacioQ 
of Atbat^fius. MoA (Iraogc then wou'd it be/ that Vincentius 
fliou*d agree with Bellarmine in making Amplitude or Variety df 
Believers a Note of the true Church, when according to the Pro- 
▼crb. The wbnle Wcrld was ggainS Athanafius, and Athanafius a* 
gaintt the whole World. But this Note of Bellarmine is the very 
Argument urg*d by the Emperor Conftantius in che Defence of 
Ariamfm againft Pope Uberins : For thus faid Conftantius^ 4ro^or 
M fJiie^f "f oiMfJ&pnfi 07 i <ri uir& ciwoufn c&p9f»Va> etyoai^^ 
j^ ^ oiKHA4f/jtif '3^ eifirlw ]^ oA« r xi^/uv Xvetf -, Who are you^ and 
what a poor pittance of the Vniverfe is Rome, that you alone fhou'd 
ffland up in the Defence of one vile fellow^ to the dijlutbance of the 
Roman Empire^ and the Peace of the whole World i To which Libe^ 

rms thus reply'd ; i ^ti 7© Sffd (jl% fjLovov, i f ^^iVcwc iKftYltJ 
Atf®-. Ktd yi }(^ 7^ ^AAeuoVy rfeif [JLovot c^eia-Kov^ ay]/Tclp^ 
T«< ^^7«iii» Buty fuppofe^ I fhou'd ft and alone in the Defence of 
tbu Man^ that can be nojuS Object on againQ the Truth of his Faith ; 
far cf old, Three only were found that with flood the Decree of the 
Kin§B To which, as Men ufually begin to Rail, when they can 
ao longer Rcaibn, Eufebius the Eunuch reply 'd, yeryfinCy you make 
M NeoNChadnczzar ffour Emperor. Vid. Theodorit. Ecclef, ///ft. I. i. 
C. i6* p. 94* The Arian Herefy is generally ib well known, that 
hfecmsnccdlers to explain it ^ it took its denomination from Two 
of the (ame Name, who both fell into the Error at the fame cimc^ 
ytd» lleodorit, 1. 1. c.4. p. 20. Butbccaufe there are fome Things 
ia this Herefy nor commonly taken notice of, it may not he amifs 
hcfC CD obfervc, ¥\ti\ That the Arians made the Nature of the 
I4f0f CO fuffer in the Flefti y This, Fhabadius, the firil Writer of 
the Latin Church who wrote againfl the Arians^ charges cm with, 
I. adv. Arian. c. 7, 8. They held likewife the Holy Ghoft to 
he « Creature of a Creature, that is, to be made by the Son. t^'id. 
Mp^baM. Jiaref. 6g. Aitg, Hxr. 49, And therefore Enfebiw, if not 
ip Arian with refpeft to the Divinity of the Sjn, yet it not with- 
poc great Difficulty to be acquitted of Ariani/m in refpc^ to che 
Holy Ghoft. For in hii> EccJefiaftick Theology, lib. 3.^ c. 6. wc 
Sod chcfe Words; 7© ^ ^etfia.K^iOoy SiUov Tiv^vuet^ in 0ec<, 

2j^j^ The Commonitmy^ 

to the Delofion 5 infomoch that the Greamefi 
of the Mi(l, and the Confiafion of the Wa 79^ 
made it extremely difficult to know what Path 
to follow ; then whoever was a (incere Lover 
and Wordiipper of Cbrift preferv'd bimfclf 
from the general Contagion by this Antidote, 
Bj prtftrrimg the Mciemt Fsutb before the mem 

fMgUd Lifidclitf. The Experiments of this 
Age are Conviaion with a Witnefs, what a 
Torrent of Calamity comes rolling m with In- 
novation of Dodrine. For Little and Great 
go both to wrack ^ and theDiforder tfcrmioates 
not only in the Kutn of delations, FriendSi 
and Families^ but in the Overthrow of Citics« 
People, Provinces, and Nations ^ for in fine» 
the Foundations of the whole Roman Empire 
were out of Courfe, and flung into Convol* 
6oas by this Herefy* 

* 1 1 1 I ■ ■ ^ ■ t ^ I »»»■ 

Sw^ derive bn Beit^ from the Father^ but k one cf $hofe tkh^f 
which were mtde by the Son ; fjr all Things were ttude by bim^ md 
Without him wat w^t any Tb'mi nuuky n\ not one. Whm Enfebim 
citing the Phce of Sc. John^ (as he d'-th clfcwhcrc in tfic lame 
Chapter ) to prove that the Holy Ghoft was made by the Son, doch 
as our mo A learned Bifhop Pearfon obfervei, cv^ice together leave 
out thofe Words, by which the Catholicks us'd to refute thar 
Hercfv of the Arimu^ %i^. % >4^or«r. For thus they argu'd. 
All Thtngs which were made, were made by the Son { bat dit 
Holy Ghoft was not among the a ^iforsr, the Things that woe 
made, and therefore was not nude by the Son. Vld Pearfm m 
the CreeJ^ P- 31$. The Arians Jikewifc agreed wich the Smuh 
$hnf and Donatifts in Rebaprizing the Catholicks. Vid. Jki^ 
^^r. 49. And in Sp^in^ they us'd the Trine Immerpon to de- 
n te the Perions in the Trinity to be Three diftinft Subflamu. 
and glory d that chc Catholicks did, and held the fame with 
them ', upon which account, the fourth Council of Toledo, CatU 
'• T u ^u^^'^f ?!\^''n^y ^^ <i^^^t there inferted, dm^ 
n lu CorW/c^x tlicrc fliou'd make ufc of fingic Immflw 



o/'Vincentius Lirinenfis. 

For when Ar'nmifm^ that direfnl Monger, 
made it»Eniry, it enrer'd like a Fnrj^ andiirft 
feiz'd upon the f SitprePu Headt the Emperor; 


■* Cafte friiM ernn'mm Imptratore.'] I make do doi^ but rfits 
Emptrar mn Cimftanl'tm, becatifc ihc Tngial Procccdiigt here 
■mencion'd, arc much the fame wich thole wrc 6nd ia the Fctiiitiu 
of MlarjBilh<ip of PoiSier I to CunJtantiM ; and ilicrefbrc I Ihall 
fei down fomc Faffigcs in thole Difconrfn, as being a good Cora- 
ment upon this Chipcer , a^d ihofc Timec. In his fccond Pcti rioo 
to Conjianlini, HUatj compares rhe Pcrrecuiian of the Aims a- 
■gainll the Catboliekt with that of ihe Fagani againfl the Cbrijii. 
^iw. The Bijhaps ffayihe) are 'impriJan'J, and the Peapli obiig'd 
to ferve m totir Gutrdi tbf hal} Botliet if the yirgins "f Jffm CbriS 
»rt txfosi to the View and Almfei of atl the World ; Men are n«i. 
pelfd, J da mt ft} lo be Chriftians, but Arians ■; *be Name and An- 
ihriiy of the Emperor kalmi'd; He it impoid on by Surprise :,Jkdget 
are frocur'd onlf ttfet aGloft ufan thefe Barbaritiei \ and hi/kirt the 
Ftople are fmd to fitbmit to their Sentence, BiH in hit lafl Pcttiion 
( tho' commonly plac'd the firil ) he afes fuch a Confeffonan Farre- 
jiJ, as in other Circumlhaces mieht be accounted £vce& of Paf- 
fton, and may well remind w of thv Saying of Solomin, Sm>:1y 
Opprejjian mdfyib u wife vMjb mud. For a<dreifing hiaifelf to Cwt- 
JiantrM, " I rell you ( faji he ) what I wou'd have told Kero^ 
" what Dioclefian and JHaTimian 1hau*d have heard from my 
"** Mouth i you light againft God , ^ou barbaroutly worry fas 
** Church , you pcrfecutc the Saints, you abominate the EVeachen 
" of JefusChrin, you utterly aboliO) his Religion j in i word, you 
•* arc a Tyrant. I fpeak not wkh reference to the Things ot thii 
" World, but with refpefl to the Things of God- Thii is com- 
" mon to you with the Fagan Emperon ; let us now come to 
*' that which is peculiar to yoBrfelf; You feign your fclf aChrl- 
" fiian, and you are the Enemy of jefus Chriffi yoti are become 
■* Antichriff, and have begun hi* Work already ; vtm take upon 
" you to procure new Creedf, and live like a Heathen ; you give 
*' Bilhopricks to thofc of your own Party, you lake 'em from the 
" Good, and beftow 'em upon the Bad j you put the Bilh .ps in 
" Pfifonj youkeepyour Armies in the Held to terrify thcChurch; 
" you call Councils to cftabii fh Iniquity ; you compel the Weflem 
" Bilhops to renounce the Faith, that they may embrace Error ^ 
** you fhuE [hemupinaCity to weaken them by Famine, to kill 
" dicm with the Rigour of the Winter, and to corrupt them by 
** your IMflunulatioD ; you foment the Ditfentioas of the £ jif by 
^* Jiour Anificei ; and to complete all (fayibe) the Church oc- 
Bbttr ritScr'd (a much under iltn, wider Detim, and M^xmiaum^ 

94-6 Thf Commnitwy 

and when the Evil Spirit had broQght under 
its Dominion the Prime Minifters of State alfo, 
it never left off till it had intoxiqited the Brains 
pf the People, and brought all into ConfuSon; 
, no difference then between Private and Publick, 
Proph^ne and Sacred , nor any Refpeft for 
Truth or Vertue^ but from the Advantage of 
the Court, as from a Ri(ing Ground, the ulp^ 
riour Herefy bartered down all at pleafura 
Then Wives were raviCh'd, Widows unveil'd, 
Virgins prophan'd, Monafteries demolifli'jij 
(he Priefts fequefter'd, the ^ Deacons beateo 
Jike Slaves, the Biftiops banilh'd 5 the Work- 
houfes, Prifons, Mines, all cramm'd with tt? , 
Faithful 5 the greateft part of which were auj 
length thruft put, and intcrdided the Cities," 
and fo forced to wander about in Deferts, in 
Caves, amongfl: wild Beads and Rocks, till 
with Hunger, Thirft, and Nakednefs, tbcy 
were all by degrees wafted, worn out, and con- 
fumed. And from whence all this Train of 
Mifery, but from introducing Human Invcn* 
jions for Divine Truths ? From attempting to 

*' as ic has done under C^rflantm^ who has outd 'He all chofcTy- 
•' rants in Cruelty ; bccaufe the former gave a World of MarnfO 
** to the Church, who overcame Devils ^ whereas Cofiflantltu maho 
^ an infinite number of Hypocrites, who cannot fo much as com- 
f* fore themfelvcs by faying. They were overcome by the Violciwc 
" of Torments, 

** yerberati Levtu,! Mkijlers and Lev'ttes are Names wc 'fifli 
among the Ancjents frequently ^ivcn to Deacons : Thus Jer'^m, 
"Ep. 27. Epifcnpi^ iy Sacerdotum mfenorif GradHs^ ac LeviParumi^r 
mmerab'ilH mult'itiido. And fo again, Tom.^, de Sept. Of Jin. Etd* 
ijevHd componunt menfam Domim ^ Levltji^ Sacerdotibm ciim'Sitff$' 
hienta benedk'unt^ affiftunt j levity ante Sacerdotes oranty fyc, A>4 
in the Councils we frequently find the Deacons diftinguifli'd hj 
ibc Title of Uvites. Vid. CfffL. Turou, can. 2. 

{:. '• • * V.-; :: r '■ . V . .|^p 

ef Vincentius Lirinenfis. 
fap the excellent Foundations of Antiquity, to 
make way for theWickednefs of modern Wliira- 
fies ; from violating the Inftitutions of our An- 
ceftors, from relcinding the Ordinances of the 
Fathers, and x:ancdUng the fettled Doctrine 
of the Ancients^ in a word, whence all our 
Mi/ery, but from an evil Spirit of Coriofity, a 
reftlefs Patlion after Novelties in Religion, and 
fuch a Madnefs for Free Thinkiffgy as will not 
be reftrain'd within any Boundaries of Faitb. 
tho' moft carefully fet out by the wifeft and 
holieft Men in the firft and pureft Ages of 
Chrlftianity > 



The DoBrine of the Trimiti've Church far' 
tber vindicated from St. Ambrore. 

HEre perhaps all that I have faid, may be 
charg'd upon an Averfion to the Moderniy 
and a blind Devotion to the Aackitts ; who- 
<vcr judges fo, if he will not take my Word, I 
hope, at leaft, he wiH voachfafe to credit the 
blefled Ambrofe, who, ^leploring the Mifera- 
blenefs of the Times upon occafion of this He- 
refy, delivers himfelf in thefe Words, in his 
* fecond Book to the Emperor Graiian. Bui 
L**», God Almighty, after fo matty Misfir- 
m4iifrett after the hfs of fo mncb Blood, 'tk to be 


' Cip. 4- p. 0). Edit. BaftL fer Caflfniim. 

R 4 


9^8 T/j< 

hoped that thy Divine Vengeauce is fkfficientlj 
appeas'd for the Slaughter of thj Confeffors^ the 
Banijhatent of thy Prkjls, and for the horrid Im- 
ficly of Ariamfm. Thou haii made it clear at 
the Noon-day, that the Adulterators of thy Ftuth 
full not triumph long in Security. 

And thus agaia in the third ' Book of the 
fame Work, Let m be fure to obferve the Pre* 
ceptj of our Forefathers, nor let hs rajhly prefumt 
to violate the Hereditary DoHrine conpgn'd ta m. 
fi:ytl. c. $. For the Prophetick, Book vehich was feaVd, niitbtt 
Elders, nor Powers, nor Angels, nor Archangels 
durfi opens, ChriSi alone hadthe Prerogative toofta 
the Book, and loofe the Seals thereof. And which 
of us jhdll dare to loofen the Seals of the Sacer- 
dotal Book, fig^'d by the Confejfors, and fettl'd 
with the Blood of fo many facred Martyrs j? Titf/e 
who by Comptdfion were wrought upon to deny tht 
Faith, when they difcmer'd how they bad bun 
deceiv'd, ' condemn'd themfclves for fo doings 
and fignd it again. Thofe who cou'd not be prt' 
vail'd Mpon to fubfcribe to the Herefy, were tie 

* Cap. 7. 

* Quem ^wi rtfignare foaSi funt, f^.^ea t^mcit J^mtuta fien^ 
frffiimnl.'] By the Stterd.nJ Bral^ licrc menrinnM. [ undcrfind 
(he Holy Scripture, ihe facrcd Defofitum of our High pneft Chrift 
Jefui, committed by the Apoftles to rhe Charge of their Succcffbn. 

"By unfejling that Book, I uiidcrtiand offering Violence to the At- 
. tides of t'aiih therein ccnrain'd, and csnfirm'd, fign'd ind IciTd 
as it were by tbc Elocd jnd Sufferings of lb many Martyts and 
ponfeflTors. By the C^mfHlficn and Frand here meniion'd, nhidl 
prcvail'd oa fomc 10 laifeitl the Book, which they aftcrwardi n- 
pented o(, and fca!'d agfin, that is, ptofefi'd (he Fat^ which bj 
Trick and Violence they were wrought upon to deny ■, by (hit! 
wkc to lie meant the Priftiees U ArimiMm, and what S. HiImj te- 
fersco, when hs Klli Ccnjtaniiitf of hii fhuicingup the Bidtopsill 
3 City 10 weaken them by Famine, and kill them with the Rigot 
bf the IfVinter ; of which marc fujcafier. 

f of Vincentius Lirincnfis. 

Martyrs and Conftjfors. And with vhat Port- 
bead can we eeleirate ihefe vidoriotu Sufferer/^ 
whofe Faith we rtmounce ^ For celebrate 'em in- 
deed we do, O venerable Ambrafe^ and per- 
fedly admire the Hero's we commend 5 and 
wbo indeed is fo infenfible, as not to feel an 
Emulation glowing in hisBreaft to follow fuch 
brave Leaders, iho' he finds himfelf unable to 
keep pace with their Vertues } Leaders, I fay, 
whom no Violence cou'd drive away from the 
Defence of the Faith of their Ancertors 5 nei- 
ther Menaces, nor CarelTes, nOr Life, nor Death, 
nor Court, nor Guards, nor Emperor, nor Em- 
pire, nor Men, nor Devils. Leaders, I fay 
^gain, to whom, for their Fidelity to the Old 
Religion, the Lord referv'd the Glory of re- 
pairing the Breachesof his Church, of reviving 
the People fpiritually dead to the true Faith, 
of placing again upon the Heads of the Bi(hops 
the Miters that were ravi(h*d from them j of 
walhing out the Books, I will not fay, but the 
Blots of this iinpious Novelty in a Fountain of 
faithful Tears , which the good Bi(hops (bed 
by the gracious Influence of Heaven. To con- 
clude, let us follow thofe Leaders that bad the 
Honour to be Inftrumcnts of God in faving 
, rbe whole World almoft from fplitting upon 
iHerefy, and making Shipwrac^ of the Faith j 
Ithat reftor'd Cbrijietido^ from Novel Herefy to 
TAncient Truth, from Modern Frenzy to the 
Primitive Soundncfs, and from the prefent 
qwprfol Dar^q^fs tQ the pure original Light. 


350 The Commonitary 

CHAP. vin. 

the Cave of the Fathers ahatU the Faith 
of the Church Catholick. 

BUT in this divine Harmony of ^ Confeffioos 
amongO: the Ancients, this is well wor- 
thy our Oofervation , that it was never the 
way of old to be engag'd for Parties, but in 
defence only of the Church '"^ UniverfaL 


" Or Corfejfors^ for 'tis read both OHfcffbtum^ fy CtmfefiomuiL 
"^ lllkd etUm efi nobis vel mdxime cortpderandum^ quid tuncafid 
i^dm EccUfiA vetuftatem^ mn Partis alicujks^ fed Vniverfitaiis A 
its eflfujcepta Drfcnfio,! The Bilhop wich hU Clergy, vkiAc 
People under his Diftria make a particular Church, according to 
tffidfiiis* Vtd, Ep. ad Smym. Seif. B, Where having affirrced' no- 
diiBg to b( valid which is done in the Church withonc die fi- 1 
ihop s Coofent , he adds , oth av ^ai/m ^EtIo'xox^, oitJi to 

'ExxAHJ-idC. Which words together wich the Context make k evi- 
dent, I think, beyond difpuce, that the Martyr concluded, that 
:a particular Church cou*d be no more witliout its particular Bi(hof^ 
than the Church Catholid^icoxCd be without its Catholick ^ or uni' 
ver&l Bifhop, Cbrifl Jefus. This iikewife n farther confirin'd b]f 
another Primitive Bimop apd Martvc, the holy Cyprian^ who thus 
dedaies, Et ilti Junt Ecclefia^ PJebs Sacerdoti adunatdy fy Paflori 
fif Grex adherens \ rnide fcirt debts Epifcopum in Ecclefia effe, ^ Ec 
tUfiam in Epifc^ , fy fiqui cupf Epifcopo non fit^ in EcclcJU nmi 
tffe. Ep. 60. Toe People united to the Biflj^p , the Flock adbermg 
'U tbc Pafior , they grt the Cimcb. iw which reafon ym ^i»^ 
.to i^Rfir, that the Bifbop is in the Cburxb^ and the Church in $be Bi^ 
fbpp y and rphofo is not with his Bifhop^ is not in the Church. Now^ 
if I Biftiop with bis proper Flock conAitute a particnlar Church, 
itienaCollcdion^an fueh particular Chuicbes muft mdieuptbe 
5vhoIe miiverfal Catholick Church, of which Chrift only is die 
Head. But cbis it feems will not go down with thofe, who ynt 
have none go by the Name ofCatholicks, but themfelves : For by 
<he Catholick Cnurch, they underfland all the parncular Churches 
in the World Mnited under one vifible Supreme Head^ and that Head 


(?f Vinccntius Lrrmcnfis. 

Nor was it becoming tbofc venerable Fathers 
to fpend large Volumes in confuting the erro- 
neous and Self-contradiftory Opinions of one or 
two Men 5 or to iniereft themfelves in the rafli 
Fadion of feme petty Province, but faithfoUy 
adhering to the Decrees and Canons of all the 


tobeihcBini'ipof Rt)ffK for che time beiog. Hfrctlical (h»llKk 
(wly ihrce Qutftions-, Vu(i, That if limtiui hjd known any ihiiw 
of thii Skf If mfi Wwi/, this'i'nivi'r/i/Bifhup, ivfieilicr Ms pofTtblc 
to belief, that he wou'd have charg'd the Smyrnejiu to obey ifcdr 
^Own Bifhop, « Jt^m CbtiS aheyd the father, iviihouc om Tinic 
of a^.i/iM to [he BiHup of Rume? Secondly, Ho'-w Si. Cfft'iaavOiild 
fay, Efijcafafm uati, enjus a fiKiulii, in filidum. Pari temtur. De 
Unit. Kcclcf. Vxreif ohc Efifapitte, ofvhkb, fjrt it eummtttdto 
,nf} Bijhf in full ; if it was c immitwd in full only to the F^ 
ofRme^ And Thirdly, with reference to theTextbetbre us, how 
TpDuM l^incentrnj propofe it here to our cfpecljl Conlidencioi), 
dlir fhefc noble Corftffiirt of old ne^cr Hood up in defence of dm 
int&nw: of any particular Ciiuich or Party, bat in defence oaly 
of the Fairfi of the ancient Hnive'fal Church ? How, 1 fay, could 
«ouId he propofe the praftice ot thefe Chriltian Waithiei to our 
ImititioQ ID the like Cafe > how could he continually adjure us to 
ifcecpclote to Anlsiuhy^ and the Decrees of t^ie t'irfl lentral Cauit- 
■ill, hid he in the Icafl dreamt thai che particular Church of A«re 
ud Auihoritv to double (he Artides of tdiih , and add twelve 
lew ones to ifie Skene Creed, and make 'em at necdTary to Sain- 
jon as all tne reft? 1 diought it proper here once fot all ro fhtc 
ihe true ancient Notion of the CatMkk Church, becaufc 'tis a 
i^iord fo ofuD occurs in this Treatife, and becaufc whtn it does, 
,riie Preneh Trtnflatit de Frontignkret is fometime! pleas'd to Aide 
n hi* I'Egtifc InfAllible, by which you are to underl^and, forfboth, 
ithe Church of Rome, hot if you confuli his Remarques lei fins 
Curieufet , as he cjIIs them, and which I think as remarl^abte Ba- 
atellei and Chitamte a you Ihall communly meet with, yoi) will 
id 1% loud and piercing Cries and Inviutions to make what Sail 
e can for the Port of Rooie , as if we were all jufl a finkiiM in- 
• AcBottemleft Pi!:, and all this too under the Shadow ofVin- 
nrffu, as if he had wrote on purpofe in Vindication of the pre- 
n>t Church of Rome. No wonder then the Fathers ire inrivilcg'd 
) go abrxd under the Cullody of fuch TranJIjthns, and lach 
^k'- For yinetniim in the Hands of Mr. Je fronlignUreiy 
ems juft to lue like a Prifoner going ^road with a Meffengef at 
^-.^ Tail, who wiU be furc to fpoil his fpcakiag any daogeroiis 

^" holy 

9*3 TA^ Comntonitory 

bol; Biffaops of the Church, as the Heirs of 
the Apoftolick Catholick Truth , they chofe 
rather to facrifice themfelves , than the anci- 
ent univerfal Creed depofited in their Hands. 

From hence they arriv'd to the immortal 
Honour of being plac'd, not only amongft the 
Order of Confeflbrs, but alfo amongft the 
Heads and * Princes of Cbriftian Sufferers, 
and this too moft defervedly. This noble Ex- 
annple therefore of the Primitive Saints, an 
Example truly divine, ought be perpetually 
meditated upon and cultivared by every good 
Catholick Chrtflian ^ they ought to be look'd 
upon as the CandUjikk. ttlth its fevea Brattchet 
Ihining with the Sevenfold Light of the holy 

' Vl mnfoUm Catifrffirri, irrum tii.imrfinfr{fnnim Priixipft jm 
mcrittf, ifiMirfiii'.] The ApoAlcs jrd firft I'reachcrsot'thcGo 
fpe\ were called M-ntyn during their Life, ^S. i. 8, ja. B« 
htanp w« a Tiite jfterwjrds more peculiarly apprnptiitcd to fuch 
M fiifFer'd Dcjih lor ihc Teftimony ot the Gofpcl. Thus k ii 
liid in Scripryrc , wfen »bf B/p*/ 0/ (A; Msat}i Sccphcn wat yltrf, 
AG. as. 30. And t£, ihcie were two kind* r>f Mjitjrs, fiich who 
aAuilly witnefs'd a good ContHcnce unco Dejih ; aad fuch who 
ntud have pcrilh'd wirhnuc a Miracle, n An^nuSy A^iiriai, ind 
-VifMl, whom Albaaafiiit tails AUn/rs. ViJ. Synepf. Smt. Sct'ijI. 
and Orjf. 5. cirntr. Ar'ian. And as St. Jubn the Apollle is called 1 
Atari}' by the Ancients for his being plung'd into boyling Oyl, 
and that having no Power over him, was attcrnardi fent into B*- 
ninimcm: Sn alfo were there two kinds of tt>»i^fffiirj, fuchnfuf- 
fer'd Tortures tnd extreme Hardlhips, ttio' not unto Death; and 
thde were Ibmctimcs dignify'd with the Title of M^ttyt, whicJi 
is what 1 fuppafe our Auth(»- meant hy his Fnncifts Conffffanm. 
yid. CyfT, Ep. 9. ad Afirtyr. fy CtnfrS. And others there were, 
who tho' nattjueftion'dbyToriyrc, yet confefs'd the DoAriocot 
their crucify'il Mider io dcfpight of the fevcrcA Menaces, and 
were prepai'd 10 differ 10 the utmoll Extremity for iheirReligioni 
and theft likewife were called Conftffon. Thofe who were not 
try 'd in this manner, but in times of I'erfecution were notattum'il 
«f Chrift, but^Wllrm toiheir Profeflion, « ere called Sunltt-, 
and thofe who funk ia the Day of Tempration were caJlod 


of Vincentius Lirinenfis. 
Spirh, and tranfmitting to Pofterity 3 moft II- 
)aftriou8 Rule how to filence for the future the 
loud and etnpty Pretences of Herefie in all its 
Progrefs, namely. To quajb the Infotence of the 
wew Pretettders hj the Authority of [acred An- 


L . C H A P. IX. 

r T/w ancient tonchjione of trying Herefief. 

NOR. was this any new Teft, it being the 
conftant Maxim of the Church, That 
the better Chriftian a Man vpas^ the more averfe 
Always was he to novel Inventions, Every 
Thing is full fraught with Precedents for the 
Truth of this Obfervation ; but for fear of be- 
ing tedious, I (hall fele^ one Indance only, 
and that efpecially from an yApofiolkk SeCy by 

» Vtium aliguail, ^ hoc ah Apojlelica patiffimum ftde jumtmus.'} 
Churches were citlcd Apoftolkl;^, upon ihcfc two Accounts; from 
their Apcflolick Founden,and from their ApoAoiick DoAiine. For 
ihus Ten uUidtf prafcrift.CMp,^. Rub over tbt Apoflolkl(Chiirchfi, 
wherein the verj Chans of the Ap9ftlej are ftt fate upon h thth 
Places. Is Achaia ne<ir thet^ there tbon baft Corinih ; if thou 
art not far from Wxtimia , thw ftrffl Philippi, thou j6,i]I Thcfla- 
, if tbow car/i go inta t\iii, t here ihnkhaJlS. fhe(ui; ifthotibt 
adjacent to Inly, ibw haji Home, trhfe Authmtj is nexr at hand 
W HI fin Africk.} ^rom which Pili^e chc Reader cinnot but 
■ike QOtitr, how Terlhllian p8t^ all (heic ApoHolical Churches up- 
on rhe level, and diredt us only co confult thai Church which lay 
■wrert TO ui ; which ccrtainJv ne would oe»er have done, had he 
known [he Church of Unmi to be more infallible than all the red. 
The other Rea(bt\ why Churches are called Apo)iolki, is from their 
^oiformity to the Doftrine of the Apoflks. for to this Teft (fays 
(he famtAuthor again, rrf/trifl. c.jj.J "' trh^ all thofe Chi^ehfSy 
9 whidt 



a^i^ The Commonitory 

vrfaicb the World may plainly perceive with 
what Zeal , Application , and Courage , rbe 
bkfled Succeflbrs of the holy Apoftles contend* 
ed for the Prefervation of the Faith in the 
fame Fulnefs of Perfedion in which it was de- 
livered unto them. For heretofore ' Agrippimm 


h.- ■■ .A^wi- 

which have been founded^ and every day are founded^ tbo* mtby A- 
poftUs or ApofloUck. Men^ ftert^ later , and but newly conftltHtedJ 
yet confpir'ing tn the fame Faith , and becaufe of their Confmfdty in 
DoSrinCy are to be accounted every whit as j^ojlolicl^ as tie very 
Firft Churches planted by the Apoflles. 

* Agrippinus Carthaginenfis Epifcopus^ primus omnium -~ rebaftU 
Xand^m ejje cenfebat.'^ Of this Apippinus wc have licde left Hi 
AnciQuicy, all that I know of him, is in the EpifUesof CypnoMxa 
JubdionHs and Qfintus ^ in that ad Jub. the words are dicfe^ 
Ap^ fMJ OMtem non nova ant repentina res eft^ ut bapti^ardos ctnfti^ 
PIUS eos qui ab Hareticis ad Ecclejiam veniunt^ quando multi yam mt* 
nifunt^ ^ longa atas^ ex quo fuh Agrippho bona memoria vko comie^ 
tdentes in utium Epifcopi plurimi hoc Jiatkerint, &c. Now the Synod 
here mencion'd , was according to Barofiiiu in the Tear 217. ICK 
wards the Beginning of the Third Century, fays Die Pm. Aitf 
indeed the multi anni and longa at as in Cyprian feem to (peak it 
earlier than Btironius puts it. That Hereticks vtere to bie rebaptiz'd 
was the Dodrinc of TertuUian^ l^id. de B.ipt, c. 15. de Pud. c. 12. 
Frafcr,c, 12. and of others coo ; for by the 47 rh Cadon of thofe 
which go under the Tirle of Apofhlical, the AdmifTion of f^pneticks 
into the Church without Baptilm is forbid, under Pain of Depofitioo/ 
And iho' thcfe Canons were not made by r!ic Apoitles themfelves,' 
yec has the learned Bifhop Beveridge^ in his Preface to his Anoo^ 
rations upon rhcm proved, thofe of them which are genuine (of 
which this undoubtedly is one) to have been made by Apoflolictt 
Mfn cowards the Conclufion of the kcond, and upon the Entrance 
of the third Century. Buc now the Ditficuliy will be co know how 
Vincentius could jurtly charge Agrippmm as the Firft Innovator in 
this Point, again^ all the aocienc Pradlice and Rules of the Primt- 
live Church. Let us confider then what kind of Heredpks thofe 
were that might not he ad mitred mro the Church witHRr Rcbap* 
tization ; and they were fuchi^is TertnlTun fays had omnia extraned 
fy adverfaria noflr£ Keligionf. Pr^fc. r. 12. And again, Quibus non 
idem ed ac nobis DeuSy nee tinus Chri'hx. De B.ipr c. i 5. Such m 
had nothing of ChrHiianity Morging to 'em • wA?o bad neither the fame 
God^ nor ore and the fame Chriil. And fuch were tne Hermogene* 
ans, Praxeanf , Valentinxans , Marcionifes^ &c. who , as Jrenaw 

% uiit 

of Vincentius Lirinenfk 

'' of venerable Memory, and Bribop of Carthage^ 
was the 6rft Man who againft Canon of Scrip- 
ture, againft the receiv'd Rule of the oniverfal 
Church, againft the Sentiments of all his Col- 
leagues, agninlt ihe Pradice and Inftitutions 
of the ancient Fathers, deliver'd hisjudge- 
. ment for the necefiity of Rebaptization, which 
Prefumption of his was the Mother of a World 
of Mifchief ^ for it not only gave the Hereticks 


tells us, wcrcbapriz'd in thcNjmcof thcuFi^mwrFjt/wr, and made 
«fc of flrange hoirid Names in tlicirfonn of Bapiifm, fuchasj3a- 
*'?**'• X"'"'^"' ^tf^f^?-, ftir*/ i(C feaJ'ii, «■(■«', Sffapof, Slc. 
fret, I. t.e.iS- Ol fnchRet«icksas thcfcTt is, thxTeTtulliaiiftyty 
nemo gtn illumijutii' a quo ewsenebntur. Prefer, c. 1 2. By which II- 
Ifminniion I uod^rflandBapcirm. And again, IJfnf, nee Baftrfmui 
¥nui , quia nw idem, quern cum rile non hjbeant, fiw iubio irrn ha- 
hnt. De Bapt. c.l5- ymce thej an nit ri^hllj Bapti^'J »ith me and 
the fame Baftifm as wf art, they have andouhtedlj rtCbriftran Buflifm 
at alt. Other Hereticks there were who had been rightly bapiiz'd, 
but afierwards Apoflatii'd from the Church, and thefe upon Rc- 
IMDianee were receiv'd again with Impc.fiticn of Hands only, for, 
£iys Tertullian, Semel ergo LmatTKm mmut, dei'iSa dilHuntur, 
quia itt'ari nBA optrttt. Ve pkJkit- c. 16. This 1 take to have been 
the conftaot Doftrine of the Church, which was at length «in- 
firm'd by the Eighth Canon of the Kirfl Council of Kite, which 
admits of both the Eapiifm and Ordination of the Ntvathntf and 
readmitted ihem by Impofition of Hands only ; but th# Paulianiftj, 
or Sjifla/dlftiiBTJ, whobaptix'dDOtintheNameof the father, SoD, 
and Holy Ghoit, arc commaoded ^tti.CiinrT(^iOiu '^a.iiaJ]©-, 
to be rebaftixtd etitbtly over a&t'm. Vid. Can. jp. Cone. Kicitn. mim 
cum Btvertgii Aimatatioi\Riit. And therefore I take it to be a Mi- 
flake in the learned ^'alefius. when he atlirms It to have been the 
ancient Prafljce of the Church to admit both Kinds of Hereticks 
■ bv Impofition of Hands only- IV. Vatil- Ar.nM. in Euftb. Hip. £c~ 
mifHef- !■ 7- p- 149- ^'cfntw therefore, I prefume, cannot mean thai 
rnVt^FT'""' '*>^ ^^^ ''irll Innovator againl) all the known Rules and 
f eonftam PraOice of the Primitive Church, bccaufe he was for re- 
baptizing fuch as hid not been baptli'd in the Name of the Father. 
Son, and Holy Ghoft ftor this we find eilibli(h;d by the Council 
of Nice, now mention 'd J hut becaufc Jie was for rcbaptiiin^ all 
fuch as had been biptiz'd by any Hereticks or Schilhuiicks tvhat- 
tvcr. Bui of this 1 liave more (o (.ly, nhcn 1 come 10 his Cha- 
mAct of Cfprian. 

a Prcce- 

2c6 ^^ Com memit ry 

X ftgcs Jen t for their (acrilegioiis RdMpcisi* 
tioa of chf Orthodox, bat pfov'd alfo an Occa- 
fioa oft ftcmbUng to foaie Catbolicks. When 
th e ra' or j the? aiu began to renx>nftrate from 
every (gaiter agiiaft the Nordcy of the Thing, 
and all the Bflbops every where oppos'd it to 
the utnotl of their Fowtr, then Pope *■ St^iem 


« r^M Ag^<awi> ^ihfcM Smv At^fits^ cut cdUHtfnUrm 

C^akfK (T^l A> «c !u«e AcMit la, dm ^^hlkk See wa 

wtiTroKt^fMpnicc q> the C^vcb of Aav, fonddierinidiic 

o£?^ pi*>T^ «> cbe Kihc^ !?c Amv only, bsc n Appdbdie 

ctt s? ^ KAcff^ Fcr 5c. Jtnm wndii^ id Sr. X^llk, ii- 

fcnbcs 7> tie wtf HmmejffU Fipe. Am! jrec Sc. A^im wasKfln 

oaN s)t iKtiie ii^p«» » si. Nx^vu at ;mb:^. Efit, si Aq^ 

mhx^ft Ims a miJid cd &c okxc lafenpdcos ot chb kind to oihtf 

KftofM^ ouv Se pkornilh tundiVd trcm chc Leuaed ffriei;| k 

ki»^i^. itfjf. 7Vr9h^. Zi^. i5. c. I. p. *o-!*. The Word f^^ 

or i^i^fOK bcthjDOOg che Crcr^/ jod I^ftx, fafefies a A^kr, k 

bcui^ tNc NtfBc with which Ikric Qrldftn firit begin towUsA 

iheir HiMnt Piiicm ; wd iiom dmcc wjs tnofhoed to Biihopi» 

l» b(«^giir $pincttil Pjtcocs. Two Piu&^ more thoeaicii 

th^ (Vi^iph« wh!«h Buy fccm to rtcu:re Recoodiiatioo ; (ot 

Bti\ ^,^y€ Srephfn » here [hic vpca che Lcre! wich odicr fitflK^ 

Fjfii STit^jMMs jaipr idttrn qaiiem C?Sciis 'srv. And jer our' Atf- 

choc &>5« he thou^hc himtcit obll^d to tignjiizc his Zeal ts f&udi 

above ire orher Eiiltcpj, is he txcftiti tkxm m AiThvttj tf PLuCf 

qaMtum Ixi :tuS-:rtUtc fsip^dT. This Auchoriry of Fijtu then il 

to be inquired ioto. Eilhops engiailly were cb-ordinate, as the 

Apoftles were, and coalVquendv independeot in their ierenl Di^ 

ftriAs, tho' they afterwards lubie^ted chemrelves to a MetropoiicaB 

of their owQ chafing, for the berter Re^lition of the CmolicK 

Body; for which l^fca SuCrp^ian tells Pope Stephen^ tluithe 

left every Biftiop to the lull Goycmnicnt ot" his own Dioccfe, 5#/- 

t« inter CoUegM FacH ac CortccrJli Vmtth \ [hit he offcr'd doc to 

impofe any Thing up^n the Bilhops he caird to the Couocil o( 

Carthdie,by way of Authr>nry over them, nor did any cne prefumtf 

CO cooflitute himfelf a Bifljop of Bifhops ^ Seq-, enim quifquam w^ 

ftrum Ep'tfcopkm fe Epifcoporum conflituit, Epift. 72. And whoever 

obferves the Freedom FhrmU'tan cook with the Pope up^on thisOe- 

cafion, and how Cyprian cax*d him with Pride and Obfiinacy^ and fat 

d Defender of the Caufe of Heretic's ^ and that too agahft ChriftidMf^ 

and the very Church of God. Ep'ijl. ad Pomp, 74. may believe any 

Thing, if he can believe that tJie)' took the Pope fo^ iiich a Mair, 


of Vincentius Lirinends. ^i^y 


of blefled Memory, Bifliop of the Apoftollck See 
ofRamij with the reft of his Colleagues, with- 
ftood it likeveifej but he, in a (ignal m'^nner 


as the Fipiils okc him for now a divs. 'Tis mie indeed, as our 
Author oofenrcs, chat Stephen did (i^nalizc his Zeal in this Caufc^ 
or more truly his PafR^ni and was more than even w:th *em in 
bard Words, and harder ura8;c \ for he forbjd the ChrlHlans cf 
bis Chnrch fo much as to receive and lodge their Deputies, and 
dq)riv'd them not only of Comnmnion in his own Church, but of 
the commoQ Civilities of HofpitaJity ; and returned jn Anfiver 
loaded with unchriftian Severities, but with h'rtle Succefs ; for 
St. Cfffimi never alter*d his Opinion to his dving Day , and the 
irr^]^ ^hutrhes were for a long time after divided upon this Queflioii. 
trpiridH and Stephen were fliining Lights, they wehe both zealoUs 
Btfliops, and lx)ch Martyrs ; but they were both but Men, and 
dif&oguifhVI their Frailties on this Occafion : If Pope Stephen^ as 
naoy then thought, had the better of the Argument, (of which 
more anon ) ye^Popc Cyprian had much the bdl of him in Point 
of Charity, and facrific*d all his Refentments to the Unity of the 
Church. As to the AuScfrHas Loci^ here mentioned, certain it is, 
that Jenftlem was the firft Mother-Church. V'id. ffieron. Com. in 
if. 2* Tbeaduet. EccL Hifi. U $. c. 9. The Church of Romt then 
tou'd challenge no Authority upon this Account ^ and upon what 
this AMibarity Wis founded, is as clear as the Day from two Canons 
of CffO General Gonocils ; for by the third Canon of ConlUntinople^ 
it is decreed, that the Bijhop of that See jhou'd have the Precedence 
Hex^ to the Bijhop rf Rome, forafmuch as Conflantinople k Nem 
Rome. Afterwards by the 28th Canon of Cbaicedon^ it was ad- 
tanc^co an Equality \9ithRome\ and the Ground of this Ad- 
vancement exj^rdly mention'd in the Canon, is this. That Conflan^ 
ftaf/r being now the Imperial Sear, and honoured with a Senate, 
diey judg'd it reafonahle, that the Church fhou'd bear fome Pro- 
portion 10 the Dignity of the Civil Scare; and therefore that the 
BlAlopof ConfiantlndpU (hou'd en)oy the fame Privileges with the 

SOlop of Rome. And when upon this, John of Conflantinople cook 
B Advantage to iet up fDt the Primacy, and the Title cf Vni* 
verfdBi/bop 5 'tis well known hoxv Gregory the Greats then Bifhop 
of'iUmf, loudly remonflraced, and told him. That hiiSce in for- 
mer Councils had always the Precedence, yet none of the Bifhops 
of ilomr, his PrcdeceiTors, ever otFcr'd ro alTumc to thcmfclves 
char arrogant Title of ^'fiiver/i/ Bijhop : For, Si umu Epifcfpin vo- 
Utur Vntutrfalk^ Vnhverfa Ecclefu corruit, fi units Vnherfus ca- 
ietm Greg. Epifi^ lib 4. Ep. gi, 93, 94, fyc From hence ihen the 
Reader may obferve, that chcfc two Tilings muft nccclfjrily follow ; 
KrfL That in the Judgment of the General Councils now racn- 

* S lioD-d, 

358 ThtC^mmmuimy 

aibcTC the reft, cocduiingp is I fmapoe; that 
he who flood Co diftiogaiih'd for the Ednoence 
cf hii See, flioa'd (bew as diffingaifliiiigaZea] 
in Defence of the Fikh. Aca)rdiiigly at that 
Time, ia his Epiftleco the Bifliops of Afiki^ 
he thus de t ei mi raes. Tt^tf ttsi wtict wm C9m- 

isd pnsdent Peiibo look'd upon 

Cafe ia Niattets of Rdigioii, to 

Ldroic 01 no ocher Doctrine, bat what was be- 

Fithen ^ aod that we oogbt to 

ame to Pofterity, with the fame 

Fidelky ic was deliver*d to us : 4md tiilt k u 

9mr DiUj tofilUm Riligi^m^ gmd uH to md^tRf^ 

ligijm fillmf MS ^ and that the [voper Chanfle- 
riilick ot a modeft and fober Chriftiaii, is tho^ 

HffttgiMif^fthis gmiOmctitsmfomP^eritf^ kt 
t0 mukt hu Lm^dii&ms temd l# tie Wifd§m§X 
his Amctfiars. What then was the Iflbe of thii 
grand Affiur ? what, I (ay, but the old and 
nfual one ? we. Amti^H ^ftps Poffiffim^ md 

dQo*d, the FDpc of Kmt had his Picccdgnoe aod Prifikn fiw 
che F^hcrs^ aod dot firom ihc Afofiks ^ aad Secondly, iSacdKy 
were gnoced him upon the acaMK of die Greacoefi of his Gey, 
and DOC as St FeUi^% Sncodlbr) both wluch uctetly deflroy Ac 
prefeoc Papacy,aBd clearly denooftrate wfaac oucKiMrailMr aMM 
oy his AuQmtaie Lmi. 

^ Nihil Kvwmium^ iyc^ The Epiftle here mendoa'd is BOI 
cxaoK, disc I know of ^ hoc we haic a Fragpnentof ic in Cjfim^ 
Ep. 74. which I flttll quickly bare ao oocafioa to dee. 



of Vincenthis Lirinenfis. a 5 p 

OH A P. 3c 

oe gTM* Attempts made for Rebapti-z.a'. 
tio/ty and the CroHTtd of their IJnfMc*' 

Rut perhap it will beobjefted, Th*t rAiVij 
[3 levp-born Opiaien d/d in its Infancy aieer*-c 
y far toMt ofPttroaage. No (uch Matter, f3«' 
ar frotn that, chat no Caafe was ever maia-,;^ 
ain'd with greater force of Wit, or greater v 
low of Eloquence, or greater multitude of Pa- ' 
tons, or greater femblance of Truth, or witht. 
iich feemrng Authorities from Scripture j but"! 
Icriptarc abus'd aad interpreted after a new,' 
'afhioDj infomucb that it feem'd impo(fible\ 
get the better of an Error fo mightily be- '■ 
iriCDdcd : However, tho" thus carefs'd, prais'd, |. 
lad patronis'd, yet the Novelty of the Thing* 
lone prov'd fufficicnt to deftroy the whole. 
Contrivance. In fine, what was tbe '^ Succefs of 


' FafhtwA ipfiut Afrkani Concilii avd Vires f Jatutnte Deo, NhOsA 
"be /irkan Council here fpoken of, confiOing of fo many, and 
ich able Heads in Defence of Keluptiucion, was the Synod of 
'jrthofe, held undcf St. Cyprian in the Year aj5, according to 
*■ Pin, but according to Biftiop Bevetidge in 158. There were 
ligbnr feven Bilhops in the Oauacil, which open'd with the read* 
igofihc Letters of JtibaiMM to Cyfriin, and with thofc of Cf 
■(M to him. After which, St. 01*1,01 propos'd it to all the Bifhopi 
» deliver their Opinions freely ; hut yet, not fo as co condemn 
then, who were of a different Judgment in thii Mactcti foraf* 
inch as none here ptcfum'd conuke himfelf aBJ/lio/iQf Bijlapn 
ecnfe in fuch Cafct every Bilhop in hii own Diocefc is to do at 
e thinki bcft, and nu to sire accoimt to Chrifl caly, by wbofe , 
S a Aiithotiiy 


260 Tibe Commonitory 

the African Council ? Why, by God's help, it 
came to nothing ^ but all tiftir R.efolmJoos 


Aothoriiy alone he was fee over the Chorclr. After which Pnfo- 
U\ the Eithops pai-e iheir Opininns freely, and all ananimoudy 
concluded in favour of C/frun. Eui che Difficulcy here will tit 
how VriKtritiiM is to be underdood, when he affirms ihii Decree of 
the /f/rri-^n Council ro have been utterly abolilh'd, lod come ton 
end like a Tale that it told. Biritiiia ad an. Cbrifli 259, from dte 
EpiDIe of Dktiffiiti to Pa|ie Stefhtn, concludes, thai the OricDid 
Sifhops quiiicd their OpinioD for Betupiization, ajiifmmCjfnsR 
went over to Strfbcn. And the learned FoTbefius concludeithc like 
of FirmiliMiuf^ and the Afiatiek Gi(hops from the fame EnifUe, 
\il fir6fA hftuU. Hifi. Tbtolie. lib. 10. cap. a. feS. 6. And fifc- 
/«(W,ta hUNntes on (''tni:»t(», concludes ihefamelikewife Bn 
this, ( Ciys I'aUfiKi} upco due ConiiderarioD, will cvidemly appttf 
<]uicc othenwife. For thai Epifileof D('9fl/yiui conatDstmo Beadl} 
one, wiiether Htrericks were to he Rebaptii'd : the ocher, a«H 
coDing the UnaDimicy and Concord of the Eaflero Churdta in 
condemning the Ntvashn Herefy, and ordering the L^fi to be n- 
cciv'd. To this laft Sentence ii is, that Dionyfius ttlli Sle^aiAM 
J>tmtnijnin Bifhop of Anlkch, and the other Bilhops, had UH- 
ntnioutly fuWciib'd -, which he knew wou'd be welcome Ncwi la 
i!ic I'l.'pe, becaufe Fihbii the Prsdcceff'r of Demetiiatiiu wuin* 
clinahle 10 the SavatiM Herefy, and endeavour'd to ciliUiAi it bj 
a CouncilofBirtiops from Ci/;cM, Cappadccia, Pakjfint.tDd Eijfl. 
ViJ. Vulef. Annot. m lib. 7 . Euftb. Ififi. Ecd. cap. 5. The fame /a- 
Ufius^Sn his Annotations upon the fame Chapter, St8. kit. afficmt, 
ihatiheOrienialBilhops, and thofe cfpecially in Cjffaditia, coBr 
OajTly retaiu'd theCuAomof RcbapiizingHerciicki, and contioii'd 
(he Prat^ice of it doivn to the General Council of ConliantiKfk. 
But this, in my Opinion, is liable to great ObjeAiriiii ; for the 
Council of Nkt, in the Year js;, ordain'd, that the Novatian Bo 
retrcia, both Clergy and Laity, Ihou'd be recciv'd into che Chaith 
by Impoiiiioo of Hands only -, but thJt the Paulianiftt Hiould be 
Rebjpoz'd, becaufe they mere mt Baptii'd in the Name of the ■ 
Father, Son, and Holv Ghoft; and therefore 'tis not probable that 
the Eailcra Bifhope (hou'd continue Rcbapiizine contrary to ^1 
Clnon down 10 the Council of f:iii^.iniinf>iU, in [Tie Year jBa ; and 
why they ftiou'd leave it off then, is nor e jfy to tell ; for (he Q- 
Dontof A'fceareconfirm'd by ihefitHOiiionof Cenff^Mrn^i/e j Sid 
for the feventh, tho" by Chrifm or Unftion only it admits AriaM, 
Mjetimins, Apiilii«mflj, Knat'iai's , ^t. yet the Ekmmiaiii, 
JUbnlajulf/, SabeUutrs, ^. areexpteflj e^'cluded bv this CaoiHi, 
aiM ftr the fame ft iftJD as the Pair/I,' nijjj in that of N'm, and were 
li^ be Tccciv'd no bthcrntife than as mcxr Pag*iu. And aficrril, 
• ■■ ■ ihis 

of Vincentius Lirinenfis. 
•kme to an end, like a Tale that is told, they 
'1 pafs'd for feocelefs Dreams, and were all 

thii Canon by our learned Biffiop Bevenge is prov'd to be fpurioust 
aod to be ta Epiftic only frr>m ConH Mtim fU to Mmtp'ni Bifhop 
oi Antixh, ind written 80 Years after this Council. Vid.Btvtrcg. 
Aimtt. in Cmh. 7. Cone Conjfjn^. There is 1 PaRagc it) ftrom which 
feenis to make, n if the very Bifliops thcmfelves, who cflablifh'd 
this Dofhinc of Rcbaptization in Council, did afterwards void it-, 
Dtpiij; illi iffi Epifcopi qui Rttaft'txaiidas btrttkos cHmea (CvprianoJ 
fiatueratitf ad aniiqiiaii confuetudiaern revoluti, »ovum emijtTt decrt' 
tun. fiierai. Vidl. adv. Lucifer. But Balurjui, in his Notes npoa 
Vincmius^ obfervci, that there is Dot the leaft Appearance of any 
fuch iKiv Deeref cxianr, and thac the Pn^icc of Rebaptizing upon 
St. Cyptuii'% Authority, down to the Time of I'lncentiut, is an un- 
anfwerable Objeftion againflit. He concludes therefore, rhjtthit 
Error graduilly decrejs'd, and dropp'd bv the Content of the Ca- 
tholrck Church, and at length wis univcr&Ily excluded, rtAufiiginu 
finnitate dnfenjimk, according to St. A/fin, lib- 3. dt baft. edv. 
Poisal.eip. Andherayslikewifeiti the next Pages 4 jt, 4 j3, that 
the DofWnc of Rebaptiiation was condcmn'd by Cjmmin Con- 
fcDt ; In qua fceuta eS Ecctefis Smtintixm Ftpji SUfhini. I Ihail 
here then firfl fct ihii Matter in a better Light, and in the oexc 
Chapter prove againfi Balufiui, That ihc Doflrinc of Pope Stefbtn 
was as much condcmn'd by the Catholick Church, as that of ScC^- 
fun. The Cyprianki( Error, i fay then, did not only wear away 
by degrees, but the Queflion was argu'd, and exprclly dctermin'd 
by fevcral Couneili. Kiril by the Council of Atlts, fomc years be- 
fore that of Nice ; for there by the 8th Canon it it otdain'd ooiv 
cemingihe Afiisans That if any one Uive a Hcrefy, aad return 
to the Church, he null be ask'd concermng the Creed ; and if it 
be known thjt he was bjpwi'd in the Name of the f atficr, of the 
Son, and of the Holy Ghofl, Impofiiion of Hands only IhjII be 
given him, that he may receive the Holy Spirit-, JMitif he doe* 
not acknowledge the Trinity, he IhJll be Rebaptiz'd. To this 
Council it is, Mr. Vufn thinks, that St. AaSin reft-rnthc Decifioa 
of this Qoellion -, but lam noiof his Mindi becaufe Si. .4ii^'n, I 
believe, wou'd hardly call the Determiiurion of Ailes^ Pltnarii 
Comrlii AuSoritatim, lih. a. de bnp . adv. Dan.CAf. 9. Andthere- 
fjrc I referr it to the firfl NictK Council, which dctermin'd this 
Queflionlikewife, tho'Diipin, in his Account of Of i-mb, *^ ill not 
allow it ; but the ipth Canon of IVrcf, as eitplain'il by Bi(hop &- 
*m-|f , ewidemly proves the ciininry. Andlallly, thii Queflioa 
was decided alfo by the Council of Cdrfbitfr, under CmIuj fiifhop 
of (hat City, in the year ^48. For the firii Thing there propos'd, 
w», whether thai Man ought to be R<;bapiJt'd, who at bis Ba|>- 
S ] tilui 

a^a The Commonitory 

oDcen'd, abolifh'd, and trampled on, as ufe- 
kfs ioGgnificanc Trifles. 

