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APOLOGIES
O F
Justin Martv^r , TERTULLrAN
and MiNucius Felix,
In Defence of the
Chriftian Religion,
WITH THE
COMMONITORY
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.
t
■ ONDON, Printed byW.8. for A. and J. Cbmhia^ at thi
BUek,-Swaii io Faltr-tSafieT-Riiw. 1709.
A
3T
IllS
V
JmU
THE
CONTENTS
OF THE
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
^^^
-1
1
I
THE ,
CONTENTS
OF THE
PRELIMINARY j
TO . 1
ViNGENTIUS LiRINENSIS. j
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
Matters
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.
'^m
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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.
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lttMi«i
Preliminary Dissertation
TO THE
OCTAVIUS
OF
MINUCIUS FELIX.
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
J,fu,.
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
I
I
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-
ftlves.
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.
real
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.
places
• « • 1
i
L
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
i
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
Death,
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
J
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-
giOD
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
One^
L
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.
i
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
L
the
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
L
i
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
ipeak.
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
Ranks
'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
Difobediencc
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
i
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 afti.im'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,
by
I
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
J
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
the
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
i
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
figure
I.
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
I
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,
and
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
more.
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
th«
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,
but
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
wou'4
in
I
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-
tors
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
the
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
Church.
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
Con.
Ii
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
.M
• 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,
'Miit^cius.
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
J-4
The Odavius of
THE
C T A V lU
O F
Marcus Minucius Fefil
Concerning the
Vanity of Idols.
W
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
excellent
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
li
^ 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
great
V Marcus Minucius Felix. ^^
ly bigotted to the Heathen Vanities and Su- '•Jt^
perHicion.
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
fea
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^, ^^
bustoleaveyourinfeparableCompanioninthe
depth
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^. Seld.de DskSyris. Heinf.
16 Clem. Alex. Strom. 7. Cafatib. ad Tbeoph.p. 29$* fierald. nd Arnob*
tfif irBy Patrick wpon Crn» 28. 1 8.
9nh
I
I
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
take
^ 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-
4
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
Deli-
' 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
n
^
?;
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
L
I
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
I
' 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.
for
L
^ 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
of
" 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-
Docher
I
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).
go
I
I
L
«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
49
' 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.
much
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
the
' Qkilntri mrVmi maprutn tx(if(Te dijciflinam, ReHgioKS tradfttti
okre, &c.] Tis is nitur.il 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
Mter.
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 Bj.il
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,
53
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
Dei-
" 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-
I
I
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 ]
SJ
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-
ftiry,
■ 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,
I
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 «&-
Align-
I
I
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
Che
* Inttitde Ttmplis — mtgif {unt tugufla Kuminibut Intalit^tftnti-
t«//n^Jc'/'n'V,gvJmCi(//»jinyiini6ii/,8ic.]FromhenreIobfcfvc,thai
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
alike
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.
tic
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.
Aibeitt
' ^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,
' JiEQVE VT HON SINT, HAREO DICERE, Aihenien-
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,
free-
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.
'cm
.1
^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,
they
■ 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
buried.
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
of
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
nude
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 ;
J
L
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* |
ferve.
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
Jindw.in 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, ' '"
Candles
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
any
' 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 camir.in 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.
L
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.
worfhip-
•J
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
I
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.
depart
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
F*
apm
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
feemi
'' 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.
I
I
i
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
pf
73
i^U
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-
fore
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
both
I
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
upon
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
the
i
4
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.
if
L
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
77
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
I
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-
ing.
• 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.
firft
t
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
L
■ 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
I
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
L
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.
then
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.
I
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
I
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
her
«*BM*«MM«ia^ii^*i
« 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
only.
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
1
arabouriH^^
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
need
' 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
|bnc.
* 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
L
^ 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-
cumambient
': ^ 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-
,'dmce.
• 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
All-
I
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
n
A
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
I
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.
your
L
9?
^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
great
" 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
gtnc-
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 ■
feffion
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
k
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.
XIX. I
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
The
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-
tion
' 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^
X
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,
and
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
i
i
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
Timseus
*• 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
Father
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,
yen
I
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*^
lofophers.
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
coq^
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.
phcrs
L
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
becanfe
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
thcif
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-
vident.
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-
firmation
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.
Opinion.
M
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
ttaGad.'
Alexander
I
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
of
* 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
argutum
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^
he
"5
* 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
by
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
Repn-
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. 5e5.si.f.5a 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-
fign'd.
• f/as Fahitlas ab Tmperitis difdwHs, caminitkff.pr^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' \
J
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
''7
,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-
vious
• • . •• \
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
115;
I
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,
ties.