C H A P. XI. 

The Method wd by Heretic\s to mahf their 
Errorf fafx atrrent in the World* 

O Strange Turn of Things ! The Aothon 
of the fame Opinion are declat'd (Uiha- 
lickr, and the Followers of that Opinion ad- 
judg'd Hcrtihk'- The ^ Mafters are acquit- 


tiGo nude Pro&fTKn of believing the Trinttv ? To which dte Bi- 
ftiopi anfwcT'd j Otd forbid : Wt dnlart, teat tbit Reln^'titlM 
ii imltirfitl, aiOrarj ta ibt Ottbodac Failb, and the EccUftafikii 
Di/(if fiiw. Thii then I tike K> be a dcv and TulTident Account ol 
<lic Aft'uaH CouacW under Cjfiim, h*w it wis abolilh'd by the An- 
thofiiy of thm fcvenl CouDcili , and at letigch dwiadled to vsf 
thing, acratding co our Author's Dcfcnpcion of it. 

* Abfilvanliir MJiiflri, auultmiantiir Vifcifkli, ^c] To waki 
f!Ood cur Auihot's Acquicu) of the African Cotocil, and the Coo- 
dcmoatioD of their Dlfciplct, the Doit^ifts, fat the fame Enoc -, 
it will be needful to obferve only, that the CrftiMmck PartVt th"' 
they warmly defended their Error, yet they tcmper'd their leal 
withfucha Spiritof Humility and SubmifTion, ai never toimpoCe 
it upon others a; at) Atricle of^Church-Communion ; or to make the 
inii Separation trom the Cacholidc Body upon the account of thii 
Oi^ercnce of Opinion: Whercu iheDmdfi/1^, who boafledScC>- 
frijn'i Authoriiy tor their Praftice of ilebapcization, nude a king 
and terrible Schifm in the Church ; and not only Rebapciz'd Hm- 
lirV, but even Cdtbalk^i themfelves. For which reafod Sc Aufi'n 
declares, That to Rcbatsixf Hfelitks, wai a human Error ; but t» 
Rcb^fli^e Cithiticlii, { ai the Damaijh did , and our Aaaiidptijit 
do ) wa* a mofl diaboiiul Pitfiimpt'm^ lib, de uiitco Baft. c. 121, 

But becaufc this it a Matter of Moment, and has been cxtrcmclj 

controverted of old, and it fo at prcfent, f hope it wilt be 1 par*, 

donable DigrelTioii, if ! (late the Opinions of Pope Stepbtn, »aA 

-S(. Cfpiao, more difliA^y * and tttew thai they nert both ia chi 


of Vinccntius Lirinenfis. 
ted, and the Difciplesconderaa'd. The Wri- 
ters of the Books (hall be Sons of the Kmgdoai, 
and the Defenders of thofe Books have their 

Kxcrcmc, indboch equally condcmn'd by the Ptimid^c Church 
Sccmdiy, I ftuU coarider how Sc. A»^\n moderated between them, 
and what Ob)cftiQns his DoArine feems liable unto, ind To le»e 
It R) the judgmoit of [he Reader. The Suitim of the twa Opinioni 
dm of Slepooi, ind Cjprian, we have in hii 74th Epiftic ro Fm- 
fejiSiquM tTi9 i qiiicvnq; Hfefi venerit, tT'- 'f *Dy ooc come* 
ontuiu, frtm 9b»tfoeveT f/trtff it ie, (fivs Vopc Stepbin J let 
him be recci»'d into the Church without Rthapi'n_athn, by Impo- 
fition of Hinds only. That this vras the DoSrine of Stephen, wc 
ife farther con^m'd by Sc. Anftin, de unia baft. c. 14. where he 
ecl/s uj, That according to Stephen, no ane wteerer wis to be Re- 
bxpcii'd ; in nuSa iteranjum BaptifmA, All chofe Cinons therefore 
before mencioa'd, which command thote Hercticki to be ttcbap- 
tiz'd, which were ttot Baptiz'd in the Name of the Father, of the 
Son, and of the Holy Ghoft, docertainly condemn the Doftrincof 
Pope Strpbtn, whicti orders none to be Rebupi^d, Sc Cjpriait, on 
the other Extreme, affcrtj, that all thoft who have been bapiii'd 
by 4nj Itertticlit or Scbifmatkks whatevtr, ought to be Rcbap- 
tiz'd : For tn hit 7$th Epidle to Mxgnm, who ask'd his Opinion 
3&XMt the Bapcifm of the Novatimt, whether they ought to oe ex- 
fcpted out of the number of thofe Hereticks who were to b: Re- 
Diprii'd, fince they own'd the fame Fiith, as the Catho licks did, 
with refpcA to the Trinity, and Bapciz'd after the fame tnaoner -, 
he tells him, that they ought to be Rcbaptii'd as weJ as the refl, 
forafmiich as there was no true Baptifm out of the Church. St. B4- 
fii, who feems moA indin'd to the Doftrine of Cyprua, and his 
Predecefior Fkmilian, thus »rgues; Thofe whom a Laick BapoKch, 
ire to be Rebiptix'd ; but tlioic whom a Herttick or SchifmaticK 
&apiizeth, a Lakk Eiptiieih; therefore fuchirc to be Rebapiii'd. 
But finding, that tho' the major Propoiition was not denv'd, yet 
the minor. That a Hercticki or Schtfmatick »■*/ <t mcer Luk^, Hood 
coodema'd by the N'rcene Council, he fubmitied to the Auchorit)> ; 
lr« i'tu'lir Let it be receiv'd. Baf. Crnion. Efifi. ifd Amphihch. 
tin- 1. Nay, after the Council of Kite, the major Propofition, 
vf^. rSjr thofe whrni a Lakli Bjpti^eth, ari (5 be Hebaftii^d, wa* 
look'd upoa to be fo true, that it w» the imdoubicd Principle 
whereby the Orthodox confuted the I iiciffiUns ; for thus ihcy 
■rgu'd ; thofe whom a Laick. Bapiiz^th,are to be Rebjptit'd ; but 
thofc whom, an iflri^i Priell Baptiicih, jrc not to be Rebaprij'd \, 
therefore an Aritn Ptiellis aota Lirct:^ which Argument fo con- 
ibuadcd ///I'l 7 the Deacon, that he wasforedtodcny the Alfum- 
S * piion, 

26a ^^^ Commonitofy 

Portion in Hell. For who izn be eztnivagaol 
enough to qu^flion, whether the moft bleflec] 
Cjpriapfj one of the rooft eminent Saints, Bi- 

prion, which his Maflcr Lucifer had' granted v which Afliimpdol 
Jerome contirms by the Authority ot the Ntcene Conocil. Bien^ 
dhL aafV' Lucif. St. Chryjoflome is exprefs for the Ini^lidicy of 
Lay-Baptifm ; and that in Cafes of NcpcfTuy ic can be vomott ad- 
miniflei'd by a Laick^ than the Eucharift ^ vdvja /% raffrm Si 
fTifii pi %hvU* fjiovov /i J^itt r iyit^p ituirmv hmrrt^M^ 

thefe 4ire Thinis^ which can he admtnifter'd by no other Mm ii^fHU 
but hy tbofe facred Hands alone^ the Hands ^ I fay^ of the PrkO^ 
St. AuJUhs Arguments againft St. Cyprian^ I take co be good, and 
the Summ of tlicm is this : Sv« Cyprian argu*d, chat co giw the 
Holy GhoA , one muft have it ^ but Heretical or SchuinaaGd 
Priefls have not the Holy Ghnfl, therefore they fanno^ gire it, and 
con'(cquencIy their Baptifm is of no Eflfed< To whicn St. A4k 
replies, to give the Holy Ghoft, one muft have it ^ but conceda 
Pcrecicks and wicked Priefts have it not, and therefore cannot give 
it : Euc if the Capcifm of thefe is valid, for the fame reafon moft 
the Bqptifi^ of the other be valid alfo. But St. Auflin goes £irther, 
and approves Lay Baptifm in Cafes of NecefTity : But now^if thcie 
be no fuch Cafes of Seceffity^ which is the main Princi|Me hc«- 
gucs upon, then this Argument falls to the Ground. Circumci^^ 
then WMS the fjme to the Ifraelites^ as Baptifm is toChriffa'ans ; biif 
the Child rhardy^d Uncircumcis'd, w«is pot looked upon asdamn'd; 
and therefore when David's Child by Bath-Sheba lay fick, and dy*d 
on the leventh Day, we don'r find that cither David prefum^d in rail 
ldanj;croiis Cafe to have it Circumcised before the appointed Da\V 
pr he lamented it for dying Undrcumcis'd ^ and this is the 
very lopick Irom wlicncc Sr. Ambrofc took occafion to affert die 
Ealvacicn cH'utertinian Junior^ whody*d before Baptifm. Vid.Amtr, 
€onci:n. in Obit, Valent. It then Circumcifion was the fame of old, 
as Baptifm i now • and if the Mir.ifiers who ftiall Baptize, areas 
much 2)^|:.rinccd by Cl:rifi, as the eighth Pay was appointed by 
God fo Cifcuinoifio:!, then there can be no more Neceflity now 
for baptizing wiihoiic fuch appcinted Minifters, than there wis 
t jr Circuiiicifinjj bcfcre the appointed Day j for 'tis no where laid, 
that he whp dyes Ufjbaptiz'd is damn'd :' Bur that there are Per- 
fons arpuint<?yi by Chrift to Baptize , I fhall prove prefendy. 

iut^. Ep. Farmen, cap. 13. thus argues, Sedetfi nuffa nefeffitate 
' ' . ' '.• ^ • furtefMt, 

of Vincentius.Llrincnfis. 

ops and Martyrs, one of the brigbtoft Stars 
of Cbriftendom, together with his other Col- 
leagues, (hall reign with Chrift for ever ? Or 
who, on the other hand, can be fo facrilegi- 
ouHy bold, as to aSirm, that the Donaiijis, and 
other Pefts of Chriftianity, whoboaft the Au- 
thority of that Council for Rcbaptizing the 
Otbodox, (hall not be burnt with the Devil 
J Fire everlafting. For truly I look upon it 
I the juft Judgment of God, upon fuch De- 
Wvers efpecially, who, when their Brains are 
( work to trim up a Herefy, and fet it off un- 
^r the Patronage of another Name, do gene- 

, rfelitr , fy a guolibet cuilibet Jttur, gMoJ datum funit itm pote9 
liki mn datitm, guatmik telle did pojpt Uliciti datn't. But fliffO' 
fine a Mm jhu'd ufiirf, when there h no Necejfitj ; tiitd that Bap. 
t'ifm fluu'd be ghen by an} one It any me ; th*t tchkb is liveo, tan- 
tint be faid la be ml giufn, tha' it may jujfly be (aid to be given an- 
UwfiiB}. To which I anfwcr, Th« which it givetl, no doubt it 
given i butcheSjcranicntof fijpnfm is not givea by xLaie^, but 
only the Wafhing, and the exiernal Rirei ; as- if a Laick ftiou'd 
prdbmc to Ordaiti, or Canfecrace the Euchatift with the (ime 
Riies, as the Pricil does, he cannot be faid to give ttuc Ordrri, cr 
a true Sjcramfnt, The Cafe then, in fllon, I take to be this i 
Chtift has derctmin'd a» expreflv who (hall Bapdze, as who (hall 
Preach his Word, or adminifler his other Sacrament j for thus the 
CotiuninVto runs, Go ye therefoTe, and difcifte all Nations, BMti^ing 
them in the A'jm? if the Father, and of the Son, and <f the Hity 
CheS. Whatever then is done againfl a Law which U to ix per- 
petual, and admits of no Difpeaiaiion, that is to be look'd oo is 
not done ; but this is fuch a Law wherein God has appropriiicd 
the Otfice of Baptizing to the Apoflles, and thofe they niall or* 
dain, therefore whatever is done againfl this Law, iiiobelook'd 
upon as not done at all, and coofe^uently Lay-Baptifm is invalid ^ 
(or 'lis 3 knowQ pule, that that which is given by one who has no 
Right to giw, is not given at all. And this I take to be row the 
Scoce of the Church of England by the Rubricks, as well as by the 
QueAions Ihe orders to be ask'd in the Cafe of Private Baptifm, 
By wbem was ihk Child Bapti^d ? With what Matter was thk Child 
Safirx_'d .' With what Witrds was this Child Bapli^'d P Where the 
~ir^ by wbam the Child was Baptix'd, feems to be dlought oc* 
ry, i» well as the Maita and the Arm <f Words, 

' rally 




^66 The Commonitory 

rally catch at the mofk perplex'd Paflages of 
fomc andeot Writer, which, by reafon of their 
Obfcarity, may feem to look l^vonrably apoa 
Che Error ; that by this Fetch, be the Dogm* 
what it will, they may not feem to be the firft 
and only Broachers of it. This I take to be a 
deteftable piece of Iniqaity, upon thcfe two 
Accounts ^ Firft» That they make no Confd> 
ence of tempting others to pledge them in tbetr 
Poifon of Herety 5 Secondly, Becaufe they will 
not fufTer the Memory of an old Saint to be at 
reft, but ditVurb the Aflies of the Dead, and 
with their propbane Tongues revive tboEe 
Frailties which ought to lye for ever buried in 
Silence: Trne Sons of their Father C&<»v, who 
not only wouM not be at the pains of throwing 
a Veil over the Nakednefs of his venerable Pa- 
rent Nai£, but muft needs expofe it alfo to the 
Mockery of others : For which unnatural Im- 
piety , he entail'd a Curfe upon himfelf, and 
his Pofterity 5 but blefled were his Brothers, 
Men of quite different Dirpo(itions,who wou'd 
neither defile their own Eyes with their reve- 
rend Father's Nakednets, nor make bis Shame 
a Spedacle to others , bnt as it is written, 
Crn. 5. J}. ***' htukjvardtand cover d him- A plain ln(bmce, 
that they neither approv'd the Error of this 
holy Man , much lefs the expoiiug it to tfae 
Contempt of others ^ and for this a Bleffing 
> defcended upon them, and upon their whole 
Generation. But to return to my Purpofc 

if Vincentius LirinenHs. 


Thi Danger of halving itchiug Bars after 
new leathers J and the liecejpty of adU 
htting to found Do^rine, 

r A Lterations in Faith . aod InnoTations in 
x\ R.cligioa, are Piacular, and of all thinp 
the moft to be dreaded ; for not only the Con- 
(titutions of the Church, but a Cenfure alfo of 
Apofiolick Authority, read us a terrible Le&ure 
againQ Attempts of this Nature. All the World 
fees with what Force, Severity, and Vehemence 
the bleifed ApotUe St. Paul inveighs agaioflEp.(;df.c 
fbme Men, who with marvellous Levity bad ■■ ''■'ti- 
been fo foou remav'd from him that call'd them 
t/ tieGrace ofChriB to another Gofpel, which xr 
not another. Who , afier their ojph Lujis had a Tim. ^^ 
heap'd to tbemfdvet Teachers^ and turn'd K»ay 4* 
thtir Sort from the Faith, and were tnm'd unto 
Fahlei ^ having Damnation, becanfe they had cajl 1 77m.t.i3. 
eff thar firjl Faith, being deluded by thofc 
Teachers, mention'd by the fame Apoftle in 
his Epiftle to the Brethren of Rome. N«r, J Rom. i6. 
hefeech you. Brethren^ mark them which caafe^i' 
Dhn^ont and Offences, contrary to the Do&rine 
which ye have learn d, and avoid them ^ for they 
that are /itchy ferve not our Lord Jeftt* Chriff, 
but their own Belly ^ and by good Words and fair 
' Speechet deceive the hearts of the fimple : Who 
^Lfreep into Honfes, and lead captive filly Women iVm.i.i, 
^mUden with Sins^ ever learning, and never able ?• 

3^ The Commonitory 

to come t» the knortUdgc of the Truth : FdJM 
Tit. u to, Talkers, aad Dtfeivcrr, who Juhvert wholt UoK' 
n. f€t , teachi/ig tbiags wbtcb they ought ff«l, ftr 

mTm.%.tJittbj Lucre' 1 f^kf : Men of corrupt Mineby n- 
^r^6.^prob4te coHcerniag the Faith: Proud, J^MOwitlg 
5> BOtbing, but doting about ^ejiiont, *«d Strifu 

of Wordiy »bo are deJiilMte of the Trtub^ f**f^ 
I Ttak (■ /"X ''^■'' ^**'* " GodUaefi : And wttbai the^ 
X|- leurn to be idle, dnd not only idle, but Tatltrt 

alfo And Bufj-bodiej, fpedking things which thtf 
-\ Vm. I. ^(ht not : Who having put atny 4 good Co»Jei- 
I9> emctt concerning Fditb have made Sbipwrtu^ r 

zJim.i. Whefe profane and vain Buhlings increafe unto 
sir wfore iJngodlinefst and their Word eateth as dotb 

t Canker. But to our Comfort 'tis written likc- 
«ri*i>3-9- wife, tbit they /ball proceed no farther ^ for their 
• jMoas Folly fiidl be manifejl unto all Men^ as * tbetri 
ad Jtm- alfo xtgt. 

*"'' Whea therefore feme fach Merchants 1% 

thefe, who ftroll'd about Town and Counirey 
vending their falfe Doftrines, came and held 
forth among the Gjlatians, and the People up- 
on hearing thefe new Teachers, fo naufeated 
the Troth, the Apoftolick Catholick DoSrinc, 
that they keck"d at the Heavenly Manna, and 
nothing wou'd go down hut thefe 6Iihy Here- 
tical Novelties, then the Apoftle, upon this 
Occafion, exercis'd his Authoriiy, and with all 
the Severity imaginable thus decreed , That 
9sL 1. 8. '*"' ""f. <"■ <» Angel from Heaven preach auy other 
Gofpel unto yoMy than that which we have preac&'d 
unto you, let him be accurfed. But what is ihc 
drift of the Apoftle, in faying, Tho'we- why 
not a* well. Tbo' i./ Why, this is much more 


o/" Vincentius Lirinerifis. 

fall and comprehenfive 3 and as if he fliou'd 
have faid, Tho' Peter, tho" Andrew, tho' John^ 
tfao' the whole College oi A^SiXts.jhoHd preach 
My other Go/pel, let them be Accurfed. A very 
tremendous Anathema t wherein he neither 
fpares himfelf, nor bis Fellow- Apoftles, the 
better to eftabli(b us in the Primitive Faith. 
And as if this bad been too little, he adds, 
Tho an Angel from Heaven preaches any other 
Gofpel, let htm be accurfed. For fear a Curie 
Dpon Man only (hou'd prove an infufficient 
Sanftion for the Security of the Faith once de- 
liver'd, he rifes higher , and pronounces the 
Ijice Anathema againft the Angelick Order alfo, 
Tha a>e, or an Angel ( fays he ) from Heaven, 
&c. Not that the Apoftle thought it poffi- 
ble for ihofe holy and heavenly Spirits to fin 
now any more ^ but bis meaning is, that if 
tbat (hou'd happen, which never can happen, 
whoever he is, tbat attempts any Alterations 
JQ the Original Faith, let him be accurfed. 


An Anfwer to fome OhjeSiions againjl this 
Anathema of the Jpojile. 

^ftxiT here, perhaps, fome may fay, that 

gj St. PW might overfboot himfelfa little 
in hafte, and, in decreeing this Anathema, fol- 
low rather his own Imputfc, than theDiret^ions 
of the Divine Spirit. God prefcrve us from 
I fuch 

370 T^ Commonitory 

fuch a Thought I for the Apoftle perCacfl it as 
a Matter of fuch grand Itnportance, that he in- 
culcates it over and over again with all the 

C«/. t.g. Force of repeated Affeverations, Ajweftidht- 
fan^ fo f^y I now agdn, if any Mdm pretcb gt^ 
fither Go/pel untojou^ than thatte have received, 
let him be accurfid. 'Tis not here (aid, Ifa/tji 
Man preach any other Oofpel imto j/oh, than thai 
ye have receivdy let him be blefled, applauded, 
and entertained amongft you j but let him be 
from the Communion of the Church ; for fear 
the damnable Contagion of one Sheep (hoold 
fpread it felf through the Flock of Chrift, and 
infed the Faithful. But "twill be objefted per- 
haps, that this Canon refpeded the Qalatiant 
only, and does not extend it felf to us in thefe 
times. But for the fame reafon thoTc other 
Rules in the conclufion of this Epiftle may be 
faid to refpefl the Galatiant only j namely fuch 

C«,as thefe. If we live in the Spirit, let ui alfo walk 
in the Spirit^ let us not he atjirotu of vain Glcrj, 
fr^Wfikfig 0*** another, envying one another, 8cc. 
But now if it be abfurd to understand thefe 
Texts with ReftridioOi and if they are eoual- 
ly binding to all Mankind, then is it evtdeut, 
that as tbefe R.ules about Chriftian Morality, 
fo thofe Provifions made for the CbrifUan 
Faith, are both alike obligatory and compre* 


of Vincehdos Lirinenfis. 07 1 

e foregoing Argument farther illufr,ated» 

AS mttHdl ProvocAtioni and Emtpngt wiU 
never be lawful to any Chriftians at any 
time, fo will it always be full as unlawful to 
admit of any Dodrine as an Article of Faith, 
but what has univerfalty been held as fucb in 
the Catholick Church. But perhaps this Ana- 
tbema of the Apo(Ue againft the Preachers of 
tmy other Go/pel, may be look upon as TempO' 
rary and peculiar to that Age only, but a? now 
CO be cancell'd and of noObligation. But for 
the fame reafon this other Command, I ftp 
then, walk, in the Spirit, and je /halt not fulfil 
the Luji of the Flejb, muft be Temporary alfo, 
and not of univerfal Obligation to all ChrifU- 
ans at all times. But now, if it be extremely 
impious, and no lefs dangerous to believe thus, 
then does it neceOarily follow, that as tfaefe 
Rules about Praftice are eternally binding, fo 
thofe other againd innovating in the Faith do 
^a like manner oblige for ever. To ' preach 
^K there- 

^^P AJnumare erga aliqind ChriHiaaii Catbotidt pran ij quod aC' 
^BrHnr, 8Cc] To Jropafe av thing to Cbriftiati Catbolicki btfjdes 
^^Btf f they have rtahi'd, ntver fPtf, never is, and never will be law- 
^^H ; and ta Anathtmatii^t fucb ai declare any thing, but tfbtt tbty 
* hate receii/i, ever teas, ever it, and ever will it a Duff. Thii in- 
deed it a greac Truth, and had been an excellent Motto, wonhy 
to have been infcrib'd in Lctten of Gold, and plae'd before the 
TrtM-Councit for ihe Rule of thEir Proceedings ; who made m 
Oaihnoc to rcccWc or expound ScnpcurebuiiccordiDgo the uni- 


g.} The Comimnitory 

thetejbre toChrijiiaa Otholickt ^ly other DfSriiu 

thd» ifhdS they have rccciv'd , ncoer n>Aj, nevef 

is, mi never mill he Uwful. And to Anatbe- 


fbnn Coorent of the ncicot fttbtn. And yet B^foniiu who hid 
nkcn his Oath, ior%tn himfdf and cells us, Th;ix ibt mfi 60// fit- 
tbt CMhetkk, chac is, the RemM Church, does tut alwsfi, aaJ m 
tvfTj fbmt ftlliw in rbt lalcpritatm if Serif. Bann. Ami. Eedtf. 
^.;4.n.2i;. p. 339. Co/nn. But the ^ can, it ft^ms, go olf oc- 
dlioDallyfirointheifOith, aod the Fathers too, when itBuyfcTTe 
a Tarn. And are not ihefe Tare faH-t to cry (uc upon laaovKioa, 
and to fhoot out their Annbtmu a^inft the PrjirAjnc Wcrld, 
■od trom the Quiwer of yincetl'iM, irtien Bttturm'm in dirtftOp- 
pofition 10 the Caiholick Maxim before ut, without mi.idog the 
muter fhall plainly declare, That tbe Church cfijitf Time hab 
PnnT, Kt nnlj ta JnUrt anJ expUin , but evtw.ti chthtutt tU 

Sam. Pantif. If then the latter Church, rhac is, the Church of 
Rome hith Power to Conffitiitt and Cummud raojc Dfiftrines to be 
belicT'd as necellary to Silvation, than were believ'd by (he Prirm^ 
rive Church, then has it Power to make new Creeds every Dajj 
and that to be a ncceffary Article now, which titfceo huntlied 
Years ago and upwirds, was never dreimc off. And if to, me- 
AavHu they might fpare ihcir Complemcnis upi^n the Fjtbtrt, aai 
tmt Aiabtr in particular, tvho writes this whole Book only to ptttve, 
that Aitiimtf, Vmwfalitff and Confeni, h the Rule wc ouehi ts 
go byinthe Interpretation of Scripture, which he iftinnt to oc the 
PerfiS Canon of Faith and Manners, againll the exprcfs Dofltine 
of that Church. The MaKim here laid donn, is a Conctulioo di- 
rcftly drtwn from fevcnl Textsof Scripture; the Chief of whictii 
and what he has thought ^c to explain and inculcate over and over 

r' I is this. But tbutgh we, or an Anitlfrem Hetixen, {■ttdtb tnj 
Gy'pel to fOk, wap J, btfiJei abat ire havt frtathcd to ytH, Itt 
him be accwfed. Vinctntius by his frxternium quod ct/ariieli^tri' 
mtt , fcems to expound thefc words in the fame Scnce with 
Sc Cbrjfiftam, and St. Mflm ^ 1^ ix S^ir, Uf iiav'iU **?«]> U- 
XWir, dA>,d icar [irx^v ri au^yft?,l^ayj) saf t loAy\'tf,itdr 
fifSo. Heftithnnt, iflbej frtAcb tbingi cantrdry, bxtiftbejmatb 
tbingt never fo littlt Jifftrm from tbt Gofpil which ve have prticeb- 
ei to yon. Sec Mo St. ^»/f*«. rowr- lit. /■«!/. cap. 6.0. ,61. 
Bui fnppofing w.rh fomc R.m.lh Expofitors wc Ihonld undcrftaad 
bv »«P 0, not lomething b,fiJes, but Ibmcthiog cntrarj to wh« 
tKe Apoftle preacheii, I c«it fcc how it mcnd?tr.c nutter. *™ 


of Vincentius Lirinenris. 

datize the Setters forth of ftrange Articles, 

vtr vasy ever it. and ever will he a Duij. Since 

[lis is the Cafe, who will be fo hardy as to 

break in upon the Creed of the Church, or fa 

I exceeding moderate and occafional as to adflait 

[ of fuch Innovation > That chofen Veflcl cries 

Lout, that Doftor of the Gentiler, that Trum- 

let of the Apoftlcs, that Herald of the World 

Ties out 5 he that was caught up into the 

Third Heaven, and was made confcious of 

jtbings unutterable, '^ cries out again and again 

pin all his Epiftles, Whoever preaches a new Drf- 

T?r/«e let him be accnrfed. On the other fide, 

be Frogt and the Gnati, and the lafcffs but 

»fa Day, fuch as the Pelagians, remonftrate 

back again, to the Catholic^ too, on this wife, 

crrnin ic is, that i Vita may err dainnably, not only by rcirfling t 
{undirnemal AtricJe, but by prclling Things unncccflary to be be^ 
licr'd , a& ncccfTiry to Solvation. And this I take to he the very 
Calc hete before us ; for the Teachers againft whom St. fjn/ pro- 
nounces [his Anathema, arc fuch as join'd the Obfefvaiion of^the 
Ljw, as ncceffary to the Faith of the Gofpel. And by this they 
taught ihii what the Apolllc preach 'd as neccliary to Solvation, 
was not neccfliry wichout their Additions-, which is the very 
Thing we charge upon the Fafifti, for their new Articles of Trevt, 
and their Trtditniua) DoAtines. For if thefc arc nccelTary to SjI- 
Tation, ('as they fwcar they are) atid yet arc not contaio'd in Scrip- 
tKTe, then 5cfi^r«rc is not fulficieat to Salvation; andthenSt. P^n/'s 
Aiatbtmt cannot be jufl and true, rho' twice together tven'A by 
him with all the 9alcroiiiiy imaginable. Here then with i'lncnti' 
«* we fix and fct our Peet, and with him declare , That to Frtach 
$if ai^ IhingloCbrjftUnCatholkk,!, ai Malltr of Faith, bepJesirhat 
tbej hnt ttttru'df nner »ai, ntver ii, and neifr will be tavfuti 
Mnit to Anatbemaii^e fuch ai declare any thwt its necfff-nj^ bcjidtt 
whjt Ihej luve rectit/'d , ner was , ever ii, and ever will be « 

' Clamaty iy repetendo clamat , &c.] I rrandite according to 
dii> Reading of fti/xr^'MM, and not by the Ctrn^rii^ge Edition, whicll 


3^4 ^^^ Commonitarj 

tbey remonftrate and cry, Vpon cur ExjnmpUf 
our Authority^ and the Faith of our Exfofitars^ 
condemn vphat you once believd ^ amd Micvt 
vphat you once condemn d ^ lay aSde the ancient 
Faithj the InftitHtions of your Fathers^ the Dr* 
pofitum of your Ancejiors , and recdve'^^V/hdt^ 
I tro! muft we receive? Why, even what I 
tremble to mention 5 for their Notions favoor 
fo much of Pride and Self-fufficiency, that in 
my Opinion not only the maintaining of tfaeni, 
but even the touching upon them in order to 
refute them is in fome meafure criminal 


Why ^ery great Men are <very pften fer^ 
mitted by God to introduce jirange D(h 
Sirines into his Church. 


UT here it is natural to enquire, Whyfuch 
s conpderable Perfons in the Church are ft 

« Cur ergo perfjtpe div'initvs ftnuntur^ &:c.] TertuUian begins hb 
Frefcrif>ticn againj} Herethks upon the like Topick, and bids the 
Faichful be no more conccro'd ac the Caufe and Effcds of Hcrefies 
than ot" Fevers •, for both roufl be, and b^th do Mifchief ^ and 
this too by the PcrmifTi^n of God for wife and good EiuiSi 
And in the third Chapter puts the QueAion^ Quid ergofi Efifct 
pus^ &c l^'hat then if a B'tjhop^ if a Deacon, if a Widow, if §V'ff' 
gtn^ if a Dolhr of oar Laws^ n.i)^ if a Martyr^ jhould fullffom tht 
Jiute of Faith / Would that give a Siinliin to Herefie / Are m W 
try the Faith^ by the Man, or the M'r by his Faith f The Beafook 
why God permits fuch great Men to iail, and to he a ftumbfia^ 
BI 'Ck in the way of others, are to be fecn at large in that Frt* 
feription^ and fucciQ^tly, and luiidly creaud in this and thc'foliov^ 
lug Chapters. 


of Vincentius Lirincnfis. ^j^ 

often by divine Providence fufferd to fet forth 
fuch grange Do^rines amongji the Catholickt ? 
A very proper Enquiry in good earneft, and 
well worthy of a nice and fall Examination. 
And in anfwer to this, ! (hall build nothing 
upon my own private Reafoning, but upon 
the Authority of the Scriptures, and the In- 
ftruftions of an infpir'd Governour of the 
Church. Let us hear therefore the holy Af*- 
I ftjy and he may teach us, why knowing Men^ 
and fucli as for their Gift of Knowledge the 
Apoftle ftiles Prophets, are fometimes permit- 
ted to broach new Opinions, which by way of 
Figure the Old Teftaraent ufually calls firange 
Godt, becaufe Heretical do Idolize their Jirange 
Do3rinex jjft as the Gentitet do their firange 
Gods, The bleffed Mofet therefore thus writes 
in DeuteronoMjf i ^ If there arife dntong you 4Ctiip.ij.i; 

^ If tbtie arife amwgpH a Prophet, «r a Drtamer of Dreamt, aitd 
(hitlb thee n Sign tt W<:ridety and the Sign or Wmder eome to frnft, tubere- 
<fhe fMkt into ibet, faying, let utg" after ether Codj, and ferve tbem% 
fix the Lotd juiiT God prwelb you, Bfc.^ Our ^itbor having conrider'd 
only ih,cRatio Finalis, or the end for wiiichGod permin flriraclet 
to be done by Fjlfe Priphtss, far the fuller Eiiplicaiton of this Text; 
I (hall inquire inro iheir eS'C'fii Cjufc, and fee how far forth Mi- 
ndet arc a Proof of a true Prophet. la order to this, 1 diftia- 
Euifll bei^vna two Windi of Miracles or Skpeniatural EffeSt. Firft^ 
Such EffeSs K pliialy appear robe above the ?oviet ot loy tiatiiral 
C.tufet here among uj, which therefore we call Supematurai. YeC 
fuch, however, as thro' the divine rermitTloo are prafticaUe by 
the ordinary and natural Power ot iirtjifible created Spiritt, For In- 
ftjnce, fbe Suffenfron of a Stota in tbe Air, the dratping a fonndtt'd 
Ship by a Wnoiant Girdle, tbe dividing a Whetflrme by. a Ra^er at a 
^rd fpta^ing, the telling what is deing a ihaufand Milei ef, && 
Tlieic, I fay, feem to be above the Reach of human Power, and 

tfeafible by auy oarural Caufcs amongO in, and yet may be 
in the prop.:r Agency of invifible Sfirils. There is another 
of Afiratltf which arc ibovc the Power of aacuni Caufes, find 
I a oi 

^y6 The Commonitory 

Prophet , ep d Dreamer ff Dreams^ that is^ t 
Teacher in the Church, and fucb a one too as 
in the Clinton of bis Difciples and Followers 



^f any created Beinpi whatever, and to be effeAed by the imme 
diitc Power of God only. Of the firft fort of MhrMcs^ or fi/fet- 
Motuful EtteSsy this io the Text I take co be one^ for I cannot 
fuppofe tnjt God himfelf would lend out his own tmmediare Om- 
tiipotence to evtl Spirits to enable a fttlfe Prophet to work Afhra* 
iks 00 purpofe to fcduce his People into Idolatry ; but only, xhM, 
he would not forcibly interpofe to hinder fuch Spirits from doini^ 
what was withio their Sphere or narural Eflficicncy; becaniehe had 
before given his People fnch fevere and eypreis Laws againft the 
Worfhip of firange Gods^ upon the Accounr of any Miradcs what* 
ever *, and permitced fJfe Prophets %o work Signs and Wonders as a 
Trial only of their Fidelity to hint; and if the Jews could hate 
certainly, and at firfl 6ghC| dilliagutfti^d between the OperaHms 
of Demons, and the Effe^s of pare Omnipotence, this^ had been m 
Temptation, nor any pruper Trial of their Obedience. I conclude 
eherefore, xhAXfupernatural Effeffs, at leaft of thcfirfl Kind (and 
it is extreme difficult, if not impoffible fn. ibnnc Cafes to dtftio* 
guilh thcfe from the Af trades oCcheYco^nd Kind) arc nor tn them- 
&lves a futficienc Proof of a trne Prophet. For fhould a Man do 
never fo many Signs and Wonders to tempr the Jews go idolany^ 
he was forthwith m be ondcmned to Death for « faJfe Prrphet^ 
We arc told likewife in the Golpel, that fu/fe Prophets 4md fat ft 
Chrilis fijould arife and fhew great Signs and iionders, infmneby that 
if it were p fibJe thejf fl^nitld deceive the very Ele8 ^ and tkac the 
Cmmg of the Man of Sin flioitld be after the working of Sata^twkk 
all P'^wer and Signs ^ itj Tt^<w/ HrXJ^f' not with iying Wonder^ 
hi^ifious or Counrcrfcic Miracles^ as our Tranflation feems to iBti" 
mace; but true real fuper natural Wonders^ wrought in Confirmati^ 
on of a Lie. For if chey were Tricks^ and ^appearances c>nlv, how 
could the Coming nfAnticbrift be faid tn be according to the wmrl^ing 
of S At an iv '^fltVif S^ijdfAi , with all Power. Bur as Mofes did rf 
old, fo does Chriff give his Dilciples a Rule to go by, and co try 
the Spirits^ and fjrearm*d rheu) againfl the pcrwerful tempcation ^ 
See to it, left any Man deceive you, Matth. 24. 4. So again, Mam 
1 ^. 2g. See to it, behold I have foretold you all things. Should there* 
fore a Popifh Friefl by addreffing to an Imu^e , or by the help of 
a Relick, do any rczl fupernatkral Signs and Wonders to tempt me ta 
the Worfhip of Images or Relicks, I am to rcjeO him as a fal^ 
Proi^het, or Dreamer of Dreams, becaufe 1 have a Command before^ 
which faith, Thnufhalt worfhip the Lord thy Ood, and Him oniyfhalt 
thonferve* But now the Miracles of Carift were as much our. of 


of Vincentius Lirinenfis. ' 
teaches by the Spirit; what then? And this 

ly thi 
able Teacher giveth thee sSign or a Wonder, and 
the Sign »r the Wondtr come to p*fs whtreof he 
fpakfi. Mofes mbft certainly is here giving us 
an Idea of a very powerful Preacher, fuch a 
gifted Man as may pafs among his Flock, for 
one that not only knows all that Man can 
know, but alfo foreknows fuch Things as 
pafs all human Undernanding ^ exactly fuch 
a Cbara£i:er as the feveral Difciptes common- 
ly beftow opon their Mafters > * Valentinug , 


ihc Power ofcre-tted Spkilr, as wc can pofTihiv imigm my thing* 
10 be, i;ct had rhey been fuptrnatur^l Effe9t of the firft Kind only, , 
our Siiviour comiog in the N^ik of God, and doing luch a number 
of Mirjclet in his Name, and for the Cooflrmarion of a Doflrine 
exaftly agreeable to the pofitivc RcveUiions of God, and the beft 
Reafoaof Mukind; our Saviour, I fay, ought to h^vcbeen re- 
ceiv'd by the 7"" for ' '"" l'''>phet according to M^ftt. who in 
the t; and r8 Chupccrs of Dtii»rnt«m; plainly fupp.>feth, chJl God 
would not permit a filff Praphtt to worh Signt jnd Wonders, but 
in tliedre of tJoUtr^, or fuch Particulars is were evidently agiinO 
the Light of Nature , becaufe [hen they would have been an invin- 
ciUe Temptaciun in the «ay of good Men. So thic unlcfs a Frt- 
pbet (hill come in the Hjmt of God, and do Miracles in hit Nume, 
and for the C-mfirmation of Doft tines every way (uitabJe to the 
Namre of God and right tlexfon, fuch Miticlci are no Proof of a 
divine MifTi m. 

' yalentimm.'] The Here tick V/ifenlinus liv'd in the Days of 

Fotjcarp, came to Kerne in the Pi)ntiticat of Hyiims, flouriih'd in 

iiteB,e\^no( Antoninui Fim, and continu'd totlic time of /lni«/i«. 

fid. Ejifeb. Hili. Efctef. I. 4. e. 1 1. As to his Doffrines, bcfidc« his 

M Jntclfaible Jargon about the monftrous Generation of his ^onr, 

^^^ nu^ainti , that ChriQ topic not upon him our Flefh , but 

^^bought with him a certain j;>fr'(ii<i' Soi^/ from Hcaveti, anci pais'd 

^■bro' ihe i'irgin, as Water '*'"' " '''f . without the leaft Pai lici- 

^Kpitionof ber SubOanccj and that the .^Dtrr, or ^^ifur t)cw cfowa 

upon him at his Bapiirm in the Shape of a Dove. t'id. Imnl. de 

Fr£jcr. ejp. 49. ^ lib. jdv, Walint. c. a?. He maintain'd likcwife 

that the World was made by the Offspring of the Devil, and therc- 

_iCfC nude iJI the Wickcdocts in it owing to the Make of the 

"■ T J World, 


^y$ The Commonitofy 

'PonatHs^ VhoiiftHs, Apollinarif^ and the reft of 
that Stamp. Well, and what then } Jmd if 
this Prophet P)4U faj nnto thee^ let us go gfttr 
ptherQods vphifb thou haji notkf^own, and let us 
ferve thenf. But what, I pray, ^re tbefe olber 
Qodsy but firange Errors ? iphjick thou haji not 
kntmjt^ that is, new and unheard of j and let 
fis fervQ thern^ that )S, let U3 belieye and follow 
^hem. Well , and what's the ConclufioQ > 
Why, ThoH Jfjalt not hearken unto the Words of 
fhat prophets or that Dreamer ofPfreams. But 
why then, I bcfeech you, does God permit the 
Preaching of that, which he will not have 
follow'd ? Becaufej fays Mofes^ the Lord your 
God pxoveth joh^ to kpovp whether you lane the' 
Lord jour God with all your Heart and with all 

jour SomL Here then you clearly fee for what 
"keafon the divine Providence fometimes per- 
mits fome celebrated Doftors of the Ch\irch fq 
preaci; up ftrange Dofltrines 5 it is, faith Mo- 
fesj that the Lord your God may prove you. kuA. 
a great and powerful Proof without doubt ij: 
js, when he, whorp you look ifpqn as a Pro- 
phet, or a Difciple of Prophets, or a Doddr, 
and jealous Stickler for the Truths when he, 

f * ■ 

3VorId, and not to the Will of Man. He deny'd the RefurredioD 
of the Flefh, and affirm'd the Soul and Spirit only to be (avcd bf 
Chrift. V\d. Aug Hjiref. i f . The Valent'mians ^ fays IrenUUf^ call 
themfelvcsi tQ Spiritual \ and the Orthodox , Pfychkos^ 'the m- 
inai Men j that ihefe Animals know rtot the Trtitb , and- for thac 
reafoti muft be beholden (o Faith and good Worhs for their Salva- 
tion i but foe themfdvcs, ihty Aand in need of no fuch Thnigs, 
Jiec^ufe they arc naturally spirit ualy' sLnd cannot lofe ihcit Sph'tPih 
ality ; and therefore tho* Sin may damn the Churchmen, yet it can- 
liot hurt the Saints, Iren, lib. i. adv. Valent* ' \ 

of Vincentius Lirinenfis. 
1 fay, whom you exceedingly revere and love, 
privily drops his baneful Errors, and fo Oily 
mixes 'etn with Truth, that whilft you are 
blinded with the Authority of the Deceiver, 
you cannot prefently perceive the Deceit 5 and 
*ils very hard to condemn the Doftrine, when 
ou admire the Doftor. 


h'ts Rule of Mofcs exemplify d from 
fome 'Very ronfiderable Tempters in the 
Church of Chriji. 

BUT here perhaps fome may be defirous of 
feeing thcfe words of holy Mofet con- 
firm'd and illuftrated with fame Inftances from 
Ecdefidfiicks -J the Defire is not unreafonable, 
and therefore (hall not ftay long without Sa- 
tisfaftion. And to avoid all obfcure and far- 
fetch'd Examples, I (hall begin with that glaring 
In(tance of Temptation /Ve^fffiK/^ for when that 
* unhappy Perfon, changing of a fudden from 

* Ckm ipfetix ille Neflmm, /-rr.] To JTIuflnte the foregoing 
■Rule of JMoffj, cor Auchor his finglwl one rhrce eminear Tempn- 
Honsof thchkckind ; the firft of which is Nefierim. who was an 
inramius Heretick, fligmjciz'd by all the Writers of thai Age, con- 
dcinn'd by a Generjl Qjuncil, abandnn'd by his bed Friends, dc- 
pos'd and bimHi'd from place to plar-. .md then wa* never recall 'd, 
but dy'd a harden'd, unpiiied Herftkli ; and if Bvagnv, is to be ■ 
ctedited, had his Tongue eaten up with Worms, a; a Pimiftiment 
" f chc Blafphcmies ic uriered. Howe»er, the unbtiffj Ntfimm^ 
T 4 the 

^Sg TjEjc Commonitory 

Sheep tQ Wolf, began to worry the Flock of 
Cbrjfl. the Temptation was almoft invincible, 
fjEpaufe the gieateft Part even of tbofe that 

fhe Scindal of ChriUcndoni in hit own Age , tus been bjfpier is 
fh'i, and hia Otft wiih fome Puv and Mndcracion \a ihefc Ttn» 
of Mercy, boric fccms Eobc inltuuaicd by a itrj lutrned Frelae, 
irhac tbe miilO''i tf Tmo Pcrfujit in Cbrift was BKlyfajitned en him 
ft a Copftqiiace, and thai Htjlmut wjt mifnitJeTfloiid tnJ barilj 
'}ifeJ. li hai indeed been rhoughi fnm fome un^vary EKpreflkw 
and Similinidcs common to both, thac hit Lerdfhi} had do kvcifton 
to SdliriMifm ; buc far be any fuch Thought trom me, becaufe 
he has at&md the contrary in cuprcU Terns i it vvt>u1d be ai hard 
to charge him witli Conjequenccs , at he fecaii to think it in die 
Cafe ot Ktflsrim. Bui it is to b^ wifh'd , that hi& Unifiitf hid 
diopc fome ftcafont with his gmAe InftDUation, as if Ndiofiu 
tud been m'lfundtrliood and htrdty ufed. For tho' I will not prefumt 
tn ccnfure iiis Tenderaefs for this reputed flettikt;, or aay mk 
elfe, yet liis Lird(htf'i Integrity and Learning are fo well knowfl, 
that they are enough a'moll lo endanger the Credit of a Gniru 
Cetittdl, and uf all the ffifltrhnt ot iliat Age. But I am flill to 
M»e fome Chanty for tbe Wifdom and Hjncfty of the Re]>r<fa- 
fiiffVr nf the Vnhvtftl chmeb , and to think that KriUriiu nil 
peither mifundtrftood nor bardtj ufed, till I fee fame Reafons for die 
lnfink.itiim. The Charader of liie Man, his Hcrefie, and Condem- 
nation, are all I« forth by y'mctnTiiii -, and he irnting buc three 
Yean after the £;>4i'/ine Council chatcondemn'd hin, may be look'd 
upon Si a very credible Writer. His Charatlcrts the chiog I in 
chiefly concern 'd in ac prcfent ; and becjufc Jwruf et, a gnvc and 
fudicinui NijInriM of the fame Age, hn defciib'd him Ukewilf 
with all the I'roicHjtiont of [mparcialiry imaginable, I Dull iici 
down hh Difcnprion in fhori as the bcfl Commctic upon our An- 
^r,' PponthcOeith'of ^i/inniM^, Arcl.bilhopof Csn/fjariw^r, 
Pbiiif and VTsdui, two Presbytcrv of ihit City, mide two povi' 
erfui hafKoDS to luccecd hini, but the Emperor Vxxlifiiiijun. lO 
^vea Check cofuch ambitious Prafticci, rCfolv'd that none of the 
picrgy of that City Ihould have the Goveriinicnt of chat Church, 
andfolenctbr the Stranger Heflorm from Aatmb, and inreftcd 
him \a liie Sec of CmlfaMiBople three Monthi after the Vacancy. . 
pc was 3 1'erfon much cry'd up, ami by very mjny, for hi* Tern- • 
jpcnnce J but as to his other Qualities, he gave early Symptoim of 
i diatmper*d Mind, and the V/ifer Phyficians (oon felt his Pulfe. 
knd fcre&w what w»i to be opiAed from i Mjn, who in his fitft 
Sermon could addrefs the Emperor on this wife, King, {ive me 
bu a Imji4 m£d frm Httethk.') ni I in rrrwn wiil inie m 
'"''*'"'- ■■ '■'■ ■'■ ■ ' ■ •■■■ " ikm>aa 


of Vincentius Lirinenfis. aSi 

^ were worried, took him all this while for a 

Sheep, and Co took little or no care to keep 

but of his Clutches. For who could ealily 


/fewn ! D» 7)11 but join with me in the Exthftaion of HrretUkty 
mi I will di *' PtKch far yfk atoiift the Ftrfiani. This, Uyt So- 
pates, rook mightily witii the Mob. who hated the Name o( /ft- 
Tttkk, but the more prudent Piiry took it at in Earnefl of his Va- 
nity, Pride, and Fiercenefs, and were in amaze that ■ Stranger 
berate he had well uflcd ihc Water ef the Cil^ fhould proclaim 
War from the Pulpit again/l all fuch at were doe of his OpiDion, 
and he was foon as bad as his Word ; for in fi»c Days after his 
Confccracion, he aiiempccd lo dcmolilh the Aiian doDTenticIc, 
and fvrc'd 'em in dcrpair to burn ic, from whence he had the Name 
6t iKCtnditTy. Kemiferably harraJTed the A'di-itinn/, xod barfo*- 
roufly petfecuied the HimrtaJecimans of Afia. Lyiia, and C«rM, 
and caus'd many Murchcrs at Mitetm and SurJis. yid. Socr, ffiji. 
Ecclff. lib. 7. t. 39. He perfccuted likcwife the Macedcniaitt, and 
pctfuidcd the Emperor la take away all their Churches, and could 

00 more live without Cnntcation, than a Drunkard without Wine. 
But ii came home to him at laft, and the Perfecutor was fetv'd in 
his own kind, bys the fame HUhrian, cap. ;t. And in the fol- 
lowing Chapter, for my part (fays Socr^tteiJ upon reading ihc 
Books of Kefixhsy I found him to be an ignorant Fcrfon ; and 
without Prejudice or AFTeAioo, as I have publilh'd his Vices, (0 I 
will not detraA from his Venues, but give you his )u{I ChariAcr> 

1 look upon Nejfarins neither as a PaHliaiiiJf or a Phstiniaii, nor to 
have averted our Loid to be altogether a meet Man ; but he was 
frighted 11 the word esoTSx©-, or Mot btr if OtitI, as at a Bufftfrtrj 
and this Fright was the EffcA of his egregious Ignorance ; for be- 
ing naturally a Man of many Words, and great Fluency, he mit 
ftook himfelf for a Pcrfon of Depth and Learning, whereat in 
miih he was a »ery Oiallow and illiterate Perfoo. The Books of 
the Ptimitifc Intcrpieters he would not vouchfafc the Reading} 
md he was fo extremely fmitcen and elated with his own Elo- 

fBueoce, that he look'd upon himfelf as preferable to all before 
■ nini 1 and yet fo great a Stranger to Scrujture was he, as Dot to 
.know that in the Catholick EpiRlc ofSt.jiibn it was written la the 
■ocicnt Copies , on itSr 'orivim, t \ui * 'IwffS'i', &i ? -S-i?, in 
If/' which according to {-'d/ir/fiu's TranQarion and ConjeAure in 
his Notes, it 10 be Enilifh'J thus, Ei^j Sfirit that dwidei Jefus 
fnm Gad, k nit of God. This Text the Interpreters of old obletv'd 
p have been corrupted by fuch asdcftgn'd to fcparaie the JiUii from 
^m v'di bgt the Humanity is fo clolely united to the Oivioity, that 
B bicy are aot Two, but Ooc Fcifoo. tipoa tioi Tax it was, that 



oSs The Cnatumiftirj 

fafpea the Hercddk in a Man, vfaom lie (aw 

lb 6gpaX\j advanc'd, with cbe Approbatioo of 
the whole Empire, and (b mighdly admired 
bj the Biibops. One who had goc (b far into 
the A&Sioos of the Faichfbl, and with the 
omverfal Applaofe of the Peopk publicUy ex- 
poanded erery Day the Word of God, and 

* oonfntcd the pemidoos Errors both of Jew 
and Gewiilt f How iben cxxild (bch a Perfon 
ful of paffing for an orthodox Teacher, a 

^ fbood lecher 9 and a Man of unfofpeded 
Principles > A Man, who to open a Door for 
his one (ingle Here6e, loudly tnTetgh'd againft 
the Blafphcmies of all other Herefies whatever. 

the Ancicms mde bo Scyvpk co call the Virgio O€o7sjur« or die 
MHter §fGotL Hue Emfdw liL^. de %'n. Cmftjm. czpccfly fays 
ijhac Emmmel , which is Qod with m , was cooceneed to be bora 
for «, and the pbceof !us Nariricv is by the Htbrems cillcd Bttlh . 
kbem-y due Qoccn Hdau adored che facrcd Cave, where die 
Virfio Mother pfG^ was delivered, with cstracrdioary Moouments. 
That Origen fnJIy handles this QDcfVion, why jke u t9 be cdlled 
B^o^lQ-^ Tom. I, Ommcni. in Eflft. dd Rom. And dierefore *Ci's 
DocDrionfly evident, that it muft be profouod Ij^n-^nce of Anii- 
quicy io Ktftvtm to refulc to call Mary the Mythcr af G«rf. And 
bftiy y io the 34di Chapter ot the fame Book , we find him 
thus replying io Council to thofe wha profefs'd Cbr'tfi rj be Ood i 
Par my parfj be who rfoj hut two or three Mwtbs old^ I ammt csll 
Cod. And with that t^rew out of the Synod, and would come 
«t *effl no more* i^ow this alone to me fufliciendy fpeaks the 
Size and Spirit of the Man ^ and to tell the Council with his own 
Mouth that he could not acknowledge a Cbiid to be Gody is a Eteac 
deal more tliao fomething pllpft^ from his Writings, and faflea*d 
on him as a Confequencc, 4nd therefore I cannot but wonder, 
how a pradng, ignorant, proud, furious, bloody Herctick, C^r 
fo Socrates cailf hiip) condemW by a General Council, by al] his 
Friends, and the beft Writers of diat Agc,'*(hould come aftpr all 
this to be fo gfotty mijund^ftocfd ^ and fo gcndy ufed by a ipoft 
knowing and learned Father of our own Church, to ttie great Scan- 
dal of the Ephefine Council. But more of chis whep wc come to 
{}ie HcreHe of Nejlorius^ and the Proaedings of ^lat 3yood. 

I iBut 

of Vincentius Lirinenfis. 

it this is the very Thing accounted for in 
[hofe words of Mofts^ The Lord your God 

•ovethjoH, /oJki*t>tt> whether yoH love him facers^ 
or not. But to dwell no longer upon the 

lualifications of Nejiorim -^ a Pcrfon, who 
jbr his Reputation, was always more bebolden 
po the World, than the World to him; more 
lo Fame than to Experience j and who for 
[bme time kept op his Credit with the People, 
more upon the account of his human , than 
Jivjne AccompliQimcnts. To pafs over hixn 
iierefore, I (hall go to fome others of greater 
proficiency, greater Induftry, and confequent- 
ly much greater Temptations to tbeCatholicks. 
i Temptation of this Size was that ' Photlnui 
af the Church oiSirmium in Hungary, in the 
Memory of our Fore-Fathers. For after he 

' ' PhjtinKS EccUfuitn S'lrmttanam tent.-'ffe nitmaralifr.'} Photiniit 
Ifbop of Sirmhm wjs bom ia GathgTxcia ; he was Deacon and 
ifcipic of MiTcellHS of Ancjra, and trod in pate in his Ma- 
Itr"* Steps. SxT, I. s. c. i8. Hiaon. Catat. Hilar. Fragm. He 
id a mighty Talcntar Harangue, and was cJctrcmcly fubtlein his 
mfoniog , fv^fvf Ix'^" ^ " ^*fi*' ih ■w«9«i' uctvJt, faith Sox?- 
tn, lib. 4, c. 6. He vai tura'd hj SttlKre far an Oratur, and a 
ibtyMmbt was mthiArt of Ferfuafian. The chief Siudy of 
atinut, at well as of the nrher Arch-Hetciickf, was, to taitc the 
Wp'eby the Eats with emi<-'ng Words, and to lead "em from the 

T' nplicity of the Gofpel by worldly Wifdom. Upon his rcfnfing 
Sign the Cinffffion cf Sirmrum, he was depos'd, and Cermimiu 
he'd in hi5 room ; but upon condition he would recant and fub- 
aribe , the Synod proffrrd to rcftorc him , but he rejeded the 
lofFer 1 and depending np^rn his Parts , appeafd to ConJJanfiw. 
'i challeng'd his Opponent to a Difputation ; Bafil Bilhop of 
icyra was the Mm p=.('d upon by the Emperor to manage the 
introverftc, and h'otiries appointed to take the Atgumcnct oa 
itpia. In the Difpuie Fiatinus was baffled, and iRortly after 
iae^ ' He wrote Books both in Gnti and Latins bdag Ma< 
^■- J .. . . ^ 

The Commonitory 

was advanc'd to that Bifboprick wieb genenl 
AppUaCe, and for fome time bad play'd tbe 
pare of a Catbotick, all of a fudden, like that 
Prophet or Dreamer of Drtatas in Mofciy he 
began to cajole the People of God committed 
to his Charge to follow ^rjw^e Godi^ that is 
ftrange Errors, which they had not k.i'own. Bat 
this is the ufual Trade of Hereticks. How* 
ever, that which render'd him fo coaliderable 
a Temptation , was , the mighty Accompljfli- 
menis he had for doing Mifchief. For he had 
a marvellous Command of Wir, fet off with 
all the Advantages of Learning, and of a fweet 
and powerful Etocuiion ; and in {hort, a nioft 
able Preacher he was. How fluenily and fo- 
lidly be could difpute and write both in Greek 
and Latin , is notorioufly evident from the 
Monuments he has left in both Languages, 
But God be thanked, the Flock of Chrift com- 
mitted to bis Care was upon their Guard, and 
kept a watchful Eye upon the Catholick Fairb, 
and being forewarn "d , were forearm'd with 
the Advice of Mofei-, and tbo' they were 
charm'd with the Eloquence of their Prophet 
andPaftor, yet were they not fodazl'd, as not 
to fee thro' the Temptation; for biro, whom 
heretofore they foUow'd as the Leader of the 
Flock, they began afterwards to fly as the 
Wolf. s ■ 

fler of both Linguges, u V'ncentim pblnvcs ; he propoi'd hit 
own Doftrincastheonly wtyof Trurh, and wrote againfl ill other 
Hertfies. SKr.l. j. c. jo. Severn, I. 4.1.6. He fpent his fcxile in 
wririo^ againf^ the Catholick Kiiih, itid dy'd rn Hcrcfie and B^ 
Dtfhmcni. Efiphnn. adv. Mtref. 71. What his Hcrefic w«, and 
how coodcmn'd, nill be lipca in in proper place. 

■ tf^Vincentius LirinenfTs. 

But not only from the Example of Phottaut^ 
but from that of " Apollin/ti'ii alfo, we may 
learn the great Dunger of Temptations of this 


■" AfoiVmATii t &C.3 Of the Temptations here menrioD'd, 
Apollinmt was incomparably the greaieft. For he hid vafi Stott* 
of divine ind human Learning, wiihall the Charms of Poetry to 
make his way into the AfFeftinns of Prlcfls and People- He wu 
the Son of a Presbyter of the fame Name, and fo Father and Soa 
«ic frequently confounded both by the Ancinti and M/xterot. He 
vnsboma[Z.d»iiccii, and made Bitnopofche fame Place. yid.Atbt- 
naf. Synod. Ep. ad Eujeb, fy Lucifer, p. jSo. Epijhan. Htrtf. 77, 
/iimn. Catal. tho' (bis by fomc is quc^ioa'd. He vtu bred up 
DndcT the famoiu Gentilr Sophifl EpipkJn'iia ; and being prcfeni 
one Djv with his Father to hear his Mafter recite a Hymn in ho* 
n.iur of Bacchus, and flaying after the Faiiti had order'd iccord- 
ing CO Cudome the prapbane and miinirialed to be gooe, thcv were 
both excommunicated by Theoi/Mui, Sin\op of Laoditea, wnohad 
gi»cn [hem fair ivamina before againfl keeping Company with 
Epiphaniiis, to the great Scandal of the People ; but upon their He- 
pcntancc were both again recciv'd by him into Communion. How- 
ever, Onrgint an Arian, and Sucreilbt 10 Thcadotm , laid hold of 
this Pretence 10 exrommunicate 'em again , but the true Reafoa 
was, for corrcfpoading with Atbtnufius at Laodicn in his Rctuin 
fr m BanilYimcnt. When Geiriikt wruld be wrought upon by no 
Application or Entreaty whatever, ApolUnarii forthwith fjcrific'd 
his Faith to his Rcfeniments, drcfs'd up a damnable Hertfie, aad 
rais'd violent and lafliag Convulfions in che Church. Sox_(im. I. tf. 
c. 2;. Nor is it flrangc that a Perfon fo belov'd and admir'd by all 
ihe great Men of his Age, and of a tJenii* fo prndigiuufly emcD* 
five, fhould upon his Fall prove a very powerful For 
he was hifihly valu'd by Athnn^fiui, B^fil, Epiplmmns, Jerome, Sic. 
fid. Htref.yy. B.ifih Epifl. 82. Hieioi- Eptfl. ^4. As to 
hit Skill in Poetry, we are told by 5n;:cw(n, /r*. j.e.iS. chat he 
wro'c the Antiquity of the Hebrctct down to Smit in hcruick Vcrfe, 
in Imitation of Homer, a Pt>cm confiding of twenty fnur Parts, 
He wrote Comedies after the vnv o£ MtMitder, and Tragedies afrer 
the manner of Ektifidts, and Odes in iinira(i>nn of P'mditr. And 
in (hirt, fays the Mrtorian. he ijok his SuOjefts from faacd Scrip- 
ture, and in a little time compos 'd as much, and as well as any of the 
Gree(^ Poets, either with ref'pcft to the Finenets of Thought, the 
Purity of ENprelTicn, or the Beauty of Method. Inlocnuch, that 
if Men were not Idolizcrs of Antiquity, they would ftudy and ad- 
miie rhe Books of Afdimntis , as much as any of the Amicntt -^ 
i^i the lathcr, bccaule his comprchciifive Genm took iu all forts 


' t%€ The Commomlory 

kind in the Cbarch of Cbrid^ and witbal fee 
what Care and Pains ate ncceilaty for the Pre- 
fervatioD of a fonnd Faith on fuch Occafions- 


of Science, whereas (hey of old excelld in one kind of Lcaraiog 
only. Bcfidn, co mike Aptl'mrrU a more confiderablc Tempn- 
rion yet , he was a Man o( li v ^ojef ««( 'sfejSvA'®' 'roet 
*«9C, )^ T 'A-T«roW)H»f .fafi^Tair Ji^a.{ i^*(artQ«» , Sc. 
Tbeodoret. t. j. c.t. Who piaiiiii na a Miul( ef pUlj p^t'd f>r M ei' 
UaarSiutrj tkfen/tr (f the AfiftolKk DoSritief- With [hs Shew of 
Religion, and this Subfbnce of Learning the Htretkk, fejont, and 
was johi'd by y'ltatii, a Presbyter of Aatiacb, according to S'e^i- 
mf», /. 6. r, J?, (bui a Lay-man as tbe AlexandTUn Cbnnicn if- 
Cires D5, ad An. Julun. i. p. i588.) who for hisPainfulne&inbis 
CaJliog, andth- Severity of his Life, went forafanftify'd Pflanof 
the fi^ Rare among (he People. Thefc two fei up feparate Mat- | 
ingi in feveral Gicics, and us'd diiTercni Rites, and diffcreoi Hymm 
from the CathoIicV Churches, Hymns of AfntUturii'i own coinpo- i 
fing ; for befides hit other Learning , he in^, ■vayjaJ'diTtif f*t- 

ati-ni 'Sfssiyjrfv, Majin ef all the McafnTCs in Pnetrj^ and bj tk 
Smetne^es nfhis Verfi dre» avtr tbt People in ai>ki\iinct And you 
could not JO e» a Feaft, fior fee a Man at work, or a Woman » 
her Di(laf% but you (hould hear em (ineing fomc of the Son?! nf 
Apamnjr)i. fid. Soicm. Hi. S. c. 7i. "Tis tcliify'd alfo by all the 
Ancients, that he wrote a vjfl deal upon the Gaffelt and Epiftlei, 
and other Sub)eAs. S'^t. I. j. t. i6. He wrot^ likewtfc againllthe 
Arians , Eunnmius, Orii^n, and many other Hereiicks-, he com- 
pos'd many Homiiies and Letters, and wrote againll DUitrui of 
Tarfks. yj. Dufin-t Eiclcf. ffifl. in ibt life 0/ Apolhnaris, with tit 
Kate! tbereon. Of all which , befiiles lomc few Fragments, w« 
have nothing left that bears the Name of Apollinttity but a noble 
Tranflation of the Pfaimt in Verfe. But of all his Works, the 
Treatife here mention'd by ymctntim, divided into thirty Boc^ 
in defence of Religion againfl Parfhji/ the Philufophcr, n by all 
the Ancients look'd upon the bcft, n^t only of this Autbtr, bnt 
the bcfl that was ever writtcn'upon thai Snbjcfl. The learned 
DHpin mentions another great Book of ApallinarH, Cuirem'fu ibt 
Truth, againft the Emperor Julian, and the Pagan PhilnfojAers, 
and St^omen likewife /. 5. e. 18 mentions a Bock written by hira, 
•0^ ctAiiflrtat, but whether this is not the fame with the other, 
may be jufUy qucnion'd. Aftcrall, this oniverfal Genrm byfotf 
ing above the Simplicity of the Golpel, and by philoJophi^irg too 
much upon the IncoraptehenfibIcM\(}eriesof our taith, fell into 
Hcreftc : and as Heunliui evccllcatly obfcrves, he had been one 

of Vincentius LirineofTs. 
For this Perfon rais'd a mighty Combuftion, 
and threw his Hearers into very great Per- 
plexities; becaufe while the Authority of the 
Church drew one way, and their Affe(^ions to 
their old Teacher pull'd back another, the 
People in this fluftuating Condition did not 
fuiEciently deliberate which fide they ought to 
follow. But here perhaps it may be faid, that 
Jpollinaris was no fuch dangerous Temptati- 
on, as being (hallow and contemptible, and a 
Perfon of little Credit. But no fuch matter^ 
for be was a Man of that Reputation and Abi- 
lity, that almoft every one was over hafty in 
believing him, in moft things that he taught. 
For tell me a Man of a more piercing Wit, of 
greater Quicknefs, and more univerfal Learn- 
ing? How many Herefies he fupprefs'd, and 
in how many Volumes, how many Anti-Chri- 
ftian Errors he confuted, that nobleft and lar- 
geft of all his Works confiding of no lefs than 
thirty Books, wherein he confounded the extra- 
vagant Calumnies of Porphyry with greatVariety 
and Weight of Argument, is a fufficient Proof. 
It would be tedious to go over all his Works, 
which in good truth might have equall'd him 
to the greateft Pillars of the Church, had not 
y the Itch of prophane Corioiity led him aCde 
>ftcr his own Inventions into I know not 

F (hir grCdKO LttmrnnTies bf the Chriftiin Chuich , had nw a 
rophinc Curiodty pro»d hii Ruin. He fluuril)i'd in the bcginniDg 
f /it/iuB't BeigD, »ni dy'd under (hit of Thndofiutt- WhJt iiis 
lei<fie Wis will be fecn hereafter. The (hrcc Hcreiicki now 
ii-iKi'>D'd> being the Men cur .4tttW hvpamcul^ily dillcAed, 

and Iiy'd open iheic DUlciiie (or the Prcvcntioa ot tkc like D- 

(i'sfcs is Poltcriiy. 


jgg The Commonitory 

wbae Heretical Novelties, which, like a Lc- 
• proGe, overfpread and foul all his Writiogs; 
and made his Dodriae an occafion of Falling, 
rather than Edification. Here perhaps it may 
be expeded, that I (hould give an ExpoOtion 
of tbeHerefies of the Perfons above mentioned, 
namely, oi' Ncfioriu/, Apollinarh and Photiatu^ 
but the Work I am upon requires it not, for 
ray Dcfign here is not to trace the Errors of 
every particular Hcretick, but to produce on- 
ly fome few Examples the better to illuftrate 
the Rule of Mofes, that if at any time any 
Doaor of the Church, and one too who hira- 
felf pafles for a Prophet, (hould in his Inter- 
pretation of the Prophets attempt to introduce 
any ftrange Doftrine, we (hould look upon 
this as a Temptation permitted by divine Pro- 
vidence to prove as* 


The Herefies of Photinus^ ApollinariSj 

aad Neftorius. 

However it may be no ufelefs DigrelCon to 
Jay before you tn Ihort the Opinions of 
the forcmcncion'd Hercticks. I mean, of Phati' 
fiMs^ ApotliHarii and Nejioriuj. And the Do* 

drine of " Photinut is this j he affirms that 


" Pkiiiia erg* StUn htt tSS] MaTuOm , in wharc Scepi the 
Scholar Pkitrnm trod id part, mainuin'd, that the Ward wai not t 
Perfou f^ubGliing before he v» bora of the Virgin } that the FUlb, 

9f Vincentius Lirinen/i3. 48^ 

We oaghr 10 profefs God in the Senfe of the 
Jews to be one only, without diftinftion of 
Perfons ; he denies the PienituJe of the Tri- 
nity, and admits not Into ttie v.odhcad either 
the Perfon of God the Word, or that of the 
Hoiy Gboft. He aflerts Chtift to be a mecf 
Man only, whofe Original beafaibcs toMurj^ 
and what be mainly contends for, i$, that we 

and not the Wwi/, was the Imaee of Gnd, the Son of G-^, tht 
Ring, the Saviour, aod the Chrift ; ioA \a HiTt, thit he com- 
meoc'd the Son of God at his laarauvjn -, that hit Ringdorti (bou'd 
concinue till ihe Dav i^f Judgment, and then ccafe, and the Flelh 
be aonihilatctl, and the Prahtitioin Word be refol>'d into the Fa- 
ther, and be no more. In oppofition to this Hsrefy It was, that 
the Council of Canfiantinofk ievell'd that Claufe In their Creied, 
Whafe Kingdom fhaB bavt m End. Thit Hcrcl^ ihcn agrcci but ia 
part with ihc Defcripiion of Kihrfn/iiw, nor is our Author's Ac- • 
touni of the PhotiKun Error dintnA and panicular ; and it it 
CKiTemely ditficuli lo coHeft from the Ancients wh« ww prnpcr td 
PholiniH : For by fome he is faid to have reftor'd the Hcrefy of 
Hebien j but there feems to be little or no RefemblaDce b«wc«i 
them i for Heblin had more of the Jtw than the Cbiifthji, and af- 
fcrred Chtift ro hare been as much bci;oreD byjoffph, k bora of 
Marj.t Others make him to agree whdly with PtultH Samffateiim^ 
and other! in part only : Socrates and So^^tnen make his Herefy 
a Compofition of Paulianifm and Sabtllianifm both ; but 'iti cer- 
tain he diifer'ii much from both, etpecially Irom SttbtUim, bdi^ 
very far Irom a Fatrifajfun. But what wjf, peculiar to Pbotiaw, 
will bed appear from the Council of .S'/rrnium thatcondcmn'd him, 
and from the Aanthrrnds atinex'd to (hat dnf' fTi >n of Faith, ac- 
cording (o the fevcral Herclfcs then extant, tho' wi'houi any men- 
tion ofiheir Names ^ of which Ai^tftrm^'j, the fifth plainly ftrikci 
at Fbolinm, and condemns, whoever atfirmi the Snn lo be oi Marj 
only, acftirdtng to God'i Preicicnce or Predeflinati''n, and not be- 
gotten of the Father, and with G^d belbre ill Worldi, and by 
whom all Tning) were made ; but from the Time ihjt he was bom 
ofMarf, wjs nsm'd ChriO, mi Son, and enter'd upjio hii Divinity. 
Bui becaufe our mnft learned Bllhop Ftarfon, in his Expc^fitionof 
the Creed fay, that what did properly hcloog toj'hftitiin, was not 
collcftcd b> any i and becaufe he complains lifecwifc thit iht; Hiflo- 
ty (if his Condemnation is obfcure and imricaie, and has given an 
Account of both, I Ihall fiy no more, but refer to that eKccllcnt 
TfCidfc, f. ii9,jao. 

U ought 

apo T^he Commonitory 

ought to wor(hip the Perfon of God the Father 
only y and the Man Chrift : This then is the 
Herefy of ?hotin$^. But for ° Ap0lliH4rk^ he 
makes his boaft, as if he P entirely agreed with 
us in the Unity of the Trinity, yet his Faith 


• ApolltnarU veroy ^c.]] Gregory Sazidw(en ^ Or at. 14. pLaab 
Orat. 45. p. 721. out of a Book of ApoUlnark^Uyi dowabodiik 
Nature cf his Herefy, aod the Foundarion he builds on : Forftaa 
thofe W.^rds, No Man hatb afcended up to Heaven^ but he thttum 
Jorni from Heaven^ even the Son of Man which k in He^t^Ku^ dK 
Heretick inferred. That he was the Son of Man before his oomiai 
down from Heaven ; and that when he came, he brooghc doini n . 
Flefh alung with him, to which he had been hvpoflatically moA ' 
in Heaven before all Worlds-, Thitin this Sencecbere&fcbeini 
the Second Man from Heaven \ That in his Humanity he had Ul 
a Snul and Body, but that the k?c, or intelle^ual Pari; ivas fuppifl' 
by the Divinity uf the Word \ and moreover that he was monil^ 
and truly fufTer'd in h-s Godhead ; and chat during his chree DM 
continuance in the State of the Dead, his Divinky was dad wk 
wich his Body, and b/>th by the Father were reflor'd tt> Lifes^: 
All which monftrous Extravagancies are at large refitted by Va(uah 
T^en^ in his two EpiAles to CledoniWy Orat. $1. p. 7^7. Orat, $2< 
p. 74^. T Hull no;v go along with y'mcenthis in his AccoMitof 
this Herefy, obfcrving only firfl, that to the Nicene Creed was ai- 
ded by the Council of Conflantinople , upon occaiion of chA^^Ct 
fiar'tan Herefy^ this explanatory Claufe, And was Incarnate hj tk 
hoty Oh'.fl of the Virgin Maiy : For the Kkene Creed has oiily, a 

^- Et bx ipfum plenn Ftdei Sanitate, ^c] The CamhrUff t& 
ti^,n, with that o£ Coflerius at Cologne, read thus. But the f ^fil 
Editions by Filefacus and Balnrjus, ft the end of Salviaa^ ttd 
;uA contrary, Son plena fidei Sanitate. \ will not goaboat cod» 
cermine which is rhe right Reading, becaufe I can make good Sif'' 
ot" cither. For if watake up wicii the Segat'me^ 'tis agiteaMe _ 
our Author's Charaiilcr of this f/eretkl\ who, in the Woids tt 
lowing, calls him Sutabundiim (emfcr ^ dubhm\ and Kan^jaii^y 
dcfcribes hirti as a flippcry incmfi.Qcnt Wretch, faying one tU^ 
to his Difciples, and the quire contrary to the Catliolicks. If •• 
follow zhc Affirmative Reading, that, I fay, fuiisexaftly with die 
Chancer ^,ivcn^ of the ApMnarians by Socrates^ lib, 2. cap. 4AJ 
^ )3 r^iaJcL ofjLo^i^tov ijt) oaai. They profefs the Trinity t$h'^ 
CoriuhlfantJdl, iinJ to differ from the Cathoticlis in nothing but flM^aCi 
the Logos fnpf!) the IHucc of Mind^ ^ 

p/Vincentius Lirinenits. 
in this Particular is not fo found as it (tibu'd 
bej but inthelncamationofourLord hemani-i 
fcdiy blafpheraes : For in the Fkib of our Sa- 
viour he maintains, that either there was no 
Human Soul at all, or at moft fuch a Soul on- 
ly as was void of i llnderftanding and Rca* 
fon. Befides, He affirms, that the very Flefh 
of our Lord was not taken from the Flefli of 
the holy Virgin Mar^^ but that it defcended 
from Heaven into the Virgin 5 and this Fleih, 
the reeling unfteady Man alferts one While to 
be coeternal with the God the Word, and ano- 
ther while to'be made of the Divinity of the 
fame Word : For he will by no means allow of 
two Subftances in Chrift, one of which was 
Divine, the other Human 5 one begotten of 
tbeFatber, theotherborn of bisMotherj but 


■ Aut Aitmam hMmmamjemtiu turn fulfft, aut certe talem fuiffe, 
n't Meiu fy Ratia nin tgtt.y This Account aiihcfjitm is much 
(he fame with that given liy i'ofrarM of the Apoltwatiitu ^ x£f'- 
1i(^v p^ sAsfov ifa,Kr<i^\iSitu * «l'flf«xiii' vsro' F ©f» Aijl in 7(( 

■i «t Ix^* «-'tW, Sic. Aifirji Metd thtj faidthat in the Oect.^ 
lomjrofihe Incdrnatm, Manor human tiatuft w»t ajfum'd tj, ibi 
Old the Word vitbon 4 Sent ^ but ajttrws.tds, <U It wtn, lepentint 
Mud cmflf'mg rhu Errir, the) idded that hi m\ upon him a Saul tun, 
bM * Soul fitbout a Mind. So iliat, accotdin^ tn rhc Aptttinaiian 
Philofophy, Man coolifltd of ihr« Parts, a Bsdy, a Soul, and a 
Mind. According to their Diviiiity, rhc human Nature of Chrift 
confided of tivoftnlv, the Body, and the ^uJ-ji or Sou], the third 
Part, [he u<. or llnderftandiDg, being fupply'd by the God tbt . 
Wotd. The difference then between the Ari-m and Apollinatian He*, 
rcfy, is plainly this j Arim taught, that Chrili took nothing of! 
Man upon him but hit Fit ftu tid. .ithan. de A.h: ChriHi. Tlic Do* 
flrioe of ApallinaTM, wa.', thJt the Lugis. or Word, affum'd a ha. 
Wan Body and Soul, but not the intclkOua! Patr. ApoHinanfld 
fuidtm Carnit^Ammt njluram fir.r Mentt nffHmpfi^e Drum (redunt^ 
diiifni-ntra Car nit iMtummidi, VACundut. 1. f. 'nr- 3' 

U 3 pretended 

302 The Commonhary 

pretended cbe Eflence of tbe Logos to be dlvi* 
Eblc, as if one Part thereof continu'd in God, 
and the other ' was cfaang'd into Flelh. So 
that whereas the Catholick Faith is this , 
thatoftwoSobftances there is oneChrift, he 
ia oppoGtion to this Faith afferts, that parcly 
out of the Divinity alone of Chrid there were 
made two different Subfbnced. This tbea is 
the Hcrcfy of ApoUhtrk. 

But Seftorhtr labours under a quite contraiT 
Diftemper ; for while be feems willing to di- 
ftingut(b between tbe two SubClances in Cbrift, 
he rafhiy introduces two Perfons. and by aa 

* AHmJ vtro Mttfum f Eiffel in Cmtm.'] I have already obfafd 
fn>in Fktbttdiii, itut t^e Atitms midc the rcry Nature of tiiei>- 
{ > i> tul^CT in ihe V^lcfh, by confoHodiDg (he Propcnict of ^ 
U! -ior ^nij Hunun Njtuie toc.nher, in ordti co degndc ihe/iffft 
• ht Chrit fiom being tnily and pt ■jcrly the Confubniariil SoBcrf 

i!^: mp^nihle 0x3, Duflkem tunc fintum, nan aniiaiSm, jti 
cnnf^.Km \iitlH vdtr't. fix 'ici), re quu iitum ex et crtderrtf fKm 
Im'^^'-ilem f.>t'u c-njlat. Fbtbjd. lib. aJv.Aiim.csp. 7,^. Mi» 
p.rfius l.kewile faith , That tht Anns vtinlj fA»cy'd eiff SamtB 
U take K/wn him fur Flefli raiiy i ■¥ -j ? sditf rW/r c'^ ¥ 
aTifln Gillida. Kfa.?tefii7« <igi,imf thereby io^ufij tnJiKmt 
the Seffe oj fufferirg upon the Impajfibft Vivinitj. AtiMttf. Hb.tltbf 
tarn. Cut that the jipollinarhri, who proftfs'd the Conrubftu- 
tiility of the ever blefTed Trinity, Ihou'd make the Son fuffefjnd 
dye in his Divine Nature, as we find from liax.ianxpi >n the pta 
above cited, h llranger yet -, but thii they did, by mikfug, niih 
ihe Arintii, the Propenics of the Divine Nature mis in Conftifwo 
vrirh tlie Propeftin of the Human Nature. AliuJ Meta vtrfum ff 
ij]et in Carnem ; and a iinle before, faith [VncmtrHj, StdiffimffVt 
n-itutam putabat ejfe difcijfam. But ccftain it m, that he who m 
Cod of God , of the fame Subftancc with the Father before lO 
Worldt, con'd not liiffer in the fame Divine Subftancc which H 
cfjmmon ro the Kather and the Holy Ghoft ; for then mud thde 
iwo Divine I'erfons have faffer'd with him. Chrifl then in hii Hu- 
Plan Naturc'alone was capable of fuffering, becaufe the Hvpoftl- 
((ch Union of the Divine with the Humaa Nature cou'd lupef- 
induct- no Impcrfedion upon the Divinity, nor any exiernal AC- 
vuifitiont touch (he Godhead ia ic iDirmfick and Elfcncial Pct- 


of Vincendas Lirinenfis. 
unheard-of Impiety holds, thar there are two 
Sods of God, two ChriOs, one of which is 
Cod, the other Man ^ one begotten of the Fa- 
ther, the other of Mdr;^ and, for this reifoa, 
he will not allow the holy Maiy to be call'J 
be ■ Ml/tier of God, but only the Moiier of 



• Afferit SanBum Miriam lun Theotococi, fed Chridotocon tjji 
indxm.'] The firft Atlcnoraf chii, wai AiLtfi^fim t Presbyter, 
d in Iniinuu of NtftarWy who came ilong with him from Ait- 
^kA : This Presbyter, in a Scrmoo at Ctmjitniimflt, thus nugiflc- 
riall^ ordiio'd ; Qta\!,».ar ¥ Uadat ui^Ajm /tnJ'^i. Mm/« 
yi (wflf *>x®- ?c -^si irOftiri tj @ti* n^Aluitii ifwjijor ' Si- 
CTMt, Hi. 7- cap. ^t. Evagr, 1. i. c a. I*t w ok cull Mary the 
Afilhtr if G,>d ■. fif Mary wat a Woffun, and 'ttt im^^He that CoJ 
flok'd bt born if a Woman. This unheard-of Doftriac inflam'd both 
Ciergy and People to a very gre*i degree ; however Htfianut ftuclt 
dole to the [onovator, and patroni/d hit Hetefy ; and a certain 
Bifhop, by name Dnotbevs, had the Face in the Church publickly 
ID Anathematize, whoever (hou'd call Mary Oti^'axjiv' f.t tis >s- 
yi 0n7oM» V\aeia.v, wStf^ Irw. ^'^U Cyrill. in Epifl. ad Ma- 
(ium Seronf. AO. Cone;/. Ephefin. part. I. c. 31- And this was the 
OccilioD of callii^ the Ephcfine Council. Ktjloriiit (as I ha»c a^ 
ready obfcrT'd in his Charafter) was extremely opiniarive and felf- 
(ufficicot, and therefore wou'd hardly vouchfafc the Ancients a 
Readings or clfe he cou'd never have loolt'd upon Sio^ox©- as 3 
Do«cl Attribute ; fot Cpil, Prelideni of the Council , quotes no 
Icfs than oine of rfic Fathers for ihe ufe of this Term. Cjrill. Epiji, 
ad Retinal. "Tis true indeed, that Athamfiui, Aatixbus, and Am* 
mononly, docKprcfly call (he Virain @is70Kof ' but [he Title may 
be eafilv juflify'd from the other li k. Befides, 'tis exprefly us'd t^ 
Bafil dt ffumam Cbiift. General. By Gregtrj Ni^ian^en, Epiji. i. 
adcbtlidon. Prtibyt. id. Orat. i. dt Filii. By Alexander AtexuBd. 
ad Alnandrum Caiftartimpol. Ttevtorrt. Hift. Ecclef. I. i. c. 4. Bf 
Enjelniii, de vir. Cenflantini, |. ^ c. 4a. add l^ng before them all, 
'ds nprefly made ufe of by Orittn, who is very copious upon this 
Epithet, and in what Seafe the I'i'trn it to be (brd Qi^skm. Orig. 
Tom. 1. Cmmtntar. m Ep. PhhU ad Rum. but this i have already 
obferv'd from Socrates, ffili. Eccl. I f. c ja. Niy, the moft vi- 
ruleniOppofersofSt C/r/( own as much ; and M" Bilhopof/Jn- 
9iod>, in «! Epinie to Ncftmm, tells him, it had been ns'd by very 

{ly of the Kithers, and was ncrcr rejefled by any. lid. AS. Cm- 
Efbtftn, fart, i. taf. 15. fag. 149, i;o. Edit Col ax. 1618. 
Vwdvtt himfelf, nho at fiitl (Itucli ia with Srfitriiu, own 
Mi « 

^^A Tlje Commonitory 

Cbrijl J becaufe the ChrOi who is God, was not 
born of her, but that ChriSf only who was Man. ' 
for ^ whoever {tnaginesthat be fpeaks of one 

Chrijt . 

is much in his EpiAIe to Sporacm^ which ii exciQf io che f^rk 
Fdidi-n of his Works-, T'»m, 4. pa^. 697. ap, 1542- fo far woe 
ihe Wcll-wiflicrs to Kcfloms from excufing him 10 due Age. And 
fO carry this Pnin-c yet higher, Ignitus ad Smjrn. |. fays, Tht$ 
our Ifffd tht S'^n of God was really made of the I'irgin. T^r Ktiaw 
ifjLi^0 q :r 0t? vfo^MxddJof AktiS^f In, ^A§diyH * and, in his £• 
piflic ro the Eppefians y tfiat our Cod Jejus CbriQ wm coaceh/d In 
tki I'tfgin Mary, according to the D'rvine Difpenfathn^ i jS) 9f^ 
^5uV \:'t{^U c^tve^rfijfiit VST} M«fcfc/flt^ juir* otKovofjigLt ©f« • 
And accordinj^ ta the Scriptures^ God jent forth hn Son made tf 
a If jmjR , Gal. 4. 4. ijcy avn '^ji/u^ii^ oil ywja4Kif* The 
Creek^ iniiced, vrho are wonderful happy io the Qjmpoficioos of 
their l.inf,uaf;e, wrrc the rirft whocalld the l^irgin Mary Btifl* 
M»r* amf« in 'mication of rhem, the Latins afterwards calfd hec 
Vcipafum^ jiu! Pfl Genet ricem ^ the Farenty or M'itber of <30i\ 
but 'ris very j^obable , that this compound Word Deipara , or Jfr 
tber c/ Gcd^ UJS not in ul'c amongft the more ancient Latins^ and 
tlicrrt. ic Mu ♦ 'iKcYi?ripj retj^ns the Gred^ Word here, ^fferit JUi* 
fUm »)ii ilv.'/wftr, fedChiftotiiccn effe dicendam, 

• ili»w /* ^.-.K cum in Litery. fuu uiium Chriflum dicere^ iy 
un.un ib»tf'-i prstJicve \\rfin.^m^ non temtre credit.'] h'rom the Fall 
of our n:li rurcnts, it has been vcr}- natr.ral to the Children to be 
fewint^, Fi^-lcavcs, and making; the bcfl Cover they can for tbcif 
Nakednr(i> ; and none have ditcover*d more cf this original Ard- 
f\a\ than the Adu'rcrarcrs ot the Faith •, for it is the conUani Coin- 
.plaint of the Primitive Fathers, that the Hercticks looked always 
one way, and believ'd another -, that they feem*d to profefs the 
CachoHck Faith, and had a Faith of their own in Referve \ and 
h'eftorius was as good at this Trade as the bcft of them, as we may 
(ec from t*^e Epiflle of St. Cyril ad ReginaSy already mentton'iL 
For when Dilguife and Shuffling wou'd no longer fccure him, and 
\\e (ivi the Council went cleariy againA him, he wip'd his Mouthy 
and hop*d to reconcile all with thisfcign*d occafiottal Acknowledger 
faenr, Aifi^a jy 0io?i^(^ n M«eeict, )^ ^ewoi^n T«t Ai/^m^** 
^Gcr. L 7. cap. 34. Well tben^ if you witly let Mar}' he caiPd e«»7^ 

f(^, or Mother of God, and let there be no more aioc about it. But 
Cssl the fame HiftorianJ the Coundi underftood the Man mo 
^ell tr> be impo&'d on with fuch a CcpccfRon, and appordingh 
proceeded to pafs Sentence againfl him. I have already obfcrvVf|| 
that Sefloritfs proiefs'd, he cou'd not pogibly call him God^ who wa{ 
hut two or tifec Mnths old^ {f fo. I cao*i fee how 'twiys f^f^e f^t 

of Vincentius Lirinenfis. 39 5 

CAr/i? only in bis Writings, and preacheth up 
Chrift to be one Perfon alfo, I advife him to 
look again before he bch'cves him: For tho'hc 
may drop fume KxprelTions which may ftem 
to look this way, yet this is only the Heretick's 
Cuanjng, the eafier toTeduce his Readers by 
good Words into bad Opinions, according to 
that of che Apoftle, He tvorlir Dealb ia we hy^««-7-to* 
tbut wbich is good ; cither therefore, as I juft 
now fjid, he makes bis boaft in fome Paffages 
of believing one Chrijl^ and o/re Perfon ofChriji^ 

Keltir'iut ro be mifundcrfiosd in this Cife ; For cin any Pr-p^fi. 

tiin in' the W.irld be plirner, thia thjt tbi Wvd wjt n« m^A 

Fl((h . when the Sm of the I'irgin \tn but tvo or ibiee Months old ( 

Midtherctite, byan immtd'utc un.i(nUbleCnnfijiieiice,the S:n of C'tf 

bebre M Wotlds, jnd the Son o( the I'irgin bnl two w three Mmlht 

tIJ, mud bctvvodiiferentPeirons ill that Time. Andtbo' in fome 

cf l\ii Lecten he preicnds to ackoiwledge a drift and intinnte 

Uiii :n of the [WQ Njiurcs in Chrift, yet this n plainlj bm a C.ipy 

of hii Countenance ; for nhen he c^mn to cKpIjio and clear his 

meaning, he doet it by fuel) ExprefTi^s and SimiliiudcE. at ma- 

nifefUydifcovcrbislnnacerity and Avcdion na/a/^Jii/ja/Unioo: 

For lie (ays, that God imfiFelf ar inbatiled in Mjh, as in » Tea^e, 

that he wu tUsbed with Flelh, ihit he aJpKuteJ Man, and thii 

(he ^nJwoftheP'i'Mi-and Humjn f/dtwe ia Chnfi, warlike the 

Vnhn of Mi« anJWjfe, with fevcr'al ofhet Similitudes to ihe like 

purpofc. Sothat|u(iasa.)f,tnand hiiHiuft.t .Wjnaod hisC/w/fci, 

a Afun ar>d hi» friend, a Attn and his U'ife, may be faid to be a'l • 

one; juftfi, andnootherwife. according o A'r/lnriiii, )sihei*'Mrf 

and ihe FlefliM one in the Perfon ol JcIu5Chri)L I include 

therefore with Vrntni'mt (and if o/iw/ had condnlcd lb toj, i: 

had been icfj liable to Objeftion) that Kejhrii>t dtny'd the t/uffit 

tvfului, J(J ««t' ■'.rici', the N.itural ind ESfeniUl Vnhn oi the 

Divine and Human Nature ia Chrift, which was the Union the Qt- 

tbolUi^ Fathers c^micnded for; that he niaintain'd likewifc, thaciti 

the rime "f the I'ir^/n'j CiHcefthn, or her Delivery, and fame timp 

offer, tbeie were tw dilfinn cbri)i!,c%j>Tcny contrary toScripture, 

a^nd that n( Arhjaafini, "Avflfw-r®- iyif-'yt, Jfa *'" « <irflf<ww 

iia9( • AtbaH. Orat. 4. tBntJ* Ariaii. Tie Ward voi m*it H1jn, and 

■^ eame trpwi the iWdii dtreaJj made ; and coofcquenily that Nelit- 

tint was neither mifMderfiaidy nor bttdljiis'd, a the CoBclufion 

of thli Chapter. 

U 4 with 



The Commonitory 

with fl Defign to deceive 5 or it was certainlj 
his Opinion, that after the Delivery of the 
Virgin, the two Perfons did meet together in 
one Clirit>, but in fucb a manner, tbat in the 
time of the Virgin's Conception, or ber Deli- 
very, and fome time after, there were two di- 
(iinft Chip. So that, according to Neftorau^ 
Chrifi at Brll: was born a common meet Mao 
only, not as yet aflbciated in Unity bf Ptrfm 
(o God the Word , but that afterwards tht 
Perfon of the ajfumiag Logos defcended cpon 
him ^ and tho' now by this AiTumption, he is 
becptqe an UdmlUr in (be Glory of Gcid, yet 
once there fcems to have been no diflefcncQ 
between him and other Men. 

A Recapitulation of the aforefaid Berefief, 
and the Senfe if the CdthoUe( Cburth 
as to thefe f pints* 

AND thus it is, that thefe Hereticks, JA- 
Jiorin/ , Apollinmi , and Pbotinut , liXe 
TuadUogs, bark againtl the Catholick Faiib^ 
the Trinity is deny'd by PkotinMs 5 Apollinffk 
effirms the Eflencc of the God the Word to be 
convertible , and difowns two Subftances in 
Cbrift, affirming the Soul of Chrifi not to be 
entirely perfeft, or at moft but a Soul void of 
Underftanding, but that the Lfigos of God fupr 
ply'd tbe wsnt uf B^tigaality. lieforh/$ a< 

tf Vincentius Lirinentis. ap J 

verrs, that either always, or at leaft for Tome 
time, there were two Chrifts. But the Catho- 
lick Church has right Notions both in refpefl 
of Cod, and our Saviour, and accordingly nei- 
ther blafphcmes the Myftery of the Trinity, 
nor the Incarnation ofChrift: For the Church 
adores but one God in the Plenitude of the 
Trinity^ and an Equality of Three Perfons ia 
one and the fame Divine Majefty ; and profef- 
fes one Chrid Jefus, not two, and owns the 
fame ( Jcfus) to be both God and Man. She 
believes that in him there are two Subftances, 
but one only Perfon; two Subftances, becaufc 
^he Logoi of God is not changeable, fo as to 
[»e converted into HeChj one only Perfon, left 
by acknowledging two Sons, we might feem 
worftiip not a Trinity, but a ^atermtp 


4 farther and more explicit Accotmt oftbfi 
Myfiery of the ever bleffed Trinity. 

U T this is a Matter of fuch Moment, that 

^ I it well deferves to be confider'd ovec and 

over again, and to be ftated as diftindly and 
intelligibly as poiGble. In God then there is 
one Subftance, but three Perfons ^ in Chrift, 
two SubAances, but one Perfoa ^ in the Tri- 
nity, there is om and another s, but not one and 
I another Thing 5 in our Saviour, there is one 
inc) another Jhing or SHhfitate^ bat not one 

spS T^f Commonitary 

and another Ferfon. But pray tell me, why 
in the Trinity, there is ^ one and Mother^ bat 
DOt one and another T^Sm^V Why, becaufe 

Sere is one Perfon of the Father, another df 
e Son, and another of the Holy Ghoft, but 
oeverthelefs, there is not one and another EX* 
fence of the Father, Son and Holy Ghoft, but 
one^and the fame Eflence in all. Bat how 
then in our Saviour is there one and another 
Thing, but not one and another Perfon > be- 
caufe there is one Subftance of his Divinity, 
and another of his Humanity ; but the Dif i- 
nity and Humanity are not one and another 
Perfon, but one and the fame Chrift, one and 
. the fame Son of Cod, and one and the fame 
Perfon of one and the fame Chrift , and Son 
of God. For as in ^ Man, the Fle(h is one 



* In tmitate, alius at que alius , non al'iud at que almd\ wfalvom 
tare; aitud atque aliud^ n:n alms at que aliusS\ The diflfcrcBtScnce 
of this Pronoun in its different Genders, alius atque aliud^ is not 
exprefftble in our Language, as it is in the Greek and Lat\n\ and 
chercfbrc I (hall explain it in a (hort Comment upon the Words 
of l9a^}anK€Py which are jufl the fame with thefe of Vmentius ; 
iXAo ^' ly AKhOy TO. ^ Sv (Ttflif • in £kk&- '^ J^ AAA®-. 
There are arte and another^ or two different Subftances, of wbkb <mr 
Savhur is nudiuf'^ but he k not one and another^or two different Per- 
fons. Aifv 3 ctAAo , )u «AAo, i(jLTct>jv w cTji f Teidi^©' Ixi * 
I fay one and another SvUbdzncr^ becaufe Yts otherwtfe in relafion Is 
the Triad. 'Fxh 5' jS <2aa©- j^ iw&-^ htt (jlii rdf worct^Mf 
^vfx^/^ • »* *AAo 3' ^ tfAAo ' hyiTA reidL , ^ rtwrow tS 
Oiortflu Sa^ian. Orat, 51. adv, JpoUinar, F<rr in the Trinity (wc 
iay) there k one and another^ Perfon, fwfear of confounding theSulh 
fi (fences (or Perfons]^ ^ but there k not one and another Subftance-, 
fr the three are one and the fume with refpeS to the Divinity of their 
Ejjence. So thjt Alius denotes the Perfon^ Aliud the Subftance or 
Nature of that Frr/oib 

' Sicut in hormne aViud Caro^ fy aliud Anima ^ fed rnius idetnque 
Hw»^ Arima (f Caro."] For the diAinftcr undcrftanding of per^ * 


of Vmcentius LirinenHs. 

thing , and the Soul another 5 yet nevertbc- 

lefs the Fle(h and Sou] make but one Man. la 

PeUr and P<ml for inflance, the Soul is one 


[niud Union, it mull be confidcr'd whit wc m«n by the word Pit- 
>•» ; and in order to this, wjvine all Meuphjfial DifTcmoei be- 
iwcen KutuTc and Pi^'/jn , or E^ence and ffjpajUfit , I (hill keep 
dofc to my ALthor'i Similitude and Reafotling. In Man then (ftyj 
lie) there arc two quite different Pare, 3 Soul and a B dy ; the' 
Soul retlcfts, knoort, choofcs, ^c. The proper Afts of tJie Body 
arc 10 Eit, Drink, Generate, fyc. But tho' the Soul and B^dy are 
the immediate dufcsof fuch Afti'inVyct they are not fiid to be 
the Doers of them, but Ftltror Paul, the Man, ihe Perl'-n, who 
refulu from this Com[V)lition of Soul and Body, is cWg'd niih 
all the AAi^ns, and istheSubjeftof all ihftParTioDs thai arile from 
Mi Union of (-lefh and Spirit. And tho' the AAijns and Pro- 
perties of one Nature cannac be truly affirm'd of the other, the 
Soul cannoc be faid to cat and drink , or the Bijdy to think, yet 
they may be reciprocally predicated of the fame Perfmi, and Peter 
who it made up vt ibcfe two diffetcni Parts may be rmly fiid to 
nt, drink, think, ^- Si that in fhort, a Perfon is the ulumate 
Iffu- orPfoduft, lefuliing from tlie Compofition of Body and 
Soul; which two Njcurcs being mo(i intimately united, tho' in- 
compatible in themf.-Ives, yet ihc Operations of both may be in- 
differently affirm'd of tl.e Perfni: , who is a Compound of both. 
To fjlJow t'ineeni'ius now tn the Application cf this Similitude; 
in our Saviour (fays he) there arc two Natures, one dirine, the 
other human, one of the SubflaHire of his Father, the other of the 
Subdance of the Virgin-Mother, but yet both Natures make but 
one and the fame Ferfon, Chrill Jcfui, both Gcd and Man. Froni 
this PeTfon.ll //jf^llatrciilUnion inerefore of the divine and human 
Nature in Chrift , it neceffarily follows, that tho" Chrift as the 
Son of God is not capable of fufferinei and as the Son of the Vir- 
pa, cannot be faid to be God ; yet both thefe Natures being fub- 
flanrially united in one Pnfon^ChMJcfai, there muH arifeaCom- 
piufitathn nfPrtfatus from fuch Union, and God may be fsid to 
bittd and die, and the Sjn of the Vit^in be truly faid to be Gad 
ofGatti that is, the Properties and Affcflionsof the divine and 
human Nature may, and mud be proraifcuounv predicated of the 
fame Per/on, who is made up of both. For if he who was bom . 
of the fr'irjiB, was the I'ir^m'i Snn, and he who was begotten of 
God before ill Worlds Is Gid oi G'd, and ihcfe two are one Ptr- 
f«n, then mutt the Virgin be the Mother of God, as well as Gnd 
Sit bather. What I have to obferve fanher at prefent, i;, that 
there are ounySuniliuidei brought by tbe Aadcnt» ud Mo- 

' " " dCfDS 

Soul 1 

D..... I 

aoo "^^^ Commonitory 

thing, and the F1e(h another ; bat yet (be 
and Soul are not two Peters, nor is the 
one Paul, aad the FIcfh another Paul ; but Peter 
is one and the Tame Man, and Paul is one and 
the fame Man, confifting of two different Na- 
tures of Body and Mind. Thus in one and 
the fame Chrift there are two Snbftances, bu( 
one divine, the other human 5 one from God 
the Father, the other from the Virgin-Mother j 
one Co-eternal and equal to the Father, the 
other TetDporary and inferior to the Father; 

dems to illudraic ihis llnion of the mo Nuures in Chrill, yet aK 
liicy all dcfcAtve, and ihere is nothing in any Claf; of cmtcd Be- 
ings (hat can gi»e us a pcrfeft and adequate Rcfemblancc of it. 
For the Similitude of Soul and Body making wie Pcfef, tho' 'tis 
▼cry apt and fi|nificativc , (iot which and fome other like Ex- 
prcOioni hereafter menrion'd, Vinctntiiis has pafs'd for the Aik 
(hor of the Creed commonly cali'd AtbAnnfun) yet this, I fay, in 
many things is lame and deficient. For Sou! and Bsd^ arc incont- 
piece, imperfcft Natures, concurring to the Complexion and Ex- 
iHence of a ?(f[m that never did exid before ; whereas in Chrift 
both Natures are complete and perfcA, concurring rif I may fo 
Ipcak) tomakeuponePBr/sn, whohadaSubfinencebetbre (romiU 
Eternity tho" not after the fame manner as when the Ward wu maJt 
flefb. The other ceiebraccd Simiit, is that of AkxanJtt of //*'«, 
Sum. Thtoleg. fart. 5. Qii€^. 7. Mtmb. 1. Art. i. And it is the 
Branch of one kind of Tree ingrafted into a Tree of another Kind. ■ 
For asthe Tree is one, and yei hath two diSerenc Natures, and bcu- > 
eth two different kinds of Fruit ; foChrift is one Pw/m, and yet hah 
two different Natures , and produceih different Fruits , different | 
^ftiotu proper to each Naiiire ; and ai in the Tree there aiifeth | 
no Mixture or Confufion of Natures from this inpufud Union, 1 
ia neither dbes there from the Ferjuml Union of the divine and j 
fiomaD Nature in pirit. And laftly, as we may truly fay afitr 
fuch Ingrafting , that this Vine it an Olive Tree , and this 01i« 
Tree is a Vine i ft> may we as truly fay, that this San of Maty, it 
the Sw of OaJ, and that this Sou of Gad is the Son of Mtrj. But ' 
tho' this Similuudf is a »erY food qnc, yet is it deficient in fonw 
Farticnlars, as might ealily pe Oicw^ wai it not too tedious here 10 
jD&ft any longer npos it. 