^
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
wou'd
4
4
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
com-
' 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.
craticHi,
■ 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
"3
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.
i
i
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
ancient
" 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
J
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
kanap*
•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.
I
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
of
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
thu,
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*
tick.
"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.
Wounds?
Lfce.
Ffuc:
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
Frenzy.
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
the
t
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,
'till
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
A
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
Daemon
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
•33
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,
and
«3$
. ? 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
well
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
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
i
,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-
of
1
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
m
^
Marcus Minucius Felix.
K
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
who
L
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
God,
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
Ship,
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
Sign
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
14^
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
the
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,
i
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-
fiia/jf.
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
L
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
bave
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 ««
L
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-
riage
* ^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-
ftian
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
'all
J
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-
I
\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,
by
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 ?
Is
¥
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-
mong
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.
becaufc
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
i
, £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
io
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
look
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
//7j
,?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
of
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*
tbeifm
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.
M XXXIV*
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
thai
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
Am.
" 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.
aft
I
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
1
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*
out
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
m
M
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
x6^
I
1
4
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-
(liiion
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
proficiency
"7:1
, 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
Matter.
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
only.is 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
T T HE
COMMONITORY
OF
Vincentim Lir'tnenfis,
Concerning the
.ULE of FAITH
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-
aonitien.
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
ht
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
longex
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
Fancy
* 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.
Since
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
wifefi
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,
Inter.io 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
Uiki
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 )
1
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
noc
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, 'Th.it 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
oblig'd
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
liking.
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
'97\
i
. 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 or.ly
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.
i
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;
gainft
^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
then
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
i
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
koovriog
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
great
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.
live
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
juiiif.cd 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^
fQ
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-
fiians.
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
<l»9
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-
novations.
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
Vincentii
Vbrea
^tton
1 appeals r
ti fpighi
Uratioos againfl Innovation^ an4 his main Rule
of
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
Antiquity.
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
what
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
^eWorld.
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
I
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.
THE
THE
COMMONITORY
O F
PVincentim Lirinenjis,
Concerning the
RULE of FAITH
In Oppofition to all
Heretical Innovations.
PHi
PREFACE.
<e Althor's Motives for "Vndirtahing
the Wori^
I
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.
Jhe»
Wl
mm
334
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
his
* 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
prafiice
^w
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
fafeft
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.
•ny
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-
pletely.
I
CHAP. I.
The Method of difcernitig Herejies.
have been at ^ great Pains, and often made
it my particular BuGnefs to confult very
many
' 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
pains.
» • -
«/ Vioccncius Larinenfis. 39 iJ
C H A P. IL
ifQMS fifr [ubjoining the Tradition of
the (^alholicl^ Chttrch to the Canon of
ScriptHre.
UT here perhaps a Man may asfc this
Queftioa , Since tht £ Catntt of the Scrip-
ture
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,
P&ot'mm
^^^ 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^
I3J
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. *
I
CHAP.
'934
The Comimtiitory
CHAP. III.
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.
fa
* 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
M
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
irch.
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
CHAP. IV.
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.
CouocU
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-
tisfy'd.
' 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
Church
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
■KMt.
CHAP.
of V'mceocius Lirincnfis.
CHAP. V.
The ExdatpU o/(/jtfDonaiifts apply d hen
to Jhen>^ That wc ought to l^p to Uni-
verfality.
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
Name
"' 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
I
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.
alone
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
laudable
" 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. l.j.de
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'
il
!|
■|
M
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.
CHAP. VI.
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-
roofl:
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*
kill'd.
" 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^
(hops
• *
^^inceatius LirinenQs. 243
idpft all the Bifhops of the Lath Church, part-
ly by Fraud, and partly by Force, had gone la *
to
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
For
^.«
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;
and
■* 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 >
I
CHAP. VII.
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
I
' Cip. 4- p. 0). Edit. BaftL fer Caflfniim.
R 4
hoped.
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.
CHAPr
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
Nor
" 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
t9
(?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
351
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
Spirit,
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-
ti^MJtf.
I
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
which
» 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
I
4
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
of
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
'5S
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
of
« 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,
1
of Vincentius Lirinends. ^i^y
i
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
above
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.
,1
CHAP.
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*'
cefsfulnefs.
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
the
' 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
L
260 Tibe Commonitory
the African Council ? Why, by God's help, it
came to nothing ^ but all tiftir R.efolmJoos
came
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
can-
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-
ted,
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
Extreme;
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
Portion
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 th.it 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
i
i
i
^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.
CHAP. XIL
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
full
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.
CHAP. XIII.