0/* Vincentius Lirinenfis. 301 

one of the fame Subftance with the Father, the 
other of the fame Subftance with the Mother j 
but yet thefe two different Subftances make 
but oue and the fame Chrift. There is not 
therefore one Chrift , who is God , aaorher 
who is Man^ one uncreated, another created 5 
one impafTible, another pailible} one equal to 
theFatber, another iuferior to the Father; one 
(begotten) of the father, another (born) of 
the Mother : But one and the fame CbriA is 
both God and Man 5 both uncreated, aatl 
created; both immutable and mutable j both 
impadible and paflible; botb equal to the Fa- 
ther, and inferior to the Father^ both begot- 
ten of the Father before all Time, and born 
of the Mother in Time 5 both perfeft God 
and perfed Man : As God, be had Divinity in 
Perfedion 3 as Man, he had complete Hu- 
manity ^ I fay, a complete Humanity, ascon- 
taing in it both Soul andFlefli, real Flelb of 
the fame kind with ours, deriv'd from hrs 
Mother ^ and a Soul, endowed with all the 
Faculties of a Soul, with Under landing, Me- 
mory and Reafon. In Chrift then, there is 

■ thcJu^w, the Soul and the Body 5 but all this 
is but one Chrift, one Son of God, one Savi- 
our and Redeemer of the World. But he is 

• one, not by a ftrange Mixture and Confufion 
of the Divinity and Humanity together, but 
by one entire and individual Unity of Per- 
fon ; For that Conjunction of two different 
Natures made no Converfion or Cbange of 
one into the other > (which is proper 

y ArrU' 

ao3 The Commonitory 

y ArrUmfm) but rather compa&ed both into 
one in fuch a manner, that the * Propriety of 


' Sift ttiim HU CBTijUfiSk aittmm in alttrum nmirTt'it, irfw 
mMtavitt qu't eft Error proprhs Jrriamrum.'} Filefacut apoo this 
lalTigc dcclatn ibu in all his Reading fie could never liod among 
the Ancient!, that this Error was proper to the Ariani ; he be- 
lieve* however that this was no Calumny of yinccntiki; but aj He- 
miclo ufually grow worfc and worfc, lb this ptobably might be 
an Improvement of the A(u:i-Airians ; and yet in the Conclufioo 
aven, that he had read fomcwhcre, (he could not recoUeft where) 
but in a ceiuin Father, that the Arians did make the Sun of God 
of a [Durable Nature. 1 have already prov'd in ConfirmaiiDn of 
yinrenlinf from Oregsry Ka^ianxin, that the ApullinarlaTu held the 
•ery Godhead in Chrift to be corniprible . and that the whole 
Chrift aftuilly dy'd. I have obferv'd Hkewife from Fh^taJht, 
that the Ar'iMnj agreed with the Apillinafians in making rhc Ni- 
nire of the Lii"i to fuffer in the FIclh, by confounding the Pro- 
perties of I he divine with ihc human Nature ; and if chc ApttHiu- 
thni who held the Confuhftaniialiiy of the Ward, did notwith- 
fbndtng make him mortal , we may very well fuppofe that the 
Jlriant who denj'd [he Homwnfian Dottrine , made him in too. 
Eui to put thit Matter out of difpuie, 1 need only repeat ■ Pat 
fai;e of AthanAfmi already cited , where fpeaking of ihc Af'unt 
wc find theic Words, •? ^ f -vSts tiMir ami f d-rttSn ®iStic 
7« dret^ifjirjft «ff'.C«(. LJi. JeliKjrn, Thij imfiokjlf /nferim^nceJ 
tbt Serfe ifffjfering uptn the imiuffihle Dhitiitj, 

* lia in Cbrijtn quo^ie atrtufqitt SniftantU (lit al^kt m ettmtifii 
FrapTitrm.'] I have nken notice how Photimis trod pittly in the 
Steps of his Mjflcr Marctllus, who dcDy'd the Ward to be a Fer/w 
before his Incarnation, and aftinn'd withal that hii Kingdom thould 
CMicinue hue to the Day of Judgement, and then Ms Helh be an- 
ni>iiliicd, and the PruUtiiijut Word be tefolved inco the ftlher, 
and be no more. Upon this 'tis probable our Aurh.or had hii 
Eve, Hhen he concludes, chat the incarnate Son of God Ihall to 
all Eternity fubOA in the Pcrfsn-tl Uiiiiy of his two Njtures, and 
that his fUmanitj Jhould no more ceafc to be, either by Annthi- 
laii-jn, or Convetfion, at the Day of Judgement, than die Body 
of Man (hsuid then be innihilatcd or tranfubHantiaicd into pure 

There is one Remark more I think neccfiary to be added before 
we conclude ihisUijpicr, and it is this, fit/afwinittles this Chap- 
ter, A Pantpbrajeiipon the AibM^fmn Creed; iod. Anrbelmiujpmpaki 
KQ ReafjDS to prove that ymceutiiis- himlell was the of thfa 
Cieed. If was confcrtcdiy written lirft in Latin, and it is nuft 
ptotabic (fays out Icained PtarJonJ lUc ii was compot'd by loM 
3 Member 

of Vincentius Lirinenfis. 
each Nature remains for ever diftind in one and 
the fame fingle Pcf fon o( Chrift ; fo that the 
Divinity fhall never commence Body, nor that 
which was once Corporeal, cvtr ceafe to be 
Corporeal. An Example of this Union we may 


Member of the Latin Church, by thar ExprcfTion in ir, Sfmtut 
S. a ?Atit if filia, BOB fiiSus^ nee irtatit, «ec gtnitus ,Jti prate' 

rfoif. The ancient Gm\ Futhen Tpc^king of ihis rnxffp-: 
lion the Father only, and never fas he thinks J exprti' 

at (licking conflanily in this to the Langtfage of the , 

Vid. Pearf. Exfof. cf ibe Creed, f. 314. I will not enter upon the 
EvaininaTion at thefe Reafons of Anthtlmiia for this Conjeflurc to 
ihc gfjat Honour of Vircenlim, bccjufe it would prove too irdi- 
ous a DigrcfTioD, and becaufc the Reader may fee the Rrafons and 
the Anfwei! toihem, in the D'ntribe i« Symbnlum qiiuiir.q»e t-u.'t, 
at the end of the fecnnd Tome of the Works of /nhjrafiut, 
publifh'd by the BetiediS'ines, and printed at Prtri/, M. DC. XCVKT. 
But I (ball fct down the C-lleflion made by Atitkeimiw i or of this 
towimmitofj, and chiefly duiol rhisii.d tt;c two loll .wing Chipteu, 
■nd ftom the Aibanafim Creed ; Jnd leave the Reader to loiia 
what Coajcduict he plcafcs fiotn the Affinity bccweec them. 


Tt^U Ftima. 
ExoTflum ex Sjmboh. Exctrftum e Conaimittiirie, 

I. Fides autem Catholka Hk 
efi. ut unarn Dtum in Tiinitate. & 
uniute i/enercmur. 

II. SeqK tdt^mientes Perft' 
r,He^iir fubflMtitmfeftranits. 

^M III- Alia efl enim Ferfona Pa- 

^Pfrw. tlU fiJii, nfio S^ritit 


' IV. Sed Paltis , fy fiVn. iy 

Sfiiniii S^nS't »i\a ell Divinitas, 

aavilis Gloria, c^xtena Ka- 


I. Ecclcfia vero Cathotka »• 
nam Diviniutem inTiinitMn plc- 
niiudine, & Tiiniijtii a^aiVx- 
tateni, \n um aique eadem Ma- 
Reflate ■uervrjuir. 

|[ Tft w;we (Ineuliiitas /u^ 
flanti^ , PerfinMi-m confvnduf 
pfopiictatpm, luqi^e item Tri- 
niiaii; dfOinftiouiiiiaicm/Mdref 

III. Quia fcilicet ^//a f/? Ter- 
fixa F-irtit,iliaFHii, aliaSfiri- 
tii SanSi. 

^ IV. Sed Patris , 1^ P'dii , jJt 
Sfirilit SgnS'i noa alia dc alia, 
fed nnt enileintjuc oatun. 

304 ^' Commonitory 

la: in our feWes ; for not only in this Worlds 
but in that to come, every oucr thall conGft of 

Tabula Secunds. 
fxctrftim n Sjnioli, Bucrfium i CoiKimmiimt. 

I. El erRo fidei rcfta it ere- 1. Vr?lf maircr enim pnto- 

^litiut & tanfitrjmuT, quia domi- virrc dcbcinui, ut Chi ifluin ooo 

Dus Doder jefui Chrifhis On moda unum fed Temper UDmn 

fifiiu. Dew (^ /ftm» e^. tim(ite~miir ti-'us idanqnc 

Qiiinus, FiliusDti, unus idoiv 
que Chriltus, tVw f Hittii, 

If. Dcusefl eKfubOintii /'d' II. Idem n Fane atile (ttuU 

tr'm tuite fMkta tf^lini & ho- jnim/, tdcm tx Malrt ajaat- 

mo en fx rublWiia jK>fr» m /d gcDcranis. 
{mhU avati. 

III. PtifeSkt Dent , tpp^m 
Harm, tx arnma ntiooiU & hu- , 
nuDi cgrm {ubfijitni. io hominc plena Humurni : 

quippe qux loimun fimol hi- 

bat & crrnem ■ ot dvpljci 

diverfiq;/*ty;;?e/iJ wimi civpo- 
rift); UEUrj. 

IV. ^Haiit FAtriicfMoAMm iv. Duz fubfliirac flint, noa 
Di*initatcm , minor Fattt fc- co^ceniJ , & ^ihtffy Ptfr); 
cuodnm humaniaccm. dcara ex ccmpocc & miner fain. 

Taiiita TtrlU, 
Ertrrftum ex SjinMo. Exterptum e Ctmmomtnh. 

I. Qui licet Vtut fit & ho- I. l/nxm Chri(lnmJefuni,iBii 
mo, inn Jm taiKB , fed HOW ejl dmsy ivmAttna-, Ot\tm paritef 
Cbrijiki, an^: bemhiem^-^ but iJitim mm 

eJI CAri/fw. 

II. Vnks eviem tun tonerfi- I[, Vrnu guttm n»n — ihm- 
tM D'niinilath in carncm, fed tMis (y hum Jiitstts Coif ufitN , 
alfumtifiiic bomaiiitatif in Ve- jeJ miit-af Ftrfrnd — non cwvir* 
vm ; unus omntoo im (tutfufiiK fione tittuixjeit Perjant, 
fubftanti*, fti imitate Ftrjond. 

HI. Nam fitur Anim ratio- III. Igitur fitut Anm.t coO* 

Oilii & Cata anus eft Humo , aer^carni. non Imi jrurhoni- 

ita Drui & Homo units eft Cbt'i- Dem fed c(t Hiim ita enam ver- 

fiiH. bum OedJ unirndo fc {feifflint 

— laftui ti> Hrrmo—-^ ex duA- 

bui Subftmiiis i-nw r(f cbn^MS. 

IV. Qui frfjw/ eft pro faluce IV. Ecdcfu Deum ItcmidMm 

HOftflk Homincm credit fiAum piffumt 


of Vincentius LirinenfTs. 505 

Soul and Body ^ and yet the Soul fhall lie- 
vcr be chang'd into Body, nor the Body 
ever chang'd into Soul ; hat as every Man 
Iball continue for ever, fo (hall the Diffe- 
rence between Soul and Body continue for 
ever alfo. And thus we ought to believe, 
that in Chrift the fame Propriety (hall ever- 
laflingly remain to each fevefal SubQance ia 
the Unity of the fame Perfon. 


The Humanity of Chrift afferted againji 
the Manicheans. 

BUT by making fuch frequent Ufe of the 
word Perfon^ and by faying that God 
took upon him the Perfon of Man, I am very 
iDuch afraid of being mifunderftood, as if tc 
was my Opinion, that God the Word is Maa 
only from his Perfonating the Afttons of Man, 
and that all he did araongfl; us he did in Ap- 
pearance only, and not as true •* real Man ^ 

I -A" 

^ ' Son quttft verm Hmt ftcctit.'] Now. Frfona in t!ie Latin 
Tongue being an eouivocal Term, and Ti^nitying eirher che ulti- 
mate and finifh'd Rcfulcfiom in Unionof ('lcfhandSffiric,3s Ihavc 
already defio'd ic ; thji is, i real and perfctt Man, and uithil (ig- 
nifving a yij,ard, an jlHir in a PUy. a Perjan in Appcjnin--.T only g 
and Chrid in his Hunua Nature bcin^ Ijok'd upon merely a f^uch 
by many Hcraiehs, our Author thought it proper k> didin^uini 
and explain himlclf a little what he meant by the w^rd Pt.Una. 

tour Saviour's Nailvity lo his Crucifixion, the only Difpure 
whether Chrift via truly and properly the Son of God j but 
X fjon 

^o6 The Commonitory 

)u(l as HI Theaters we fee one Aftor (hift 
bimfelf into different Perfons , tho' he bimfelf 
is really none of thofe be reprefents ^ for io 
Keprefencations of tbis kind, tbe ABtoxs and 

foon afcer his Refu: region, (fuch is the Penrcrfimefi of fbme Mm) 
his very Humanity was calFd in Quedion \ fo chat Chrift becwea 
two fjrcs of Thieves, cou'd neither be Gcd nor Man* How fooB 
hii Humanity was deny d, we may learn from St. J^^ and hii 
Difciple Ignxtm \ Every Spmt (fays the Ajpoftlc) that cpnfeffeth 
that Jefks Cbfiil if come in the Fle/h^ u efGod-^ and every Sph'tt thst 
confejjeth not that Jej'm CbriSt h come in the I'lefh^ it not (fGod\ and 
tbn H that Antichrifl^ whereof you have beard that it Jhou'd come^ 
and even now already k it in the World, And his Difciple" f Epifile to 
the ^yrndans feems wholly levelled againft this fore of Hererids^ 
for fpeaking of Chrift there, thus he affirms, AKn^^f o/ja, U 

'f^\ii ^aCiJ^ 3^J' ffdifKA^ ifoF 0€? xj* -S-iAMMA x) J^aOfJUr SUf 

vfjiif <ropi<r<ivlA * The God thtt bath thw filld you with Wifdom} 

this very God ( fays he ) vt^at truly of tbe Lineage of David, tt- 

arding to tbe Flejhy hkt tbe Son of God^ according to the Will td 

yower of God^ was truly born of the i^ltgin^ ("which by the way is 

the very thing wliich the Fathers underHood by the Term 0ioIS- 

y^G') T»M truly crucify d for m in the flefl) under Poncitis Pf/are, 

and Herod tbe Tefrarck Again, k] d\nda( Irei^iry «V jy ttKn- 

'da^f dvi^natv ioj/jov , «x ujctt*^ d-riToi Ttru hi^^ffiv li itoKeiv 

efjJTvy ^^zTovStieu ' And he /uffer\{ as truly ^ as be truly raised binh 

felf agaih^ and not as fome Vnhelievers give out^ that be f^ffer^d m 

Apf^arance only. And a little after, Ignatius affirms, that even at 

ter liis Kefurreflion he was in the Meih, and for a Proof, quotes 

thofe Words of Scripture; Handle me^ and fee^ for a Spirit batb 

not Flefl) and Bones, as ye fee me have. And if one might have leave 

to conjcrture, I am verily of Opinion, chat when Chrift made 

Ihomm thruft his hand into his Side, k was not merely for the 

Convidion of him and the refl, that he was the true real Son of 

the Virgin, but likevvife for the Convidion of thole Hereticks he 

tiicn faw rifing in the World, who taught that he never had any 

real Human bleOi at all ; fo early was this fenfelefs Herefy io the 

ChrrTtian World \ the Profcffors and Followers of it were calfd 

Ac;^:??^, or the Family of the Seemers. Wiiether the Dciuxn of 

Chrift's Divinity, or his Humanity, are the greatcft Monfters, is 

hard to tell \ but plain ic is, that luBdclity in fome Men it an ii.^ 

currible Difealc by any Demondrations cither oi Seafc or R^oo, 

aad therefore Hcrefies muB be. 


fl/Vinceniius Lirinenfis. 

tbe Men aQed, are different Perfons. For to 
ufetheComparifon your MatticBeans, and Tome 
other Libertines are fo fond of, when a Tra- 
gedian plays the Prieft or Ring, he himfelf ig 
neither Prieft nor King ; for when the Part is 
over, the Per/o» ceafes. But God forbid, that 
we fhou'd ever come to that wicked Pafs, as to 
make a Mock of the Myftery of the Incamatiod 
by fuch a Theatrical Comparifon ! Let the 
'' Masicheanj anfwer for this Madnefs, for they 



* Mankhtunim fit iftd Dementia, qui PbantaflM Prtdiedtores, ^e.l 
The &0Kn}aJ, and ^ayjuainT^, Mid the MJiichgtt, who picacha 
ihai our Saviour was a Man only pufJliW, aod came iaca tbe World 
in Fbittilajmaie, and confequcntly did fuffer only putative, were Cj 
eall'd, not from the Founder, but the Nature of the Hcrery, be- 
cjufe they aughc that Chrift did every thing only ii' cfoKjta-«, in 
Appearsntt, and not Reality. Vid. Clem. AleiAndr.Sfram. 1. 7. Thii 
Herefy, tho' in time branch'd out into many Monflerj, nat rifing 
under St. Jaha , and getting head under Ignatim, as I have jult 
now iTiewn, and is to be afcrib'd 10 Simon Magus ; who declar'd, 
that i( was he who delivcr'd the Lawtoihe/fit/ 00 tAount Siiub, 
in the Pcrlbn of the Father ; thai in the Time of Tihermsy ferfenit- 
ted theSon ; and that he was the Holy Sprtic, who aftenvards came 
down upon the Apol\Ies in the Appearance of fieiy Tnngues; 
Cbriflum autim nee ^letiiffe, nee a jiidttt quiequam pertkliffe ^ Bui 
that Chii5 neither came, mr fuffgr'd an) thing from the Jiwt, S.Am* 
luflin. fftr. t. Njw what Simon Migvt laid of himfeir, when he 
made himfelf the Son, that his Followers aflfinn'd of Chrift, at 
Satianims affirm'd, Chrijiktn in Subjianii* non fuiffe, fy Fhantaf' 
matt tantum quafi faffum fuiffe. TeTlul, Prtf. adv. H.tret. cap. 4^. 
Th»t ChriS vm not ii\ Rtalilj or Siibjiarce, but in Shadow ar Afpta- 
ranee, and made onlj ai if he fuffer d. And therefore both he and 
Bafilidei, Valtaliniii, Cerdon, Marcion, and many more, are to be 
reckon'd among the Pbantafia Pradieatoret, or the Famitr cf the 
Stemeri. The Manichaani were fo call'd from Afanct ; but who 
thii Manes wis, or whether a Name only that tignifics HeretieJ^, or 
Phanatic^, or Madman, as theCrw^ Wiiiersundertland it, is on- 
certain. Thtodartt faith, that MantsvKi Perfian^xxtA call'd Se)thi' 
amis, 5 Vidvnt Uitant pi.' UZ,^c.Thtod.ifjiT. Fai.L i.cjp.a$. 
Epiphaniui tijt, he was firft call'd Cuirifiii ; but 'tis certain that 
SytfcMnur and Cubrieus were two different rerfons, and therefore 
"til moil probable that Manet was only a common Name of ffere- 
X 3 tick' 

2oS T/jtf Commonitory 

are the Preachers up of this Phantom, who 
prefume to fay, that God the Son of God took 
not on him the fubftantial Perfon of a Mao, 


tick* Vid, Bevereg^ Annof^in Can. Cone. TtuM. Can. 95. p. i^g. Bit 
Epipbantus moreover faiih, that Scythtamu^ the firft Founder of cbe 
MankhAon Herefy^ wis a Saracen ; duTt he had one Terehhahs^ 
afterwards call'd Buddas for his Difcipie \ chat this Atddas hadi 
Scholar, caird CubrkuSy and alfo Afanes^ from whence the Mad' 
chaans^ who fet this Herefy on foot in the Days oiAmrelhnas^ or 
Probus (he Emperor, about the Year 277* But the Name of ^4arx 
is fo fully explaia*d, the Mamhtan Pcdegree fo clearlv traced, and 
Epiphanm fo folidly vindicated from the Animidveriions of Feta- 
vhs by our ftrcac Bilh^p Fearfon^ in his Expofirion of the Creed, j 
Artk. I. p. 64. that I will not prefume to make any Addition, bat 
only give my Reader a Summary of what Ekfebius and Socrates have 
deNvefd in this Cafe, and which he will not 6nd in the Noces jaft 
now rercrr'd to. Eufebius^ lib. 7. cap. 91. fpeiking of 3f«iif/, fays, 
Aa4fiovtKo< 7/< if i^ futft^J^nfy He was a Demoniac^ and Mad" 
man^ who let up for being tiic ChriO, and another time gave oot 
himlelf to be rhe Puraciete or Holy Gholl ; and, as if he had beta 
Chrift, chofc himfclf rweWe Dilciples, and patch'd up a Parcel of 
old worn out Hcrcfies, and from Ferfiu imponcd *em into thcKi- 
ntun World, which gave Rife to the Mankhtan Frenzy, and which, 
in the Time of Eujebius^ abounded in many Places. This being but 
a very irtipcrfe^t Accounr, (faith Socr^iSes) he thought ic proper 
to add tiiCle Particulars ; There was one Scytkianks^ a Satactn^ 
well vcrs'd in rhe Lcarninc^, of rhe Egypt'uns^ who introduced the 
Opinions of EmpidocUs and V)thug)Yii^ into the Chriftian Religion, 
aflcrcing rwo Narure? or Principles, one cvii, the other good \ the 
evil one he calld j'h*©^, or Difccrd^ the good one ^/aiat, or 
frkndflitp, Tlie Difcipie of Scythhrus^ was cne Buddas^ who tor- 
mcriy went by the name of Terebintbas^ who coming into Babjltn 
fee up for a mighty Miracle monger, pretending that he was bocD 
of J lir^in^ and had been brought up in the Mountains ; he wrote 
four Books \ and making a Shew one day to be very ferious abott 
fome facred Rites, a Dsmon threw him from a Precipice, and there 
was an end of him : His Hortels where he lodg'd bury'd him •, and 
having got ail the Money he lud, purchas'd a Boy abmt Icvdl 
years i Id, by name Cutrkus^ and made him fiee, and taught him 
tci read, and foon after dy'd, leaving him all the Effc^s of Terf' 
bin:husy and the Cooks which he had wiittea from the Inftrudiont 
cf his Midcr Scyth'ianus. With this Furniture Cubricus fet* out, 
and marches into Perfia under the name of Auines ; the Bocks of 
Tocbinthus he prefenicd to his Followers as his own \ they carry a 
h'iccoi Chnftunify^ but ia truth arc downright F^^-uz/iw 5 for they 


of Vincentius Lirinenfis. 

but aSed a Part, and convers'd only in Sha- 
dow, and the Apparition of Human Nature. 
But the Catbohck Faith is this, that the Logot 
of God was fo made Man, that he did not fal- 
lacioufly and phantaftically reprefent Human 
Nature, but truly and properly affume it ; and 
what be did as Man, was not in Shew and 
Imitation of another, but was as much his own 
Aftion, asany Man's is his5 he play'd not the 
Part of Man, but was the very Thing beafted; 
juft as we our felves, when we fpeak, tafte. or 
do any other Aftions of Life, we are not Men 
by Imitation, but in Eleality ^ and as Peter and 
"John ("to inftance in them particularly) were 
not Men in Shadow, but Subftance ; or as Paul 
did notadan Apoftle, or perfonatea Paul, but 
was a real Apoftle, and a real P^w/; fo the 
Divine Logos when he took upon him our 

command the W.^rfhip of many GoAi, particuWIy the Ad'Tition 
of the Son : He intruduces Fate, and the OMutK of Traofmigrj- 
lioB of S uls into f'-veril Bodies, according to EmfeJaeles, Pjtba- 
inras, and the Opinion of the EgjftUns : He denies Chrill to have 
come in die Flcfti, and makes him to be a Phaniatm only : He 
rejefts the Law and tiic Prophets, and flilcs himfcif the Furacltlt. 
The Fate of chis Wretch, in (hort was this ; The King of Ferfia's 
Son falling dangcrjuOy il), and he having heard ^eat Talk of 
Aland, and takir.g his Miraclci upon Truft, fent for him, as an 
Apoftic, to recover him ; who came, and, with all the Formality 
and DcmoreDefs imaginable, took him in his Aimt to cure him ; 
but the King tfiercupon finding his Son expire in his hands, forth- 
with order'd him to be clapp'd in Chains, with a Defign to execute 
him immediately ; but Wanes broke Goal, and made his Efcapc 
into Mef-ifotumi* -y where the King hearing of him, order'd him to 
be flea'd, and to have his Skin (lutT'd with Straw, and hung before 
the Gates of the City. This Account, Sacraiei tells «f, he col- . . 

Icfled out of a Difputaiion of ArchtUus BiDlop of JMrhpotamij^ 
which he had pcrfnnally with fllanii -, the Difpuration is affix'd by ^ 

jslejiux, at the end of his Aanontion;. C(i. Sxr. icclef. ffid, ^^^ 

■ X 3 Fldb, ^M 

J IP T/jf Commnitory 

Flefb, fpaM and aded, and fufier'd in oar Flelh, 
but without any Alteration of his Divine Nar 
fore 5 and this be was pleas'd to do, not to 
pumick, but to exprefs bimfelf a true Man j 
not to appear to be Man, but verily to prove 
himfelf fo. Therefore as the Soul united to 
f le(b, but not converted into Fle(h, is a Man, 
pot in Pi&ure, but Eflence ; a Man not by St- 
fnulation, but Subftancej fo God the Word ^^ 
\>y being united to Human Nature without any 
Change of his Divinity is made Man, not by 
prfonating his Actions , but by afluming bis 
Humanity, Far therefore, very far be it from 
us to entertain a Thought of any fuch imagi* 
nary Incarnation as ari(es only from Imitation, 
where the Imitator and the Thing imitated, 
(he AQor and the Perfon a&ed, are always dif- 
ferent. Far be it from us, I fay, to belieYe 
that the GodAVord perfonated Man in fuch a 
fallacious manner, but rather on this wife on- 
Jy, vi:^. that his own Divine Effence remaining 
pntire and unchangeable, and clotbing it fdf 
with the Nature of a perfeft Man, he became 
Flelb, he became Man, and the very Perfon of 
Man, not in Figure, but Truth , not by Imi- 
tation, but Subftance 5 and laftly, not fo, that 
he diverted hirafdf of Manhood, when heceas'd 
to appear (on the Stage of the World) as Man, 
but fo, that he will continue the fame perfedk 
Cgd-Man for ever.. This lenity therefore of 
perfon iq Chrift, did by no means commence 
§fter the Delivery of the Virgin, but was com- 
pad^ed and perfefted in the very Womb of the 



of Vincentius Lirinends. 


that Chrijl is truly and properly Matij and 
the Virgin Mary as truly and properly 
the Mother of the God-Man. 

AS we value therefore a found Faith, we 
muft be fure to profefs Cbrift not only 
to be one Perfon now, but we muft profefs al- 
fo that he was never otherwife ; becaufe.not- 
withftanding you grant him to be one now, 
yet is it intolerable Blafphem)' to affirm , tliac 
once he was not One, but Two ^ Oite, naraejy, 
after Baptifm, but Two about the Time of his Nj- 
tivity : Which Sacrilege of the higheft kind, 
we cannot avoid otherwife, than by confefTing 
Man to be perfonally united to Cod; and more- 
over that this Unity of Perfon was made, not 
after bis Afcenfion, or Refurre6tion, or Bap- 
tifm, but even in his Mother,, in her Womb, 
and in the very Inftant of her Conception. Up- 
on the Account of this perfonal Union it is, 
that we do indifferently and promifcuouiJy give 
the ^ Attributes of God to Man, and fo agaia 


' Fnpter qtam Perfmii "Vnitatem , mJifftrinter ei atf, prumifcuf, 
6 qu* Dei font fri/KM, iribnuistur homini, fy qud Carnn propria 
afrribktitur Ik',} This I take to be admirablv cxprels'd, and to be a 
fliort, clear, and full Explicacion of Ferfenal Unity, whicl: Hy ihc 
Greeli Faihert vin cali'd 'AvTl/offK, 'A fj-fttlttr ««■#(, and by_ the 
Schools is term'd Commamcaiio idnmatum, a Commiinicaliiin of Pro- 
pertiti. Such a Communitathn it was, that NtHor'tn wou'd never 
•dmit o^ whereby it was manifefl that he behevd tvo Ferfoni n 
wdlutin KMKtft-^ for he wou'd never allow, cliat what was pre- 
X 4 dicatcd 

aij The Commomtory 

the Properties of Human Nature totfaeDivine. 

Upon tbJs Account it is t^at vf% Sod it (aid ia 

7ofiB|.i3. Scripture, that The Son ofMaa came dffwnjrtm 


ASattA of the Ward, cov'A be affirmy of Man, or thai the Ami- 
hures of tlic Divine and Huimn Nature cou'd be fromifeuniifij ind 
inJifferfntly afcrib'd to one and the Citne Ptrfin, Chrift Icfus. On 
the other hand, thcCwwi/unanimoufly agreed, that he who w« 
in tlie ftf m nf Gfd, and he ivhi was in the Form if a SmanC, vm 
but one and ttic fame Pctfon ; and that this cou'd not poflibly be 
rffefted, but by the moft intimatcConjunainnof the twoNatutei 
ID Chrifi ; and, by virtue of fuch a Conjuntiion, thii PropoOtlon 
isconvetiiblcand equally triicbith ways, (jad m Afi^ fifan kOtJ. 
If rher G"d h Man, (he Confequence is unavoidable, that e«wy 
effemial I'roperty of Hrman Nature may be vctify'd of the Sii- 
Jifaiif or elfe he mull be ^ Mm without Human Nature, that is, | 
Man, and mt a Man at the (jmc time -, ar.d lict wfs, if Mia Ji 
C d. then every rhiog beloneing tt> God may be affirmd of the 
Man, Chrin Jcfus. Laflly, If the Prnpertin of HuiDu Ntture 
mav be attributed lo the /.ijo^, then all the Aflions and PafTioni 
rasurally arifing from thofc Properties, may he attributed to htm 
alfo. trcm fuch a Perfuml Union therefore of the Divine and Ho; 
man Nature in Chnfl, there mun necefianly foilow a Ral Con- 
munication of Properties, Aftions, and ParTinos ; fo that whatever 
ii done by either Nature, nuy truly and property be fad tobi 
done bv the Word made Fleffi j'not that [hefc Thiofp are predtch 
bic of Chrtrt, in one and the fame Refpeft, but icax' «JU» ^ i>>M, 
Vith relation to the different Nature* in one Ter/wi ; for (Re Pro- 
perties of both Natures are incommunicable to each Other ;aad 
the human Nature in ChriD fufTcr'd i% much, as if it had ooc bteo 
united to the Divine; and the Divine fuffcr'd do more, than if rt 
bad been never made flejh \ both Natures in this Con)un(lino pr^ 
ferving their Properties dJUinfl, without any the Icafl Mixture a 
CnnvcrftoU. By virtue of ihis Effnlial Union, Vinctntim dedaict 
it is, that the Scriptures fpeik on this wife, Tbt Sm of Mm t*M 
Jbvh from ffeavn, and the Litd of Glory was crucify d n Etnh,t/£^ 
To which I add thcfc otherTcxts, irAs/e are the Fjthtrt, mdrfiAm 
cunctrning tht Flejh Chrifi eiime,who it oxvralt, God blejftdfvntr, A- 
mer.OaJ tk^edfoT ner then, and Cfcrifi irtht flefh, isaneaiidibe 
|ame Perfon. Again, Theje Words, {pake Jefas, and lift up his Ejes « 
Heaven, (a remarkable Circumflance, in my Opinion, deaoting the 
piacefromwhencehecjme)a>irf/a'rf, fiirfer,(fa/fti(rijes/w,j7»^ 
thy Sun ; and a little afrer. And now, Faihtr, glorify thou mt with 
fbihe (pwt /•■//, wiib tbt Glorj which I bad with thee btfott the Wmli 

Cat. When fMlm Samofatcnm began the Diviiioa of the n» 
^auret ia ChilA, and »lk'd of the Divine Wifdom'f iuftrfftkt 

of Vincentlus Lirinenfis. 5 r 3 

* fjeavett, and that. The Lord of Glory xea$ cru- ^^' s- ' 
cify'd on Earth. For the fame reafori it is, that ^*"" '* 
the very Logos of God is faid to be made, be- 
caufe our Lord was made Flefti, and the very 
Fulnefs of Divine Wifdom ttil'd Created Wif- 
dom, juftas in the Prophecy, His Hands 
his Feet are faid lohe pterc'd ^ and laftly, from 
this Unity of Perfon this other Myftery alfo 
like to the former naturally arifes, viz. That 
the Flejh of the Logos Being Born of the Virgin- 
Mother, the very Logos himfelf^ or God the 
Word, muSi he faid to he horn of the Virgin alfo : 
This is moft Catholickly believ'd, and it can- 
not be deny'd without the greateft Impiety. 
Since this then is the Cafe, God ^ forbid that 


fnd hhnhU'tng in ChrtO, as in the ttmfk if CoJ, which Ntflarint 
afterwards rev iv'd, the Council of AntimhicfiB'd Chrift lobc, tr 
UfJv^TW cuiiflfTev cji, ©toTifJ©- a^'tn, ly dr$fvT^( aafKof 
Cm Perf-n tempas'ii of HMvealf Divmitj and Human Fttjh. Thi$ 
Unina was likcwife call'd , hiais iff v>Jffir, jcbct' vVi'ar, koS" 
•M^cLiriy, a Satur»l, Effentijl, /i^pnfiutkal Vnhn ; ihis iaft Epi- 
thet indeed has been cenfurd for a hard Kame, and thiife too fir 
LnvtTi of bard Names wha makt ufe if it ; but cerutnly the Fault 
is not in the WVrf, but the HJndsijiandhg, or (he Will; for 'tis a 
pljjn Grrc^ Word , and fully exprcifivc of that Union whereby 
aloDc Chfin can be b:)ih God and Man ; and wai as |ood a Feoce, 
as a Ward eou'd be, 3?ainft fuch Hereticks, as when they like not 
the Faith, fail ■ ut wjth the Ward; and therefore 'tis great pity fb 
mfe a JM--n did net lea^'c ihis Wittidfm to thofe men} PoU^s, who, 
to f« the World a laughing at one of the mofl venerable Body of 
Bifhopi that ever met in Council, lell 'em, that the KUeK Faihtrj 
fell tether by the Ears about an hta, iho' chat Icta, and this 
fifpofltUKal, were of no lefs Concern than the Divmitj and the f/H- 
hmnitj of our Lord and Sjviour, Jtfus CbriO. 

* Mfit, ut qiiifquam SanSam JUariam Divhid Crat'iM privile(iu, 
ut ffeciull Gloria, fraudjre conetur.'] When yincenlius had proVd 
at large, that ©fo^ajt©-, ot Mothtr cfOod, wasaTitle juftly due 
V> the I'irgh Mury, he concluda. Far be it from an; Cbrijfian to de- 
ragatt frftn that peculiar Olnry vouchjapd the holf Mary. When the 
pldTed Virgin caclos'd (if I may fofpeak) Gid bleffed fir nrr '\a 
" thf 


g I i(. The Commonitory 

any one (hou'd be fo wicked, as to fet his Brains 
a working bow to defraud the holy Marji of 
this Privilege of Divine Favour, her fpectal 


the Temple of her Womb, there unircd to our Flcfh, ccrtaialj 
it was the greiicA Honour done to Human Niture it vu 
capable of, next to a Pirffiutl Uoion of Cod with Min ■, and 
if aoy indtftUing of the Godhead, ihii furely mislii ha*e made 
that Living Temflt aa Objeft of Divine Wormip ; but hid 
(here been any foch t^vine Addrcffes piid her, much Icfs foch 
nun^rlcfs Axt-JHjTKs {lirring then, as in our Days, our AHlbar 
tiimfclf, by fo rold a Complimcat, hid been guilty vf dcfmudini 
her of the Honour due unto her, which is the vcty thing here he 
prays againfl. The very SubjeO, methinks, might hive warm'd 
him into fome Hjpeihtlts, and tempted him to hive dropp d fomc 
fijipreffions, which the Rxmifh Commentators ( who are never 
wanting upon the leafl Occafion) might have im[M«v'd into Divtae 
Worfhip ; but our Author upon this Tempiation goes not one Tit- 
tle farther tlian txtraaTiinnry Fm/our or ftrciat Ghrj ; and fincc 
what he means by ihofe ENprefTions is a Secret they don't, it (eems, 
care co tell, ( tvill endeavour to do it for 'cm ; and from a Saht 
too, in whofe Commendation I^rncenrtiM has fpcni a whole Chapter, 
MiZ.. caf. 7. I mean, as he ftiles him, the venitAbk Ambmft. tor 
he in his third Book, cap. % a, dt Sfiiitu SjuSo, from tliac Text, 
TboH {halt sporflitp the Lord th/ Gcd, and him anlj fhtlt thou ftnt, 
lays it down,as a Catholick Axiom with the rell of his PredecelTors -, 
That no Creature whatever, upon any Account whatever, cou'd 
pofT^ly be made an ObjeA of Divine Wivlhip , and this too in 
oppofition to the AidiJ, who paid Divine Worlhip to Chtift 
whom ihey did not acknowledge to be God. Upon this PtjbUtte 
chen he thus declares, Adorauit ntm Cbrij}i,m Maria, a^/arMemt 
^Apoftoli, adoraKjetiitit fy- Angeli ; ntf, cum adtrarelur tampum 
Dei PiliiUy aatm ex y'lrgine titgalur. Maty worpjipp'd Cbrifl, t»d 
the Afojilet worjhirp'd him, and the Angels vpurjliipp'd bint j and win 
kewai tbm jrntfliipp'dai iht Son of Odd, he teas nat dinjdu bttit 
Son of the Virgitu Ac nt ?*« hx /crivel ad Miriam tirgintni, Jtfit- 
ria erat Ternflum Dei, nm Vtm Tempi) , fy idenfiiftt ille adotandtn, 
tki operabatur in Tttpplo. And let no one derive tix like Hiiwur vpta 
the Virgin Mary \ fir Miry tras hut the Temple of Ctd, and nM the 
Cod efthe Temple ; and lierefare he almie ( the H» Ghofl ) k it tt 
worfliip'd, who operaied in that Tcp>ple. In no Cloud of Otwj then, 
in no other Temple hut the Hefh of Chrtft, did aU tlx FuUneff ^ 
the Godhead dwell bodily, aad therefore Chriil only to be worfhip'd, 
who is both the Temple, and the God of the Temple. Epipbanim up- 
on the Herefie of the CoSjridians, Harej. 79, is fo exprefs apinO 
uy divioe Uooour 10 the blclTcd Virgin, due ooc might ftem to 

of Vlncentius Lirinenfis. 

and peculiar Glory ; for it is upon the Ac- 
count of tbis fiugular BlelQag of the Lord, our 
God, but her Son, that (he is moft truly to be 
acknowledg'd the bleffed Mother of God ; but 
not the Mother of God in that impious Senfe, , 
as fotnc Hereticks wcu'd inlinuate, who will 
have her to be call'd the Mother of God, becaufe 
the was the Mother of a Man who came after- 
wards to be a Cod ; juft as we are wont to 
fay, foch a one is the Mother of a Prieft or 
Biihop, not becaufe (be was dcliver'd of a Prieft 
or Bilhop, but becaufe (he is the Mother of a 
Cbiid who in time came to be made a Priefl: 
or Bifhop, But 'tis not in this Senfe, i fay, that 
we are to hold the holy Mary to be the Mother 
of Cod, but for the Reafon above raention'd 5 
becaufe that adorable Myttery of the Incarna- 
tion was accomplilh'd in the confecrated Tem- 
ple of her Womb , becaufe of that lingular, 
that only perfonal Union of the Divine and 
Human Nature, whereby the Logos in theFle(h 
is Man, as the Man in God is God, 

be Papiflil} iflrfted to pafs him nver upon this ccMfion ; thus the" 
th»t father; 'H Ma^itt t» T/fi", o Kuac©- ■vffamiti^&ti. 'E' 
■niiH \ta flatly, J 3 na7iif, ^ "'«, 1^ £yi9y Utt^f-ut, 'Sfipff' 
xuuH<&». TW Maeiair finJ'Mt 'agjiaKtuimru' 'E/ xttAAirH m 
Mcteix , 1^ ctyitt, K, Tirtfiti/^t-yi, a^.\' in At -ri 'a^^im.iiuS^t 
Let MAff bt HnfMt'd, the Lord be wurfliipf'd. Let Mary be in «o- 
■eirr, bnt the father, and the Son, and the Haly Spirit, be worjhipp'it. 
Let m we wDrJhip Mary. Vio Mary be highly Fair, Haly^ mi H>- 
imtrable, jet muS fhe never be rals'k inta AdoTtt'tm. One thing in- 
deed Uvcry remarkable, that as it is faid of Mafet, No Mm ituru' 
tlh <fbh Sepulchre tinto tbir Jay ; fo whether the bleffed Virgin fo 
fnuch 3t dy'd either a natural Death, or was marcyr'd, much !cli 
where (he was bury'd, knoivcth no Man unto this day ; and whe- 
riier it h not a reafonable to conjefture, that thus it was order'd 
py God orf purprife to prevent any Superfliiion or Idolatry that 
^ght arife about the Body and Sepulchre of ihe Vir^in-Miaber, a» 
jlbogt the Body niMnfei. IJeivc (O the Confidcratzon l- the Reader. 



2i6 T^ Commonitory 

CHAP. xxir. 

A Recapitulation of the Herejies from 

Chapter Seventeen. 


« OUT now what I have briefly declar'd 

IJ concerning the foregoing Herefies, and 

the Catholick Faith, it may not be amifs for 

the help of Memory to go over again more 

briefly ) 

* Sedjamea^ qudfuprade memoratis N^efibm repeUmmJ] \x 
was ooc without great Reafon, chat the Primitive Fathers contended 
fo eamefUy for the Ftath once deltvcr'd^ becaufe the)' look'd upon 
a righr Fa^th (whatever fome moral Men may think on*t now a- 
days) as necefTary toSalvarion, as a right Prance : (For he that be* 
iievetb and is hapt'txtd^ fhall be faved\ but he that believetb itor, 
Aall be damned. And furely, if any Belief, be neceflanr, it mdl 
oe a Belief in the Father^ 5oii, and NJyCb^S^ that iniqatory iim- 
damencal Article, without which no Man can be a Chriftian^or have 
any Tide to the Benefits of the New Covenant, yincentm chere* 
fore knowing it to be as much as our Souls are worth, to have a 
right Notion of the Trinity^ explains and inculcates it over and 
ever again ; and with a Zeal according to Knonvtedge^ concludes mth 
an Anathema againfl thofe three fieretkks^ who had fo notoriouHy 
fubveited the very Foundation of Chriftianity. For firft, if ac- 
cording to Phothw^ Chrift was a meer Man only, then the Merits 
of a ^fa|l cov*d never pay cur Debt, and make full SatisfaAion for 
the Demerits of Mankind \ and yet we cannot be Chriflians with- 
out profefTmg to \yorfhip this Man with Divine Honour, which is 
as exprefly againft the Word of God, and the whole Defign of Chri- 
ftiaoit^, as any thing in the World pofTibly can be. Secondly, If 
according to ApoUinariSy the Divinity of Clirift was corruptibley 
then mun the Divinity of God the Father be corruptible alio, the 
S(m being of the fame Subflapce with the Fatl^er. And if he took 
not upon him an underflanding Soul, then cannot h^ be (aid to 
have fuffer'd in our Natures having not taken upon him our nobler 
Part, a rational Soul. LaAly» If according to Seftoriuf^ the Son of 
Ood before all Worlds^ was not the iarac Perfon with him who was 
born ^ the Vhgin Mary, and fuffer'd under Pontius Pilate, and was 
€rudffd dead^ and bur/dy fyc. then the whole Creed rtJuft dit>p to 
pieces \ then we have a Uuaternity^ inftead of a Trinity of Per{(ms j 
then we worfliip a Man for God, whith Idolatry was chargld by 


W of Vincentius Lirinenfis. ^ '^j^^l 
briefly ^ for this is the way to give a dearer ^^^| 
View of Things, and to make a more lafting ^^M 
ImptefGon upon tbe Mind. Firft then for ^^M 
PAotinus, let bim be Anathema, for not ad- ^^M 
iDitfing the Plenitude of the Trinity, and for ^^M 
preaching up Chrift to be a meer Man only. ^^^ 
Let Apolltnaris alfo be Anathema, for aflerting * 
the Divine Nature in Chrift to be converted in- J 
to Fklh, and for denying him the Properties ^mk 
of a perfc-a Man. And for Nefiorius, let hitn ^ ^^| 
likfwife be Anathema for difowning the Virgin '^^| 
to be the Mother of God, and for aflerting two ^^| 
Chrifts; and for exploding the Doctrine oftbe ^^| 
Trinity, and introducing a paternity into the ^^| 
World. But blelTed be the Catholick Church for ^H 
worftiipping one Cod in the Fulnefs of the ^^| 
Trinity, and an EquaUty of the Three Perfons ^^| 
in one Godhead 5 for worfhipping the Trinity ^^| 
;n fuch a manner, that neither the Singularity '^^| 
»f theSubftanceconfounds thePropriety of the ^H 
Verfons^ nor the Diftinftion of Perfons divides ^^| 
the Unity of the Godhead. Blefled be the ^H 
Church, I fay, for believing two real perfeft ^^^ 
Natures in Chrift, and butone Perfon ; fothat ^^| 
neither the Difference of Natures deftroys the ^^ 

die htlicrs upon the N(flcn,ini, k well as Ariam ; t!ien canaot i 

H God be tnilv iaid, to have fpard mt hit tan Son, cr/o to have In-d ^^ 

UMt World, lh»i be gave his only btsottea Son, Scc. And forhe whole ^^M 

^Rlyncfy of our Rcdempiion ii dclus'd and vjljfv'd from the Pur- ^^^U 

^^ate tf Ond will) hi, mn Bh"//, into the Blood of a meer Man. ^^M 

Thefe aad many more are the damnable CoDlcquenccs that ncccf- ^^H 

larily llow ttom the (orniieiiiiun'd Hcrcficsi and ihcrefote I con- ^^^| 

dude, that ywcentim \tt ihcfc Anathemas has done noihine mc^rr, ^^H 

rhan whit St. Piul has authorizd him to do, when he faid, Tha ^^H 

^nrr, 01- m Angel from Heivin, fiiacb any ttlxr G^fpel unto pu, than ^^H 

Bjfcil trhhh ire b.i\e freatb d unto jou, let him be accurfed. ^^H 

■ Unity ^H 

rF^ _ 

at8 The Commonitory 

Unity of Pff/tf«, nor the Unity of Perpm con- 
founas the Difference of Natures. Bkfled be 
ibe Church for profeffing Chrift to )x\ andal* 
ways to hare been but one Perfon 5 and that 
the Human Nature was united to the Divine, 
not after the Delivery, but in the very Womb 
of his Mother. BleiTed be the Church for 
teaching, that God was made Man, not by 
Converfion of Nature, but by Unity of Perfon^ 
but a Perfon not counterfeit aud trandent, but 
fubftantial and permanent. Blefled be the 
Church again, 1 fay, for preaching up this 
perfonal Union to be of fuch EfTefl, that for 
this Eleafon, by an incomprehenlible ineffable 
Myftery, (he afcribes Divinity to Man, and Hu- 
manity to God : For by virtue of this Union 
it is, that (he affirms, Man, as he was Cod, 
came down from Heaven, and God, as be was 
Man, was created, fufFer'd, and was crucify'd. 
Laftly, for the fame Reafon (he confeffes Man 
to be the Son of God, and God to be the Son 
of the Virgin. BklTed therefore, for ever blef- 
fed, facred, and inviolable is this ConfefCou, 
and altogether like that Angelick ^ Doxology, 

' Omniao fufttm illi Anttltrum Lavdalmi te'np:trtir>dt Cur/rjjjj 
9M umm Dominum Dnm Trind SanlUficathrie glerifjcat] The An- 
gelic^ Duxstnu here mciint, is what wc find in Ifuiab, cnap. 6. v. j. 
and fo in the RextUtian, chap. 4. v. 8. Nil}, Haly, Hotj, LordGU 
Mmighty. This the fatbcrt, and the aiiaci<r Lituviki, call -f «n- 
t'tK-iir *j TVirdJ'iBr o/ifav, and (imply to reiaiifiiy The Trnm- 
fhal a»d Thrice-Holy Njimn ; aod this chey allimerpreiof a TriDilf 
of Pcrfoni in the Unity of the Godhead. Thus AihMafiiit,''Af,&; 
^yiQ-, "AfiQ-, Atfojl*, (f fca) Ttf'f 7fH( -u^f atffftt TtAf(a< 
cTHJUTutT* SHi, «{ ^ i« tJ Atf^r, KueiQ-, ¥ f^iar iainr iv 
hiffiy Atbar. Tom, Edit, Parif. an. \6l^, ftif, 154, tss. Tlqt 

■ 0f Vincentius Lirinenlis. ^ip 

which glorifies the one Lord God with thisTri- 
fagion. Holy, Holy, Holy, Lord God Alaigb- Rntl.4,9, 
ty, &c. For the Church doth for this realoti 
moft efpecially leach the Unity of Chrift, that 
we may not augment the Number of Perfons 
in the adorable Trinity. Thefe things I have 
rouch'd upon only by way of Digreffion, but 
by God's Help 1 defign to treat and explain 
'cm more fiilly forae other time. And now to 
return to my Subjeft. 


CHAP. xxm. 

The CharaBer of Origen , and the great 
Temptation he vpar in the Chrijiian 

I Have already faid, that in the Church of 
God the Error of the Prieji veas the Tempta- 
tion of the People ; and the more Learned the 
Perfon it, who is Author of the Error, the grea- 
ter is the Temptation. This I prov'd firft from 
the Authority of Scripture, and then from the 
Eitamples of fome EccUfiafiicki-, inftancing in 
fuch efpecially, who for fome time had theRe- 
pution of a found Faith, but at length fell off, 
cither into another Seft, or a new Herefie of 
their own making. This indeed I look upon 

An^rluk^treatats hj fdfini, Halj, Holy, Htily, declnre Three peiftO 
SktfiHeiictt or Ferfons ; and t} U/wg Lard, dtm^nflfiUt etic Skiflaict 
Of E^enu. Vid. Epiphan. in Ai<mito. lib. 36. Amtrif. lib. 3. dt Fidt, 
(*f-^' Fulint. lit.dt t'lde adfelrum Oiaconkm, mf. i. 

3 as 

The Commonitory 
as a Matter of great Confequeace , a very in* 
OruAive Leflbn, and by no means to be for- 
got, but what we ought to illultrate and in- 
culcate over and over again by the moft confi* 
derable Examples we can find, that all cnie 
CatboHcks may know it to be their Duty to 
receive their Teachers as the Church receives 
them , and not to defert the Faith of the 
Church upon the Authority of their TeachCTs. 
But of all the numerous Examples of Church- 
Temptation that might be produced , there is 
none in my Opinion comparable to that of 
Origin -J for none bad more Excellencies^ nor 
in greater Perfedion. He had fucb GnguJar 
and a(Voni[bing Qualities, that every one ac 
fir(^ would be apt to pin his Faith apon all 
he faid. For if an exemplary Life is of any 
Credit and Authority among(^ Chriftians, his 
Hgnal Indudry, Ognal Chaflity, Patience and 
Suffering, were great Temptations. If Birth 
and Learning can fet a Glofs upon a Tempta- 
tion, what more illudrious than that of Ori- 
gem ? Who in the fird place was the Son of a 
Martyr j and in the next place , was b qoi 

• Dande pn Cbrijli umi folumptttre, fii nmm ^uoque fjcu It/atfrrOf 
tm, &cO The Karher of Ojif^tn via leenides , whom Sittdm m 
iw. 'Ouyinif, p. 535. Tom. a. mikcs a Biftinp, but for whit 
rcafon I know not; but a Afartyr for the ChriAiin Kaith he un- 
doubtedly was i jnd in the Tenth of Severui, An. ChriO'i aoa. be 
was impiiftiD'd and beheaded, and had all hii Eftjte conficacc md 
reduc'd into the publick Exchequer; at ivhidi time Origpi na 
frveniren Years of Age, and during his Father's Imprlfonaieat, 
knowing how much he was concern'd at the Thoughts of leiring 
his Wite and Children in fuch a poar deplorable Eftate, he by 
Xccten piffmaKly nhoited him to peifcvfre unto Martyrdoni, 


o/ Vlncentius Lirinen(i5. 541 

Only for Chrifl's fake depriv'd of his Fathef, 
but of all manner of Subfiftence^ and yec un- 
der ihefe Scrairs of Poverty he made fuch a 
Proficiency in Holinefs, that he is reported to 
have futfer'd very often, as well as very miScb, 
for the Confeffion of Chrlft. 

Nor were thefe the only Qualifications which 
render'd him fo confiderable a Temptation ) 
for befides, he had fuch a Power of Wit, and 
withal fuch Depth of Learning, and was fo 
fmart, and fo fine in his Espreilions, that in 
Accomplifhmcnts of this kind there was hardly 
any in the World could come near bira. la 
fliorr, he had fuch a Stock of Knowledge, and 
was fo univerfally Read, that there were but 
few things in Theology, and hardly any thing 
in Philofophy, but he was perfeftly Matter of. 
And ^ when his cxtenfive Gemni had con- 

adding cllis chute amoog the reft, "Ewf j^t, fin /i i/iat aAAo tI 
9fjti]t*i Tal^e heed, my Filher, thai j«r our fal^e^ you da mt 
change your M'md. Eufeb Eccl, ftijf. lib. 6. tup. a. Hii Kathcr being 
dead, and the Edaic fciz'd for che Empfror's ufe, a rich Marroa' 
of Alexandria took compalfton on him, and fupported him as (he 
had done others , among whom ilicre was one Paul of Aniioeb, 
(he Ringleader of all the Hctctitks at Alexandria-, but tlio' Orf^efi 
had his Subfiftcnce from this Ladv, yet would he never comply 
with her Favourite and adopted San Paul , no rot fo much as to 
ioin in Prayer with him; when Multitudes, not only ol Heretickt, 
but (if the Orthndox tame daily flocking to him, being much ta- 
ken with the Eloquence of the Man ; for from his Childhood he 
had rcligioudv obferv"d the Rule and Canon of the Church, aod 
ahomiaaccd (as he hirofelf icIU usj all Heretical Doftrincs. t'id, 
Eufeb. ibid. p. lo^, 

*• Cujui Seiintix, cum Grtda cedent, Hebrtt qnrque clabtrata 
/*«.3 After he had made himfelf perfcftly Matter of the Crff(; 
language, he fet himfelf to leatn the Hthrtw, as the rruc Key ro 
let him into theKnoWledgeof thcOldTeflament, wherein as St./e- 
Ttme fccms to intimaic, Apd. adv. Rv^r.. t'm. a. }■ soi- he wa» 
Y amited 

Succcft. ^B 

gaa The Commonitory 

qacr'd Greece^ be made his Attacks 
Hehrejp Learning with the fame Succefs. 
for his Eloquence, what (hall I fay > His Dif- 
courfes are fo pleafing, fo fofr, and withal fo 
very iweet, that methinks 'tis Honey, rather 
than Words, comes fiowiiig from his Lipj. 
He was fo wonderfully well skill'd in the Art of 
Perfuafion, that he could reafon a Man almoft 
into any things what Difficulties could he not 
conquer, and make the moft formidable Ob- 
fcurities moft eafie and intelligible ? But Dif- 
putation perhaps was his main Talent, and he 
advanc'd his Opinions meerly by the Subtlety 
of his Reafon. No fuch thing, indeed, for 
no one Doftor ever abounded more in Proofs 
from Scripture. But perhaps he wrote but 
little. ' No mortal alive ever writ more ^ fo 
Very Voluminous he is, that a Man will find 
it Employment enough to pick up his Wri- 
tings, and more than he can do to read 'em 

afliDcd bv Huillm che Je«ifh Parciircli at thai time; aod how 
Bfrat a Cnnqucfl he mjdc of (bis Lani;iiaap, little underftixd in 
nis time, and the place he liv'il in , m»v I'e cafily pueft'd « by 
th»c prodigious Pe ifof man IT nf hi-, thn' niw btt , fiil'd by rfie 
Ancients Opm Ectleftt^ tht WtI; / tbt Church ; wherein he c.-IIe- 
fted and collated the (everal Ediiions and VerTions o( the Old Te- 
Oiimetit with the original Tcxr, and which he finifti'd by three fe- 
veral Pjrrs. the Ttrr^flj, the Hexipta, and the OSafU. 

' Nemo marlalium plura.'] Efiph^nim^ M.ertf ^4. p. 355. teUlBi 
that i t was coromanly reported that he wrote fix ihoufand Volpmo, 
ihc ^Tcated Pan ol" which being underflood of EpidJes and fingle 
Hiimilies, the Account will not be above Credit, nor needed ha»C 
occarion'd fo much wrangling between Ri-giffui and ^erMii, the 
laccer ot which point-blank denies, that ever himfcif had read, 
or mat OricenwToa: fo many. I- iwrntiu/ affirms that no Man mt 
3 h.?r n^f "■ ^'l ""^ T' ■•" ^'' ^^^ <^«W not only not be 
was call d Sjntafficus^ ot the Cim^yer, 


ofVincentiHa LirinenHs. jaj 

*Sn over. And that nothing might be want- 
ing to cotnplete his Knowledge, with all thefe 
Talents he had the Advantage of a very long 
Life to ripen him to Perfeftion. But as grcac 
a Mafter as he was. he "^ might be perhaps a 
little unhappy in his Scholars. No one hap- 
pier on this account ) for he had a world of 
Doftors, Bilhops, ConfciTorsand Martyrs came 
out of bis School. He was indeed the Wonder 
of the Age , and how much he was efteem'd 
and caretb'd by all, is hard to tell. There was 
hardly a Man of more than ordinary Piety, 
but came porting from all parts of Cbriftendom 
to confult him. What Chriftian did not look 
upon him in a manner as a Prophet ? and 
what Philofpher did not reverence him as a 
Mafter> And in what Repute he was, not 
only among Perfons of a private Rank, but 
alfo at Court, we may learn from thofe Hi- 

* Sed forfitan Vifcipklh parumftUx Z] The rtiofl noted of the 
Gtnille Philofophcn, whom he brought over to the Chriftian 
Faiih, weic FluUrch, whom he Bttcntled to hi* Mirtjrdam, and 
hid like to h»ve been klll'd by the People for beioR the Author of 
hii ConveriiDR i Strfnut, who was burnt for his Religion ^ HcrO' 
clidfs and Heron, both beheaded, the one when but a CattchHrnen, 
(hcothera No*ice; anoiher ^^reM/, who after infinite Torments 
lott hit Head. And one HeraU a Woman and Catechumeji, baf 
tixidby FitCy (A he exprcfics it) went in Flames to Heaven. En- 
fib. lib. tf. cap. 4. Great Numbers of Hstttidis were hi» Auditors 
Ilkewile, fome of who.ti he let right in the Faith again, and among 
tithcrs, Ambtofiiis, aMan ot Elbte and Quality at AUxandrU, who 
had been fcduir'd into the Errors ni M,item and Vakntinm, was 
convinc'd by O'l^en, and reiurn'd to the Cathojick Doflrinc, and 
for ever after became his fad Friend and Benefattor Eufcb. I. 6. 
t4f, i9. And to raention no more, Oregsry Thakimtluy^ui, and 
his Brother AthimdiTHt were under his Tutorage for f.Te Years. 
Eulcb, I. tf. c. jo. 

Y a ftoriei 

^2/^ The Commonitary ^ 

ftories that ^ report bim to have been fent for 
by cbe Mother of AUxawdtr the Emperor up- 
on the Account of his heavenhr Wifdom, 
which was a Thing Oie was paifionately de- 
firous of being in(b*uded in. Befidea, his 
own Epiftles to "" Fbilip^ the firft R§Mm 
Chriftian Emperor, are another Teftimony of 
bis Intereft at Court, for thofe Epiftles are 
written with the Authority of a Chriftian 

But if the Tedimony of a Chriftian may 
not pafs for good Proof of his incredible Abi* 
lities, that I hope of a FsgM Philofopher will 


' Eum d Matre AUxdwdti Imperatorh Medium fenmt, ^ TMl 
MdmrndA the Mother of Aleumdet Set^uSj was i SjriMn boTii| 
and cofifeqiiently oootd doc be unacqiuiDted with the Affairs d* 
dier of Jews or Cbriflidms^ and having heard of the ^reac Fameof 
Orii^nt, was very deiirous to fee him, and hear him difcourfe con* 
ecroing Rcli.iion, that (he might know what it was for which the 
whole \\\.rld had him in fuch Veneration. For which purpofe 
ihe fent tor him, ordering a Military Guard to conduA him jfafe 
to ArJixb^ where he fu Y*d for feme time, and fully opened the 
Do^hines of Religion , to her great Saiisfafticn, he was permit- 
ted to return to his old Charge at Alexandria. Euleh. lib. 6. c. ai. 

■ Ad Fhiliffum Imfexatorem qui ftmm RomAmrvm Priwifum 
CbnfluKHs fkif.'] EMjetius lib. 6. cap, 56. Mentions a Letter of 
Oiigeny then extant to the Emperor Philip, and another eo his Wife 
Sever jy and cj:p, ^4, exprcfly calls him Chrifiun^ and sives an ac- 
count how Bithop Bjbylas refused him Admittance intouie Church 
till he had qualify 'd himfclf by due Repentance , as other com* 
mon Offenders were oblig'd to do, to which Difcipline he fubmit- 
ted. The lame Story is reported bv the Author of the Akxdndrh 
an Chroniccn^ and Cbryfoftcm in his Oration de Sanflo BabjU contrd 
Gentiles, tells the fame thing, but mentions not the Emperor by 
Name. And the Icirncd Publifhcr of fome Tradls of Origen^ Rot. 
WeeflelniHs Prsfat. in Orig, Dial, Marc. &c. a jeedit, BafiL 
1674. Defends the fame Hiftory ; but our learned Dr. CaXfC does 
nor believe him to have been a Chrijliany and has given his Rea- 
lons why he doth not. VH. Primif. Cbriftidnit)'^ cap. 3. part, u 
f . 48. whiciier 1 refer the Reader. 


o/Vincentius Lirincnfis. 

never be fufpefted. " The impious Parfhyrj 
then reports, that being rouz'd with the Fame 
of Origety he took a Journey to AlexandrU 
when he was very young, to fee the Man, and 
accordingly there he faw him an old Man ; 
but fuch an old Man, of fuch Brighinefs even 
in declining Age, thathefeem'd tobeihepub- 
lick Storehoufe of Arts and Sciences. But the 
Time wouid fail me before I could barely touch 
upon all the glaring Accompli(hments of that 
wonderful Perfon. All which notwithftand- 
ing, as they made very much to the Honour of 
Chriftianity, fo did they all likewife contri- 
bute to make him a Temptation of the firft 
Magnitude. For what Man alive could Tafily 
difcngage hirafcif from fuch a Temptation, 
from a Perfon of fuch fine Pafts, of fuch ad- 


' Ail nuttujue imftus iSe Porpb/rim, &cO ^^' ' f^S*" to be 
thus curious in nking i Journey on purpolc co fee i Chriflhit, for 
f^^ learned a Mid as Furpijr}, and To bitcer an Enemy ta the Faiib 
as he was, ro be ic fo nmch Pains to vifit Prigfn, mi to g\*e fuch 
grinning Commenditions, and forc'd Complimeors, as ttic known 
and cdebraicd Abilities of that Chriftian Hhiloropher plainly ex- 
torted from hm, as ic wjs the greatcft Panegvricl^pofTiblc upoo 
Driven ; fa was it alfs (as our -Author obfeti-eij a very great Ho- 
nour to the Chriflian Profcflion, and wip'd off i very popular 
Objeftion, Thar none but Funis wirt cbrifliarn. But in the Ac- 
count of P'rpbjrj, as we have it in EufehiM, lib, 6. cap. Ip. ffoin 
feme PilTages quoted out of Forfhjry there are two nototious Fal- 
fitics, which at the fame time /hew both the Diftngcnuiiy of the 
Mao, aoil the Wcakncfs of his Ciufe^ for Jie alferts that Origeni 
Mailer, the reno<vned Amauninf was bom and bred a Chri(lii"i, 
buichac up'jnliis entringonPhilofophy, hcrenounc'd Chriflianity 
and tura'd Facm ; and thai Origtn was barn and bred up a Gtnnlt, 
and ihea tum'd off to Chriftianiiyi when as nxhing was more 
CTident, than that Origeti was bom of ChriOian Parents, and that 
iis Mafter Amminhi retain'd the Chrinian Philofophy to the end 
^his Life, whereof the Books he left behind him were a Ibndiit^ 

mi fable 

Y 3 

I « 



» X 

• /'-.' 

T/;e Commonitor 

ftories that ^ report him to hay 
by the Mother of Alexattder i 
on the Account of his heav 
which was a Thing (he was 
firous of being inftrufted i». 
own Epiftlcs to "^ Fhilip^ 
Chriftian Emperor, are ano^, v 
his Intereft at Court, fbii; :; /Jy 
written with the Author iV' ': "' < '• 

Mafter. ;:;':■: :^ " 

But if the Tcftimr;; ' • 
not pafs for good Pr ;-{ 
litics, that I hope c ;•:;:; ,^ 

• E«m tf Matre Air •. jjght of Lucan^ 

Mammjta the Mochc •: j -o ^ ^ - 

and cnnfcqucntly cr/- . W ^'^' ^^^«»'- 

thcr of Jevrs or C / .taradlrer , and crack'd 

Oi/^fn, was very A the due Size and Decorif 

eerning Rcl^ior .an che G(u/x. 

whole World * ,gcncs tantus ae talif^ dum gratl 

ftie few for h :gemo fuo nimium indulgety Jcc-l 

to Anthxh, ' .iter Genius^ a Man more richly forr 
I>othines ' .dtcd by fevcrcr and longer Scudy tha 
ted - ' • - - 


jii Chnft'u ^y^ffictt 

Oiigif Af^Jtt^ci of Divinity ; and by givipg way to a L 

Sev* fl^-^ffiring at full fpccd, and as faft as Nature woi 

coi ^Jf'^ by all the Afliftanccs of Art, and the A 

ci* ^, md by trufling too murli to his Waxen Wir 

f^9C the Simplicity of the Gofpel, and the am 

'^\\t fell into very grofs Errors, and is a moft ic 

/^to Poflcrity to think fcbcrly, and not affed to 

^JS^re us in Matters of Religion •, for tho' Onget 

j^clling from place to place, to make Profclytes, y 
5jflgulari ty and unrurcr'd Curiofiry feduc'd him into 

pmPo^i'>':s s»s ''he Jirgtft Cii.irity cifonot coter. 

33^ TJ^e Commomtory 

niirfible Learning, and onivcrfa! AppUofc all 
the World over, and would not rather be apt 
lo counrenance his Error wjrh this Sajii^ 
" That be would foamer cBoefe to ga vrom^ vitb 
Ongen, tbait right vitb other i^ But what 
need I urge more > The Matter in fl»rt came 
to this, that this accomplifti'd Perfon, this ce- 
icbrated Doaor and Prophet, prov'd in the 
end a moft dangerous and ntwre than honiin 
Temptation, and led afidcvery many Chrifti* 
ans frotn the Farm tf found Wordr. For F thii 

■ St eiiin Ori'tic en ft mtJIe , ifum cum dUk vera fntbt."] 
Tbcfc ate tb« Words of r»a> in his firfl Book of r*«ftW« Qudli- 
Oiii, fpikcn nf T/jf, mi by "ur Author apply'd to Otign-, tr it 
an cxccfTtvc Sir,iin, btciufie it Oic«rs » emtEr Dcvonoa to Fetj 
tbu tmtb -y and fomcihidg iikc ihii Flighc of tJtu\ 

fiflrix eavft^iu fUatit, fed vtSa Calvti. 
where he has fpoil'd his Chiraftcr, and crack'd hi« Cnmpli- 
mev. b<r (bainin|i ttlxyoDd the ducSiieaad DMormn of Nacun^ 
by making Cat" bencr than die GaJi. 

' Qu^tm^Ttm hie Cri^cKS tantus ae tal't, di.pi pt'i* Del inpletf 
iV f tbutitar. iair.h.grnh ^vo mmtumindvlget, &c.l TTierc nrret 
*-« perhapsa prcifcr Gtn'ms, a Man more richly fiiniifti'd by Ni- 
tutc, and perfcfled by Te'-erer and longer Study than Ortgen was, 
he h»d 1 prodigious Opacity of Mind, w'th a f^oponioQiR: Heat, 
and 30 infariable Thirii after univcrtal Knowledge, and an ungo- 
vernable PilTicn tofearchinm thcmofl ibflrulc and iccomprehea- 
fible Mvflcrics of DiWoir^' ; and by givipo nay to a LavWcfs Fancy, 
jnd bv Writing at full fpecd, and a fall as Nainrc v.'ouJd orry biin 
fput'd 00 by all the AfTifbnces of Art, and the Application of 
Friends and by truding too much to his Waxen Wings, and (bar- 
ing above the Simplicity of the Gofpel. and the ancient Rules of 
Faith,' he fi^i into Tcrv groft Errors, and is a moft ioiirwfting Ex- 
im^e to Pollerity to tfiink fcbcrly, and not afFeft to be wiler than 
ail before us in Matters of Religion ; for tho" Orijen was fo great 
and To good a Man, and cho' he took fuch Pains from hit Youth 
to be a Mirtyr, and to ferve God in the moft crying Inflancnof 
Mortification Poverty Scif-dcnial, writing Nighi and Day, aod 
travelling from place to place, to make Profelytn, yet his affe&d 
Sogularity and nniutor'd Cutioliiy feduc'd him into fuch erroDc- 
Ofll'OoQrmeso thcIirg^dChariTycaanotcoTcr. 

"'■"■" v:' ■ gw 

of Vinccntius Lirincnfis. 

fame Origen, as great a Man as he was , yet 
by wantonly abuflng the divine Graces, by an 
overfond Indulgence of bis Wit, and prefuni- 
ing too far upon his own Self-fuSiciency, while 
he made Slight of the ancient Simplicity of the 
Chriltian Religion , while he affcftcd to be 
wifer than all before bitn, while be underva- 
lu'd the Traditions of the Church, and the 
InftruAions of bis Forefathers, be fell upon 
a new way of interpreting fomc Paffages of 
Scripture, for which the Church of Chrift 
might defervedly take up that of Mofei a- 
gainft OrigcH ^ If a Prophet Jball arife a- 
Mong yoH^ &c. ThoH Jbalt not hear the words 
cf that Prophet , btcaufe the Lord your God 
tempts you to prove whether yon love htm Stt' 
cerely or not. 

And this in truth was not only a Tempta- 
tion, but a Temptation of the largeft Size, 
cfpecially to a Church devoted as it were to 
"his Perfon, dependent on his Authority, and 
ftruck with the Charms of his Wit, his Learn- 
ing, his Eloquence and the Graces of his Con- 
verfation ; and which never fear'd , never 
dreara'd of the leaft Danger from her beloved 
Origeit ; no marvel then that a Man of fucb 
Accomplifhments, fliould be able to feduce his 
Admirers by little and little from the ancient 
Faitb into a Compliance with the Novelty of 
his fpecious Opinions. But it may be obje- 
fted , that the Bookt of Origen are corrupted. 
With all ray Heart ^ for no one wiihes the 
— Tfulb of this, more than 1 do ; and this, 1 
■ V 4 fay. 



gjg The Commomtory 

fay, is reported by i fome, and writtco by 
others ; and thofe too not CachoHcks only, 
but Hereticks. But rhen I muft fay, that tbo" 
he himfelf is not, yet the Books fet forth un- 
der his Name are a very great Temptation j 
they are read as his, and for his fake they arc 
carefs'd and lov'd ; for they overflow with 
fatal Blafphemies, which are not confider'd as 
the Corruptions of other Men, but read and 
carefs'd as his. Sp that tho" Orjgeit had no 
Hand in the framing of the Herefies father'd 
upon him. yetOr/^ew's Authority gives thcts 
Credit, and makes 'cm pafs for current in th« 

r Kam id a ijKibufiiam ^ Irmiitvin fy Scriftura efi, tm a Cath 
licli tantum jcd cllim hi'fiiris.'] ^inttrrtiuj fccms to have dnwg 
Up a juft and itnpaniil Cluraflcrof ihii wonderful Pcrfon, ani 
iffilliiiB to mjlrc all the Albwances for him imaginable, thai an 
confluent niih the Safety of his Qeadcr -, bat die Rcpuraiioo qf 
the Man , and the norcrioui Etrors in his Books fhokvtTcr thty 
cjme there) made him guard againA 'cm wiih a becoming Zeji 
and Moderation. Origen had many Enemies, and fo great a Cry 
was rais'd againfl him, that the very Mention of his Name in the 
Crtek Cliurch h abominable to this Day. He had hist'ticnds and 
Compurgators Jikcwife, efpecially Fam^hili's the Martyr, and £»■ 
jtbiui , who puhlirti'd an Apology in fix Books in his behalf; 
the firfl five w^re wrfiten by Pamfhiliu, with Euftbm\ Afiiftua 
while ihcv were in Prifon. the lirt finifti'd and added by EJijtHnt 
afiet the other's Martvfdom. Ee fides which, Photittt tells us thett 
were m'any orher famous Men who wrote Apologies for hitti. 
Ctd. \\i. m!. 2fj. who ever has a mind to fee the Norioosfiw 
which Origcn h fo heavily tharg'd by feme of the Ancients, ran 
find 'em all fully, cleatly, folidly, and imparrialJv csamin'd by 
Mmfitkr Uti'it in Itis Origeniana, and many of 'em fiirly and CU- 
didly accounted for, acknuwledgd, and pitied by our Icanicd 
pT.CaiK, accprdmg. to his ufuallntegritv and Charity, inhisUfc 
ofCrigfn. However, after all the worft of his Enemies can lay 
to his Charge, yet he jilierwards repented of what he had nfllly 
jnd unadvifcdly written , as appears by his Epiftic lo Fabian Bi- 
(hop'of JtMif. Jf.ffiem p. 193. Viii. Ruffin. ImtS. |. id^icrta. 
mttr cfer. Himn, T. 4. p, a j j. ' 


TertuIlianV CharaBer, hk Fally and the 
evil Consequences of it, 

TErtMltian is juft fuch another Hgnal In- 
ftance of Temptation ; for what Origem 
was in the Greek-, that was TertuUian in the 
Latin Church ; without difpute the moft con- 
fidcrable Writer of his Age. For what more 
learned than this Man ? Who more expert ci- 
ther in divine, or human Literature? For all 
Philofophy, all theSedsof Pbilofophers, the 
Founders and Followers of thofe Seels, ail their 
fcveral Inttitutions, with all the Variety of 
Hiftories and Law , all this huge Store of 
Learning he compriz'd in the amazing Capa- 
city of his Mind. He was fo excellent at Sa- 
tyr, and of that folid Judgment, that he hard- 
ly laid Siege to any thing, but he foon made 
it yield, either by the Penetration of his Wit, 
or the Weight of bis Reafon. Nay, who bas 
Learning enough barely to do JuQice to his 
Learning ? For his Difcourfes are fct fo thick 
with powerful Reafons, that whom he can- 
not perfuade by Eloquence , he compels by 
Argument ^ he has almoA as many Sentences 
as Words, and ev'ry Sentence is fure of Vifto- 
ry. The Marcioaites, Apeltites, Praxeat/s, Her- 
vtegetteanx, 'jews. Gentiles, Gnojiickt, &c. have 
all felt the weight of his Reafon, for he has 
i^tter'd down their Here&es vrith bis many 



much Tq^H 
ae Man. tb» 

2 30 The Commonitory 

and mighty Volumes, as with fo rai 
der. Yet after all this, the fame 
very TertuUian, by being but moderately Te- 
nacious of the Catholick DoArine , that », 
the ancient univerfal Faich, and by being tru- 
er to the Rules of Eloquence than to the Rule 
of Faith, turn'd Heretick in theend, infomucb, 
that the Confcffor St. Hilary had good rea* 
fon to fay, That his latter Errors took, off from 
the Credit and Aathority of the former and meU 
approvd of his Writings. And not only his 
, Writings, but he himfclf alfo was a very great 
Temptacion to the Churchy but I don't carc 
for dwelling longer upon the Subjeft, and 
therefore (ball only remind you, tb^ by com- 
plying with the novel Reveries of * Montenua 
againft the Order of Mo/ej-, and by voucbing 
the Dreams of his Fanatick Female Followers 
to be true Prophecies, TertuUian alfo deferves 
to have it faid both of him and his Wrirings, 
JfaPropht'tJhallarife ametig yojt, &c. Thoufhalt 
mot harkfiti unto the Words of that Profhet. But 

' NntlUs JHnntntii furiai, (^ hfma ilU Tn/Morum imlitTiim 
nivitii Dogmatii fomnia, fy'c.') The Women here refrrr'd ta. 
are Ffifca & AUxmUla, two noted Difcipici of Motitanitif whom 
he firft corrupted, and then imported lo them his Dttmsn -, where- 
by they were convuli'd ioco very flnngc unnatural PoAurcs, and 
in their exiauck mad Fit» ran at Mouth in prodigious incoherent 
uniDtelltgibJe Jargon.' When the proud Impodor ASmtJiuM fee up, 
nhtt his Principlci were, how fo great a Pcrfoo as TeriullUn was, 
who had prefcrib'd fo cxcellcatlv nrcll againA Hcrtticki, and laid 
dawn fuch admirable Rules for tne Piefervation of a found Faith, 
cjinc at Uft to go after (hii VrtunxT of Dream/, and lo efpoule 
the Deluriio to nit dying pay, I have alreadv accounted for. Id 
defence of the Mmtamjli againll the Onbadox he compos'd his 
B3ok of Mndeliy, of Mm^amj^ hii Exhufiatioa to Chujiitf^ and 
til Ttti<nk oi F^Jit. 

why ? 

of Vineentius Lirinenfis. 3 ^1 

why ? Becdufe the Lord your God proveth yoHy 
fo knotp rehether you love him or not. froip this 
great Number of Examples, and thofe too pf 
the greateft Quality, and from many others of 
the fame kind , together with that Declaraci- 
on of Mofes in Denreroaomj, we ought cer- 
tainly to conclude, that if any Doftor of the 
Church at any time fhall deviate from the 
Faith, that he is permitted by Providence fo 
to do, in order to give us a fenfible Proof, 
whether we love God or no, with all our Hetrt^ 
find with all our Soul. 


y'the Description of a Catholicity atid the 
Condition of fuch as are for Novelties 
in Faith. 

THIS now being the end of Providence 
in fuch Temptations, he only is a rrao 
Genuine Catholick, who loves the Word of 
Cod, and bis Church, the myftical Body of 
Chrift, above all other ConGdcrations in the 
World 5 who values neither the Authority, 
nor Love, nor Wit, cor Eloquence, nor Phi- 
Jofophy of any Man breathing, in comparlfon 
of bis divine Religion, and the Faith of the 
Catholick Church ; but upon all thefe things 
Jooks down with Contempt, and fix'd and inj- 
iDoveable in the Faith refolves to believe no- 
fbing upon the Authority of one (ingle Man, 
■" ^ ■ but 

oaa T^^ Commotjitory 

but what he finds anciently and oniverfally to 
have been believ'd by the Catholick Church j 
and whatever upftart, unheard of Doftrinc he 
finds to be clancalarly introduced in oppofiti- 
on to all the Faithful, let him look upon that 
as a Matter of Temptation, rather than an 
Article of Faith ; and this Advice of mine will 
then efpecially appear more reafonable, when 
he refleds upon that of St. Pml in his firft 
Epiftle to the Corinthians, where he declares, 
a car. II. 7)&i( there mujl be alfo Herejies, that they xp^ek 
'*■ are approved, may he made manifeji among yon. 

As if he (hould have faid, this is the R.earoo why 
God does not interpofe miraculoufly, and de- 
ftroy Hereticksina Moment, that the Approved 
may be made manifeji, that is, that every firm, 
faithful, and conftant Lover of the Catholick 
Faith under fuch a Temptation might be a 
more ihining Example to the World of the 
true Power of Godlinefs. And in truth, when 
any new born Herefie firft (hews its Head in 
the Church, the good Grain is then foon dif- 
cover'd by its Weight , and the Chaff by its 
Lightnefs 5 and then upon the fifting Temp- 
tation, that fubmits to the firft Wind which 
had no Solidity to fecure it in the Floor. For 
fome fly off immediately, others are (hock'd 
only, and turn Occa/ianalijis, being afraid of 
perifhing out of tb£ Church, and yet at the 
fame time aftiam'd of returning perfeftly into 
it, mounded, half dead, and half alive, aadjufl 
in the Condition of fhofe Men who have taken 
fuch a Dofe ofPoifon at will neither defiroy, nor 
he digefiedf neither let them die uar live. Piti- 


o/" Vincentius Lirinenfis. 
able Condition I For with what Whirlwinds, 
what Tides of reftlefs Paffion arc facb Wretches 
agitated > one while they are tranfported 
with every Wind of Doftrinej another while 
they return and fall foul upon themfelves, 
and like confliftiog Waves, arc dalh'd to 
Pieces by their own contrary Motions 5 this 
Moment they are confident in Uncertainties, 
and the Moment after as irrationally fearful 
where no Fear is 5 unknowing where to go, 
where to return j what to defire, and what 
to deprecate 5 what to receive, and what 
Telinqui(b. Neverthelefs, this unhappy Vi- 
bration and In(labiliiy of Mind points to its 
own Cure, if Men would but wifely confider 
the merciful DeGgn of Providence in this very 
Afi^idion. For therefore, wbilQ without the 
Haven of the CathoUck Faitb , are they 
thus affiif^ed, thus tofs'd and (batter'd almoft 
to pieces with inward Storms of claOiing 
Thoughts, that by this reftlefs Pofture of 
Mind, being made fenflble of the Danger thej 
are in, and their diftance from Salvation, they 
might take down thofe Sails of Pride and 
Vanity which they have unhappily fpread be- 
fore every Guft of Herefie, and make all the 
Sail they can into the fafe and peaceful Har- 
bour of their holy Mother, the Catholick 
Church 5 and there being Sea-Jick as it were 
with Errors, difcharge thofe foul and bitter 
Waters, to make room for the pure Waters 
of Life. There they may unlearn well, all 
icy have learnt «1, and get a right Notion of 


'4 34, The Commottitorjf ^^^^i 

all thofc Doftriocs of the Cburch they arc 
capable of underftanding, and believe [hofc 
that pafs all uoderftandiiig* 


The CharaBer and Sin of Innovators iti 

Matters of Keligion, 

THE oftner I refieft upon thefe Things, 
the more am I aftonith'd ac the Extrava- 
gance of fome Men, at that Complication of 
Impiety and BUndnefs; in a word, at that 
ftrange infatiable Luft after Novelty in R.c\igi* 
on, that they cannot reft contented with the 
old Rule of Faith onco dcliver'd and depoGted 
in the Primitive Church, but muft be every 
Day upon new Re-fearches, and arc never wcli 
but when they are adding, alceriog, or curtail- 
ing Chriftianity^ as if the DoiTtrine was act 
from Heaven, nor one Revelation fufficientj 
but only a Human Inftitution, which could not 
poffibly be perfcfted but by mending it every 
Day; or to fpeak more truly, by pickingHoIes 
in it every Day. And yet the Divine Oracles, 
both in the Old and New Telhraent, loudly 
reraonftrate againft all fuch alterations: Re 

/w. aa. ptove ttot the ancient Land-ntarb, which thy Fo' 

° ■ therr have fit. 

£«/'r.8.4. And pdge not thy Judge.^r, faj unto him doji thou^ And whofo breakfith a» Hedge 

of Vincentius Lirincnfis, 3 

c Serpent jJiall bite hit». And fo likcwife that 
fevcrc Charge of the Apoftle, which has ofteo 
been, and always will be, as ic were the Spi- 
ritual Sword, to Lop off the fprouting Herefies 
of every Age: The Charge is this, ^ Timo- in 
thy, hep that which it committed to thj TrHji, ^°> 

' Timoihec depoptum cnjiodi. Sic."] Tho' I fuve not taken 
much notice of the K'Mch Trantlitof DcfroM^iitwrH, ytt 'rispiiy, 
methioks, m pjfs o»cr his cumitf Rtntdtii upon this Text. The 
DoftoTs of the Church (tJys he) ire ftfifllyoblig'd to preferve 
the Primitive Diptfitum entire, without the leaft Change or Alte- 
ration i and then he produces St. Paul for an Example of Inte- 
gtity, and tells us the ercat Care he took to prevent all Abuftj tn 
the EucbariJ} amongfl the Corintbianj, and to deliver it to them 
juft as he bid receh'd of the Lord. Far I have received if the Lard 
that which alfa I deliver'd to jcu, that the lord Jcfm the fame 
Kigbt tbit he wm betrayed lodii Bread, and when be had si^e^ Thanlit 
be bra\e it, and f aid, Tal;e, Eat, thu it my Body vchich U broken 
,/br yw, tbu dt in TemembTiiiice of me. And putting thefc laft 
i wofdi in dirt infl Characters, he goes on and fays, tbitSt.PaHl de- 
.Ijvertd this facred Dej^fitum whole and inviolate to the Corimhi- 
tnt ■■ He did not fay. Receive the 5i^ii or Fisure of the Body of 
Chrift, but the true Real Body of Chrifl ; and in confequence of 
this infallible Truth the Apoftle concludes, Wherefore, whofoever 
jhaB eat thk Bread, Sic After this he difcharges his Powder, 
and makes a very loud and empty Noife apinll Catvin ; and ha* 
*ing done his Bufmcfs as he fancies, cries cm inTtiumpli, Behold 
the Depofitum tommitted to him, to deliier jucb only at he had re- 
teiv'd, but be hot been an Vnfaitbfut or father a Sacrilegiam Depofi- 
tary; be biti aller'd the Vivine Depofitum; inflead of Sexen Sacra- 
mentt he hm retim'd but Tan. With fome more Harangue to the 
ftmeTunc, without any offer at a Proof. Bat O thou that abhorred 
not Idols, doH thou commit Sacrilege, and at the fame time too is 
thou accufcll Calvin .' For when St. Faul tells us, He recth/d from 
the Lard, that after the fame manner as Chtift took the Bread, he took 
ihe Cup alfo, faying, This Cup it the AVw Tejiament in my Blood, 
this do ye « often as ym drink it, in remembrance of me ; this fpc- 
ciil Trffiee returns but half the Depofitum-, for putting theft 
Wifds Take, tat, this is my Body, nhhh is broken for you, ihit da 
in rememhrattce of me, in diOinguiOiing Chancers for the better Im- 
prerfion npnn the Reader, the two following Vetfes which ccmmand 
the drinking this Cup, at often at the eating this Bread, he not only 
Dot pud lb ilalUk, but leaves 'cm quite cut, and fleps from the 


' ^ a5 "^^^ Commonitory ' 

gVoiding profane and vain hahlingi, and oppcjt- 
tions of Science falfly fa called, which faiiu Pro- 
fejfing have erred concerning the Faith. And 


34'^ vcrfc, I Car. xl. to the Conclufion, Whntfen, »«. 27. Now 
this by DO mcios is 1 cleialy Convcyajicc , for the Leierieauin it 
fc grofs, that every Rcidcr mull fee that his Rnfcxi for skippi^ 

< OTcr thofe two Vcrfes niuri be in CnmpUancc with his Chordit 
which for fomc time has robb'd the People of the Cup there cora- 
raaadcd to be drurUc of by All who cat the Breid. As for thofe 
Words, Thii it 117 Bodj^ which he beftiws pfcuUar Chancers up- 
on, and for the not Uadcrdanding of which in a Htenl Seafe be 
calls Cilvin Sacrilegious, mc have thil in fliorc 10 fay for our fdm; 
That this Bread, Luke Kxii. 19. is call'd Chrili's Bodj brsiitn, tu 
B^j gi^tn, even whilH Chrill was alive, aod conlcqurmly his Bo- 
dy not aftoally broken nor given, but only by way of Rcprefenia- 
tioo of that Body which was Ihortly to be broken upon the Crofs; 
and To his Blood whilll yet in his Veins, is faid to be his Blood 
fhed, Mttlb- Kxvi. 8. jV-irt xiv. 24, ^. St. Faul iikeivifc Five 
times calls that firfiit/, which our Lord calls his BjJj; and we 
think it wonderfully (Irangc, chat a ftngic Vaffage mcntion'd by 
Chrin nhiin he was alive in the Flclh, ftiould be look'd upon 

; fulTicieai to mjkc us believe, that this living ChriA wu at (he 
fame time dead and facrific'd, that his Wj"^ with all the reft o£ 
his Body, was in his Hand, and that his Body which wis whole 
before their Eyes was at the fame time broken for them ; and that 
they were h> do this in Remembrance of him, when he was Pre- 
fcnt before them. We chink likewife that the Cup is 10 be com- 
municated to all, becaufe 'tis the Blond 4 theCneiiMt which e- 
qnilly belongs ro all, and becaufe we arc to (f'tir forth ifce Lard'i 
Death till he eomt, and to remember his Blood flitd, as wcil by 
drinking the Cup, as his Body hoktn by eating the Btcad ; and 
that which Chrift has fo pin'd, no Man ought to put afynder. We 
fay likewife, that if the Apijihf receiv'd from Chrill Seven SaetA- 
ffK/tf/ with fee Forms and Matter, like thofe of Baptiftn and the 
Eucharif^ for our perpetual Obfervation, they were not faithful 
Depofitaries ; for we can find but Two in their Writing, and theif 
immediate Succetfors could find no mote : For when Juflin Atartjr 
at the end of the Apology here trandated, gives die Ptfr/WB/ar* of 
the Chrijl'ian Worfliip, he mentions only the Two Sacraments of 
Eaprifm and the Lords Supper ; and with all cxpteny fays.That the 
Wine was minfiled with Water and diftribuced alike to all Nor 
do the Rimi/h Writers agree in the Number of Sicraments. D»* 
rarJut denies Mairimony to he a Sacnment, /. 4. d. s6. q. a. O- 
niu fpeaks ambiguoufly of it, /. 8. c. s. And Mtx.indtr of Haiti 
ftKhilicre are tour Sacraments only. ^.ir» 4. q. j. mtmb.z. al.r. 
q. s. tttemb. 3. art. a. q. 9. mrret.'a. art. 2. 1 

of Vincencius Lirinerifis. 

yet after all this, there are forte fuch Kafdy 
Veterans in Wickednefs, of that brazen Effron- 
tery and irrefragable Obftinacy, as to ftand 
Proof agaifift all this powerful Impreffion of 
Scripture; Men who will capitulate tiporl rid 
Terras of Reafon, nor be touch'd by themoft 
(hocking Arguments, nor he difmay'd ( to fay 
no more) by the nioft terrible Menaces from 
Heaven. But to proceed ; Avoid (fays St. P4ul^ 
frofane novel Ballir/gj f He did not fay, az/ffid 
the old Primitive Do&rines^ but juft the con- 
trary 5 for \i Novelty is to be avoided, Aati* 
qulty is to be retain'd ; if Novelty is Profane^ 
Antiquity is Sacred. But the Apoftle goes Ori 
and adds, Oppofitiont of Science faljly fo calkdi 
A moft true Charafter of the Doftrincs of He- 
reticks, who fet a Glofs upon their ignorance 
with the Title of Science, and call Darknefs 
Light, and Light Darknefs. Which foms, fays 
he, profijjing have erred cona'rnjng the Faith. 
Profefling what? why, forne New, ftrange, 
unheard of Doflrines ; for this is the Cant of 
thefc Profeflbri to the Cdtheliik.s. ' Come hi' 
iher-, ye unwtfe and Jimple Wretches, come ta 

I cinnoc therefore think it prudently done of fome Papifls to call 
Fritttftsnti [acril^iiom Kt\iits, becanfe it is fo trdy i Mitter to ci\i 
Nimcs again, and to throw Ar[;uments at 'cm into the Bargaia; 
jnd pfiwc, that we, in the Plirafc of I'inceflf («, return the Gold we 
rccciv'd, in its Primtiivc Purity; and that the /"ipiyJj have pnt the 
Viv'me imdge and Superftriptm upon T'l and Copper, upon mere 
hunun Drofs and [gvcnnon. Eui of this llamp, fiie and fince- 
rity, are almofl all ihe tufkitt Rcmarl^t Ot Blunficui Oc iton- 
tigniertt upjn this Author. 

' f tniK, Injipietitts, fy M'iferi, (jni f»/^o Cmhilid vnatamiiit, 

^ iiiiile fiJem venrn, quum ftittr ms nMftiis intctl'iit. Sir.'} A« 

nU Voimoi I'aith, old Forms of Pnycniodcllablini'd Ritnaad 

Z Cacm^ 


The Contmonitory 
gur Meethi^ty Oje that love to go Ity the Home »f 
Cdtholicku an<l here team the true and faving 
Faith, vbicb none are gifted to underjiand but 


Cfftmanin, ire cold things ta fomc ?tajie who judee of tbor 
Religion by the CitculaiioQ of their Blood, and never mink ihem- 
felves we!! with God but when they are in Fits and Exafics ; when 
ihcy ate in the Sfhit, in iheir Vnians and Ctmmumoni, ihcir il- 
fimi and IBuu'injrktii, and ^ving the Lord according to the fiill 
Scope of their Faneiet. The Arch-Hcreticks ihereforc of Old cut 
out their Herdics to the Size of fuch Wann and Weak People; 
they took care never to (lint fuch unruly Spirits by fc»erity of Oif- 
cipjineand Order; but gracify'd their nchtng Ears with Novelties, 
{voniisd Mountains of Difcaveries with fuch murcltous Ediiia- 
tion in their Meetings, as the like was never heard of in the Ct- 
tbolkln Cbunbet. But becaufe we fo often meet with tfic Ways ani 
Wiles of Hereticks in thisTreatife, 1 fhall once for lU fee down aa 
admirable Account of 'em, as 1 find it in TeriuBim'i Frr^criptini to- 
Wiirds the Condufion, (jp. 41,4a, 45, lir'. " In die fim place 

• then (among Hereticks) 'tisnoceafy todiflit^uiffi who areCi- 

* tttbkmtiu and who the Kiif ijfuJ ; there is no dilHnfticin ammg 
** 'can, but they come, and hear, and pray all together in a heap ; 
" njnr, if Ht*thns happen to fall in with 'em, oiey caft the /ftfj 
'* 7Sfn£toDogs; and Pearls, tho" not true Pearls, to Swine. The 
■' Prodituiion of all Difcipline they call the Simplicityof the Go- 
" fpel, acid our Concern for Difcipline they wiJf ha»c to be a 
*' lunning a Whoring after our own Inventions. They are Men of 
■' fuch cstenfi^e Moderation as to keep Peace with all Mem (or 
** howeverthey may difagrce among themfelvcs, they are all una- 
** nimoufly againll the Ttuth^ and if thejr can but batter down 
*' that, they reft themfelves very well contented. They are all 
** hugely puft up : They all promife Mountains of Knowledge. 
" Their Catechumens commence complete Chriftians before Ifl- 
** flruftion. Yourftma/^-Wcrffic^jjliowPenjIantarethey? They 
" take upon 'em CO teach, codifputc, coexorcife,toheal theSick, 
" nay, perhaps to baptiie too. How n(h, how fickle and incoa- 
" (bnt ire they in their Ordinations? Sometimes they admit mac 
** Kn-icei, fometimes Men incumber'd with Secular Affairs fbme- 
** limes Afof\atti from us ; that they may oblige thofc with Titles 
" whom they cannot oblige with the Truth; A Man never fares 
" better than in the Camps of Rebels ; where to be only, is to be 
" Meritorious; and therefore to Day thqi havcone Bifhap, toMor- 
** row another ; he is a Deacon to Day, who to Morrow is a Rea* 
*' der; a Presbyrer to Day, who to Morrow (ball be a Laidc again. 
!^ For they profUnilc the SacetdKal FiiDftiow cvca to Lay-meo. 

5 "Whw 

of Vincentius Lirinenfis. 

thofe of our Way only 5 a Myfiery that has been 
hidden from the World for many Ages^ and gra* 
cioujly revealed hut of late to the Lord's People ; 
but yoH muji he content to learn this Faith pri- 
vily and by Jiealth, and then you will find it 
wondroifi fioeet and edifying. And moreover I 
wufi advife you to teach it with the fame Pri- 
vity as you learnt it^ and he fnre that it comet 
not to the Ears of the World, nor that the Church 
fyiows one Syllable of the Myjierj : For 'tit gi- 
ven but to few to kftow the Secrets of the Lord. 
But is not this the very Invitation of the Cour- 

" Whit /halJ i Uy of the AdminiftHtion of the Word among 'em^ 
" when "(IS iheir only Bullnefs, noi to convert thetfMJifn, but to 
*' pervert our People ? They reckon it more for their Hoaour to 
" pull dowQ ihofe thai (land, than to lift up thofe that are dowm 
" for 'tis itieir whole Eraploymenr, not to repair their oivn 
*' Breaches, but to dem:)!irii Truth. They dig up out Foundati- 
*' ons that ihey may build upon the Ruincs. And if you wit! buc 
" allow 'em in this deftruftive Employment they arc your Humble 
*' Servaatj, a kind, gentle and condelcending People. But to their 
" own BiflJapf they know no Reverence ; and this is the Reafon we 
" ncverhcarof5ci(/wf among /frre/K^/; For when i'i*//'m/ arifc 
** they pay no deference to Authority; but SchiGn with them is 
" Unity. And I am very much millaken if they are govcrn'd by 
" any Rules even of ttieit own making ; But every one Models the 
" Doflrines he has teceiv'd according to his Fancy, as the firft 
" Founder fram'd 'em to his, and to fcrve his own Turn. In x 
" word, if you fearch nanwvly into all forts of Herefies, you will 
*' find that they differ in nuny Things from the firft Authors of 
" their ScA. They have few of 'cm any Churches ; but without 
" Mother, without Sec, without the Faith i they wander about 
" like banilh'd Men, without Houfe or Home. The Converfatioa 
" of Hereticks is notorious, aimoft conciouaUy with Magicians, 
" with Ju£lcrs, with Aftrolc^ers, with Philofophers ; for Curio- 
" fity mult be graiify'd. Seel^ and you fiull fimf, with them is a 
" Precept never to be forgotten. Now from fuch kind of Con- 
'* vcrfation you may judge of the Quality of their Faith ; for 
" Difclpline is a fure Indication of Uoftrine. ■ Th«y deny that 
" God ii to be feat'd, and then what ihould hinder them from 
" giving a loofc to every evil Inugitiatioa and Appetite con- 
" cioiully t 

Z 9 tifartt 


2A0 The Commonitory 

•^rn.9. ti,tifttne in the Proverbs of Soloinon, CalVtng t9 
i*i'7.>8-(^g Pajfcngcrt xfho go right on their Way^ Who- 
fo it fmpU let him tura in hither, and as for 
thofe veht; want 'Underfiandingy file faith tmtt 
them, jictlen Waters are fveeet, and Bretd eaten 
in fecrct it pledfant. But what are the Word* 
following? why. He l^noweth not that the dead 
sre there, and that her Gnejit are in the Depthr 
of Hell. And who are the dead^ but thofc 
whom the Apoftlc fays, have erred conceraing 
the faith. 


CHAP, xxvir. 

St. Paul' J- foregoing Charge to Timothy 
wore particularly expounded and op* 

BUT in my Oplnon "(is worth while 
view theapoltolick Charge, and towcighf 
every Word in it a little more cxaftly. Ti- 
mothy^ keep that rfhich ir committed to thy Truft, 
avoidirrg profane and v.iin Babltngs, &C. ! in 
this place is an Exclamation, ilTuing forth from 
a prophetick Spirit as well as a charitable 
Heart; for the Apoftle forefaw that HerelJes 
would be, and he could not forbear crying out 
at the Mifery in Profpeft. But what then is 
to be underftood now by Timothy ^ Why, 
either t:ie univcrfaj Church i;i general, or the 


0/ Vlncentius Lirinenfis. 
whole body of Bithops in particular ", who 
ought to be perfcaiy well skill'd in the whole 
Science of Cbriftianity, in order to communi- 
cate that Divine Knowledge to others. But 
what then is imply'd in the Word l^eep / Keep 
that which is committed to thy Trnji. Why, 
*tis as much as if he fliould have faid, Keep 
it with all Diligence and Fidelity for fear of 
ThicYCs and Enemies; for fear that while Men 
fleep, they come and fow Tares upon that 
good Wheat which the Son of Man has Town 
in his Field. Keep that (fays the Apoftle) 
which ij comatitted to thy Tmfl. But what 
then is this Depofitum? Why, 'tis fomething 
committed to you inTruft, and not a thing of 
your own Invention ; what you have rccciv'd, 
not what you have ftarted ; not the Iflue 
of your own Brain, but a Doftrine put into 
your Hands; not a private Monopoly, but a 
publick Tradition; a Thing depofited with 
you, and not proceeding from you; wherein 
you ought to look upon your felf not as a Pro- 
prietor, but a Guardian; not as a Mafter 

_ " Vel fpecUlittr tmm Corfut PnpnOtorum.'] This muft be 
either the whale brtdy of Bifhops.evcry one of which was a nni»- 
thjt according to that of Cyprian, Ep. jp. Vnde fthc debts, Fpif- 
cofum in EccUfia effe, fy Etdti'um in Epikuf^y fy f> qui cum Eflfcofo 
nm fint, in EalefiA nun effe. From wbtnce )iii ought to cortcludf, that 
tbt Bifhap k in tht Cbn'eh^ and the Church in the Biflif, a,nd that 
wh*t^x^ m nit mtb the Bifhip it not in the Cbunh : Or e!fe by Pre- 
pipti we mud undcflbnd the whole Body of the Cler^, according 
» that of i^muint, where fpeakin^ of the three Orders of BifTiop, 
Friefl and Dwcan, he fiys, XmtU rirtiv 'Ekkmi'ia i JtaAt^j). 
Ep. luiTraHian. iiG.'^. Wilhut thefe there is n) fiich thing at a 
church, or it is mt demminattd a Church. A Cburcb without a 

IPrkJi is a new Estifite, and ihc Contrivance of midtTnArthitcBs 
Z 3 but 



31^ Tfje Commonitory 

but a Difciple ; not as a Guide but a Follow- 
er. Kecf (fays the Apoftle) this Depofitum-^ 
that is, preterve this Talent of the Catholic^ 
faith (acred and inviolable. Be a faithful 
Truftee of that committed to thy Charge, and 
refund what thou haft receiv'd. Gold thou 
haft receiv'd , Gold return , never go about, 
I charge you, to put off one thing for ano- 
ther, nor ever have the Impudence to face 
down the World with Lead for Gold ^ or the 
Knavery to impofc upon it with the more fpe- 
cious appearance of Copper. Be fure to rc- 
fiore Gold, not in refemblance only, but real, 
true, pure Gold. 

O Ttmothy, O Bifliop, O thou Preacher or 
Teacher of the Word, if the Spirit of God has 
accomplifti'd you with Skill, Dexterity and 
Wifdom, and all the other Gifts of a Mafter 
or Builder, be ^'^ thou ^Bezaleel oi this fpir it nd 
Takraacle, the Church of Chrift ^ do thou, 
like a Divine Artift, poliHi the precious Jewels 
of this heavenly Doftrine; fet them with Fi- 

" Ejla fpiritualis Tabtrnackti BrfeUel.'] This is plainly an allu- 
fionto tiiit of ExoJus ^i. And the Lord fpat^e unto Motes, /rj'inj, 
See, I have ctUtd by name Bczalec! ; and I have filled him with iIk 
Spirit if God, in Wisdom, and in VndeTJlanding, md in Knvwkdit, 
and in a8 manner of Werjf:m<in/fcir, &c. v. I, a, 5, &c. TheT-tkt- 
Melt was a Type of the (piritmil Church of Chrifi, whofc Doflrinc 
every Bi^atcel or Chriflian Minifter. is oblig'd to work upon with 
his ucmol\ Ingenuity and Faichfuinef^; he is [o consult the oldcfl 
and ahleft Workmen in Diviniry before him ; he mu(\ he fure 10 
build upon their Foundition, to poliJh their Jewels, to lllulltuc 
Their Obfcuriiies, to improve iheir Hints; and io a word, tofcioS 
ancient Truth to the befl Advantage i thjr this whole fpiiitual Sini- 
flurc mty ftand upon the Primitive B^/ij, (hew all the venerable 
Marks of Antiquity, and (hinc with all the additional OrnaincDis 
of good Senfe and engaging Language : But this Mciaphoi a fujii- 
eicDtly cxplua'd and boucify'd by our Author. 


of Vincentius Lirinenfis. 

deliCf, and with all the Advantages of Wif- 
domj and where you can, add Luftre, Grace 
and Beauty. But to fpeak more plainly 5 In 
all your Expofitions let it be your Bufinefs to 
fet that only in a clearer Light, which was be- 
liev'd before but more obfcurcly 5 let Pofterity 
blefs your Underftanding for helping tbem to 
fee that more perfectly which their Forefathers 
■worfhipp'd in the Dark. And laftly, Be furc 
that you teach the very fame Things you have 
been taught ; and in fuch a manner too, ' that 
when you take the liberty of expreffing your 
felf after a new Mode , you deliver nothing 
New inDoflrine. 


■acp ' 

CHAP. xxvm. 

What h,ind of Impro'vement the Church of 
ChrtU is capable of. 

'TJUT here then perhaps 'twill be ask'd, 
' Ij '^ What, nothing aeiv, muH there be no Pro- 
ficictrcj, no Improvement of Religion in the Chri- 
fiian Church .«* Yes, without doubt, very much ; 


' SkUKS lie trga in Ecclefu Chrifii PrifeSiu hibeiilw Rglig'""''" ^^H 

The QuefKon here, is, Whtthtr the ChriJJran Faith k ea^ble ofh- j^^H 

treafe and Onwlh * Our Author holdi the Affifmative, and Acr ^^H| 

fcribcs ihc Nature of that Growth by a very beauiifu! and IiTcIy ^ 
Camparlfoti of the Creed to the Members of an Infant, which, 
tho" they encrcafe and grow in Bulk, yet fiill remain Homniemtl^ 

or the lame ia Nature. He compares likewife the fcvera] Articles , 

to (everal Graim of Wbtat ciH into the Ground, which in time i 

fhooi up into Blade, and Ear, and an^uire a new Form and Ap- j 

pcarance, but all this time grow and npcn without any change of J 

I Nature ; they multiply indeed, bat not into Taret, or Weeds of i. ^^J 

IpAttier Slieitf, but into gpod Giain of the Umc kind only. Btl- ^^H 

Z 4 iiirniiRf's ^^H 

• J 4 Tfje Commoniicry 

§ai who can be fo eovioas to Man, fo proftfs^d 
an Enemy of God , as to labour againft fucb 
Improvements > But then we muft be fnre not 
to change Chriftianity, under the Pretence of 
improving it : For to improve any thing to the 
utmoft, is to enlarge that thing to the juft 
Standard , and Perie^ion of its own Nature* 
On the other (ide, *tis not fo properly an Im* 


iarmims iixih Nets of ihc Church, is Cmfpiratio in VoSntiM cum 
Eidcfiu jntiqHd. j^reement in DoQrine with the Primitive Churchy 
a^ AV. EccUf, iib. 4. cjp. 9. p. 240. BelLrminey 10 this Difcdurfc, 
tus with great Artiticc dccliD*d nykin^ good rhis Kote^ by coropa- 
rinf: the DoArioes o£ Rortc with thofe of the Primitive Church « 
and ehufes nther to purfue Luther and Calvw^ and feme othcn, 
thro* all the Piths of Calumny and Slaoder. And indeed when he 
vicff^y tells us , That the P?fe cannot err in Matters of faith or 
TruSice^ BeSar. de Rom. Pent. cap. $. lit. 5. >Vhen he Icdses the 
fcle Power of declaring what Dc(tiines are Primitive^ 9sS vihz% 
not, in the Sovereign Pontiffs I fee no difference bctweea nukins^ 
and declaring opw Articles ; for we can no fooaer appeal co ai^ 
(>f the AacicntSy but prefently the Romifb Dolors tell iis^ chat the 
folc Power Qf d^cbrin^ what is Primitive and Orthodox^'is in their 
Hands ; and if they think it convenient p call New Old, or Old 
Nev » we are obliR*d in Confcience co believe 11 The Fatth then 
of the Primitive Church, ic fccms, was an Embryo^ conuining all 
the Parts entire in Little, but was not grown ro its full Bufk a(id 
Stature till the Council of Trent ^ jufl as a Man cannot be faid to be 
at his full Gro\yth and Perfeftion of Strength and Beauty, till he has 
a VrofCj^ Of the Small Pox • and yer, in fpire of all the Disfigure- 
ments imaginable, he is exa^Iy like the Man he always was. But 
if this Embry)^ chis faith in Little^ was fufficitnt tor the Primitive 
Chrifliahs, why not foir us? Why is a more Explicit Fartb^ and a 
|nore Implicit Obedience more neccffary now, than of old, fince all 
f he effeptial Articles of Faith are at all times nieceifary to be be- 
Jiev'd? But after all, thofe Doctrines, F hope, that are contrary co 
kbe boOrines of the Primitive Church, were not implicitly bcliev'd 
by if; the Worfhip of Angels, Saints, Relinks, Images, ^c. were 
not in the Seeds ot the Pnmiiive Creed, which were to grow up by 
degrees, and exfoliate into that pr6digii)us Size, which is now prc- 
kepdcd to be che genuine llfuc, the natural EvolutFon from the firft 
AjJjftolick k^f injiplcs; For unlcis Error may be folded up in Truth, 
iinu out pjft ot a CoDtradiaion impHtWy wrapp'd up in another, 
the TienP ^iTfislij c^fipoz pcffibly be ia\{^v'd in the aucicnt Creed. 