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
Jff4f^exva,thatisfeparated,turn'doutandcutQfi'
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«ts.as,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*
hendve.
I
of Vincehdos Lirinenfis. 07 1
CHAP. XIV.
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-
form
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-
matize
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-
tbrriyWfMmfortbtirii'ofiiaulLeamtigwtcalUhtDiSiriifibeCbiirfbf
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. *™
caai>
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 «
Dvtj.
' Clamaty iy repetendo clamat , &c.] I rrandite according to
dii> Reading of fti/xr^'MM, and not by the Ctrn^rii^ge Edition, whicll
tuittUsKt.
they
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
CHAP. XV.
Why ^ery great Men are <very pften fer^
mitted by God to introduce jirange D(h
Sirines into his Church.
B
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.
ofrcM
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;
Prophet^
^ 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%
TboufhattmtbetrlieiitolbeaordsifthjtPropbttoTDnamtrofDreamsf
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
teaches
«^
^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
the
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 ,
Donatus,
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,
4
^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.
CHAP. XVJ.
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
Sheep
* 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
riMi'i
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
fufpea
/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
4
1
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=.(..li'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
kind
■" 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 Tempta.it.n. For
he was hifihly valu'd by Athnn^fiui, B^fil, Epiplmmns, Jerome, Sic.
fid. Epiph.tn. 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
oi
' 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-
For
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.
what
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*
CHAP- XVII.
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
w«
" 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
etia
• 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, $2<
p. 74^. T Hull no;v go along with y'mcenthis in his AccoMitof
this Herefy, obfcrving only firfl, that to the Nicene Creed was ai-
ded by the Council of Conflantinople , upon occaiion of chA^^Ct
fiar'tan Herefy^ this explanatory Claufe, And was Incarnate hj tk
hoty Oh'.fl of the Virgin Maiy : For the Kkene Creed has oiily, a
incarnate,
^- Et bx ipfum plenn Ftdei Sanitate, ^c] The CamhrUff t&
ti^,n, with that o£ Coflerius at Cologne, read thus. But the f ^fil
Editions by Filefacus and Balnrjus, ft the end of Salviaa^ ttd
;uA contrary, Son plena fidei Sanitate. \ will not goaboat cod»
cermine which is rhe right Reading, becaufe I can make good Sif''
ot" cither. For if watake up wicii the Segat'me^ 'tis agiteaMe _
our Author's Charaiilcr of this f/eretkl\ who, in the Woids tt
lowing, calls him Sutabundiim (emfcr ^ dubhm\ and Kan^jaii^y
dcfcribes hirti as a flippcry incmfi.Qcnt Wretch, faying one tU^
to his Difciples, and the quire contrary to the Catliolicks. If ••
follow zhc Affirmative Reading, that, I fay, fuiisexaftly with die
Chancer ^,ivcn^ of the ApMnarians by Socrates^ lib, 2. cap. 4AJ
^ )3 r^iaJcL ofjLo^i^tov ijt) oaai. They profefs the Trinity t$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
ipi
■ 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-
fiUiunt.
unheard
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
ar,a\
3i»|
• 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 piit.tt 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
I
4^tf
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.
CHAP. XVUI.
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<
VWHb
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
CHAP, XIX.
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
thing
*mm'*
* 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^ *
fom4
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
thing
[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
each
' 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
Soul.
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 Auch.ir 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
fee
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.
I
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
Sanifi.
' IV. Sed Paltis , fy fiVn. iy
Sfiiniii S^nS't »i\a ell Divinitas,
aavilis Gloria, c^xtena Ka-
^ilai.
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
Dei.aiisT
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
Soul
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.
CHAP. XX.
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.
tbe
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
are
jof
* 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,
but
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
comnund
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
CHAP.
I
of Vincentius Lirinends.
CHAP. XXL
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
the
' 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
Hem/m,
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 aadPftl.tz.
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
any
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
J
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
and
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.
CHAP.
I
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
0c
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,
which
' 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
Anstt'^
■ 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.
I
CHAP. xxm.
The CharaBer of Origen , and the great
Temptation he vpar in the Chrijiian
Churchy
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
on]y
• 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,
adding
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-
quered
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,
all
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
Mafter«
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, ccr.tr. 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.
sever
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-
3H
' 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 «
\n
3H
» 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 - ' • - -
m
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.
I
J
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«
World.
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. '
XXIV.
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
and
I
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.
CHAP. XXV.
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-
able
^
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
aU
3
'4 34, The Commottitorjf ^^^^i
all thofc Doftriocs of the Cburch they arc
capable of underftanding, and believe [hofc
that pafs all uoderftandiiig*
CHAP. XXVI.