' ^ ' ' ' provcmcnt, 


of Vincentius Lirinenfis. 

provcment, as a Change, when we mix fome- 
tbing Heterogeneous, and the thing ceafes to 
be what it was in its own Nature, and becomes 
of another kind. "Tis the Duty then of all, 
and every individaal Chriftian in every Age of 
the Charch , to encreafe and grow in Under- 
ftanding. Knowledge, and Wifdom 5 but then 
they miift continue Cfariftians ftill, the Growth 
raurt be natural , in one and the fame kind of 
Faith, in the fame Meaning, and in the fame 

Let this then be our Rule , let our Minds 
grow in Religion, juft as our Bodies grow in 
Bulk 5 for thefe, tho' by degrees they exfoliate 
and difclofe that perfeft Symmetry of Parts they 
had before in Little, tho' they txpand and en- 
large their Size, yet continue the very faiqc 
Bodies they were. There is a great Difference, 
Vis true, between the Flower of Youth, and 
the Maturity of Age ; yet the Man in his Youth, 
and the Man in his old Age, is the fame Man 
{lill ; and tho' his Stature and Looks may be 
alter*d, yet his Nature is the fame, and he the 
very fame Perfon he always was. Our Mem- 
ber? in our Infancy are fmall, and in our Youth 
Urge, but for all this they are the very fame 
Members flill : For Infants have all the Parts of 
Men, and whatever we find produc'd by the 
Maturity of Age, is nothing but an Evolution 
of that which was in the Seed 5 fo that there 
is no new Perfcftion of Effence accrues to Man 
by growing old, he then has that only in Large, 
Vbich he bad before in Little. 


T&tf Commottitory 

From hence therefore 'tis evident, that tUi 
only is the ja[V and regular way of encreafiag 
the eftabllth'd and beautiful Order of Growing, 
when we always retain the fame Parts, and the 
fame figure^ and Time does notbiqg clfe bat 
fpin out thofe Principles to their due Propa- 
cion, which the Wtfdom of our Maker fonn'd 
in us from the Beginning. But now if the Hu- 
man Shape (hou'd grow deform'd, and at length 
degenerate into a Figure of another kind, or 
there (hou'd be any Addition to, or any Dimi- 
nution from, the juft Number of Parts, fucha 
Change, I fay, muft neceffarily either ruine the 
whole Body, or make it montlrous, or certainly 
weaken it in a very great meafurc. In the lame 
manner it is tjtat the Chriftian Religion muft 
grow 3 this is the E^ule it muft follow in its 
Proficiency and Improvement : It is to be cor- 
roborated by Years, it is by degrees to enaeafe 
to its juft Breadth and Height^ bnt in all this 
time of growing , it muft continue pure and 
entire, and perfeSly the fame in all its feveral 
Parts and Members. But to fpeak mote plain- 
ly, the Chriftian Faith muft never admit of 
any Alteration in its eflential Properties, either 
by Augmentation or Diminution, but its Defi- 
nition or EfTence muft always continue one and 
the fame. 

of Vineentius Lirinenfis. gj- 


A farther Account of tvhat we are antho- 
rht'd to do, tfwards the im^rvuin^ and 
feifeBing the Chrijiian Religion. 

OUR Fathers then , for Inftance, of old 
fow'd io the Field of the Church pure 
Wheat, that is, the Seeds, or Principles of the 
true Faith } and therefore it wou'd be extreme- 
ly y impiouSi as well as odd in their Pofte- 


' Jniquum valde fy incotipkum fff, ut not mum Pofleri pro la- 
nana Veritale Fnmnti , fMbiititium Zi^ania tUgamm tmrem.2 
Mr. Vt Frontiiniertt has been very. liberal upon rhis PailJigc, tna 
ftom the Chronaloihal Table oiVazficrGaiititT^ > Jfjuit^ his drawn 
upaD IndiftmentconfiftingofadoTcn Articles, all which (he fays) 
are noiorioas Truths founded upon the Authority of Scripture, and 
the Primitive Church, and all which arc oppos'd by Hnetickf, that 
is, Pntfllanti. The (itfl notorious Truth f« down as oppos'd by 
Jieretiel;!, U, TranfubjJarthlioB ; the fccond, is, ihc Invactitm qf 
Saintt ; the third, is, icuchiog the Vfc nf Retieiii and ImaffSf 
attdthe Worfljip due unto them ; the fourth, is about free WiS; the 
fifth, concerning the Infvffidentf ef Fn'rtb without Worlit ; the fixth, 
about (he DoSrhe tj Met'tt -, the feventh, concerning Fafting, and 
the Ah/linence from certain Afeals, effic'iABy during the Ttme of Ltmy 
in Olvdieiice to the Orders of the chureb ; tlie eighth, concerning the 
Celibae; cf Priellt , fye. the ninth, about the Sacrament if Penana, 
and its Pans, and fTijicipalljofCajsfclfion and Abfohtim; the tenth, 
OHiceming Purgatiirji, and Prayers far the Dead ; the eleventh, a- 
bouc the Primacy efSt, Peter, and the Roman Cbunh ; the rwdfth, 
CODcerning the InfiltibHity vf that Church in htr Ve^es and Ordi- 
nances. To all which he fubjoios a Letter of Henry the 4th from 
FontaineBleav , dated May 18. 1^09. wherein the grand Prince 
owns his Obligations to the Jefuit , and returns him Thanks for 
lettinf> him into fuch wonderful Difcovcries, and Ihewing the pcr- 
feft Conformity between the Roman Catholkli and the Primitiie 
Catbnlicl^ Church : And then he goes on with hit Harangue, and 
declares, that yinctntiM^ and his Remark.', arc an invincible Proof^ 
how faithfully they hare adbet'd to the ancieut Ooftrinc, and how 

-.^ The Commonitory 

tity, rhou'd they inftead of the Wheat, or the 
genuine Truth, reap only the Tares and Errors 
that are blended with it. But certainly "lis 
moft agreeable to right Reafon, that the Pre- 
n]ires;ind the Dedu^ions from thence (bou'd be 
confident , that from Wheat we (hou'd gather 
Wheatland from found Principles colled found 
ConcluGons: So that every natural Evolution 
from the right Primitive Seed ought to be made 
much of and cultivated; only wemuft be fure 
to take care that there be nothing fpurious in 
the Produ&ion, nothing of the true Nature of 
the Germ, or firft Principle of Encrcafe, ching'd 
and corrupted. Method, Beauty, and Clear* 
nefs, and fuch kind of Embellithments. may be 
added to the Word of God ; but then every 

wickedly the dlvrnflt have innovated in the Points abave-mn- 
tion'd, »nd many others. At Itngth, to fivteten ihtfe bitter ind 
unjurt Bcflcflions, be concludci with a very lovine Addrds of 
Sr. Auflin to the Jimstratari of iiisiTimc -, and ill the good Words . 
and invitiag f^pirlTtons , which ihac tatbe' nukes ufe of to ic- 
cljim tlie Heieticks then into the Unitv of ilie C4[hoti<:W Chuich, 
Mt.CV Ptaniigmttd thinks he has a fu/l Tiile to apply fof the Re- 
du&ion of ProUJianti now into the Cnmmunion of the Church of 
Jlwnf ; but Timco Daruai fy dana fertntet. But to tell us. we h»»e 
nothing ■Ancient among us, but Ht'ifus ; that whit we fee to be 
good old Piim'tvvc WAm/, are old Tsres only ; t" draw up an Ift- 
diffmcnt agiiall Fioitfianis of a dozen Articles, and not f? much 
as offer at a Proof of iDy one fingle Hercfy in the Charge, unlcfi 
Htntf the 4ih's Letter is to pifs for a Proof, is fuch a lingular wiy 
of RtimiT^iix as proves nothing, but only upon what cafy Terms 
Ibrne Men are Papijis ; aod that their prime Method of gaining Pf* 
felytes, is, to cry out Henfy, {/ereff \ to make a great Noife, mi 
make out nothing. We have over and over again told the Churcl^ 
of Rome, that wc are always ready to be try'd by SfripiHre, Atft 
quity, and Re.tfiin, ihat wc arp willing to be !cd like rational Crev 
lurcs, but that wc ate not difpjsd at prefcnt to deny our 5cp(H, 
and put out our Eyes purely fur the Bcnctit of a Leader, wbofe In- 
fllltbility and Huncdj we have do very goad Opinion of. 



of Vincentius Liriijpnfis. 
kind mud continue diftind; and entire in its 
own proper Nature. God forbid, that what 
the Catboljck Church hath planted, Ihou'd be 
corrupted, and their Nurfery of Rofes degene- 
rate into Thorns and Thirties ! God forbid, I 
fay, that in the Church of Chrtft, cur fpiritual 
Paradife, we ihou'd meet with any Poifon, any 
deadly Graffs growing upon the Cinttamon or 
the Balm-Tree ^ whatever then was faithfully 
(own by the Fathers in the Church, which ia 
the Husbandry of God, ought to be diligently 
obferv'd and cultivated by the Sons ; this 
reuib flourifh and fruftify, this muft encreafe 
and multiply , and be continually growing 
on to its proper Perfeftion. For fuccced- 
ing Ages may fet off, file, and polifti the an- 
cient Doftrinesof this Divine Philofophy; but 
ihey muft never change, never retrench, or 
mutilate any Thing; the Dodrines may ad- 
mit of more Evidence, Clearnefs, and Diftinr 
aion, but they muft be inviolably preferv'd in 
their Full, Entire, Primitive Perfcftion. 

For if Men arc once tolerated to take that 
Freedom with the Faith, as to fquare it by their 
own Heads, I tremble to fay, what will become 
of the whole Chriftian Religion in a very lit- 
tle Time: For having ^ abdicated any one part 
1 of 

W ■ AbdicAtA titnim qadilct partt CuthclUi Diimalh, ulia guoq-, 
' tttf,iltm atia^ m Jtiiuie »lia ^7 «lid )iim quafi tx mart fy Ik'm ab- 
dkabuntitr^ De PtentiinU'ct, according to CuDoin, makes this 
nnublc Kemtrk, htre agsin ; one wou'd think from this PafUgc 
(fays he) thai VitKtBtm had a Prafprft of the EviJs that befel the 
Church up-^n thr ApoOacy of Litthir \ for chi^ Afoftatt tiill fell 
fcul upon ihc IiidulfTtnecs aod Pardfins granted by Lta X. After 
this, he reooiiDc'd his hith of a vi/ii-Ze iitad d1 the Cliwich, aad 



,^P the Commonitory 

of the Citbolick Faith, they will proceed on 
CO another and another^ and then having got- 
ten Cuftom and Precedents on their Gde, ihey 


pit'd off Anicle after Anicle ; took awjy Free Will, the Meritof 
good Works, abolifh'd l-afts, deny'd TMnfubftantiarion, the Pow- 
c[ of patdoiung SiD^ and what not? And from his School irole 
othcre , fuch as the Calv'mifls , who overtook their Atafler , mA 
liirpafs'd him by much in all forts of InnovitioD. But if De Frtn- 
t'tpacrti wou'd nave prov'd that Tranfiibjiantixlian, FardMt, Mat- 
pncet, i^e, were the Dofttinci of the Cichohck Church in ihc 
Time of i'Kcenths, one wou'd have been more cafily tempted to 
believe thii he had a Profpeft of the Evils that bcfcf the Church 
upon Lutbtr'i Apoflacy : Cut now if thefc were not the DoOrinei 
of the Church in his Time, as I am Cure they were not in the pre- 
fcnt Seofe of the Church of Rome ; if the taking twiy the Cup 
from the Laitty be confcffedly a modem Ampuacion ; it a vifibie 
; ^altiile Juilgt, with SMnl-ImAgc-R{lick-Worpii[>, asd rfie other 
I Trent Dctemunations , are all unprimicive and noconons Inawi- 
Ds, then I fear we may turn our Rtmarl^eT's Oratory upon him- 
I lelf, and with much better Reafon fay, that one wou'd be apt to 
I Aiak, that VincintiHt, in this tallage. Teems to have hid a Fore- 
f fight of the Corruptions of tjie Church of Rome , and that if the 
Ftff can Tenm:e Lmdm^riis, and decree new Articles of Fatth, at 
1 have juft now pmv'd from BelUtmint, then 1 ask with yia^ntmr. 
What vill follow, but that the whole Chriflian Religion mud lye 
at the Mercy of the Pope ? But bccaufc this Paliage his been fre- 
quently made ill ufe of by Fopifb Writers againft PtBteflxntt, and 
particularly by A. C. a^ainfl Bilhop Ldud ; and beciufe his An- 
' -iwer may let in fome Light upon the following Difcourie, I fhilf 
fet it down at length. " But A. C. tells us farther -, ThAt if ax 
*' m.t) deny, or doubtfullj difputt xgninS any ant Determmatioii «^ the 
" Church, then he irny agai^ anoiher, aid anther, and fa agdinS 
** all, &C. Firll, A C. might have acknowledg'd , that he bor- 
" row'd the former part of tnis out of I menths Lhinenfit, Mdi- 
" Mta tn'im qMlibet parte Cathil'ici Digmittis, ^f. And as that 
*' learned ivit^ ufcs it, [ fubfcribc to it, but not as /I. fT. applies 
** it : For i'incentlits fpealc there de Cathdico Dogmate, of Catho- 
•' lick Maximsi and A. C. will force it to every Deierminatioo o£ 
" the Church. Now Catholul^ Ahxims, which arc properlv fKn- 
" Jamental, are certain prime Truths dcpofitcd with the Cnurch^ 
" and not fo much deccrmio'd by the Church, as publiih'd and 
" raanifeftcd, and lo rniie firm by her to us. For fo y'mcentiki 
** expreily, cap. ^2. where all that the Church doth, is but, (tf bte 
^ iJtm qiiu Mtea, thiE the fame thing may be bcUev'd, whicb 

of Vincentlus LirinenfB- g^x 

will be for abdicating more and more every 
day ^ and wbat will be the Confequence at ]a^ 
of reforming away at this rate one thing after 
another; but only that they will ne'r have done, 
till they have reforra'd Religion quite away ? 
But belides , fuppoGng they (hou'd not prune 
off Article after Article at the rate now men- 
tion'd ; yet if once they begin to make a Med- 
ley of Religion, and to daOi New with Old, 
Foreign with Domeftick, and Prophane with 
Sacred, this Brewing-Trade rauft neceffarily 
over-run , and adulterate all Chrifiendom 5 fo 
that nothing in time will be left in the Church 

" was before beJiev'd, but with more Light and Clcarnefs, and (in 
" that Scnfc) Vfith more Firmoefs than before. Now in this Scnfc 
** g,ive way to a Diffutator errans, every cavilling Difputcr eo de- 
ny, or quarrel ai the Maxims of Chridiao Religion, any one, or 
any part of any one of them ; and why, may he not then take 
the liberty to do the like of any other, till he have Ihakcn all ! 
But this hinders not the Cbiircb her felf, nor any appointed by 
the Church to examine her own Decrees, and to fee that fhe 
keep dogmata depofitu, the Principles of Faith unblemifh'd, and 
uncornipccd ; Forif Ihe do not fo, but that Kovhia vettribus, 
cap. 3 1, new Dofhincs be added to the old, the Church, which 
it Sacrarium VaUatis, the Repojitory of Verity, may be chang'd 
into tupanar Errarum, I am loath to EngliOi it. By the Churcb 
then this may, nay, it ought to be done, however, every «wjng- 
iini Diffuter may neither deny, nor doubtfully difputc, much 
lefs obfiinately oppofe the Determinations of ihc Church, no not 
where they are not Dogmata depofitu, thefe dcpofitcd Princi- 
ples. But if he will be lo bold to deny or difpuic the Determi- 
nations of the Church, yet that may be done without fhaking 
the FWndttm, where the Detnminatms themfelves belong but 
to the Fiibric\, and not to the Foundation ; for a whole Rame 
of BuUiing may be fliaken, and yet the FoMndatkn where it is 
well laid, remain firm : And therefore, after all, A, C, dares 
not fay, the Fiundatjon is Oiaken, but only in a fart -, and thea 
'tis as true, ihat in afirt it is not Ihakcn. Thus this excellent 

and truly Primitive Bifhop. Vid. Relation <f a Cmfetetxe between 

William Laud Anhb'ijiiop of Canterbury, and Mr. Fllhcr tl)t Jefuitc. 

p. 24, a;. Vid. Eilliop StiUingfitefi yirJiution of him, part i. 

up. 3. p. 87. 




3tf3 The Commonitory 

uncorrupted, nothing genuine, nothing entire, 
nothing pure 5 infomuch, that what hereto- 
fore was the Sanftuary of undefil'd Truth, will 
at length become the very Stews of Error and 
llncleannefs. But may the Divine, Goodnefs 
preferve the Minds of the Faithful from this 
horrid Impurity, and may the Enemies of God 
only be found guilty of fuch adulterous Mix- 

For thefe Reafons it is, that the Church of 
Chrift is fo diligent and wary a Guardian of 
the Doftrines committed to her Truft, as ne- 
ver to attempt the leaft Alteration in *em, ei- 
ther by Subftraftion or Addition 5 (he neither 
lops off Neceirarie5,nor graffs on Superfluities 5 
fhe lofes nothing that is her own, nor ever 
ufurps what belongs not to her j but makes it 
her whole BuGnefs faithfully and wifely to in' 
ftrufl: us in the Dofhrines of the Aocients 5 and 
what (he finds there to be rude and unfinifli'd^ 
that to perfect and polifh 5 what (he finds ex- 
prefs and clear, that to confirm and ftrengtben j 
and what (he finds confirm'd and deBnitive, that 
to keep : For what elfe has been the De(ign of 
the Church in all her Canons, but only 10 
make that which was barely believ'd at firft, to 
be more flrongly believ'd for the time to cooic ? 
That which was preach'd up with Moderation 
at firft, to be preach'd up with more Zeal for 
the future) And lafrly. that what was more 
remifsly handled by the Fathers, (hou'd be more 
accurately treated and improved by the Sons? 
This always was the Defign of the Catbolick 
Church aiTembled in Coancil, upon the Alann 

3 or 

of Vincentius Lirinenfis. 
"any rifing Hcrefies; this, [ fay, w 
whole Defiga , unlefs it was to decide fome 
old Traditionary Cuftoms only , and to com- 
mit the Summ and Subftanfie of "em in Wri- 
ting, for the Prevention of allDifputes for the 
time to come ; or more frequently, to con- 
fult about and fettle fome new » Term, more 

■ Et p!niimf,propltT IrttU'iintU Ikcem, nun nmium Fiit'i fenfum, 
novjt Appdlathnit fraprietjte fiputmiiif^ We fee here not the leaft 
Shadf>w of any Preretice, in the Time o( yineaitiui, ro i Power of 
decrcciog new Articles of Faiib , or of any Obligation to believe 
fuch Articles when derreed, tho' by a QiKrul Coundl, much left 
by the Bilhop of Rame only. The Power here prcteoded to, is a 
Power (inly of fctting the old Fjithioa clearer Light, of guarding 
and feitcing it about with fuch Terms and ExprefHons as are more 
fully declarative of the S;nfe of the ancient Cacholick Church, aa4 
lefs liable to the Sophiftry and Evafioa of fferelkl^s. The new 
Tcryi hftc alluded to, fccms to be the t* iutifiav, or the Word 
CanJHbfiantial in the Nictve Creed: This Term not only pinch'd the 
Brians, and bore too hard upon a Lathudiniaian Faith, but ga»e 
fome Trouble alio to Enjibixs of Ctfuea, who refus'd at firft to 
affent to it ; but being atrerwards fully farisfy'd of its true rneaa* 
ing. he made no fcrupic of fubfctibing to it, and (i^aing the Con- 
fclTion of Faith made by the Council of Nice. For in his Letter to 
die People of C</4rea, he tells em, that for fear of MifreprtlcDca- 
rioas he thought it neccfliity tn fend *em the Creed lirfl drawn up 
by himfelf 1 and next, the other, which with fome Addition to 
ours (lays he) the Synod eftablifh'd. Atcheendof his own Creed, 
he thus adds, " Having thus deelat'd our Faith , it met with no 
" Conrradi^an ; yea, the mod holy Emperor himfclf firft pro- 
" Dounc'd it to be Orthodox, altirmiDg that he was of the lame 
" M■^d, and exhorting all others unanimjully to fubfcribeto the 
*' fame Doftrinc.addiogoolvthe Word CoH/iifr/iiUirirti toic; which 
" he expounded, affirming Ithewife that the Son wis not tVil'd Cm- 
" [ubfianiiai according to corporeal Atfeftions, or that he did fub- 
" fill ot his Father by any kind of Seftion or DivJijon , it being 
*' impoflibic that an intelleAual incorporeal Nature Ihou'd admit 
*' of jny corporeal PalTion ; but that thefe Things were to be ua- 
" dcrltocd in a Divine myftcrious Way ; Thus the mod wife and 
*' rel'.'i lus t.mperor dili:ours'd about thefe Matters. TheBilhopj 
" tjl^t , ihc Advantage of the Emperor's Propofal concerning the 
" Wora ofioaVf®-, drew up the following Creed- That Onflxo' 
fine, as ycc hardly a C^ilecbiimen, Ihou'd be To great a Mailer in the 
A a Chriflian 




The Commonitorj 

clearly and fully to exprefs the Senfe of an old 
Article of Faitb. 


Onr Author returns here to a more parti- 
cular Explication of St. FsliH^s Command 
to Timothy about the Depofitum. 


U T to return to the Apoftle, Timotby, 
(fays he) Keep that which if committtd t« 

Chrifiian Myftery, as to tw the firft rmpifer of the Tctid Can/kb- 
flanlial, is whit tWcyiw thinks not ptobiblc ; and tot fomc othet 
Reifonswou'd h»»e it upderftood, that iitcr En/rfiw prwJuc'd his 
Confcflion of Faith, th« Eifliops thought proper to add the Word 
Cmfiibftatt'ial, which the Emperor cDniirm*d, I'ii. falef. Aiaiotjt. 
in Soerai, lib. I. cap. S. But be this is it will, Eufibiiu, after hif 
own Symbol, fabjoins that agreed on in the Synod ; and having 
largely cxplain'd the meaning of Ci) , he thus add), 
** That Confubftantigl with the fathtr, fignifyiDg oo more than that 
" the Son of God has no kind of Similitude with any Creatures, 
" but :& only and in all things like unco his Father that begat hito, 
" nor of any other SubftaDce or Effcncc but of the Father -, Con- 
•■ fubflanlial thui explain'd, it fecm'd very juft and rcafonable we 
" fhou'd alTent Co it. i-rti )u t fet^-Aimy Tivit xey'ui iL eirpa." 
r«< 'Emnh-rtif ^ iruy^^.iftett Ifvufi^ hmi -t 'k stLli-Jf j^ if" 
OiOM-y'iAf, TTjJ TO 'O^Difffitf !»uJVfiiffa^'ii< ey'aixa}i. Fir annutb 
At ire tni"* 'h»t famt lenrned anailliifinout Bi/Inpi, and Writen tf 
old, in expUitiitig the Divinity eftbt Father anil the Son, have mwt 
n/e afthn Teim_ Cundih^atitiaU Vid. Sxrat. tit. i. up, 8. p, arf. 
So that ftotwithnandinf; the Ariani cavilling at this l^ord u novd 
afld unheard of, yet is it very evident even from the Mouihof £■■ 
feb'rui, that as the Dafitine was Orthodox and Primitive, (o the 
Term alfo was ia ufe amongft fome very aodenc and celebrated 
Writers of the Catholick Church; and therefore by the NavtAf- 
pellatiDuii ftropielit'e, I'iticentiiti does not underft^od a Ward purely 
and entirely rr», but either a Worrf not to be met with in HcJy 
SaiptHTt, or fcldom us"d by the ancknt Fatheri, and which the 
Church hid Authority co cfubiith for the better Explaoattoo and 
Security ot the old f^th. 


(?/ Vincentias Lirinenfis. 355 

thy Truli\ avoiding profane Bablings. Avoid , 
(fays he) that is, fly 'em as you wou'd a Vi- 
per, a Scorpion, a Bafilisk, who not only kill 
with their Touch, but their very Sight and 
Breath are detlrudive. But what does the 
Apoftle mean by avoiding ? How far wou'd he 
have us avoid fuch Perlons ? Why, with fnch i or.sAt, 
no not to eat. And fo Ukewife, fays another 
Apoftle i If there come any unto you, and bring j^^ 3. ia 
mt thk hoSrine. WhatDoSrine^ What Other, 
but that Catholick and Univerfal Do&rine , 
which has continu'd one and the fame thro' 
every fiicceffive Generation, without any Cor- 
ruption of the Truth in its Delivery, and will 
continue the fame for ever? What then? Why, 

»fays the Apoftle, Receive him not into your 
Houfe, neither hid hint, God fpced ; for he that 
hiddeth him, Godfpeed, k Partakfir of his evil 
Deeds. But to proceed. Avoid prophane Bab- 
lings, or Novelties of Speech. By Prophane, we 
are to underftand, fuch as have nothing Sacred, 
nothing of the true Religion, but are entire 
Strangers, and were never admitted into the 
Bofom of the Church, which is the Temple of 
God, By Novelties of Speech, we are to under- 
ftand novel Articles of Faith , novel Impofi- 
tions, novel Opinions, fuch as are repugnanc 
to Primitive Antiquity ; and which, if once 
admitted, muft neceflarily deftroy, either in 
whole , or at leaft in great part , the Faith of 
the bleCP-a Fathers. For if thefe Novelties are 
true, it follows of Neceffity, That the Faithful 
in every Age, all the Saints, alltheChaft, the 
Undefii'd, the Virgins, the whole Bodyof the 
A a a Clergy, 


a«5 7^« ComtHonitory 

Clergy, the whole Army of Martyrs and Con- 
feffors, all the many famous Cities, «nd Peo- 
ple, fo many Iflands, Provinces, Kings, King- 
doms, and Nations ^ in a word, all the World, 
that by the Catholick Faith has been incor- 
porated into Chrift their Head , muft be pro- 
nounc'd ignorant, erroneous, blafphemous, and 
for fo many Ages together not to have known 
what a Chri(lian ought to know and believe 
for bis Soul's Health. 

Avoid then (fays St. Vaul) profane Novelties ; 
fuch as you can never meet with among Ca- 
tholicks , and fuch as you can never mifa oS 
amongll: Hereticks: For pray tell me one He- 
retical Novelty, that we cannot tell the Name 
of its Author , and determine the Place and 
Time of its Birth > Shew rae the Founder of 
any Herefy, who was not firft a Difienter and 
Scfaifmatick from the Ancient, Catholick, Uni- 
verfal Church > For the Truth of this, we have 
Examples as clear as the Sun ^ for was not the 
Prophaae ^ Pe/<t£(«f aSeparatift, wbo&ifthad 



* Ofk rnim wn^uam entt pri^himum Hlum PeUghm .' ^r.] Tdl 
mc CDC Heretical Noveliy ( faith VincntimJ ihu wc canaot tell 
the Name of ia Author, and determine the Place and Time of iti 
Ftrth^ Thisii nhat TerlHSun inliflsoa, when he fays, th« the 
Subdancc is before the Shadow, and the Truth before the Counter- 
feit. The Argument is this : All necelbry DoArincs weretaugbi 
by the ApoflUi, and profcf^'d by the Apeilalkli Churches ; bnt i<oA 
a Doftrinc was unknown to the Apoftolick Churches, or cootrarj 
to what they protefs'd, therefore fuch a DoflriQe is cither uDK' 
ceflary or falfc ; and I doubt not but the prefent Corruptiors of 
Rime might be tnc'd home this way, as well as the lolltiwing He- 
relies. The Hiftory of Felagm, lib Herefy, his fcveisl Coodein- 
nations, i^c. are Sub^cfls of too large a Nature co be parocuUrly 
cofflpriz'd within the Compafs of a Note : They arc filly tre^ited 
of bySbi^/n, and Si. Jeriin, aad nuoy odicK about ihii AgC'; 


357 ^ 

o/Vincentius Lirinenfis. sej 

the Impudence to affirm Man to be fo free and 
fufficient of himfclf, as to ftand in no need of 
the Divine Grace to make him good > Was his 
monftrous Difciple Celeji'ms a Catholick, who 
firft deny'd Mankind to be iovolv'd in the 

ihcy are crciicd of likcwife bv Dr. firfcr. Dm P/b, ind cfpeciilly 
by the learned Mr. W»tl, in hiscxcetlciK Account of lifant-Bap- 
tifm, which Ufl I particularly recommend to ihc E/K/ift Reader ; 
and (hcrcfore in fhorr, PelAgim was a Btltifh Monk, ana, a fame 
fay, of the Monallery of Banior in tniland, and not in Inlgnd } 
he ltv'dabDU[[heYcar4ii, id the ReigQ oi HomTim, and T^f o/o- 
fiks Jmhr ; and his fundamentaJ Error was, that Human Nature 
was not affefled by the Sio of AJam, ihat it is in ihe Power of Man 
to believe the Golpel without any internal Opetacioo of the Grace 
of God ; and the fame Opinion was St. Aujlin once of. A>^; nim 
Fidem fktabum (fays hej Dei Gtdtia pravemi, nt per illam nobn it- 
tetw i/itiJ pefcertmits ul'iliter, mfi guia crtdrfe nun foffmu', fi nait 
prueJeret prjtemiitm yeritttit. "lit tutem prsdhata jmbk Evaagelu 
confert'iTtmitt . nolimm tfff prapmm iy mbu tx niAh effe triitrabar. 
Qufm mmm Ernrem mnnKlla Opufcuia men falit indicgnt ante Epifca. 
patum fcrjptj. de PrxJtji. Smli. lib. i. c. 5. that is, he was once 
of Opinion, that Faith was not owing to the preventing Grace of 
God, that there was need only of the external preaching of the 
Cofpel, and upon fuch a difcovcry it was wholly and folely in the 
Power of Man to believe. Bui whatever he had written to ihi* 
effeft beforche w»s a Eiihop, h/revers'd in WnRtiraltrttimi, lib. i. 
c. 3}. and earncllly dirpuccd againfl it as a part of the Fclatim 
Herefy, This, as the rcH of Ptlniianifm^ it furbtftl'd up again by 
the Sicini»ns, who in the JIiicofMn Catechifm deliver it in rhit 
manner; Nime td aedtndwn Evangelia Sfiritm SanSi iniemre 
doBo opui tft ? Nulla itiodo : tieq; tnim Jn Scriftmi Itgimiis tuiquam 
id canferri dsitum, nifi tredenli Evanttlh. Is therr nut need ef tht 
interttd Gift w Operation of the Holj Spirit far the Belief of the C«- 
fpet/ B) rto meant : For rre read not in the Striptittes, that that 
Gift w^i conferr'd on any one, but fuch as beHev'd already. And yej 
we read, that the Lord open'd the heart of Lydia, that fhe attended 
knta Ihe things Jrbkh wve fpo^tn of Paul ; By Oract are tfc fav'd, 
thro' PMth, and that not of our feli^j, 'tis the Gift of God, ABs itf. 
14. Epbef. 3, S. So chat Faith is as evidently the Gift of God to 
the Aft, 3& it is ID the Ob)e{t \ as the Incrcafc and Pcrfeftion, fo 
ihe Original or tochoatioo of tjith is from the Spirit of God, noe 
only by an eKtemal Propofal in the Word, but by an iniemil Illu* 
mination in the Soul ; by which wc ate inclin'd and difpos'd to 
the Obedience of Faith, in alfcming to fuch Truths, which unto 
« natural aod carnal Man are FooliOinef!. 

Aa 3 Guil; 


• MM 

* Qwif dnit fcelergtam StbeUtum Vnttstls TrtrntsOtm cmf nmht 
tfr/kx eQ /^ SabeUhu wis a Libysm of Fioleitmis io Fenttfoiit^ t* 
boot the year 2$o. he held the Fdiber^ Son, and HdyGhoft^ co be 
Me Ftrfim only under a Trinity of Names ^ and this Ferfm he calb 
ibmetinies die Father, fomecimes die Son, and fomedmes die Holy 
Ghoft. 2«eC4AMO- $ o AiCt/i o ^vf/lAToxiriK toiaJtik Zf^tr 

Jiftof '^rdj'fjut^ jy f r ramfv^w 'V^VivTor , a£ f* <u/7ilr, wot? Ji 

TfctM^r. Ndtret. PmB. lik 2. c. 9. Vid. Epipb. Ndr. 62. [to. 2. 
They are calFd likewife by die Latin Fadiers Fg^m^fiuis^ bemufe 
by confoooding the P^rioa of the Son with that of the Father, the 
SMbetlUns afkit the Father to have fuffier'd. Nmm SaieWumt itSl 
fimt qniddm Hiretid^ qui voesniwr iy Fatrip^jfumi^ qu dkimt I^mm 
Fatftmpajjkm fuijje. Aig. m Evtmg. Job. traS. ^6. We 6iid ^ 
Fatripjfians rank'd anoong other Herendcs by St. Cyfriim^ Eplft, 7^ 
dd Jtdfaiatmm. And indeed this Herefy was mudi older than Sa- 
keUns ^ and Fraxeas^ againft wh^ TertttUign wrote, leeim ro be 
the Author of it : F'or being urg*^nvich that Place, where the Three 
Ferfons are difHnguifh'd , The Holy Gboft fludl am upon tbee^ the 
Fower rftbe HigheSi /hall over/hadow theCy tbetef^rt thit irbicb fhall 
he born (f tbee^ fhall be calVd the Son tf God ; anfwerM thus, Ftlins 
Dei Dens ^i?, ^ Virtns Alt'tffimi AUiffimus eft % that is, according 
CO him, The Son of God is the fame Perfon wUh God the Father^ and 
the Power of the MigbeSt is but another Kame for the Higheft ; for 
which reafon Tertullian fay?, Paracletum fngavit^ (^ Patremcruci- 
fixtt. adv. Frax, c. f . Ne has bantfli'd the Paraclete^ and crncrffd 
the Father, After Praxeas arofc Noetus, who affirm'd the DiAin- 
Oion of Ferfons in the Trinity to be merely Nominal ; and there- 
fore, fays Epiphanms^ ilo^f^^i Kiftiv ^ Uaji^ m^tTrofiifOi' 
Htr. 57. N jetus has the Impudence to ajfert that the Father fuffefd. 
Vid. Aug. Har. 3 5. Immediately after hira arofe SabelUus^ and 
maintained the fame Herefy. AofyLAJi^ei 5 Tiit J^ 0/ «t avA 
^etCfWtetrot ^ tujiir u) ttalk^^ t ajjiiv ifh ^f euJihr $5) of/zoF 
-yj'ir/Aflt, »f Jp cy fjLt£ -vjorercw-^ Tf«f oro(jtAffia.fy 8 «< cv eirdfii- 
*T^ ffufuty 1^ 4^yny j^ wd^fML ' Epiph, Hot, 6i. fe^. 2. and 
from him afterwards were all, which held the fame Opinion, caM'd 
Sakttkns. Aug. Har. 41. Tlie Decrees and Confeffions of the 



95S 7^^ Commottitory | 

Goik of Addm's Sin ? Who ever prefum*d to 
divide the Unity of the Trinity, before the Sa- 
crilegious AriMf, or to confound the Trinity of 
Perfons in the Unity of the Godhead, betore 
the profligate ^ SdUlUmi Who^ before the 



o/Vincentius Lirinenfis. 55^ 

cracl ^ Novatia»m tax'd God with Cruelty, as 
if he rather dcfir'd the Death of a Sinner, thaa 
that he Ihou'd repent and live } And laftly, was 


CouDCils of AnliKh md Nice, whetein the Son is dcclar'd i dilltiift 
Perfon from tlie Father, overthrow this DoflriDC; ind by the Hrfl 
CinoD of the Council of Conftantinoplt, the SuMliant, among other 
Hereiicks, are exprcltv condemnd by Name ; and ADathcmatiz'd 
likcwife by Damafus, in his Sjmodicu EpilUc agaiaA divcn Hcrc- 
fies, cited by Thttdaret, /fift. Ecclef. lib. 5, cap. 1 1. 

'' Qtih ante crHJelijfimum SovMianiim, audeltni Deum dixit .O 
tn that Pcrfecution under Veciui, about the Vear 253. whercia Jo 
many relifled unco Blood, and many funk under tlic Tempcition, 
ihe Martyrs ptefumiog too much upon their Merits, took upon 
them to give Ubtis *f Fcxce tn the LafJtJ, whetcby fomc Pretbf- 
teri were prevail'd on, without txml'ulting their Bifhop , to re-, 
admit 'em into CommunioD fooQcr than the Rules oi the Church 
did allow. Upon this ficlaxaiton of Oifctpline, NovatHs, 2 Pref- 
iytrr ai Catthaie,* great Pretender 10 Sanftity, but one who raidc 
no Scruple of Schifm, took occafion to dillinguiftl his Godliocfs, 
and miinuind, that the La/'/it^ upon no Conditions of Repentance 
whatever ought to be receiv'd again into the Peace and Comrnu* 
nion of the Church j which barbarous Djftiiac is the Ground of 
that Epithet, The maS erutl Nofaiian. Having rais'd a 1-aCtion At 
Carthage, the Purifan, with fomc of his Party, fails fbtthwiih to 
Rme, and there joins with HovsnUnks, a Man afitr his own Heart, 
as weiJ as alninft after hi! own Name, (for they are frctjuenily con- 
founded by the Creek, Writen, Eiiftb. ftift. Eccttf. 1. 6. c. 45. Epipb. 
Hit. 5p. SocTat. U'ift. Etil. I. 4. c. a8, ^(.J This KnalUnut 
Prtibytet of Rome, by the vjlcft Arts imaginable, procur'd himfclf 
lobeotdain'd Bifhop, and nude thofc he cotumunic^ied, fwearby 
the Body and Blood of Chrifl never to delctt hij Party \ for the 
Commuotcam, who upon receiving the Bread us'd to by Amen^ 
ivas oblig'd to pronounce ihcfc Words, M>n dtinit *d Cernelium rt- 
verlar. I mil never m;re rfiMmfpComchui. Vid. Eufeb. EccI, hiji. 
lib. 6. tap. 4j. But finding thei» Deftgn^ fruflratcd, ai.d Ctrntitus 
generally adcno\4ledgd the Riehtful and LawfiJ Klhop of Rurnt, 
ihey Icparatcd from the Church, and charg'd it with Liccntioufnefs, 
and wjnt of Difcipline, for admitting the Lupjtd upon HepcD tan ce to 
Communior, fettlng up Nnvatian Bilhopi in many Citiei which 
were fill'd with Caibolick ones, and by way of DiflinAion ftUing 
themfelves Cathjri, tlic pure undetii'd Party, who kept themfelvei 
from the Saciety of fuch as had apoftatiid.and of thofe who com- 
municated with them. Upon St. Cyprian% Return from his Retire- 
mem, he cooven'd a Synod of neighbQuniie Eilhops, and failed 
ihc C^ of the tapfi, ordicing ihe Time of their Penance in pre- 
A a « ^nioo 


The Commortitory 
not Simon Maguf the firft, fo defcrvedly fmittcn 
by tbe Apoftolick Sword, (from whom ehac old 
Sink of Impurities continoally deriv'dit felfby 
a fecret Cbaonel as low as ^ Prifcillianifs) was 


portion taibcNatuie of (heir Crimes- This Synod to] DetenniiB- 
Hon was immediitcly difpaich'd to Rome, and radiy'd by CenieDiif, 
and a Council of fixiy Biniop5, and more Presbycm and Daooa;, 
concludini^ ihac Navttas , and all fuch as efpoui'd that ncrcilcli 
Doftiinc, nwu'dbecKcluded theCommunioD of thcCbiudi. A* 
bout the fame Time, there was a Synod alfo held at Antixb to fep- 
prefs this Schifm. I'iJ. Ekfeb. Hifl. Eid. lib. 6. c. 43. ^6, The 
CharaAcr of N<niatKi you have at large fa St. Cyfr'tM^ Ef, 49. And 
in his $2dEf. ad Antmanum, among many other Things wchaie 
this Account of Novatiamu. QjtadvtTt aJ Nniatiatii perfnnun Atti- 
Met, Fraler thariffime^ d( qua dcfideratli t'lbt fcribi, qium bMrefin m- 
tToduxiJJel ; [ciai nis prima in ba nee turhfot effe dekrt q*id Hit 
t/fxeiU, cuir, pris dateat. Qvifqw ille (S, iy qitalifcmj; eft, Cbri- 
jliam nan eft, qw in Cbrijli Etclefia nan eft. JtiBtt fe fiett, fy 
Pbilefifbivii, vtl Eloifientitm fmtm fupcrhh MX'biu frtdicet t gui 
net Fralenitattm, titc Ecclefidftieam Knitatem ttimit, etiMt quod 
priiu fkerat amifil, ^c. Ai to tbe Ferfon 0/ Novjiianus, JetnS 
Brother, if whom jiau defire fame AtcaUBt, and the Hertjj be bai»i- 
irtduc'd, I mnil tell you, in the firfl place, that I don't 7«J; upm «r 
felf obiig'J to be very tnqu ijlltvt n'bai it it he tenhei, fme be te*(bei 
it in Schifm ; For wbsever bek, or hmeever gifltd, he irnt Ctriflijn, 
I am fare, while be h not in tbe Cbkreb ef Chrik. Let him \il»e 
himfelfm much ai befleafet, and pride himfcif in bk Pbihfopbj and 
Eloquence ; yet he whs holdt nn( to the Brothabood, And tbe Vaitj <f 
the Church, bai fo) felted ewn all he vat kf<irt. Sec more of fui 
Charafter, Epift. p. 

' A qua «H« ille mrpiluiinum inrges ufq; in rmif^inkm Prtfell- 
Itanum manavit.'] Simon Maim has beeu fpoke to already -, that 
Common Shore of Uncleanoels. in conjunftion with the Man'ebtm 
Herefy, ei>ipty'ditfelf into J»r;/ci//wn about the End of the fourth 
Century. The Account of this Hererick I fhalltakefrom .Su/^eJM 
Severm, of whom we may Icarn more cnncerning the Prifallidiujit, 
than of any other EcclefialUcal Writer. About the Time iuflnoir 
meniion'd, one Ma'k °i Mempb'u in Egyft having imbib'd the 
Gnoftkk.iaA MmiehjiM Piinciptcs, came over into Spain \ his Ar(l 
Convcm were one i<f.i;ie, a Woman of Quality, and oae fitlprdim, 
S Khetorictan, and by ihcfc two \vn Piijdlian iiilUuftcd. He was 
t noble Ifiitiiard, he was rich, learned, eloquent, and winy, aad 
had 3 wonderful Eafincts in fpeakinganddifputing ; he was a very 
uking Perlbn bath in Body aod Mmd ; Wjtchiog, Hunger, and 


of V'mccntias Lirinenfis. 3 5 j 

not this Co»;«rer, I fay, thefirfl, who bad the 
Forehead to charge God the Creator, as the 
Author of all Evil, that is, of all the moft hor- 
rid Crimes imaginable which his Creature Man 
has been ever guilty of? For he affirms, that 
Man came direftly from the Hands of the Crea- 
tor with a Nature fo tempting, and a Will fo 
violently turn'd to Wickednefs, that he can do 
nothing, but will Evil continually, as being 
continually agitated and fet on Fire by the fu- 

Thirfl, were Things he went thro' with Ejfc ; he had no defirc to 
be rich, and iiw'd with Frugality ; but he was vain to the Iifl de- 
gree, and exceedingly bloated with his prophme Learning ; id^ 
'tis ihoughi that from his very Yonth he had exercis'd himfelf in 
the Arts of Magick. Whea he firil Tct up, what by the Power 
of his Perfuafivcs, and his Talent at Flattery, he drew many of the 
Nobility and Commonalty after him : The Women, who arc ge- 
"nerilly fond of Novelties, ioftablc in their Principles, and viaa&t- 
Lfiill<^ cut ious, flock' d after him in abundance; and a fhenofHumi- 
pBty in his Looks and Habit procur'd him unirerfal Rcfpeft. Spaih 
DOW began to be far gone in the Hercfy, nor did the Bilhops keep 
dear of the Infeflioo : Two of them particnlitly, Iitftantm and Sdl- 
%Unw, 001 only went in by Confcnt, but engag'd by Oath to be 
Frifcittiatiifts. In Ihort after many Difputes, a Synod was allem- 
bled at Sitagoffa; and Senieocc was given agaioA the Bilhops Iif 
fiantim and SaSwHuf; and againfl Helfidm and Prifciltian, and 
allihofe who Ihou'd receive them intoOxnmunion. Bin InftaBtliu 
and Saliijnm, without anyrefpeA to the Sentence of the ^nod 
of Sji-u^oJTj, ordaia'dFrr/cWwnEifhopof ^i/iii upon which, by 
an Edift of Oranan, they were both driven out of their Countrey, 
and went to Rome afld ^A/nn, and were rcjefted by Damafm and 
St. Ambrafe. At length the Tyrant Maximiu, who was then K 
Trieri, committed the Judgment of this whole Affair to the Pre- 
feft E^joiiiiu, who having cunvifled Prifcillun of Wiichcrafr, and 
of holding nofturnal Affemblies of Icud Wwncn, and of praying 
naked, ptonounc'd him guilty, and reported the vholc Matter to 
Mitximm, who order'd Pri/dllian^ and his chief Followers, to hive 
their Heids cut olf, which was done accordingly in the Year ;8 j. 
This and much more is to be met with in Sxtficim at the end of 
hit fecond Book. See likewife Aug. Hut. -jq, where amcng other 

I Things, vou will find oi»of this Hereticb Kaxims to be this — 
i /"'■*. P^'ifHt Secretkin proJe't mli. 

r Swtar, and ForfweM, but Seaels k't J'ifchfe, 

i nous 



■ DC 


f .5^ The Commonitory 

rioosModoa of bis own irregular Appetites. 
aod ingulph'd in all maaDer ot uacleanncfs by 
% PaSoQ iofatiable. 

Inoaoierable other Examples of this kiod 
there are, which for Brevity &ke, I pa fs over, 
and by all whith 'tis evident beyond difpate, 
how remarkable and conQant a Cuftom it is 
amoDgft Hereticks, To dijl'mgHip} tbemfelves by 
fome propbdnc amd mew ftjbiond Opinions, and I 
to be dtudys k't^kiig Mi the Decreet of tie Anci- 
emts, MMd h Oppoptions of Science fdlfelj fo cal- 
led, to mdke Shipwreck, of the Ftitb. 

On the contrary, the Cbarafter of Catbo- 

licks is this, To preftrve imiioUhly the facred 
DtpoStum of the holy Fathers com/nitted to their 
Trufi, to condemn propbme Novelties ^ and ac- . 

cording to that of the Apoftle commaDded 
OTer and over again, To pronounce the Anaihe- 
md upon anj one whatever , who jboutd attempt 
to preach another Go/pel. 



The Dexterity and Keadirtefs of Hen 
at Scripture Froof , itt order to fet 
good Face upon their Herepes, I 

BUT here perhaps it will be ask'd, whether 
Heretick^s make »fe of the divine Authoritj of 
Scripture ? life it indeed they do, and with 
mighty Oftentation. For you fhall fee 'ctn 


of Vincentius Lirinenfis. : 

in tbe twinkling of an Eye flie over the Books 
of Afff/f/, the Books of the Kings, the Pfalas^ 
Prophets, Go/pels and Epijiles. For whether 
amongft their own Party, or with Catholicks, 
in private or publick, in Difcourfe or Writing, 
at Table or in cheStreet, they advance nothing 
of their own but they (hadow it all over with 
Scripture- Ex prefiion. For the proof of this 
read but the Works of Panlus ^ SamofatenKt, 
L Prifcillia/t, 

Ltie Pauli Samofateni vpufeula, &c.] I have already fhew'd 
io the Freliininary [o this Difcourfe, AaiTtrtuHun makes ofccn 
■nenciOD of Herecicki, who liv'd and inov'd liy Scrifture-Phrafe, 
who could neither eac , nor walk , nor write , mr talk , but in 
Cofpcl' Language. The Cant itfeenis was the Trade of old among 
ihc Preccndcrs toGodlineJs, and is not forgotten to this Day. 
The fird Herccick of thij way our Author inftances in, is Faulut 
Samnfatenui ; fo called ftom Samofata, the Place of his Eirth, a 
Oty of Mefopotatnit near Eupbralti. He fuccEeded Dtmctrianut 
ta the Bithoprick of Annocb, iti the Year 260. according to Evfe- 
biur in his Cbronic. In the Year 264, fays Dufin , was the fitik 
Synod of Ant'mcb afTembled againA him , but they did not pafs 
Sentence againll him in this Synod, becaufc he promifcd to quit 
his erroneous Daflnnc; but he foon relaps'd into his former He- 
rcfic i fo a Second Council was held againll him at Anthch in the 
Year 370, fays Dir;i(n, in 372, fays Barwius. He was coovifted 
by one Makhim a Prieft,, afccnvards he wa« depos'd by the Coun- 
cil, and Vmnttt elcfled into his Place, and the Council pvetan 
ample Relation of their Proceedings. This Synodical Epifiie is to 
be feen ia Eii/;£fu/, /ri. 7, Hift. Eccl.cap.^o. and the Sum of tbe 
lodiftmeQC there agaiolt Fatlut SamafattuM is this. In the firft 
place, fay they, fince he is &rmt< ? mtviifQ; an Aptjlate from 
tjle RkU (f F^itb, ;ji^ J^^ f l|« h'}©' Tit ■<w£_J.^H( xe/rw, U 
k no matttr fsrtiammng into tht ABknt of one thit ii withmt 
juft like that of St. CifTian lately quoted, Scias, nic eumfoi tfft 
dtbtTt, quid ille doctat, cum faris ttactat. They then accufc him 
of enriching himfelf by publickEKtortion, Rapine, and Sacrilege, 
for his intDierable Pride and Cruelty, for taking upon him iheStacc 
of a petty Prince, as appear'd by his numerous Retinue , and by 
hislitiing inalofcy Tribunal, for commanding Hymn; to be fung 
iQ his own Praife, and ordering himfelf to be publickly commeQ> 
ied in the Scrmom, tor lifing too familiarly tvich Women, and 
I. ufiDg 

1 2^4 ^^ Comrnanitory 

fn^aUUm, s Eamtrn'tHj , '' Jov'mUn , and the 
ocfacr Pdbof Cbriftcodom, aod you'll be abun- 

^ [ Mi FcDple nd Qagr with iafnficrable Infolface. After 

RtfiS ihrr by. the; andcno'd trim prucipilly, becanre he re- 
V ihe amfie ot *Mu/, inching, n^t /</»« ckift wit £ 
•r M^ md tbtt U did ml n^ befm be wxs torn 9f the Vnin 

it.] Cmb wb i wa of D-<ar< . 1 Villige of C^tfaAtM, 
'5»^. JSSjI. £(il L 7- u^ )?■ He was « fird 1 Noury to Aetim i!he 
~9ecick, Skta It^. Etd. t. ;s> '- 1- under his DtlcipUoe tie 

CtMBlcif , bit BcvO' ctfne up lo che Subtlety of hh mWIct, 
rfwaded la innb. He wis onUin'd Deicon by EiAuu, 
Md boa after bailh'd id ■'^fyd*, a City of Fbr^h. He retoni'd 
. Ir n cbe Time of the Coimcil , io the Yeir 359. 
I lonK 6me <fBer he was ordiio'd Gifhop of Cjz'cum by Em- 
m infix tafftoty-ilrMi, iccarding toSecnars, and Sn^nHtn, 
>. L 4. c 7. it^. /. #. t. 8. more prohibly under die Empetor 
.r«dii« accordiig to TVWcrtt ud Pbtliflwirm , Tin/ f. 2. 
If. fl7> fW^. L J.C J. Tho' he wis fiill of ScripivTe Qmud- 
MJ^. » Haawtim fiys, jct SierMtt fa)-^ that be was little ac* 
■w^nKd widi the Socc of 'en , iAifo^sS^f ;^ l;^«r wff< id 
I'He^ ye^|ufMT«, See. That his fcven Bxiln upon St. PaA Epiflle 
TV the Jtwwafu atr fiicle elfe bat tjid Repniiica, aD<| empcy ScufF, 

MCHf i <ri</Wii3>- ^' hubtfatt^ ui/I £xj>fiKe <f H'«r.//, m/ 
aewr M»dbV 1^ xftc DryJ^a w Sc^p* effi: £f r/I/f. J(«r. ffiff. Ettl. 
I. A. (. 7. He alfcrced Chrift to be only, •»f«T»» «T(VfX« T n«- 
T^f J^ ^Mf*7i', Tlf firrt ,«iiJ Principat CtetMt (f tft< Father. 
Ti *t •Witt^fiBi' ririu^* •»*# T aAA*» -w^" ¥ :/; /iifuiif fiiSaiui 
vMti/xoTM'. &ir fif Ail-Mj GE»/( fa £c mjir 6; (Ar .9m k^f te 
((fcrt l*'or^(. TbeaJoTtt. httet. Fth. lib. 4. cap. a. This it yet more 
evident from his onn wotdi. inj. Eumm. sf»i. Bjfit. adv. EMwim. 
I. a. The ConfcnTioa of the AKinti wjs, that the HoJv Gbofl 
was ilie Third Perfon of the Trinity in Order and Oigmiy, bat 
tknitmhs prccendin.^ to fjlbw them, added, that he was the 
Jhirtl in SMure, which the Aodcnts never taught, and whit this 
Third in Naturt was , he thus declar'd , telroy rd^j j^ ?wf<, 

1^ J'nuuffntiit J^iuifcVfwf l»nAcfiro/^'4f. Hnj. 1. ;. where he cx- 
prelly make* the Haly Gholi to be Third in Order md Nttiffe, 
purely by ihc Will of God, and to be a Creature of Chrirt, »oid 
of Divinity and creating Power. Accordingly he biptii'd only by 
a finele Inimerrion, aad not into the Trinity, bui into the Death 
of Cfirift. Sicr.tib. 5. <■. 34. Sa^m. I. 6. c. 26. He deay'd like, 
wift the Reahiy of Hell or future Torraeno, ■^ *oa«j-w ^ mSa* 

9 ojf Vincentius Lirinenfis. 3^5 

dantly (atisfy'd ; for you'll hardly meet with 
a Page that is not painted and laid on thick 

f.i'l, )^ ¥ yinvty, » *«]' dfiii^foit, «a/a J'id<p'iS'», iAtfov 
ctirtAnlluJ'nw. HMmtnsp. deStS. 13. So like wife Ai/jiiman up- 
oa the tiffl Canon of Cwf\aM'mofle, CEuMniimJ futuram Pumtia- 
ntm ^ gthennam, we nan tjfe nugabatury fy ad tznmm tantim. 
toTuin t]fe miiuu ititnta'its. He imagind fattire Punifhrnait and 
Hell ta bethrtiterid on/; in rerrorcm, (wn- Scare-Crow^ , andnat 
teal Thini'- But before I conclude this Herefic, it miy not be 
amifi CO (hew, how Svciiuu, the Follower of his i^wth, hu nuA- 
iy copied after Eunomius in liis Opioion likewife cf future Pucifti- 
menti ; and with whii Caunon and Slincfs the Tempter Infinuatcs 
thiimofl deflruftivc and worft of Doftrioes, ihac his Dlfciplcs 
tnay plainly coIIcA it 10 be his Opinion , iho' not alTcned in ex- 
prefs Terms. His Friend Voll^eliKi it f«nis had let him know 
that his Doftrine camemng the RefurreShn (which was, that 
the whi/lc Man laying in the Grave till then, the very Do- 
fliinc To much labour'd for of late) and concerning the Death 
cf -.he Wicked, that it, their no RefuneftioD at all; that bif 
Opinion , as to thefc two Points, had given very great Offence 
to many even t;f their own Parry-, upon which Information Sod- 
nw ttplies in thefc words, Qmd ait, ea iH, turn de Chriflhmriim 
RefuneShne. turn de mertt iirpiarum, pa0m cont'weri, ^w* a multU 
fine magna offenfioni, turn tiofi'K, turn alienk, legi mn foffunt ; [eh 
eqi'idem ifla ibi contiBeri ; fed, meo'judicio, ntc faffim, nee ita aferle 
fcavi enim illud quanlum folKiJ nJ qiiifqiiam f>r pint fn^le cffendi 
fof^t ; adeo, m, qnfd nam'matim atlinet ad impivrtim marlcm, h quo 
dogmate ntayis eli multim uffenfiiiiih perrtitjim, ea pelikt tx ik colligi 
fotej}, qua ibi dilpu-lartar , quam exprefsf Uteris cenfigntia exiet. 
Soein. Epifl. 6. ad yil\cl. And hoping he has been cautious enough 
to prevent any Offence to the Pious, (efpecially as to the Doftrinc 
of no futMrt Fun\(limenl, which he owns to be the molt offenfive 
Doflrinc) but if not, he then adds with an Air of Indifference, 
cxaAIy like/omr Lavas of Truth now a days, Quiequid fit, •ueritat 
fatefmjenda efl. But be the IJue wbst it will , 'In fit that Truth 
{hoKld be braitgbt to Light, 

* Jovmiam.'] St- -^nyJin faith, the 7"'''*''"' Herefie arofc, when 
he wjs a Youth j the Author of it was ?wi»ii4nK/, a perfeft Epi- 
mreof a ^/ont, an Approver of all fort of^Pltjfure, and Liccntiouf- 
nefs. He maintain'ii with the Stsict(t , max all Sin; were etjual, 
and that after B^ptilmil Rcgencrarion a Man could fin no mote, 
and tliercfore thai all Kinds of AhflincDCe and Mortification were 
impertinent acd to nw purpofe. He deny'd Mary to be a Virgin 
after her Delivery ; but this Herefie was (o notorioufly gr^ds and 
uunatural, thai it was foon cxtinguilh'd \ it prcvail'd moflly up- 
on Women, and nsver came fo iai (fays St. AuJimJ as to i'nfeft 
•ny of the Clergy, Vid, Jug. Htt. 8a. 

~ ^ 5 witli 


^SS T^ Commonitory 

with Scriptare both of Old and New Tefls- 
nmc. Bat thofe arc the moft formidable Ser- 
pents chat lie folded up ooder the Shadow of 
divtoe Authoriiy. For they are well aware 
that their fiilfom Errors in their pure Naturals 
woald prefcndy be as offenGve to all » as the 
Fumes of a Duogbil ^ and therefore for a (weet 
foKlliag Saroor, they fpice 'em as it were with 
the Odoars of the Gofpel ; fo that he, who 
at firft fight woald fee through the Error with 
Contempt, was it undrefs'd, and in its own 
proper Colours, is very hard put to't to difco- 
Ter the Fallacy fo faced and interwoven with 
divine Truth. And therefore to make their 
HereGes palatable to the People, they Sugar 
'em over with Texts of Scriptare juft as wc 
fweeten the Edges of the Cup to invite Chil- 
dren to take the Potion , that being impos'd 
on by the pre-engaging Sweet they fhould ne- 
ver dream of the enfuing Bitter. Or as Qoacfcs 
put off their deCtrudive Potions under the 
Title of infallible Cures, that no one (hould 
ever fufpeft Poifon in the Advertifement of a 

Under this View it was , that our Saviour 

lljrc-7.15. cry'd out in thefe words, Btwjre offalfe Pro- 
phets, which come to yon itt Shctps chat&mgt 
but inwardlj they are Ravening Wolves, But 
what is here meant by the Sheeps Chathing S 
Why, by this we are to underfVand the Do- 
flrines of the Prophets and Apoftlcs woven to- 
gether by them with alt the Simplicity imagi- 
nable, like fo many Fleeces of Wool (if I may 
fo fpeak) into one entire Cioathing for the 

of Vincentius Lirinenfis. 

Catholick Church, the Body of that imraaca- 
late Lamb which took away the Sins of the 
World. But who then are the ntvenivg Wolves? 
They are thofe favage Heretkks, whofc Minds 
arc continually fet upon the Blood and Ruio 
of Catholicks, and who are never well but 
when they are infefting the Fold of the Church, 
and worrying the Flock of Chrift all the ways 
poilibie they can. And to fteal the more (lily 
upon the heedlefs Sheep, they put off the 
Wolf's Shape, but keep on his Nature, and 
cover themfelveswithScripture-Qiotations, as 
with Fleeces of Wool 5 fo that no one would 
fufpeft the Fangs of a Wolf, where nothing 
is vifible hut the Softnefs of a Sheep. But 
what fays our Saviour ? Why, je /bait ^<m> 
thea bj their Fruits, that is, you Ihall know 
them not only by their continual canting in 
Gofpel-Phrafe, but then more efpecially when 
they come to give you their Sence of Scripture, 
and let you into the Meaning of the common 
Cant; then you'll fee that Bittcrnefs, Rancour, 
and Rage, that lies at the bottom of all thefc 
fair Pretences ^ then you'll fee the Poifon dif- 
covering it felf in amazing Exhalations, and 
new Scenes of Impiety open on every Side 5 
then to be i\iTQyoxC\\k^thcHedgebrok,eadown, 
and the Mcietit Latidmar^ which the Fathers 
have fet, remov'd ; the Catholick Faith divi- 
ded, and the Canons of the Church torn all to 

Juft fuch Deceivers were thofe the Apoftle 
condemns in his fecond Epiftle to the Coritrthi- 
atrs, in thefe words, For fuch are fiilfe ApoJUes, 

a Or. 1 1, 
I J- 

-^g The Commottitory 

deceitful Workers^ transforming themfelvet int» 
the Apojiles ofChrift. But what arc we to an- 
derftand by transforming themfelves into the 
Apojiles ofChriji $ Why, thus tbeo it is, tbe 
Apoftles make ufe of the Writings of Mofes^ 
the falfe Apoftles do the fame \ the ApoHies 
alledge tbe Authority of the Pfalms, tbefe 
do fo Ukewife; the Apoftles produce the Do- 
drines of the Prophets, Dor are tbe Impoftors 
behind 'era in this alfo. Thus far then tbe 
True and the Falfe go Hand in Hand^ but no 
fooiier do they come to interpret differently 
the fame Quotations, but then you may caGly 
diftinguifh Simplicity from Subtlety, Nature 
from Art, Right from Wrong, and in a word 
tbe true Apoftles from tbe falfe. Nor ought 
fucb a Transfirmation to feera ftrange , fincc 
tbe Apoftle aflures us, tbat Satan bimfelf is 
transformed into an Angel of Light ; therefore 
it is no great thing if his Minifiers alfo be Irawt- 
formed, as the Minifiers of Righteoufne//. Ac- 
cording to St. Paul's R.ule therefore, whenfo- 
evcr falfe Apoftles, or falfe Prophets, or falfe 
Teachers, come out with their Scripture-Quo- 
tations, and by their finifter Interpretations 
would force the divine Oracles to fpeak for a 
Lie, we may reft fatisfy'd, tbat tbey are then 
under the aftual Poifeffion of the Father of 
Lies, and driving on the Trade of the Devil, 
according to his own Hearts Defire, who cer- 
tainly had never praftis'd this bUck Art bim- 
felf had be not look'd upon it as a Maftcrpiecc, 
and that there it no fuch fure Waji to deceive, 


■ o/ Vincentius Lirinenfis. ^6p 

■"jw jshen any impioHs Opittton it fieding into 
the World , to cover it veil with the Word of 
Gad. % 

A farther Profeculion of the Artifice of 

Herelicks to delude the Simple , and ' 
the Way to provide againji it. 

■pUT perhaps it will be ask'd, what Proof 
JD we have tor the Devil's making thus bold 
with the facred Text ; for Satisfaaion in this 
Point I refer to the Gofpels, where we read 
thus. Then the Devil tufylh him up (that is out 
Lord and Saviour) artdfetteth him on n Pinna' 
cieoftheTemple, and faith unto him, Ifthmie 
the Soft of Gody caji thy felf dotvn 5 for it it 
Vfritten, he fhaU give his Angels charge cottcerH- 
ing thee, and in their Hands they /halt hear thee 
M, leji at any time then dap thy Foot againji a 
Stone. Now what will not he attempt againft 
mortal Men from Scripture, who ioiagin'd he 
could fet upon the Lord of Glory himfclf 
with Succefs by the fame Artifice > For faith 
he, IflhouielheSonofGod, cajllhfftlfdown. 
Why fo? the Scripture- Temptation follows. 
For it is tprilten, &c. A very inltrudive Paf- 
fage indeed, and never to be forgotten ) that 
by fo memorable an Example of divine Au- 
thority, whenever we fee any Men quote Scrip- 
ture in oppofition to the Catholick Faith, we 
Bb may 

3 7o "^^^ Com Monitory 

may be fure thai ''h the Devil fpeaking thro* 
their Mouths. For as the Hcdd of Hereiicks 
fpoke then to xhyHead of Catholicks, fo do 
the Members of tm Devil continue the fame 
Language to the Members of Chrift, that is, 
the Apoftates to the Faithful, the Sacrilegious 
to the Saints, and in one word, the Hcreticks 
to the Catholicks. 

Well, but what in the laft place is it, that 
the Devil fays? Why, faith he, Iftho* betbt 
Son of God, caji th/felf doTPH^ that is, wotild 
you be the Son of God , and enter upon the 
Inheritance of the Heavenly Kindom, C4/? tly 
fclfdoven-j which is as much as if he (hould 
have faid, fly from the Doftrines aod Tradi- 
tions of that High Church, which yoo take to 
be the Temple of God. And if one (hould 
put the QueHion to any Heretick tempting bini 
in this manner. Hove do you prove , and vehat 
Authority have you for Teachittg , that I ougb 
to depart from the ancient univerfal Faith of the 
Catholick Church j? He prefently returns upon 
yoo like the Devil, For it is written -^ and at 
the fame time be has a thoufand Quotations, 
a thoufand Examples, a Thoufand Authorities 
from the Law, from the Pfalms, from the 
Prophets, from the Apoftles, ready at hand to 
reinforce him 5 by all which, and by the help 
of a fpecial new Interpretation of his own, he 
prevails with fome poor Souk to cafi themfelvtt 
down, 38 it were from the Pinnacle of the 
Catholick Church into the Abyfs of HereBe. 
Befides , the Hereticks are as good at Prooii- 
Ong as laterpreting, and by fuch fpecious Baits 
5 ihcj 

o/Vincentius Lirinenfis, 571 

they are us*d to catch unwary People at a won- 
derful rate 5 for they make nothing to pro- 
mife, and teach, that in their Cburch, that is, 
in their ' Conventicle-Commttnion, there are great 


' Axdent ttenim pilliceri (^ Jocere, ^uid ia EccUfi*^ id efi, in 
CmmiimonH (us Comfntiah magna fyfpeciulif ac plane feifanalte 
quidam fit Dei Gratia,'] Here we have a very lively Defcripiion 
of [he way that the Hereiicks and Schifmaricks of old took to fc- 
duce weak and credulous People from the Catholick Communion. 
Do but come (fay thcyj and hear our Teackerj, and try awhile in 
our Mecrings, and I will pifs my word you'll never go to Church 
again ; there's fuch Editicacion the l*e was never feeo ; the 
Holy GhoD has taken up his Abode in our Congregation, and all 
his wonderful Gifts and Graces arc Peifinal and plainly appropri- 
ated to out Party, infomuch, that all of our Way and Commu- 
nion, without any Pains or Study, Bay, without fo much as pray- 
ing, are all taught of God, and mov'd by the Spirit , and fo pro- 
teflcd by their Guardian An|^els, that nothing (hall offend or hurt 
the Elea. To this Defcripiion of yincentiKs, I fliall add the Ac- 
count of fomc others. The Cnoflic^i, the wickedcll and worft o£ 
Kereticks raii'd againfl the Cathalickt, as Jdtati, l(nomne mtbing, 
C arn:tl, and iVoTldlj-minded Men, filling themfelvcs theSpir/rtia/, the 
/".r/ffl, ni the Stedi if EUa ion. Irn. lib. i. c. i. Thus did the 
FrijciUitnifii likewife their Difciplcs and Followers, fiicnn. Epifl. 
ad Clefiphont. And thus did the Familj,ai Lnx in the laft Age. 
The vilell Seft of the JVjniebians cali'd thcmTelves the Catbarijfs^ 
or the Fare. Vid. Ecbert, Serm. i. adv. Catbar, ia Biltliathtta Fa- 
ttum, Tom, 4. Part. a. Cat. 83. Edit. 4. The Montanifls alfo 
gave ihcmfclves the Title of 5;(rrtMi/, and the C/fiin, and the C^- 
tbolic^i the Name of Pfycbici, or Animal. Hitron. Cam, in Epiff. ad 
Tit. cap, I. The Donatifls boafled of ptrfell RJ(hteMfi«fs. Optat. 
Mitevit, lib- 2. contra Farmen. ViJ, Aug. iit, a. contra Parmtnian. 
Epifi. cap. 7,8, 9, 10. tJal'i me tangcre, quia mmdus fum, fays a 
Kovatiitn Scbifmatic^. Amhrof. lib. de Panittntia, cup, 7, Touch me 
jiat, far lam dean. And fafily, tlius a profefs'd H^ter offJj* Hi- 
fiotj has been plcas'd to fjy thefc fine Things of hts own Congre- 
gation, and thefc falfe ones of the Primitive Chrifiiam. " Tis 
*' pafl all doubt f fays he) that the number of learned Bilhopi 
" among them was very rare ; and that there are many poor Mea 
" among us, (divers Weavers and Ploughmen of his own Church 
*' at Kidder -minjieT,) who are able not only to pray and teach, as 
"' wellasmotlof tliofc, whoarcbyfH/ir&iti/eNioird, asthefamous 
*' Bifiiops of the fceond and third Age, but to write as methodi* 
" nl, pious, weighty Traflates, as any that were written by Mca 
" ihac neichcr conven'd with the ApoflJes, nor had been bfcd up 
B b 3 1' ip 

373 Tjbc Commonitory 

artd fpecial Giftt and Gracer to be met vUh in 
Abundance, and that thefc divine Affiftances 
are plainly Pcrfonal, or appropriated 10 their 
Party. So that without any Labour, Study, 
or Application ; na y, without fo much as asking 
or knocking for what they want, all and every 
one of their Party (hall be fo divineiy provided 
for, as to be held up as it were by the Hands 
of Angels, and fo particularly proteded by 
tbem, that it Ihall never be in their Power to 
daft} their Feet againfi a Stone ; that is, they 
fhall never fall into any Error fo as to hnrt 

But here it may reafonably be demanded 5 
that if the Devi! and his Party, fome of vihkh 
are falfe ApoQles, and fome falfe Prophets, 
others falfe Teachers, and in one word, all in 
general Hereticks, if all thefelmpoftors, I fay, 
deal with the Word of God at this Rate, and 
make every Text and Promtfe therein ferve 

" in Phibfophy ; no , nor excepting Clemens Rmteus himfclf, 
•' Igaatim, Irennus, Cji}>rian, Atactrini, EphtcmSput, Sjnefiiii, 
*' Ifidsr Feiiifmta, aad many more ; and thai he could mine ma- 
" Ry Laymen, oat only learned, but fuch as have neither had mt- 
" ny Languages, nor Philcfophy, who hai-e written more accu- 
** ratetyand iudidoutly, and aspioullyasany of [hefc. BaxteriA- 
*' briiig.efChaubJfifl. c. 5, ScS.i-j. p. pa. Treat, of Epjfc. p. 1. 
'* cap. 14. p. Up. The Hereticks and Schifnudcks ol* old had 
iheir ConcntKula, -^^gwuBafuij^ttV, j^ <»^i5(fs5r7iV(Lt«7«, rfieir 
unlawful Mcciiogj, and unlawful BapnTms in private Hosfes; 
and ihcfe being look'd upon as the Nurferies of Dilbrder, Di(- 
obedience, and evcty evil Work, the common Afylum fortxcany 
municates, and a publick Scandal (o that Religion which is all 
Love and Unity, therefore the Council of Aittineh in Year 34i> < 
Citn- 2. oider'd , ^ ^Svai K.i>t»u*iir tn'if Moit^rnront f^ui 

fi^-oK, && thai if M unlaa-fHl (0 tommm'iate with Sxioimaaa- 
tsttf, and ttmea tpgetbet in Hwf;i,ar4 prajwUb [ucb 4i danttyt) 
»Ub tht CkuTcb. 

5 thcic 

of Vincentius Lirinenfis. 
their own Turn ; how mud the Catholicks, 
the true Sons of the Mother-Churcfa, do in 
this Cafe? How muft they amongft all thefe 
Abufes of holy Scripture diftinguilh Truth from 
Falfehood? To this 1 anfwer and repeat what 
I have faid in the beginning of this Difcourfe, 
and what I receiv'd from the holieft and ableft 
Men 1 could meet with, namely, They oiuji be 
fnre to make it their firfi and principal C«re to in- 
terpret the Cattou of Scripture according to thefenfe 
of the univerjil Churchy and the Rule ofCatholic^ 
Faith -^ and herein Hkfiwife'tit necejfary to follow 
that "Univerfality, Antiquity, and Confent, Tvhich 
obtain'd in the Catholic^ Apofiolick Church. And 
ifatanytime it fiould fo fall out, that a Member 
pionld rebel againfi the Body, or Novelty rife up 
againfl Antiquity, or one or a feve Jljould take up- 
on them to dijfent from all, or much the greater 
Part of CathoUckj, why then there is no ^ejii- 
fin to be made^ but that the Soundnefs of the 
whole if to be preferrd before the Corruption of a 
Fart. And here again, in Vniverfality, 'tis to 
be remember'd, that the old Religion is always 
to take place of prophane Novelty. And fo 
likewife in Antiquity, the Decrees of General 
Councils (if any fuch are to be had) are to be 
confider'd in the firft place, and always pre- 
fcrr'd before any one Man, or the B.a(hnefs of 
a few. And laftly, if the Queftion has not 
been ftated and defin'd by a General Council, 
we raufl; follow that which coraes next to it 
in Authority, and that is, the concurring Opi- 
nions of the raofV and "greateft Doftors of the 
Church J and if, by the Grace of God, weobr 


Bb : 


274. "^^^ Contmonitory 

fervc thefe Rules with Faithfulnefs, Sobriety, 
and Diligence, it will be eafy to difcover and 
guard againft any dangerous Hereticks whate- 
ver,tbat (hall at any time arife againft Che Trotti 


When and in what Cafes the" Ancient Fa- 
thers are to be applfd to, 

AND here now in Confirmitionof wbati 
have faid, I find it neceflary to illuftrate 
by forae Rules, the manner how we are to pro- 
ceed in difcovering and quafhingupftartHcre- 
fies, by confronting thero with the Doftrines 
unanimoudy maintain'd by the Primitive Fa- 
thers. We are to obferve then , that the 
* ancient Confent of the Fathers is with great 


* Antiqua fanSorum Patrum Cmfenfi'i non in omniim ttiiAu Ltp 
Qu^iuiiculis, fed fdimt certe fTMe'ipiir, in fidei reg»U itneHitfiiit 
tfl."] ttt mt bim thit gifieth on his Hirntft, boaS himfelf, aitt 
ihn pHttelh iV«jf,wjs the Saying nf the King of f/'Mf zoBenbsdtJ. 
And let not> fay I, our madcro Cri(«^y jnd Cammentatars prodaim 
their Viftory, and boaft themfelvcs above all the aocieDt FUbtJi, 
becaufe they cm fhrw in them fome erroneous Opinioas, before 
Ihcy firfl prove, that they held rhefc Errorj gentmllji, and held 'em 
too not as Opinkru, but taiv^nam de Fid(, as Matters of Fdtlb, tei 
ncceitiry to Salvation. For CirKmriw here tells ui, that their Cot- 
fcni upon e»cry infignificmt J^wyiionnf Theol(^y is not to be hontfd 
after, but only, or at lead findpully in fuch Thit^ a& appcroia 
to the Rmle of Ftiih ( and tlicreforc after all the moft ambiiioui 
Refearches a milicious Curiofiiy can infpire, they have pick'd up 
t few SiTdwi onl^, and have not been able to difcover where di 
ftlhitt have oiuniinoiill; crt'd in any one Point that 

o/Vincentius Lirincnfis. 575 

Care to be fought after, and followed by us, 
npc in every petty Queftion belonging to the 
Law of God, but only, or at leaft principally, 
in the Rule of Faith. 

*Tis neceflary to obferve likewife, that this 
[ Method is not to be made ufe of at alt times, 


Summ and Subllincc of Religion. If tlicn (he Filbert have fome- ^^M 
times nodded, k the greaicil Men fommma do ; and if our mo. ^^^| 
dern Cririclu hive haply oken 'em napping, a often u they biafl ^^^| 
ihey have, md the Ovctfights be in luch Matters only, of which i ^M 
good Chriftian may be fecurcly ignotani, ibcn, 1 hope, fuch hu- 
mm Ftaiiiies, fuch innocent Miftakes, ought noi in Reafon lo in- 
validue their Authority in Aniclnof the greatell Moment, and to 
abiie that Elieem and Reverence that is fo jufUy due to ihcoi for 
their prodigious Pains in the Study of the Holy Scriptures, and ia 
ihf Defence of the trucCaihohck aod Apoftolick Faith, 

' ^<il neq;femftr, pe^; amntt Narefcs bic mtido impn^iuaid^ funt.fej 

«««/«, &C.'] • When Unefiei have had a long Time and I'ower 
to corrupt the Monuments of Antiquity, our only Rule to go by 
then, fays our Author, is the huty Scriptvre. This was the Rule 
that thtber, ZuingliH*, and other principal Agents in the Rcfor- ^h 
matioD, for ggod Reafon, appeai'd to-, and dcclia'd a Trial by the ^^H 
Fjtheri, merely bccaufe they had been fo miferaWy defac'd by the ^^H 
Church of AoJne, that there was hardly any knowing at firll '.vhat ^^^H 
was theirs, and what not. ' But fince by the Endcav jurs of learned 
Men, both of our Adrerfaries, and amongft our felves. we have 
found out whifh are their undoubted Works, which duub if til, and 
wlitch undoubtedly fpurious, both our horefathers and we molt 
willingly admit of a Trial by the Ancient r. The Church of Rome 
has had all the Opportunities of Time, Place, and Power, toefta- 
blifli the Kingdom of Darknefs, and that in coining, clipping, and 
wartiing the Primitive Records jo their own gixid hking, they have 
not been wanting to themlelves, is notorioully evident: hor£«/e- 
fulUeal Antiquity, a we have it in the Roman Editions of the 
CMncih, and in lome modern HifiorUns of that Cmmumn, is pla- 
ced in lb falfe a Light, that it mull be a very dilccrning EycJhat 
can diflinguifti the Truth : They have takon up Marikni way ct 
corrcfting with a Kmfe inllead of a StiU ; they have cut out and 
put in, alter'd, and adulterated, and added fo much ; in a wotd, 
they have made fuch a flrangc Mcdiy of Church- Hi iiory, of that 
(fpeciaily in the fitft four Centuries, that one might fay withouta 
tigurc, thu well Died two Para in thtc^:, bocii ia Btmm and 
*-» ' Sb4 ■ " lilt 

k J 

275 The Conmonitory 

and againft all forts of Herefy, but agaidft fuch 
only as arc in their Infancy; when they firft 
begin to (hew their Head, before the Authors 
of them have falfify'd the ancient Creeds, the 
Rules of Faith; before they can have found 
time to fpread their Poifon, and adulterate the 
Writings of the Ancients. But in the Cafe of 
overgrown and inveterate Hcrefies, we are by 
no means to proceed in the like manner ; be- 
caufe they have had a long Seafon of pilfering 
from the Truth, and tampering it to their pur- 
pofe : But when a Schifm or Herefy has had 

the Councili, are modern Forgeries, notorious Legends, and idle 
ClDlTes in VindicaiioD of the Doftrines and Prafliccs of the prefcnt 
Church of Rome, It was a noble rrojcA therefore, and had been 
a great Charity and Eafc to Pofteriry in the Study of ChrifUan An- 
tiquity, had ic taken EFFeft, the Propofal, I mean, of Dr. Thnmat 
James to the mofl leaned Primnti of Ireland, to employ a fcleft 
Company of both Vah'trjitki, with due AfTiftancc and Enfoungc- 
ment, to make an accurate Colleftion of that, and that only, whkh 
is true and cettain in the Primitiw H'iflory and Caimcitt. Some- 
thing of this kind has been perform'd by fevenl learned Men, both 
abroad and at home ■, but no fingle Perfon is equal to foch a 
Work. And then again as to their Exjyurgttory Indices^ wherein 
they have blotted out, interpolated, added, and fo disfigur'd the 
F.ithtrs, and made 'em fpcak fo many Contradiftions in fo many 
PalTages of their Works, that nothing can be a more undeniable 
Tcftimony that they thought the Fathers aeainft 'em ; and that 
which makes the Thing worfe yet, and plamly proves 'em Self- 
condemn'd, ij, that thefc Indkei were defgn'd to be Itept verv 
private, and it was purely by chance that we came to the firfl 
Knowledge of them. The learned Dr. y.imes aforefaid has let the 
World into the My^ety of 'em , and the Bajiardy ef the fal[e Fa- 
thers ; and it is fuch a Myftcry of Iniquity, that a Heathen of Ha- 
nnw wou'd be alham'd of. If then the raiting, defacing, altering, 
and adding to ancient Records, be an Argument that fuch Reeorils 
were made againft the Falfifycrs of 'cm ; if thisvileft of Inquifirions 
wasfei on foot by the Council of Trertf, one of which Articles en- 
joins an Oath to l>e true to the Fathers, then T think wc may mo 
deftly conclude, that when the Papifis pretend to be willing to be 
try'd by the Primitive Fathers, they either mean no fuch Thing, or 
to be iry'd by ihc Fatbrrt ooly of their own Furihg, 



of Vinccntius Lirinenfis. ^yy 

the Advantages of a long Reign to corrupt the 
Fathers to its fide , the way then is to convift 
'em either by the fole Authority of Scripture, 
or to avoid and (hun 'em, as having been alrea- 
dy condemn'd by a General Council of Catho- 
lick Bifhops. 

For this Reafon therefore when the Ulcer 
firft begins to break and run, andtheHereticks 
lay violent Hands upon feme facred Texts, and 
are playing Tricks, and pradifing upon Scrip- 
ture to make it fpeak in their Defence , we are 
then immediately to fummon in the Opinions 
of the Ancients for the Senfc of the Canon , 
and this will be a Teft to prove the Doilrinc 
novel, and therefore irreligious 5 and confe- 
qaently thus it will ftand expos'd without Ex- 
cufe, and be condemn'd without Recovery. 
But here then again it is to be remembcr'd, 
that the "" Fathers we confult upon this Occa- 


" Sid esmrn dmtaxat PaiTum StntetaiJi confertndt fmt, ^c.l 
Mr. Daillr , whofc chief Bjifincrs was to admire himfelf, ro find 
fauir with every thing, and mend nothing, hai thought good to 
divert Iiimfclf ifor above feven long Pages together upon ttiii fin- 
file Paffage : " For firft of all, (fays hej for the Perlons of thofc 
" Men, whofc Teftimontes we ailedge, he (^'iKentimJ requircih 
" that they Diou'd befuch.asnot oaly I'n/td, butalfo taygbt •, and 
" which is more, ferfcver'd too, not only in the Fa'ith, but in the 
" Comimn'ian alfo of the Catholick Church : And ihen for fear of 
" being furpriz'd, and nken at his Word, he comes over us with 
" a new Supply, and qualifies his Words with a Bcftriftion of three 
" Adverbi ; and tells us, that they muft ha« liv'd, and taught, 
" bolilj, ^'{ehi lod nnflmtly. But yet this is not all j for belKJet 
" all rfiis, they muft have cither dy"d id Chrift, or for Chrift : So 
*' that if they Md, but did not teacb ; or if ihey both I'n/'d and 
" taught, butdidnotpfr/(t*r«; or if they both im% taiisbt,mi 
" alfo perfner'd in the faiih, but not in the Commmm ; or elfe 
" in the Cemmnflf on, but not in the Kiitft of theCatholick Church} 
" ot if they l^iU liy'4, and taught bo/i//, but not wi^h \ or on the 
'' contrary. 

--8 The Commonitory 

fion, are to be only fuch holy and wife Do- 

flors, as have liv'd and perfever'd to the laft in 

the Faith and Communion of the Catholick 


" contrary, f'iftly, but not bulil) \ and if, in the Uft plice, after 
" all this, hi«ng pcrform'd ill the Particulars before fct down, 
•' they did not at laft die either in Chrirt, or for Chrift, they 
•' ougnt not, according to this Mm's Rule, to be admitted at Wit- 
•• neiTn in this Cafe. Vide DaiUt 4 the rigbt Vfe if tbt Fathert. 
Fart 3. p. 31. And Page the ^ych, he goes on to his perlbnal 
Retleftions, and fjys. Who will affurt m, that he wx tat m HtTe- 
*k(: himfslf, or at lettS 4 Favnuret of Heretic\s ? &c. Here is fuch 
foul dilingenuous Dealing in all this Chapter , fuch ftudied So- 
phiftry and Shuffling, and withal fa grofs and boyilh , in a word, 
ib much faid to fo little purpofe, in order to puzzle a plain Paflage, 
and expofe ViKtntiiu, that t fhou'd have pafs'd it over, had I not 
found it in fome mcafurc fecondcd, and my Author, I think, 3 
Jiitle too contemptibly treated, upon art )uft occifion, by a much 
greater Man in every refpeft than DaiiU , I mean by the late mofl 
jcamed Bilhop Siillingfieet, in his l/'indicatisn of Archbtlbop Laud, 
part I. caf. j). 3$?. for wife Jiten ("fayi he) who hm* tbrnu^lj 
eMjidefd (if Vincentint hit waj, tbou^ in emeriti tbej cannol tut ap- 
frnie if it, fa ftr at ta tbink^ it biihif improbable, that there fhok'i 
bt Attiqutty, Vmverfatit}, and Canfent againfi the true and gimne 
Senfe of Script are j jet when thej tonfidtr th'it wajofWatXOnuf, with 
dU thofe Cautiims, ReJfriSiont, and Limitations fet dawn by bim, flib. 
I. t. ■^g.) ihty are aft to think that he bath put jifrn to a Wild- 
liofe-cbafe to find out any thing according to his Rulei -, and that 
St. Aullin ffake a peat deal more to the furpofe, Efifl, 1 9. If there- 
fare St. AullinV Authority be mt funk f" hai as that of the Mn( ef 
Lctins, ^c. 1 doubt not here but Daille is the Pcrfoo meant, both 
by the Cautions, RejIriSiiint , and Limitations, which are hb 
Words, and alfa by the Commendation of St. Anflin, with which 
Ddi//^ concludes hisChaptcr. With all due Reverence then to the 
Memory of this very leatned and very woithy Prelate, 1 take leave 
to fay, that I tliink both K/n«n(ii«*'s Rale, and his RefhiSinns in 
this place very juftifyable, eafy to be underfloTd, and eafy to be 
apply"d, notwitliftanding any tning here objefted 10 the contrary. 
The Kfhop then thinks it highly imMdiaHe, that the generality of 
the ancieai Fathers fhou'd go againfl the true and geimine Senft tf 
Scripture \ and 'tis a known Saying of St. Aujiia, That be won d nit 
believe the Goffel, unleli the Ajithiiriiy of the Catholick Church did 
move him thereunta -, that is , unleTs he had the Atteftition of the 
Apojfalick Churches for the Truth of the Apaftolick Wrirings, in 
whofe Cuftody the Oriiiiul MitMferi{ts we fiad were prefervd to 



f 0/ Vincentius Lirincnfis- 579 

Charch, fuch as either dy'd in the Lord, or 
had the Happinefs of being martyr'd for 


Tertullian'iTime-, and if ihefcCliurchcj, togcihcr with the ^/Ni/Ia- 
lick MamjaiftSy had a Depofitiim, or (horc SummitTy and Rule tf 
Faith lodg'd with ihctn by the ApoAlcs, or chcit Orda, (« 1 hive 
provd tiwy had) by which they were to fquare their iDicrpreo- , 
tions 3S CO Matters of Faith, (and in thcfc principally we are di-' 
refted by Vincentim to confult iheAndntsJ then I wou'd fain fee 
a Reafoti why we fhou'd ditlrud 'cm more about the hrm if f wad. 
Wards, than about the Dtpofitum of Scripture mmmUlrd to tbth 
Trufi. And then as to the CMlions, RfflriSkm, and Umitatmif 
that afford fo much ridiculous DiverTion, I tvou'd atk the oHjeSarst 
whether they wou'd doc escepc againd the Teftimoiiy of Jiutat * 
or any other Htrit'ick, who went out from the Aporflei, and fell 
from the Faith and the Communion of the Church >. And whether 
Fincrntrw has done any more with all his Qjuiifiratmi aad RC' 
flriBianSy Heave to the Judgment of any candid Intcntreter. For 
if an Author may be allow'd to under (land himfelfbeuja us give 
him a fair Hearing, when he comes in his fecond Cimrnonilory to 
recapitulate upon tiiis Head what he had faid in the foregoing Dif^ 
courfe : Thus then he fumms up hi^ Meaning in the Conclujion of 
his firft Chapter of his fecond Cummwitorj -, In caft an} new Qiie- 
fthn arife not as jet determm'i by a Gennal CouJicil, fheie nt are tt 
have rttokrje ta the Ofinmi <f the bolj Fathers. 0/ tbofe only t mean, 
vbo at different Times and in different Places have cantinu'd ftedfafl 
in the Vnitj cflht Faifh, and in the Communion of the Church, and 
were looked upon as the moji apfroved DoOors of their j^gt -, andrrhat- 
ever vt find to have been unanimaujly agreed to, and mainlaln'd by 
them, to embrace and fix upon that Senfe without Scruple, as the true 
Catbolick Senfe of the Vniwrfal Church. If then Vniverfalily, An- 
tiquity, and Confent, be an approv'd Rule for undcrllanding the 
Senfe of Scripture, as thcBi/hop allows it to he, then the Excep- 
tion of Apol^ates aod notorious Hereticks out of the number of 
eompetent Wictieffes, is ancafy, jufiiliablc, and neceflary Ex- 
ception; and this is plainly all my Author means by the Cautions, 
RelirilHons, and Umildtiani objcAed againfl him, and this is no 
WHd-gaofe Chafe. Far be it from me to raife the Mon^ of Lerins 
above the Autbwity of St. Au^in ; St. Aujiin was Cotemporary with 
Vincentim, and a laborious, learned, and worthy Bjfhop he was ^ 
he dcdar'd. that Wio/arwr rcfufeih to follm the FraSice tj the 
Church, doth rcfifi our Saviour himfelf, who by his Tejlimonj renm- 
mcndt-tbe Church, de Vnit. Ecclef. c. aa. He was of the fame Opj. 
(tiofl coDcerniog the NeccfTiiy of Church-Communion , and the 

aSo "^ Commonitory 

Nevefthelefs we are to cake this Caation a- 
long with as in the Belief of the Fathers ^ to 
look upon that ooly as indubitably certain and 
unalterable, which all or the major part of 'em 
hive raanifcftly, frequently, and conftantly de- 
Itvcr'd and miintain'd in one and the fame 
Scnfc, like the harmomious Confent of a Ge- 
neral Council. But on the contrary, if any oae 
araongft "ero, be he never fo holy , never fo 
learaod, be he a Bifhop, be he a " ConfefTcx 

1 J to M UtneC tof Herefy and Sdufni, and paid the Time Deference 
■ ^ dK JodpaoK o( the Amaati u oar Author did, and got ai 
~ ndt Hooouf by mnfting Ma Errors, as by elUblilhing Troth. 
K «b]r ia Rtach paiiii to /ia( tkt Manit of Ltrint to nifc Sc Ait- 
. ■ -' T!»»t exntleai Fi/ti.T wina no Atis of Dctraftkia, no Foil 
[■ ID let him off; nor will the Monk of Urim be his fui. For lo 
W^jkj widl Dicii/r, thn he is full of ahftiee P-iffjett, lod ianptUiibk 
f i^lmligKtitt, u in i^ia Tcmu to bdyc linttHtim, as he he done 
I oriieB it iCTYd his Tura) St. Aufiin, and il! tlie Anekntt -, for as 
[ me Jlte( of Letitii had more Icifure than the Bifh«f of Hipfo, fa 
\ is he cfeartr and polttn by much -, and k Itc vrrxe but liidc, and 
\ contider'd much, fo histtele{st)iKfiionab!eN3nansaiid ford Say- 
iBgs than 5c. Anjiia hn. As to the I'imenlijn O^ittu fo ArMigljr 
I chirg'd ttpoo him by D4illf. it will be time etioagh w give an An- 
I fifcr to tbem, whco they are prov'd iq be his^ the only thing I 
age for, is the Book before us, and that I dare fay will fpeak 
it Iclf. Bde jrbi jhjg tSart m. (fays this at^m tA ihe Dead) 
' (Aj/ ht te*s ml either a Htrelii^ bim[e!f, or jf frjff a Fawnirer ^ 
JJtftlictii ^ Why, thhCtmmmilirj, and die mofl famous Writers 
of his Afe. But l(t m: return the QiicllioD, wba JIull affun m 
that Daillc w« nit a Hereticti, m AtbtiH, w * De'iji, or at Ittfi » 
Fiiiikrer of (neb, and therefore not to be minded in any thing he 
fays ? Or 1 ivould ask him upon his own Principles, how he can 
credit Eufrbhu dfaiicifii, Soaates or So^omen^ as to any one Mat- 
ter of l-afl, becaufe the tirft was fufpcfled of Stmi-AyiMtfrn, and 
the two lad as Favourers of the Novatmi .' Thus it is that fome 
JUeJerns care not what they throw at the ABcitnts, atid at the lame 
rime don't fee how they ivound thcmfclras, and cs-ery Hiflorian 
that ever wrote. 

" Qmcquiii vcri, ^KiTttvk Hit SanHAi, ^ Doflw, quanmii Epif- 
toBut, qvamvH Conf/pr, ^ JUjrtjr, pnuer omm nut et'iam ccptT* 


o/'Vincentius Lirlnenfis. 381 

or a Martyr, whoever he be, if he holds any 
Thing befides, or in oppofition to all the reft, 
that, I fay, is to be plac'd in the Rank of fin- 
gular, fecret, and private Opinions only, and 
never to be look'd upon as the common, pub- 
lick, general, authoritative Doarine of the 
Church ; left to the extreme Hazard of our 
eternal Salvation, and according to the curfed 
conftant Praftice of Hereticks and Schifmaticks, 
we depart from the Truth of the ancient Uni- 
verfal DoSrine, to follow the modern Extra- 
vagancies of a fingle Perfon. 

errmts fenftrit, (*r'3 In 'his Pifiigc our Author is chii^'d by his 
Enemiti for girding at St. Aujiin ; and our teamed EiJliop Taylnr 
is of Opinion, that by hit «% f? nfer, ^ ab mnibm, hcdefign'd 
10 reprove that Father ; for thcfe arc his Words : Par althattb it 
M \er} fTtbable. that VinccDiius by tbii Rule tnmJed to reprnie the 
tSimirits atd unufual DoSmes wbieb St. Auftin bj hh grtit Wit mi 
great Rtputttim had brought into the Church, contrary to the Senti- 
ments and DoSrinet of the fathers which wne before him ; yet it wiS 
ferftHly fene to reprove all our late Fretenfions to Traditions. Vid. 
Duil. D»bitant. 1. a. (Jp. 3. p. 375- Now a Mm muft have good 
Eyes to fee a Gnglc Perfon particularly aim'd at in a general Rule 1 ■ 
and if St. Aujiin was guilty of fome iDnovations, yinceiaius ii high- 
ly to be commended for reproving (if he has done it) fo good a 
Wan in fo gentle a Way. Nor is our Author more particular or fe- 
»ere in his foregoing Refleftion ; and if ihc Epifcopus mud be 
St. Ak^in^ he is treated like a Sifliop, and St. Aiifiin\ Friends mufl 
have a great Mind to be angry, if that Paffagc can anger 'em ; But 
1 am verily perfuaded that Unctntius did not then thtnlt of St. Ah- 
ftin, but 01 TertuSinn, from whom he borrow'd it ; for thus he : 
Ufiid ergo, fi EfifcopHt, fi Diaconus, fi yit/ua, fi Virgo, fi etiam 
Martyr Lipfus i Regala fuerit, idea Hjirefes itritatem wdehnntHT 
obtinetef Ex Per/oKM frsbumui fidtm, an ex fide Ferfom f temH. 
pjfc. c. 5. 



The Commotitorj 


The great Sin of deffijing the Cathoui 
Cottfent of the Holy Fathers , and the 
Necejjity of Church-Communion. 


^O preferve the Holy Cat hoi ick Confent 
of the blefied Fathers in its juft Autho- 
rity from the Contempt of fome concc i red Inno- 
iCw. cap.vators, the Apoftle, in his firft Epiftic to the 
13. r.2B. Corinthians, tells us, that God hath fetfome in 
the Chnrchtfrii Apojiles, of which Rank he 
himfelf wasonc; Secondarily, Prophets, of this 
Order was that Agabtia we read of in the A3s 
of the Apofiles ; Thirdly, Teachers, who go now 
by the Name of " TraSators and whom the 

' Ddilorfs, qui nunc TraSatntis appetUutuT.'] From the firfl of 
the Apoli^ies wc may Icaro the Primidve Way of Worfliip, and 
f« ihc Reafon why the FreacbtTS or DnHaTti were to be cali'd 
TraSmres : For ftyi Juftin Mart)r , The Reader ha-uini done, the 
Piefident of the Affemblj ntal((i a Sermim, by way aj MTuSion and 
Exbvrtatm, ta the Im'italhn and Prailice ef thafe excellent Tbinii 
the} haJbejrd: Sa that thefc Sermons were Expofii hns oaiy of 
fornc Portion of Scripture then read to the People, and txmtt- 
t'lans 10 the Belief and TraAice of the Duties, of the CreJtnda mi 
Aginda therein contain'd ; and commonly they were upon the Ltf- 
fin Ian read, as being frelhen in the Peoples Memory. Hence, lays 
Si.Aiifiin,Serm. i^. de Tern. Tom. 10, cat. 1116. Preacberf ctrae 
to be cali'd Trallaleret, aad their Sermons TraSatus, becaufe they 
bandied or trcaced of fuch Parts of Scripcure as had been juft !*• 
fore read unto the People. Sometimes there were two or three 
Sermons or EKpofiiians one after another in the fame Allembly ; 
Ftebjters expounded firft, and then the Bifliof, according to init 
in the Apojhlical Canjiituthm, lib. 3. c. S7- p- By6. Then (that t!, 
after the reading of the OofftlJ let the Preibjters exintt the PetpU 
me bf one, nor ell at once -, and after all, tlx BiJJ.opi, as it h fit- 
ting for the Majier « do. 


of Vincentius Lirinenfis. 

fame Apoftle fometimes ftifes Prophets , from 
their particular Office of inftrudiing the People 
in the Myfteries of the Prophets 5 thefe feveral 
Orders of Men therefore being thus conftituted 
in the Church of God by Cod himfelf, at dif- 
ferent Times and different Places, whoever, I 
fay, (ball defpil'e the unanimous Do^rine of 
thefe Men, as to the Senfe of any CathoHck 
Article , defpifetb vot Man but God. And for 
the more cffeflual preventing of any Separation 
from that Unity of Faith profefs'd in the Com- 
munion of the Catholick Church, the fame 
Aponie conjures the Faithful in thefe prefling 
Terms : Now I befeech yon^ Brethren , by ike 
Name of our Lord Jefui Chriji, that ye alljpea^ 
the fame thing, and that there be no Divifioni d- 
mongyou ^ but that ye be perfeSly join'd together 
in the fame Mind, and in the fame "judgment. 
And if any one (ball dare tofeparate from this 
Community of Mind and "judgment, let him 
confider that of the fame Apoftle, God is not 
the Author of Conftjion, but of Peace 5 that is, 
he is not the God of a Diflenter or Separatift 
from the Catholick Unity of the Church, but 
the Cod of thofe only who preferve the Unity 
of Faith in the Bond of Peace 5 as Iteach^ X^zys 
he) in all the Churches of the Saints, that is, 
Catholicks, who are therefore caird Saints^ bc- 
caufe they perfevere in the Communion of the 
fame Faith. And for fear any one fbou'd ari(c 
to that Pitch of Arrogance, as ro Lord it over 
the reft, and look upon himfelf as Infallible^ 
as the only Perfon fit to be heard and credited, 
be puts the Queftion a little after in thefe 


a8x T^^^ Commottitory 

icsr.c.i4. Words: Wkat^ came theWcrd of God out from 
jQH ? or came it nnto you only i And left any 
one {hou'd think this fpoken curforily, or in 
bafte by the Apoftle, he goes on, and fays, If 
any Man think, himfelf to he a Prophet^ or Spirt- 
tHtty iel him acknowledge that the Things that I 
verite unto you , are //j£ Commandments of the 
Lord. And what, I pray, are thefe Command- 
ments? but only that whoever is a Prophet ^ or 
Spiritual, thatis, a Dodor of Spirituals, (hou'd 
promote Humility and Unity with all the Care 
imaginable 5 that he never prefume to give his 
own private Opinions the Precedence before 
all others, and be fure never to depart from the 
Scnfe of the Univerfal Church, 
v, 59. For this Reafon it is, that the Apoftle adds, 

Jf tmy Man be ignorant of thefe Command- 
ments, let him be ignorant 1, that is, If any Man 
will either not know his Duty in this Point, 
or defpifes it when known, lef him be ignorant 5 
that is, God (ball look upon him as unwor- 
thy to be number'd among thofe who are uni- 
ted in Faith and Humility ^ than which , a 
worfe Condition, I think, is hardly conceiva- 
ble 5 yet this is the thing that, in compliance 
witn the ApoftoHck Order , we faw infli^cd 
upon Jhliaa the p Pelagian^ for neglefting to 

' Qtiid tamm juxta Apeftolicam eemmiMliimcm reUiuno itlifrt' 
vmjfe ctrnimut fuliaao.'] For a full Account of ihis Hcretick, I 
refer the Reader to Dr. Cave's Hift. Liter, p. ao8. aod to Dn Pin'i 
Eccltftaflkal Hifturj of the Fifth Cerlutt, lot. 4. p. ^a- 36, }7, 
38, C^c. Julian was born in AfnlU about the Year jSd. He tud 
FeUghs, and Theadoms of Maffnefid for hii Tuton in iMTintr^; 
he vi2% DcicoQ uadct his Fiihci Mtmi', Bilhop of Cafita j ind la 



f of Vincentius Lirincnfi^. 38^ 
incorporate with his Epifcopal Colleagues in 
Point of Doftrine, and for prcfuming to dif- 
meraber himfdf from their Communion. 

But *tis time now, I think, to maite good 
my Promlfe, and produce the Precedent, whetl 
and how the Opinions of the holy Fathers 
were collefted and laid before the Council, as 
the Order they fliou'd proceed by in fixing the 
Rule of Faith, and paffingitintoCanon. And 
for the better Execution of the Defign propos'd* 
I (hall here put an End to this Commonitory, 
and begin the next Upon another Topick. 

The fecond Commomlory is loji , and we hav6 
ftorr mthing more remainittg of it, than the fot* 
lowing Recapitulation. 

rhc Year ±\6, or fome time before, he was orddin'd Bifhop of 
Eclatit, a City fliuaic between Campania and Apulia, bv Pope /nna- 
cm. In ihe Popedom of Zo^MM/, he begw to defend ihe Opini- 
ons of C</e/?<ti^ in hii Difcourfes at Rmc; and fet himrdf to write 
asainft ihe Doflrine of St. Aujiin concerning Original Sia : The 
Summ of which was, Thjt Man is abfolutely free to do Good or 
Evil ; That to do good he hath need of Grace, but that Grace it 
never wanting to him ; That the Nature of Man is good and pcr- 
fed -, That thete is no fuch Thing as Natural or Original Sin, or 
by whatever Nartie elfe we may plcafc to call it ; and Uaiy. That ' 
the jail Men under the old Teftamcnt, were juflMi'd by Works, 
and by Faith in lefus Chrift. ^mUm was csnden^ at length by 
ihc Council of Epbtfxs, and all the Proccedinf,i-in the Vcjl againft i 
him were confirm'd and rarify'd ; ft that he always remain'd an 
ExcommuDicace, and baniOi'd from Italy. He u> d !iis ucmoll £n- 
deavoun, with all ihcArisof InlinuarionandShcwof Kep:ntaDcc, 
to be roadmittcd into the Church, and recover his Bithopricit, but 
«lljn vain; for Pope5wworJ0A/, bv the Advice of his Deacon 
Leo, wou'd never hear of admitting him ai^ain into the Chuich. 
yU. Preff, in Cknnin, Iheod^Q 17. fyfejh Cwjuiibiu. 

■^^^^ C H A 1*. 

aS6 The Commonitory 


C H A P. I. 