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
JBahf.io.8.what 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, ^°>
avoiding
' 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
i
' ^ 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
yet
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^
33«
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
ibofe
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
I
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.
r
CHAP, xxvir.
St. Paul' J- foregoing Charge to Timothy
wore particularly expounded and op*
ply'd.
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
whole
^
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
34'
I
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.
dcUty
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.
1
■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 ;
for
' 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*
I*
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,
t
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
Mind.
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.
From
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-
CHAP. XXIX.
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-
rity,
' 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
wickedly
-.^ 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.
kind
i
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
psr'd
3«
,^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
wiU
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.
un-
I
d
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-
tures.
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
clearly
■ 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
3$i
L
354
The Commonitorj
clearly and fully to exprefs the Senfe of an old
Article of Faitb.
CHAP. XXX.
Onr Author returns here to a more parti-
cular Explication of St. FsliH^s Command
to Timothy about the Depofitum.
B
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)njubjhiiti.il , 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.
Iff
(?/ 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,
L
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
the
t
* 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';
1
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
Council
1
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
cruel
\
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
not
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
5^o
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
noc
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
Third
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
Ni
P
■ 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.
CHAP. XXXI.
'*W^^
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
fc
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-
dantly
^ [ 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
Remedy.
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
Catbolick
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
pieces.
Juft fuch Deceivers were thofe the Apoftle
condemns in his fecond Epiftle to the Coritrthi-
atrs, in thefe words, For fuch are fiilfe ApoJUes,
deceitful
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,
'f
■ o/ Vincentius Lirinenfis. ^6p
■"jw jshen any impioHs Opittton it fieding into
the World , to cover it veil with the Word of
Gad. %
CHAP. XXXII.
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
and.
' 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
themfclves.
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
373
Bb :
ftrvc
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
oftheGofpel.
CHAP. XXXIII.
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
Care
* 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,
and
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,
the
ft
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-
lion,
" 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
Church
" 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
^crt»Um\
I
I
f 0/ Vincentius Lirincnfis- 579
Charch, fuch as either dy'd in the Lord, or
had the Happinefs of being martyr'd for
bim.
Nevcr-
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
I>imiublciict6
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*
cmnei
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.
CHAP.
383
The Commotitorj
CHAP. XXXIV.
The great Sin of deffijing the Cathoui
Cottfent of the Holy Fathers , and the
Necejjity of Church-Communion.
T'
^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.
fame
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
Words:
383
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
the
M
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-
nitory.
■
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
have
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
Hereiicks.
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
CHAP.
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
" 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. Vtf.tc'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 v.is 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.
i
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-
demnd.
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
9.ftA
393
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
Teachers,
CHAP. HI.
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
tberf
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
himfelf.
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
tread
' 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
[
J
I
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
Affiftance
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
God,
*
[ 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
Antiquiry.
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
b)aJ.
tlie
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
Innovators.
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,
FINIS.
399
I
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
3»5
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
tU8
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
158
+ "-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
Apollo
Apiclus
TAe riw/« Apoftlct
ApoDlcs Crrri/, ^ni' tlbert
AnHzus
tll4
n. lod
2^i
Ammon'us
i. Ainbr>Ic
A/npUaiaus
0.357, +n.325
ts47
+ '3"
t34a. 2?a.J«.l8p
Arrijni
Ariftarclius
Ariminum the Cwnc;/ tbne f 3M
Arccmas f n. j54^
Index.
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
B
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.
107
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
Cecilian
CeleHus
Celeftine Vope
Ceres
Chaftity /^/ exff n^
t n. 240
t357
t 114
38
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
t>4i
Tie //(f4^ of an Afs 234 f 64.
t m
ITooi/en Crojjir/ 237 f 5$ +134
ti4<J
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
f66ft49
Eating a Child in the Eucbarift
t ^5 t H7
For the Encreafe of their SeS
t<^3tiS2
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
162
RaclCd not to confefs hut to denf
Index.
the Oiium they tpere under i6^
ChriftUns abfiainfrm Blood 207, 209
tl47
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-
vantages
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 ■• $7
C^arcnddcrt 1 37J
Crofi, the ufe of Hs Stgft 97, lot,
n. IC5, Q.^3
Ab^ we/rflnpfd by
Curtius
Crcatioa frm nothang
Cybele
Cubricus
Cyno(:ephalu9
S. Cypnao
Cyril.