A Summary of what the Atithor has delu 
^erd in the Firji and Second Commo- 



HAving now given you a full View of the 
Matter, I think it time to recapitulate, 
and to give you in (hort, at the End of this Se- 
cond Coramonitory , the Subftance of what I 
have faid in Both. I have already obferv'd, 
that it was the conftant way of old, and con- 
tinues to be fo to this day amongft the Caih^* 
licks, to prove the Orrbodoxy of their Faith 
by thefe two Pvules ^ Flrli, by the Authority of 
the DlviJte Canon ^ ^nd Secondly, by ihe DoSrine 
ffihe CathoIicl{ Church ; notasittbe Canon of 
Scripture was not in it fclf a fufficient and ade- 
quate Kule in all Things neceffary to Sa/va- 
tipn, but becaufe fo many have made bold to 
interpret the facred Text according to their 
own Caprice, and thereby have pcfter'd the 
World v^\ fuch Swarms of Opinions, that 
Men haroty know what to believe. For this 
Rcnfbn therefore 'tis rieceflary. That rve Jhond 
wal{e the Senfe of the Church our only Rule to go 
by for twderjlandirfg the Senfe of Divine Scri' 

fture t^ in thofe Arciclcs efpecially, which are 
V{\^ fundamental Doftrincs of the whole Catho- 
lick Fair;]. I have alTcrtcd likewife, that in 
t\vt fame Church , Apftiquity and TJniverfalitj 

of Conjcnt arc the tvi^o Things we ought to 


o/" Vincentius Lirinenfis. 
have a fpecial Regard to, for fear that by 
breaking off from rhewhole Body ofthefaiiU- 
ful, we join in witb tlic Schifra of a Part; 
or by falling off from the ancient Religion ,- 
we fail headlong into ifae Whimfies of modern 

And laftly I have faid, that in the Antiquity 
of the fame Church, two Things arc caretuUy 
to he obferv'd by all fuch as wou'd avoid the 
Danger of Hcrefy ; Firft. That they entirely 
adhere to whatever they find to have been an- 
ciently decreed by the Authority of all the Bi- 
ihops of the Catholick Church met together irt 
a General Council. Secondly, That in cafeany 
new Queftion arife not determin'd by fuch a 
Council , there we are to have Rccourfe to 
the Opinions of the holy Fathers 5 of thofe 
only I mean , wlTo at different Times and in 
different Places have confinu'd ftedfaft in the 
Unity of the Faith, and in the Communion of 
the Church, and were look'd upon as the moft 
approved Doftors of their Age ^ and whatever 
we find to have been unanimoufly agreed to, 
and maintain'd by them, to embrace and fix 
upon that Senfe without Scruple, as the true 
Catholick Senfe of the Unlverfal Church. 

Cc 2 


jSS Th€ Commonitaj 

C H A P. II. 

In Quefizons of Faith ^ the fafeft Recatirfc 
16 to the Fathers^ this jnftifyd by the 
PraSiice of the Ephcfine Council. 

AN D DOW for fuller Sattsfadion, and to 
(hew that { have prefom'd to advance 
• nothing of my own Head without the Autho- 
rity of the Church, I (hall hy before you the 
Example of the Holy Council held about three 
Years ago in A/ia, at Epheftes^ in the Conful* 
(hip of the renown'd Bajfus and Antiochus. 
When the GukcU was debating what Method 
to take in fettling Rules of Faith, to prevent • 
fuch perfidious Praftices heir ,• as crept in 2X 
'J i4r//»mir»y, the Bilhops, well nigh two hundred 


" In modum Perfid'u Arimhenfis.'^ There was aSyood held for 
the Eaf} at SeUuc'u^ a City ot IfauriayCzWd ihe Sbap \ at the fame 
rime this for the Well was convened ac Arim'inum^ a Cit>' of Amilif 
in Italy. There met ac Arim'inum above 400, about July, in the 
Year 359.'im and ValcnSy the two leaders of :he Ar'ua 
Varty, nropos'd, that the Creed J-tciy drawn up at Shrmtym^ ft u*d 
be receiv'd and fettled as the univerlal Standard or Rule of Faith ^ 
Tlut ConfubftaT.t'hJ was an cbfcure Term not to l>e found ia Scri- 
pture; and that it was much more intelligible, and lefs offenfive to 
lay. That the Son is in all Things Ike his Either. Upon this the 
Catholicks cry'd out, that cliev came not thither, brcaufe rhey ivan- 
ted a Form of Faith \ that they wou'd confine iheirirclves to the 
K'cene Creed, and admit of no other. This Dcdaraiian was uw- 
nimoufly fign'd by all the Cathnl/ck l^arty, to which ihey annexed 
thtir Anathemiti ms lo^md the Avian Hcrefy, which aieeytancat 

Ikod. 1.2. c. 19. So\. 1.4. c. i8. Matters being thushappiivdc' 

o^Vincentius Lirinenfis. 
in number, alTemblcd together, propos'd it as 
the moft Catholick and happy Expedient, To 
produce in Publick the Opiniont of the Holy Fa- 
thers ; 

^crmin'd « firfl for d|f AdvaD[i|e of the Faich, the Caiholicks 
wroic an Account of inFit Proceedings to the Emperor Cmjfanl'iui, 
praying againfl all Innavadoas, and that all things might coniinue 
jull li thty were fettled in ihe Time of his biclfed Father, bcfeech- 
ing likewifc that ihcy might return to their fevers! Churches, But 
lirfjciiu and VaUnt, being too nimble for the Catholick Deputies, 
got to Court before "era, and had fo prcpatlcft'd the Emperor, that 
when they arriv'd ihcv cou'd net obtain an Audience, but were or- 
der"d [o wait till his Return to Adiiunifle, being then marching a- 
gainfl the Perfiatif. The Synod not faiisfy'd with this, wrote him 
word ii^ain, that they wou'd never recede from what they had 
done, defiring his Majtftv once more to let them return home be- 
fore the Rigour of the Winter. The Catholick Legates, by good 
Words and crafty In tcrprc rations, were at length ptevail'd on to 
confent and communicate with the ArUns \ for which, upon their 
Return, the Synod refus'd ihem Communion. Ho we *cr, the Synod 
it fell focin after was brought over, all bur twenty, of whom Pht- 
iadius was the chief : Thcfe Tuhtki the Governour f who was pro- 
mis'd a ConfulHiip for his PaiosJ ply'd with all the palfionate Ap- 
plications iraaRinable, telling ihem, that they had now been (hut 
up feven Months in the City, that they were ready to perifh for 
wint of I'rovifijns, and witfi the Seventy of the Winter, and that 
there were no hopes of rauming home, without complying with 
the Emperor's Demands, At length (htsEKpcdicni was found out. 
That PhthiHiiis and his Party Ihou'd .have the Liberty of adding 
their Explicaiions to theConfetTioa, wherein ihcv cnndcmn'd Afiiii, 
and fnmeof hismtin Prop^fidons. Upon which A/ii/',iii7«j,Bifhop 
of Sj^jfiwm, mou'd the Syn^d that the impious Aficnions char^'d 
upon I'.i/ffl/, fhou'd be read and cenfur'd bv the Cauncil ; which 
was accordingly dune.andKd/rnj renoucc'd ihcm all, and explain d 
hinifcif to the Satistattion of the Synod. But his Fallacy lay in 
this Prapofition, Tbet the Son of Corf w.ii rut a Crttlure IH^t the 
reft of the Creatures, flily inferring, that he a Creature, ilio' 
in a more fublime and exceileniCapaaiy than the rcfl. The Synod 
lieing thus unhappily ended, Vrftciui and his Party going for the 
£afl, fiaid a while ai Nice, a City in Ti&rjff, and there fynodicallv 
convta'i, and tranllated the Creed of A/m/ncm into Gr^.i,-, rari- 
fy'd it anew, and declat'd, ibat this Confcifion publillt'd at S'rce 
was drawn up by a General Council, thereby defigning to impofe 
it up^n weak People fiM- the Nkeve Kaith ■ but tlic Impoflurcwsi 
lOQD difoverd. But tho' the Citholiek I'atlicrs were thus barba- 
Cc J tjuflv 

The Commonitory 

then ^ of which , fome were Martyrs, otheif 
CoafciTors, but all fuch as had been true Qt 
cbolick bifhops, ^nd eminently contino'd fud| 
to tbeir Livcs-end:' And .then it was refblv'd 
iDCouaciK Jotemmlf to confirm fie amciemfFMh 
dccordimg to the Stnfc 4md Defimition cfjitck A- 
thzrs^ mnd to AaatbemMtize ^tUmpioMS Immmt: 
tioms. i 

Now from this fair way of Proceeding, 'tis 1 
highly reafonablc to conclude, that Ne/iarim '^ 
W2S not birJlf mfed^ but that he was mofl: de- 
fervedly condemned a3 an impious Oppofer of ^ 
Catholick Antiquity, and that t^e blefled Cyril 1 
was perfectly conformable to it. And to omit ^ 
no Circumftances which may contribute any 1 
Authoricy to what I have faid, I (hall give you : 
the Names and Number of thofe Fathers, whofe 
con fonant Opinions and unanimous Judgments 
the Council followed in expounding the Sacred 
Scri;xure, and eftablilhing the Kule of Faith j 
the Order indeed in which thofe Fathers were 
read and examined in Council, 1 have forgot j 
but tor the more laftinglmpreflion of the Thing, 
it will not beamifshcre to fet down their 
Names. Thcfc then are the Men, whofe Wri- 
tings were prodiic'd by the Fathers at Ephefusj 
pithcr as VVirneflcs to confirm the Truth, or 
Judges to decide it. 

roufiv us'd and trick'd upon, yet were they no fooner got home, 
buc ch.'v rccra^-d vvhar thcv had done, cntcfling with Tears that 
ihev were pcrfc^^Iv over-re-ich'd, by not fuCpe^ng that Men cou'd 
be Ar}ar\s in their Hearts , when they had fo folemnly renouocd 
'ji'i-in'fm wich their Tongues, lid, Ef. S)n» Damaf. ap. Tbeod, I. 2« 
C' 22. 5:;^. 1. 6, c. 23. " " 

' * ' St Peter^ 

o/Vincentius Ltrinenfis. 5^1 

Sf . Petfr, Bilhop of Alexandria , a moft ex- 
cellent Dodor , and a moft blslTed Martyr ; 
Sr. Athanafius^ Biftop of [be fame Ciiy, a moft 
orthodox Mafter, and as eminent a Confeflbr; 
St. Theophilus-, Bi(hop alfo of the fame City, a 
Maa very remarkable both for bis Faith, his 
Life, aud his Learnings who was fucccedeJ 
by the venerable Cyril^ the prefcnt Ornamenc 
of the Alexandrian Church. And lert any one 
(hou'd imagine that this v;as the peculiar Do- 
ftrine of one City or Province only, theycali'd - 
into their Aliiftance lilcewtfe thofe (Lining 
Lights of Cappaducia, Sr. Gregory of N-izian- 
zjia, Bifliop and Confeflbr ; St. B.ijii of L<efd- 
rea, in CappadocUt Biibop and ConfclFur^ and 
another St. Gregory likewife, Biflijp of Nyjfa, 
who upon the Account of his Faith, and the 
Sweetnefs of his Converfation, the Integrity of 
his Life, and the Excellency of his WiHiom, 
was worthy of fuch a Brother as the Great /ij- 
/li. And moreover to ftew, that not only the 
Greek and Eajiern Church, but that the Litia 
and Weflern alfo, were of the fame Opinion in 
this Point, certain Epiltles of Sr. Felix the 
Martyr, and St. Jiiliuf, both Bifliops of Rowc, 
were read in the Council ^ and to make it ap- 
pear fartlier, that not only the Cipit.i! City of 
the World, but all other l^arts of It aifo give 
in their SufFrsges for the fame Doftrine ; the 
blcffed Cyprian, BiOiop oi' Qrtfjage and Mirtyr, 
is brought in from theSouth-lide, andSr. ^ct- 
hrofe^ Biftiop of M/V<i«, from the North, tojufli- 
fy their Proceedmgs..* This then was that fa- 
cred Decalogue of fathers, who prefided, as it 
C c 4 were. 


The Commonitory 
were, in the E^befme Council, as Maftefs, Coun- 
fcliors, Witnefles, and Judges; in conformity 
to whofe Doftrine and Advice, and upon whow 
Authority and Judgment, that blefled Synod 
witbont Delay, without Prejudice, Favour or 
Aftl'ftion, rightly decreed concerning the Rules 
pf Faith. Not but that they cou'd have pro- 
I iduc'd a much greater ;iumbcT of the Ancients 
on their fide, but they thoiigbt it onnecelTary, 
and the Affair requir'd Diipatch i and there- 
fore they wou'd not fpin out the Time in exa- 
mining more VVituelles, cfjictlally when no 
Body qiicaion'd but chat oil the reft of their 
Epifcopal Collcgucs were of the fame Seoti- 
jnencs ivi:h the Ten now mention *d. 

To confirm all this, wc hnve fubjoin'd the 
Sentence of the blefled Cyrill, which is infertcd 
in the AGs of the fame Council. For upon 
reading the Letter of St. Capreoluf, Bifhop of 
farfh/ige, in which he esprefs'd his great Con* 
cern ior Antiquity, and that he wi(h'd fisr no- 
tbing more than the Extirpation of Novelty 5 ! 
after the reading of this Letter, I fay, Bifhop 
C^riH, as Prefiiiciit of the Council, tbusdeter- 
min'd ; whiLh Determination is to be found 
jt the end of their .1?/, and which icwill not 
be improper to add in iliis Place; Let the E- 
fijlle, r:ljich las ieen read to ui, j>f the vettera- 
lie a»d %)erj ret'igtous Bijhcp pf Carthage, Caprc- 
plus, wliofe Opinion, in this Ofe, it plain and 
ficar. f;c irfcrted ia tht Decreet of the CoHncil ; 
for he rarn'^Oly ronf ends pr the Confirmation of 
the evcitvt Faith . ord trou'd have all novel In- 
^enUstiisniroduc'd rriih WaKtcnnrfi^ and fT9fi^ 

P of Vincentius Lirincnfis. 

gdled veith Impiety , to be reprobated and con- 

Upon whicb arofe this general Acclama- 
tion amongrt the Bifhops, Theft are the Words 
of all. This vee all declare^ this we all vote for. 
And what was this univerfal Shout, this gene- 
ral Suffrage for, but only to fence in the old 
Doflnrics, and to keep out new ones ? And 
now after all, who can forbear admiring and 
applauding the Sandity and Humility of this 
Council? That fuch a multitude of Bifliops, 
and for the moft part Metropolitans^ and of fuch 
Ability and Learning, that every Man of *ein 
almoft could have rais'd Difputes upon any 
Article, and who, one wou'd have thought, 
might have been tempted in fuch a Body to 
define upon their own fole Authority t, who, 
I fay, can forbear admiring, that fo many 
learned Heads together (bou'd offer at nothing 
new } That they fhou'd prefume nothing upon 
their own Sufficiency, nor arrogate any thing 
tothemfclves, but be all entirely bent to deli- 
ver nothing to Pofieritj but xfhat ihej had receiv'd 
from the bathers ; aiid wtthal, not only to re- 
cover Things into a good Condition for the 
prefcnt, but to tranfmit alfo an Example tor 
the future, what Veneration we ought to have 
for the old Doftrines, and what Averfion for 
the new. 

I have pafs'd my Cenfure likewife upon Ne- 
ftorius for that abominable Prefumption of his, 
jn giving out. That he was the firjh and only 
Mat that ever rightly underfiood the Sacred Scrip- 
iifre 5 That alt had been under a Cloud, and not 



qoA T7jf Commonitory 

one Divine of what Degree foever htd touch'd 
L upon the true Seme, until he arofe and made the 

H Difcovery ^ that is to fay, alt the Biffaops, all 

^^^H^tbe ConfclTors and Martyrs, tbofe who ex- 
^^^^■Lpounded the Word of Cod, and tbofe who 
^^^^Vfieliev'd fucb ExpoHtions , were all cDiferably 
midaketi : Aud la^ly, for alTercing, That the 
Mrriverfat Church did noro , as it had always 
done , and always rvonld do , follow , as he 
thought , a parcel of ignorant and erroneons 


the Condemnation of Neftorius farthei 

1/ indicated. 

TH O' the Teftimonies produced might 
be abundantly fiiflicient to confound 
and abolifh all forts of -profane impious No- 
velties wbatever ^ yet for an Over-weight to 
all that has been faid, 1 have thought fit to 
fuperadd a double Authority from an Apejio- 
lick See J the one, of holy Pope XyJiHs, the 
prefent venerable Ornament of the Romtn 
Church ; the other , of Pope Celejii/te his 
Predeceflbr of blefled Memory ; for that too, 
if I judge right, may be reafonably intcr- 
pos'd in this place. Thus then Pope Xyftnt 
cjiprefles himfelf in his Epiftte to the Bifbop 
9f Antioch, ia the Cafe of Nefioriut. Since 

iTincentius LirineoHs. ^p ^ 

therefore, aj the Apofile fays, there it but one 
Faith, and that one faith has evidently prevail'd, 
let Hs believe what we are to te.ich, and teach 
what we are to believe. And what thofe things 
are, we mud believe and leach, he tells us in 
ihefe words, Ihat there it nothing left fir A'u- 
peltj to do, becaufe nothing new is to be added 
to the ancient Faith ; let this ancient Faith then, 
Ukji t pfre Fountain, flow ttadijtHrb'd, and be ne- 
ver foul'd with any Mixture of Mud. Spoke like 
an Apoftlc! and the Perfpicuity of the Primi- 
tive Faith is bandfomely fet forth, by the 
Clearnefs of a Fountain, and the Dejtlementt 
of Novelty as aptly exprefi'd by the Metaphor 
of Mvd. 

And with Xyjlij does Pope Celeftine exact- 
ly agree in every Point in his Letter to the 
Bifhops of France :, wherein he taxes tbcir 
Lukewarmnefs, that inftead of contending 
earneftly for the ancient Faith, they deferred 
it by a criminal Silence, and by fuch a Con- 
nivance gave Encouragement for pruphane No- 
velties to fpring up and grow amongft 'cm. 
In this Letter, I fay, the Pope ihus delivers 
himfclf, If we by ourSilence give our Confent for 
the Coming in of Error, the Sin lies jujily at our 
Doors ^ let fuch iVretchei ihcriforc fland comSedj 
let 'em he no longer toleral cd to vent their Extrava- 
gances at pleafure. But here one may put in, 
and ask, who thefe Men are that may not be 
allow'd to fpeak their Thoughts freely > Arc 
they the Preachers of old , or the Holders- 
forth of new Do^ine ? Let Irita anfwer for 

ap(S The Commonitory 

himfelf, and fattsfie the Reader from bis oij 
Mouth 5 for thus it follows, If it he Jo, that 
is, if it be as fome tell me it is in your Cities 
and Provinces, that by your pernicious Con- 
nivance and Diffimnlation, your People have 
been prevail'd upon to diffent from the Church, 
and take up with fome certain new fangi'd 
Opinions, Jf it be fo, fays he, let it be fo no 
more 5 let not Novelty make fnch Inroads upon 
Arttiquilji, or dare to infult it at the rate it does. 
This then was the blefled Sentence of the blef- 
fcd Celejiine ; not that Antiquity (hould be re- 
raifs and moderate in crufliing Novelij, but 
that Novelty (hould not prefume to make Head 
againft Antiquity. And whoever breaks in up- 
on thefe Apoftulick Catholick Decrees, muft 
firft trample upon the Memory of holy Cele- 
jiine, whofc Decree it is, that Novelty Jbould 
.forbear breaking in upon Antiquity. And in the 

nest place he muft make a jeft of holy A)y?«/, 
whole Judgement it is. That there is nothing 
left for Novelty to do, becaufe nothing new it to 
he added to the ancient Faith. He muft rejeft 
Jikewife the Authority of the blefled Cyril, who 
highly commends the Zeal ot ihe Reverend 
Capreolns, for ftanding up in defence of the an- 
cient Articles of Faith, and for condemning 
new ones. With the ^ like Contempt alfo he muft 

' Qiiwum fucrofanSa fy caltflii pdtU muncrg hfpirata Cotiftn- 
fi}. Sec] Concerning the Amhoriiy of Genewl Counnis, roo 
Oiuch deprcfled of lace hyf:m; Writtri cfNote, I (hall only fee down 
the words of our mift K-arncd and judicious Bilttop Bk(/, in his 
EKfellcnt Anf-ver to Mdoficur dt Mcmx. TI.v Bijl-p's lnjl Rtajtn 




of Vincentius Lirinenfis. 3^7 

tread under Foot the Decrees of the Efhtfine 
Council, (hat is, of altnoft allthehoIyBifhopa 
•-of the Oriental Church, who by the divine 

ft, (fays he) that I wn tbt infallible AffiHana of ihe Uilj Gbtft in 
the Council of Nice, Ttbich infrrs the f.tme A/^ffance for all etben af- 
JenibleJ IB the fame Church. " To which 1 anfwcr ^ ImratioD this 
** indeed as (he Opioioa of Sxratei, bum the fanie cimc I give 
•* another Account of the Credit, that it to be given to the Deter- 
* minacion of ihc Kicent Council in the Artidc of our Sariour's 
!* Divinity, in the Fnemivm o( my Vefcnfia Ftdei Kicenx, $. j. 
" where my Words arc thcfc. But the fame SKratet, cap. 9. o£ 
the fame Book, reprove* Sabinus for not eonfidcring with him- 
** felf, that they who came to this Council, how illiterate focrer 
" they were, yet l>cing enlightened by God, and the Grace of the 
*** Holy Ghon, could in no wife depart from the Truth. For he 
" fccmi to have thought the enlightniog Grace of God the Ho- 
*' ly Ghoft always to accompany a General Council of Bithop;, 
•' and to prefcrvc them from Error, efpecially in any of the De<- 
" cclfary Articles ot Kaiih, which Sappofiiion, if any one (hall 
" rcfufc to admit of Soaatet'i Argumentation may be thus dire- 
" Aed and urged again!) him. The Sicene Farhcn, let any ima- 
" gin them as unskilful and illiicrate as he will, yet in the main, 
^' were doubtlefs pious Men. But it is iocreilifilc that fo manv 
*' holy and approved Men , affcmbled from all I'arts of the Chn- 
** rtiaa World, (who, how dcfeflive faever in iny other fort of 
** Kno'ledge, could by no means be ign rant of the firfl and fun- 
" d^mcmal Doftrine of the holy Trinity , a Doftrine wherein 
" the very Cattchumens were not uninflruAed, or of what them- 
" felves'hadreceiv'dftom theirl'redecefforsconceminait) Ihould 
*' wickedly confpirc amongll themfeves, to new model the t'aith 
" Tccciv'd in the Church, corcerning this principal Aiticle of 
** Chrillianity. And indeed, all thcfc things confidcr'd and laid 
** together, it wjs imr.illy impofliblc that ihc Kicene Fathers 
" Ihould have erred in the Dctcrminatioa of the Article before 
" them. And that they did not aftually err, I have fuffictently 
*' provd in the Bithop's ovm Judgement in the following Trea- 
*' tife. But fuppofc [were fullv of SMfiifM's Opinion, C'Mtreming 
" the infallible Afiiftancc of the Holy Gtiofl attending every truly 
' ' General Council in Matters of Faith, I Ihould be never the nearer 
*' to the Church of Mmf, as it is now lubjcftcd to the Decrees of 
" the rrwr Council : For as I alterwaids add in the fame Preface, 

If then the Council of Ej^fm via tmt} General, if it proceed- 
ed by thcwifefi human Meihodi, which was tohuve t^<e Book of 



[ 2^8 The Commonitory 

Affiftance thought good to ordain, that 1 
ftenty is to bold nothing as an Article of 
Faitu, bur wh^c Antiquiry, facred, and felf- 
agreelng in Jefus Chnft, has held forth as fuch 
in toe VV Tilings ot all the holy Fathers ; and 
who have declar'd likewife with one Mouth, 
with one general Acclamation, that it was 
the Voice, the With, and Judgement of the 
whole Council, that as almoft all Hereticks 
before NeJlortHs for their Contempt of the old 
Doftrines, and for fetting up of new, have been 
univerfally conderan'd^ fo the like Anatbemti 
ought to pais againft Nejioriut, as a Broacher 
of Novelty, and an Enemy to all Chriftian 

Whoever then is offended at this facred U- 
nanioiity of the Fathers in Council, at this 
divinely-infpir'd Unanimity, what has he clfc 
to do but to defend the propbane f^efioriut, 
and raaiLitain thatan unjuft Sentence was pafs'd 
upon him > And when he has run this Length, 
hcmuftgoon and condemn the univerfal Church 
of Chrift, the Apoftles and Prophets theMafter- 
Buildersof it, but efpecially the ApoftlePrf»/ as 

God, jnd the Books of the mid ancient and the moil approvei! 
Wrirers "f 'b": Church Uid btfotc rhem for their Direftion, if 
Gcd has promis'd to be more pariicuUrly prelcnt and afliltiog when 
iwo or ihr« Jte gathered together in his Name, and f f a Kreaur 
MeafLre f di»iiic Grjcc may be rt^fjnablv liippot'd nhere the 
whric Church w afTeinbled in defence of the Vtfffitum. and if it 
be mrraHj iif!f''ffiile ihit fuch a Body of pious Men (hruld err in 
the rr'ire(unilamentjl Articles of tlicChri(ti4i)Fatih, theni tiiiok 
one mi! ft be nearly related to Scjiinius, or have fome very uncom- 
mon RiTidneU tor him, to arraign the froceedinits of aGerctal 
Council Id Favour of the Vaicn Co unaoimouily c.tidcmned 


of Vincentius Lirinenfis. 

the very OfFfcowring of the Earth 5 he muft 
condemn the Church, becaufe (be has never 
departed from the Faith once dcHver'd to be 
kept and cultivated inviolably. St. Paul, be- 
caufe of his^Charge toTiMo/A;, 0, Timothy, 
keep that which is committed to thj/Trufi, avoid- 
ing frophane and vain Bahlings. And for the 
Curfe alfo pronounc'd by him, Whofocver Jball 
preach nntajoH Any other Gofpel^ than that vehich 
je have receiv'd, let hint be aceurfed. 

Now if the Decrees of the Apoftlcs, and 
the Canons of the Church, are not to be vio- 
lated ; aud if thefe by the facred Confent of 
univerfal Antiquity were always the Rules of 
proceeding againii ail Hereiicks in all times, 
and by which Rules in this laft Age Petagint^ 
CeleJliHs, and Nefiorius ftand juQIy and righte- 
oufly condemned. Then is it unqueftionably 
necefliry for all Catholicks hereafter, who 
ftudy to approve themfelves true Sons of their 
Mother the Church, to ftick faft and firm, to 
live and die in the holy Fairh of the holy Fa- 
thers; and to deteft, abhor, perfue and pro- 
fccute the prophane Novelties of prophane 

Thefe are the things which I have difcufs'd 
more at large in two Contmomtories, and have 
noW contraded into a narrower compafs by 
way of Recapitulation ; that my own Memo- 
ry, for whofe Affiftance i chiefly compos'd 
'eox, migiit be continually refrefh'd by fuch 
(hort Hints, and noc overcharg'd by a cumbcr- 
fome Prolixity, 




An INDEX of Matters con- 
tained in both Volumes. 

When the Number of the Page ftands alone it defigns the 
firft Volume. When ithastheMiik + prefix'd, the fecond. Vol. 
The Letter n. prefix'd refers to the Notes in that Page. 

Anaflaflat f 0. 99; 

A Angels own'd 1} Plato atfp 

Their Worjhif M fawatd ij 


t 35a 

t n,3i5 


ABrahimV Bafm n. 37J Juflin 

AbonioQ , cannvadj procurtd a- Anibaptifls 
mons Heathnt f 144 S. Anthony 

MurJtr tt fTKUrt it 804 Anaxarchus 

Academics fa,j9, 170 Aaiichtid when It ame 

Accoundog if ihe Pingeri 244 Anacharfis 

Adoranon ty kjlfing ofthc/tand f D. j8 Anallaiis 
fidraizofCbriJttnnfild 255,91 

Afculapiuj 1 1 5 

Cinftjftth biitihlfd Vnil 279 
Adultery, onlfdmini HeMheat 355 
Mi\v!isRtfcTiptfirCy'tliiaaf i2%.iii 
Ht and Tiberius /jvoKKi-j cfCbri- 
(i'mmty n. 129 

Africans cffcr tbe'tr Cbildren lo Saturn 
Agtpx low Ff j^f n. 1 1 5 

Agnppinus 254 

Aitin Eaflw.ird n. 3^8,339 

AIexainl«Vtf««rfofc(jVWDfjb(i- f na 
Almi nf Cbiijii-iiu very Urge 350 
Allia + n. i6 

n- jio 

+ "-53 

Aaointed Sttnei f d> 40 

Anriquity wr^V in V\n£Kttm if ?j- 

giini/m ♦ n. 50 

ABtoninus'r Uner' of M'Jcrjt'iM 

130, l8j 

77jf ftmi/; afefl tbi Tillt ef 

Pbilojipher n. 14 

Apis 1 141 

Apallinwis *^9i, apo, 2f6 

Apoflolick ConfliMlont f«. 354 



TAe riw/« Apoftlct 
ApoDlcs Crrri/, ^ni' tlbert 


n. lod 


i. Ainbr>Ic 

0.357, +n.325 
+ '3" 

t34a. 2?a.J«.l8p 



Ariminum the Cwnc;/ tbne f 3M 

Arccmas f n. j54^ 


Athanaiian Creed t b* 90) 

Athcift, Chriftians fo caird 25 

The moji infenfible ofMtn f n. 85 
Achenians iiitfrr; j:/^^j t 14P 

Auguftus Cxfar 914 

Sr. AugufUo f 0. 224 

AugurieSy fyc. t 54* 130 


BAcchus, vphy the God of Wine^ 8cc. 

Barchochebas perfecutes Cbrlftfans 62 
Bacchanalia 348 

Baronius cenfured f d. 37$ 

Babylas n. 384 

Dr. Barrow n. 229 

Bapdfm, vby called IllMmmthn, occ. 


hs Form ibid. 

Qualifications for it 1049 f 2^1 

Renuntiation at it ^27 

Bapcifmal Cbwches n. 104 

A/r. Baxter n* B7i 

Bel t «• 50 

BeHona 1 14^9 so^ 

Bellerophon on Pegafus ^6 

Bethlehem 67 

Bifliops 1 15) 333 t 250 

Coordinat f n. 255 

Blood, ^c. Chriflians abftain from 

209 t 149. 207 

Each others drank ^'t Coifedera- 

cies 20$ 

B^ Bull n. 997 

Burials chargeable ^49 

Bufiris 1 149 



Celeftine Vope 


Chaftity /^/ exff n^ 

t n. 240 


t 114 


CAjus Cxfar f 131 

i4 true Cacholick f 3319 ^62 
Capreolus 1 39^ 

Caftor 4iii Pollux \ $ifii^fi^6 
Cacholick Cburfb f jjg f 250 

t n- 3<^3 
Cajcilius t3^ti77 

Cachari t n* 3$9 

SIUUOP 1 148 

Chreftian miflaken for Chriftian 171 

Chriftians cib^r^'i/ with Atheifm^ Trea- 

fin 210 

Fdr war/hipping without Altar /« 

mage, &c. t^7. 15} 

i^or worjhipping a Malefa^or f 6 $ 

+ 142 
The Genitalia of the Bp. f 54 

Tie //(f4^ of an Afs 234 f 64. 

t m 

ITooi/en Crojjir/ 237 f 5$ +134 

i4 Man 258 

Onocboetes 239 

Tfe ^irn 238 

ChriAians cib^|*i 4;^^r/7 nature 198 
W//A w^/i^g /wf^n/r, Incefls, Scc. 
57,163, 191,199 
Fior not burning their Dead f 71 

t7tf ti59 
For debauchery in LoveFeaJis 


Eating a Child in the Eucbarift 

t ^5 t H7 
For the Encreafe of their SeS 


For not coming to Flays ^ not ufing 

Perfumes^ not crowning their 

Sepulchres, &c. 1 75» 7^» 1 5 1 

For holding Pate* f 71 + idfj 

Holding a RefurreHion j 70, 

1 72, + 159 
Fdr their mortified Lookf j 76^ 

+ >39 

For their Poverty f 52 + 1^4, id^ 

For their Name fai^e f 45 t ^^^ 

+ 77.140,352,158,352 
The Namesfaftena on them f 45 

t 6m. 77 

They are condemned without Trial 

RaclCd not to confefs hut to denf 


the Oiium they tpere under i6^ 
ChriftUns abfiainfrm Blood 207, 209 

Tbek Chaftity 2QP> 5<^o 

Their Love ^22 

Their Charity 334 

Their Life 329, 3?7, 347 

Their Sufferings 323,220 

Their Triumph 382, \ 166 

Chri A God n. 8 $, 1 1 2, 2 54, 255 
Proofs of his Divinity 61 

Old Prophecies of him 63 

Jiie eternal Generation 225 

Nis Miracl^fy fyt. foretold 26 
His Incarnutiony Sugerinis^ Veatb^ 
4fcenfion^ Judgment 88, 263 

Crucifixioii 261 

Ifts trvcfold Advent ^i 

Truly Man f 3©$ 

Angel andjpoftleofhk Father no 
Enrolled a God by Tiberius 1 79 
The Vnion of his two Natures 

f 300 

Chrifliaiuty, its EffeSs on fk con- 
urted 71 

Community of Fojfejfions 37,33$ 
Love of Enemies 321 

Loyalty to Perfecutors 323 

Courage in Suffering 1 59 

Coftverts very numerous 1^7,324 
J^ot encouraged with worldly Ad- 

Chnrch Vnity 330 

Its Improvement f 343 t 347 

Cicero , n. 353 

Circenfiao Games f $^ f 168 

JLfacrc 1 57- 74» 9^, ^7^, i97 

Claudius f $5. 130 

Cleanches 255 

P)nf)agration 48, 103 

Common P'rayer 114 

Communion rf Saints ibid. 

^tsneceffity +3^2 

Coofeflbrs f n. 252 

Conjurers^ their Sorts 320 

Coribantes n. 224 

jtonflanriMs Ariaa ^O'^^s 

Craffus ■• $7 

C^arcnddcrt 1 37J 

Crofi, the ufe of Hs Stgft 97, lot, 

n. IC5, Q.^3 

Ab^ we/rflnpfd by 

Crcatioa frm nothang 

S. Cypnao 

Cbriftians 8f5 



+ 114 

+ J08 

t D. 274 1 2tf0 

t 39a. 39^ 


Di&noniacs f 1)5 

DzmoQs 9 (oiifeyjr themfehves £• 
vilSphrits +137 

VniverfaUy Miev'd 267 

Authors offalfe Aca^^hns 30 
Suggeftert if wicked Fears 3a 
Withhold from all good 35 

Invented Pagan Wmfinp 54,109 
Adulterate Scripture ^71 

Smother the Notion ofHeil-Phre 99 
Jn^i^^/e Perfecution and FiUhi-' 
nefs 21 

Ttf m^ncr «f #Mr Operation 

7%f^ Baptifm 109 

Ape the Eucharift 123 

DefigntoruinManlOni 270,325 

Inftances of their Malice 271,298 

Caus*d the Death of Socntcs 22 

Tlbeir Knowledge 272 

Afiftnterpret Scripture f 35^ 

/^j/e Cbriftians 297 

F/y 4/ theName ofCbrifl 27^, 282 

r/vir iVorflfippers put off their 

Shoes , 109 

Devil-Craft mifcalPd Priefi<raft 94 

Afr. Daillc ' f »• 377 

i)//-. Davies fo. 89 t 9^ t ^'? 

Debcers punifl)"d with Death 1 1 7 

DemoAhenes' f n. 131 

DtciusV Pfrfecution » f ?* 3^7 

becii t55 

Demetrius Phalareua 245 

Peificd^fH f$o. ii4 



Demccriras ^6t 

Dcftiny what 77 

Divorce 1 87 

Diagoras f 0. $9 

Difcipliae not amonc Hcrctic\s 

Diana 1 1 < 5 

Diot^yfius 1 49 

AoKtfjajt f 0. 30^, 307 

DomiriaaV Perfecktlon 1 80 

Doiunib 1 239 


EAfl vwr/hipptng ttuwards it 238 
Eclipfe miraculous at Chrijrs 
Crucifixion. 261 

Dr. Edwards ^-^$9 

Egypdaos marry Sifters t '49 

Emperors how adored 300 

Tbey defend their Gods go i 

Cbriftianspray for 'cm 302 

tVi^ 309 

Originaf of their Power 303, 311, 

Embalming the Dead 34^ 

Empedocles 384 

Enemies pr^t^ei/ /or 308 

Slander Chriftians 3^ 

Ennius f 1^ 

Epona Goddefs what 235 

Ephefme Council f 388 

Hames and CbaraHers of its 
Mendfcrs t390 

Epicurus 355 

Bis Hypothefis f 47 f 85 

Equivocacion 72 

ErafiAratus 172 

Erigooe ti(5 

Earthquakes, ^. chared on Chriflians 

i3i> 133 

Eceniicy after Death 377 

Eunuchs 5o 

Ettchemeros f 1 1 1 

Eunomius f 368 

Exorcifm ^n 

Expofing of Children f 147 

F Ailing Sicknefs t U8 

Fame, /Vj CharaSer 195 f ^4 


No good Wltnefs 198 

Faffing m comwafi Calamities 343 
Fate , 5p 

Fathers when to be tonfulted f 374 

FesAs extravagant amongfieatbens 336 
Feflivals /roir l^ept ^ i ^ 

Fever wor/hipp'd for a Goddefs f 1 29 
Fides, Tidius, Gentile Deities 28^ 
Forms of Prayer 114 

Flaminius t5^ti3o 

Fonts or Baftifleries n. 105 

Fortune-tellers Devilifh 321 

Free-will afferted 75^ 77 

Mofcs /iff<^ Plato tf//w i>. 78 
De Frontigniers f 347 t d* 335 


GAlilapans, Chriftians focalPdtLi^ 
GivAs^tbeir way ofWorfhip 1 1 14 
Offered human Sacrifices + '48 
fiifr/r</ tf//i;e for an Atonement 

t H* 
Generar Councils Authority J ^96 

Gentiles helie%'e Chrift as prophejy'dSS 

The truefl Converts f 4 

God, a Proof of his Being and Prou^ 

dence f 87 

But onCj his Same^ and Nature 

\r ^ ' t94 tl55 

His Omntpoteney 2 1 5 n. 7^ n. 240 

Vncbangeablenefs 48 

Vn-nameable 28 

AcknowledgedbyPhihpipbers f 1 10 

Tho* they vary about him 358 

. The Knowledge of him innate 242 

But chiefly reveaVd 243 

His Omnifcience with its Influence 


Proved bypredi^ing Futurities 33 

Invocations of him (0 God^ peat 
Gofl, Sec.) the Voice of Nature 

D d 2 ^ He 


Ht alone tbt OhjeO of Worfljif 49 
Gods of the Gentiles 2 87 

Confefs themfelves Devils 279 

Authors of no good to their Notaries 


Are Ridiculed 291 

God-nuking a fooUfi PrdjeB 2 1 4 
Grace afferted n. -76 

Qnct before and after Meat 357 
G\jak mo/l fneaking 158 


HAtrcd of whaP we 'do not l^now^ 
mqft aifurd 1 53 

Hearty Prajer and Service^ what 30$ 

Hdl 48 

Omied by Heathens 2 1 7 

Irs Torments eternal 25,91,244 

Hcbion t "• 289 

Hercules t "^ 

Hxircfies, why permitted + 274 1 332 
Hcrecicks, their [educing ways f 3 3 ^ 

They pretend to Scripture and ufe 
its Phrafe f 3<52 

Their filthy PraSkes fathered on 
ChrifttAns $7 

Anatlxmati^*d who deny the Tri* 
nky 313 

I&athen Gods derived from Proplxcies 
cfChrij} 9$ 

Once Men 210 

And very vitious cnes 2 1 7 

How htmely treated by their Vo- 
taries 223, 227 
New Gods confecrated for their 
Lewdncfs 22$ 
Homer banifJ/d fom PlatoV Common- 
wealth + 117 
Jloftanes j 144 
iiVLtt\zn Sacrifices 201 
HypofUtical Vnion f 313 

Idcan Mother f B. 54 

Idols f 131 

Idolatry a fenfelefs IVorfkip f 123 

avoided with all Cataion n. 27 

JeromV Ra/hne/s t n. 53 

Jews t<^8ti5^ 

their Di^ofition 254 

Their judicial Blindnefs 260 

Then Overthrow whence 296 

Their Land defolate mfvetoU 8$ 

Judaifm tolerated 247 

lodexV Expurgatory ^ n. 37!^ 

loceft praSifed by Joive 207 

by hk Heathen Wwfhifpers 208 

Indwelling no Ground fir Adoiratim 

Image Worjbip ridiculed 219 

None in the Temple 4t JernCdem 


Infiinc Baptijm n. 38 

Infallibility f n. 237 

Innovations miftbievons f267 +272 

Ifis t"3T«4i 

lovinian f 364 

Judgment-day 282 

Thought nigh by the Ancients 
n. 30, 310 + 22$ 
udge of Controverfies 1 2 30 

udgments /rom Go</, and why 342 
Fev^r fince than before ChriflU 
anity 343 

ulian the Pelagian f 384 

unius ts^ + ijo 

.uno tii$ 

, upiter Ammon , CapitoTinus, fyc. 

His Sepulchre + i ip 

y^ /l/Ve/ ofWorfhip f 114 

Juftin Martyr compiled a TraB of He- 

refies 58 

His Family 15 

No Platoni^er^ but contrary 103 

Juflification only by a^ing 43 



pr. T Ames 
J Janus 

t 115 t»'^ 



Killing m Imocnt Stlf-mkTdtr l6 
Kingdoms difpo^ bj Qnd a js 

LAres =a2 

Bi>Laud<«<i'BflFifticr fB-SSo 
Laws, tbth ObUgahn 175 

Lawgivers amaflg the Gnt'iles 26$ 
Lcrin, LeriDenfii t "■ ^arf + n. 300 
t Q. 30a tn.jBo 
Ixy-Baptifm 1 3*3 

Lconidcs 1 3" 

Lcviies, DeatDnt J 246 

Light ef AVrwe ampat'd v'ltb Rnt- 
lathn 354 

Logos. GcdifCid, &CC. 3S8 

IiKurmiteffa Vrrgh 358 

Came to rfeflrs; (fee Kinedom if 

Dsmotis as, tf; 

lord, the Name if Gad 314 

Lord'/-D«^ 12}, 127, 339 

LoidV-f Njipn' , ifj Confcaat'im t Sec. 

n. ii8, 116 

7%c Eltmtnts nit tTMifiibflMit'nt- 

ted n. Ill 

Afed fy Devih amtmi Hettbeat 


Unties tfter Ristmni 113 

' Love-R<i^/ n. 1 1 5, 335 

Chriflian Love 40 

Loyalty, Cbnflhn 311 

LucifcmiK f 3^4 

Luna Mafcului 330 

Lucilla f D. 339 

Lupcrcalii f n. 134 

Lycurgus 176 

A Lye naJlMtmutoCbriJiiMs 7S,36^ 


AcedoninsV f/erefj \ 332 

Magick praSifed ^6, 40, 54, 

p8,375, a8a 

7*j fartt 176 

Magiflncy /rMi Ctd 311 

Mammca f 0. 334 

Maocinus t '3*> 

Mmkind's Eni ifCnatm 39 

Mjiws ffAo -f- B. 307 

Manichxau f 30$ 

Marcus ■ f 43 

Marcion 5$, 100 

Martyrs f n. afx 

Their farvtirintft a. as, 3^4 

Mariyrdom »/* Torments Md EgeSt 


7« C/arj- aStf 

Marcus AureltusV Letter far TtUrti- 
tim 161, 1 )a 

Marriage, its EnJi 60 

Maximilla fa. 330 

Menandcr yB 

McaeiJeniut 34^ 

Mercury f it5t 14s 

Miocrva t * ' ' 

Minucius j 17a 

Millcnniuni n. »78 

Miracles a/ Chrifl hm diffireat frtm 
Jbtfe tf the Devil 274 

ffom far prvfi if a DtSrm , 

Mob, rwrr Htmaa 318 

Monnnus 1 33° 

MoDk» t ss' 

AMr exempted from EfifcofiU Jm- 
riJdiSion f 337 

Sot prtftraiU t« sSive iMtr* 


Mortificatino a Ckrifiun Pltafure 328 

Morality if-Htabtnt and Cbrifliant 

compared f '7' 

Mofei older than Greeks 78, f%, 948 

Tfcc/ Jleal from him 3(4 

//f anverfed with Cbryi htbt 
Bk/h 110 

The Devih Ape him 113 

Mucius Sc*vola f iw 

MnltipKcatioo fj' l^ngert 049 

Munerarit n. 353 

Myfleriet, not to be di^niged 19s 

He Frifittt exfluded from 'nn 




NAme of Chriftian not endured 

NqKane tii$ 

NcroV CbaraSer 1 80, a5g 

Ncftofiiu'x Ci&jr^^^ 279,292,295, 

311 1 390 1 394 f^9^ 

Novariaos 0.2401359 

No^Iries ro be avoided 253,334 
Nimia 2tf5 


OAtfas, By the Lift of Pharaoh,e5rf. 

Occaiional Conformity n. 3 30 

Obedience ^0 Atoiiftrates 44 

oaavios fn- 35 t 37 t '39 

Offerings /or fi^ Foot 333 

At the Ekcbarifi 126 

Oumipocence not to be confined 47 
Omnipreience in Placo*t and Stoics 
Senfe fn. loo 

'OlJioi<ri& tn.353 

Omnilcience 31 

Onyon t 141 

Ondcs frequent 46,2^7 fn* 131 
Orders in the Church t 382 

Ordinadon more than InfhuQlon 262 
Origen f 320 t3'9 

/lit Difciples t 323 

/^/ vindicators \ n, 328 

Oflu 1 33 

P. . 

PAN t"$ 

Pancheon fa- 51 

Pafltve Obedience 323, 325, 3^2 

Patience in Siffeting 4 > > ' 2 7 

Its Conqnefts 42 n. 41 

Pauhis t 131 

Paulas Samofaceaus f n. 289 1312 

t 3^3 
Perfon, what n. 299, 305 

Pclagius t 35^ 

Perfonal Vnity 3 1 1 Q. 330 

B^ PearfoQ f 0. 208 

Vtffm&hmtheycbufetbehKJncs 794 

Tibfir Inceft 149 

Perfecucion c^ n/V A^ IpmaMU 1 55 

Occafions Converfions n. 20 

Phalaris f n. 49 

Photinus t 283 t 295, 288, 302 

Philofophy infuj/icient 35! 

Philofophers better Moraltfts fince tba 

before the Birth of Chrift , and why 

f n. 107 

Theh Lives cmfand with Cbri- 

Jiians 361 

They borrew from Scripture 3^4, 

373. 3^0 
Are deffifed by Cbrlffiiatu f 1 70 

Pififtracus 245 

Placo n. 2^5i 360 

Borrowed from Mofe loi, 28$, 

PlaurasV Tribe t o* 79 

PlinyV Account ofCbriJiians §6^ 
Poecs why perniciout f n. I itf. 

Inftruments of evii Spirits 52 
Polycarp f o. 349 

Polvgamy unlawful 361 

Pollux t 5$ t n* ii5 

Porphy rius 247 f 3 * 5 

Poorius Pilate 260, 26^. 

Pope not fupreme Head f o. 2 5 1 

Poor, CoUedi^ns for 'em 333 

Porphyry 287 

Prayc;-, Extempore, not countenawcd 

n. 98, 1 1 5 

On the Lmis Vay flandin^ 125 

For the Emperors 44 

By Forms 1 14^ 125, 303 nl 338 

Fublicl^ much frequented 330 

TheSubjeif of Common Prayer ibid, 

Prefcicncc infers not Neceffity 79 

Predeflination, Fate 1 59 

PofTcflion by Devils frequent 46, 273, 

Priefts cruel Sacrifices f n. 1 a5 f 127 
Prifca f n. 330 

Prifcillianus f 360 

Proculus f n. 229 

Prodicus fin 

UmTifBiJhp n.ii6 



^____ \ n.6o 

PropiTeey Jtth tat hftr Fate 76 

FMlfiFJ, aiTO&idtfFtitb 93, 

351, stfo 

ProtefiljHj 1 7) 

?Ctimipnphetick nfChriS 7j 

TTmJIitedh} Appjllinamf 0.386 
P&Imody m uft 34, 9)8 

Ptolemy Philadelph 845 

Publlck Pnjers Jjo 

Reading the Striftiirei mdfrtacih 

Rtct'nmi tbeEuclurtS n. 33s 

Puriphlcgeton 371 

Pythigom 1 58 


/~\Uikerifin tenficred u. }I4 

REbaptiurioD as;, 359 

RcbcUioa iKf <ifl»i<f CbriflUiu 
31 p, 321 
H";^ tn.di 

Becapiculacioa «f Vui. Lirin. f S^^ 
n^cnendon with our coKiintnct 39 
R^ulus 385 t "3° t '*7 

-Rehgioa the cbitf SathfitWm 100 
Advaneet Htlioni 389 

ReouDciatiob Bapfifmal 307 

fteTurrc^an aj^ted 91, 344, 374, 
47. ap 
Revenge VnebriHiM 333 

Ring in Marriage iStf 

|toinin Fergtriet + 37^ 

Theiriuthx Deitki f 139 

jSf/r GTdnJtiqr whna f 5" + 74 
t '37 
Bole pf K(//£ , Saiftne , Ttaditm 

.' f^i° 

RndUiu f D. 49 


SAbellins f 358 

SiiQ^ itt fvfl /ifftificat'ian -fn.3; 
Silii t"'"4 

^nchoniuhoa n. ^4-[ 

Bp if Sanaa a, 334n.329, 364 -f 176, 
5»nim f lis flip t 148 

OnetiJUan S13 

/& lirvmim, tic. 

Smmalu uV 

Sathan St 

Schifm, ittJUaUffiHj t>>-a4l 

SchifmaciclK tvbo 33; ^ 33^ 

Scoffing whence a*« 

Scripture, iti Antiquity ^^ 

PbihfiifbtTs bm/jTv fnm it afit 

Thej adulterate thcOUTeSy. - 

Heretieks the Sew TtS j''* 

It.FerfeSkn fajlfsM 

*/» 4 JtHfr efFaitb 379 

itett^ rn Chrijlian Cmptiatimt 

Immeiiatelj kfirt Sermm iWi 

Scriptural i4tii/e/ hm reBifitd f 371 

Scydiiant fterifiee Stranffri 148 

Scyihiaaiu f 0. 308 

Serapis t 3* I »• »4< ■ 

Serpent, its Piaitri ventratcd bj hat. 

tbtnt ■ jp 

Simon Magus n. 307 f jrfo 

//if Statue 54, pp, 33$ 

Differeia from Ibut ^ Seraofan- 

Seventy, trauflatt tbe Hebrew BiUc 
6i, 338 

Simonides f n, 73 

Soctntans Eunomians f a. 3$$ 

Socmet n. jfi4 t49 Ta'77t >7<» 

/ff* D.rmmi 2*7, 359 

/n /(imf fenfeChriflian 84, aaS 

Sodom dm/ Gomorrah dtfcribed 341 

Sodomy, 4 Heaihcn Vies 58, 360 

Soul in State of Stparatkn 45. n. 307 

• t Jtfo 

Ever difthS fram Body f 305 

Spitting foB-ar^j- /ftf HVj? m Cenmny 

at Baptifm^ and why f "• ^3 

Statues by whom crawaei f D.i3i{ 

Bp Stillingfleet \ n. ^78 

Stage, its Prophanenefj 338, 339 

Supprejs'd by Uomitian,&c.D.330 

Barbariiies ailed aihi alluded to^ 

I Cot, 4. 9. 331 

Cbriftians avoid it 34^ 

Stephen, Pope f 357 f 3tfi 

Stoics /or d Conflagration + I (7 

Suffcringi CtrifiMB Triumphs jSi 

I Scmii'-fl- 


Sumptutry Ijmt 1 84 

.Sunday 129, 239 

^preme Head of the Cburcb f o. 2$o 
Svyeariog h ^be Gcnim ofc^eftr 300 
Cbriflian ^ofi-Swearine 42 

Sybilline Oracies JHflifieJ 79 


TAites reddily paid by Cbriftians 3 $0 
Temperance Cbriflian 937 
TempkSi Heathen what f n. 57 

t n. ^2 t n. 69 
H(f9^ fften^ and by whom vifited 

tn. 125 
Terebinthtts f n. 308 

Thales +n.ioi,35o 

Thankfgivin| at the Lord's Supper u5 
Theodoras 0/ Cyitne f n. 59 

Tbeodofius t n. 285 

TimiQchyV Charge f 340 

HkVepofitum 1 354 

Tirefias T 131 

Tolerarion 28^/299,327 

CfChrifliansadviJed by Adnsai 128 

A; Antoninus 129 

^/ Marcus 133 

They rather deferved it than fhilo- 

fopbers 357 

Tortures abufed 1 140 

Tra jan V Perfecutm 182 

Traftatores f 382 

Tranfubflanciation diffrov'd f n. 6$ 

•fn. HI 
Trinity 3$ +297 

Trine Immerfion n. 105 f n. 244 
Trifagion. 1 319 

Trivia t ' ' 5 

Xrw th| 1 CharaQcr cf its Lover 1 6 

TertuUian V Appeffattons 153 

JfH ChardSer f 329 

ffk Apology where wrote f n. i $4 

Tythes paid by Heathens 227 






VerusV Perfecution 

Vice an Enemy to Truth 

Vincent. Lirio. no Pelagian f n. 228 

M^ilrf'ii^yiffi^ Peregrinus fn. 224 

Virgin Mary honoured , not worfbippti 

t 314 
Her Death conceal d 



Union of Natures tn Cbrifl 

Unknown Deities 





fn. 52 

+ 114 



WALL of Baptifm recom* 
mended t 0* 357 

Whi tfunday, why fo caWd n. 1 05 
Womens Temperance 18 j 

Worldly Afflraions, their Vfe 345 



Y(hu. Pote 

328 t 394 



?5tf, 38 s 

F I N I S.