Cyrcnius
Cbriftians 8f5
t55
a4q
+ 114
+ J08
t D. 274 1 2tf0
t 39a. 39^
^7
Di&noniacs f 1)5
DzmoQs 9 (oiifeyjr themfehves £•
vilSphrits +137
VniverfaUy Miev'd 267
Authors offalfe Aca^^hns 30
Suggeftert if wicked Fears 3a
Withhold from all good 35
Invented Pagan Wmfinp 54,109
Adulterate Scripture ^71
Smother the Notion ofHeil-Phre 99
Jn^i^^/e Perfecution and FiUhi-'
nefs 21
Ttf m^ncr «f #Mr Operation
ti34
7%f^ Baptifm 109
Ape the Eucharift 123
DefigntoruinManlOni 270,325
Inftances of their Malice 271,298
Caus*d the Death of Socntcs 22
Tlbeir Knowledge 272
Afiftnterpret Scripture f 35^
/^j/e Cbriftians 297
F/y 4/ theName ofCbrifl 27^, 282
r/vir iVorflfippers put off their
Shoes , 109
Devil-Craft mifcalPd Priefi<raft 94
Afr. Daillc ' f »• 377
i)//-. Davies fo. 89 t 9^ t ^'?
tM4
Debcers punifl)"d with Death 1 1 7
DemoAhenes' f n. 131
DtciusV Pfrfecution » f ?* 3^7
becii t55
Demetrius Phalareua 245
Peificd^fH f$o. ii4
Demo-
Index*
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
F.
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,
313
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
tMo
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
0.
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
31
Proved bypredi^ing Futurities 33
Invocations of him (0 God^ peat
Gofl, Sec.) the Voice of Nature
ia.96
D d 2 ^ He
Index-
Ht alone tbt OhjeO of Worfljif 49
Gods of the Gentiles 2 87
Confefs themfelves Devils 279
Authors of no good to their Notaries
290
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
H.
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
tn.57
Image Worjbip ridiculed 219
None in the Temple 4t JernCdem
23$
Infiinc Baptijm n. 38
Infallibility f n. 237
Innovations miftbievons f267 +272
t392
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.
t"5ti48
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
}
L
pr. T Ames
J Janus
tn'37^
t 115 t»'^
KiUing
Index.
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
113
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^
M
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$, 100
Martyrs f n. afx
Their farvtirintft a. as, 3^4
Mariyrdom »/* Torments Md EgeSt
307
7« C/arj- aStf
Marcus AureltusV Letter far TtUrti-
tim 161, 1 )a
Marriage, its EnJi 60
Maximilla fa. 330
Menandcr yB
McaeiJeniut 34^
Mercury f it5t 14s
Miocrva t * ' '
Minucius j 17a
Millcnniuni n. »78
Miracles a/ Chrifl hm diffireat frtm
Jbtfe tf the Devil 274
ffom far prvfi if a DtSrm ,
Mob, rwrr Htmaa 318
Monnnus 1 33°
MoDk» t ss'
AMr exempted from EfifcofiU Jm-
riJdiSion f 337
Sot prtftraiU t« sSive iMtr*
fiLasB
Mortificatino a Ckrifiun Pltafure 328
Morality if-Htabtnt and Cbrifliant
compared f '7'
Mofei older than Greeks 78, f%, 948
Tfcc/ Jleal from him 3(4
//f anverfed with Cbryi htbt
Bk/h 110
The Devih Ape him 113
Mucius Sc*vola f iw
MnltipKcatioo fj' l^ngert 049
Munerarit n. 353
Myfleriet, not to be di^niged 19s
He Frifittt exfluded from 'nn
"a
Index.
N.
NAme of Chriftian not endured
NqKane tii$
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
O.
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$,
3^7
PlaurasV Tribe t o* 79
PlinyV Account ofCbriJiians §6^
Poecs why perniciout f n. I itf.
Inftruments of evii Spirits 52
Polycarp f o. 349
Polvgamy unlawful 361
Pollux t 5$ 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,
279
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
Pro.
Index.
^____ \ 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
Q-
/~\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,
aps
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-
Index.
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
T.
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 $4
Tythes paid by Heathens 227
tn.3«
t277
183
ti3o
359
U.
VAeation-Trmr
Valens
Vafentinus
VerusV Perfecution
Vcfta
Vice an Enemy to Truth
Vincent. Lirio. no Pelagian f n. 228
M^ilrf'ii^yiffi^ Peregrinus fn. 224
Virgin Mary honoured , not worfbippti
t 314
Her Death conceal d
Virginity
Viulis
Union of Natures tn Cbrifl
Unknown Deities
Vulcan
tn.3i$
20p
tn.2d6
t3i«
fn. 52
+ 114
W.
Mr.
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
X.
X
Y(hu. Pote
328 t 394
z
Eno
?5tf, 38 s
F I N I S.