LIBEARY 
 
 ShcoUu]icat £ciuinarjj, 
 
 PRINCETON, N. J.. 
 
 Nb. Case, £5^ /\ 
 
 BR^5 .B35 1813 
 
 Bampton lectures 
 

 / 
 
A KEY 
 
 TO 
 
 THE WRITINGS 
 
 OF THE 
 
 PRINCIPAL FATHERS 
 
 OF THE 
 
 CHRISTIAN CHURCH, 
 
 Who flourished during the first three Centuries : 
 
 IN 
 
 EIGHT SERMONS, 
 
 PREACHED BEFORE 
 
 THE UNIVERSITY OF OXFORD IN THE YEAR 1813; 
 At the Lecture founded by 
 
 THE REV. JOHN BAMPTON, M. A. 
 
 LATE CANON OF SALISBURY. 
 
 BY 
 
 THE REV. JOHN COLLINSON, M. A. 
 
 RECTOR OF GATESHEAD, DURHAM. 
 
 " Antiquam exquirite matrem." 
 
 "Keep your hold: the Doctors and old Catholic Fathers, in the points 
 " I have spoken of, are yours," Bishop Jewel. 
 
 OXFORD, 
 
 At the University Press for F. C. and J.Rivington, St. Paul's Church 
 Yard, London. Sold also by J. Parker, Oxford. 
 
 1813. 
 
DEDICATION 
 
 TO THE 
 
 HONOURABLE AND RIGHT REVEREND 
 
 SHUTE, 
 
 LORD BISHOP OF DURHAM. 
 
 My Lord, 
 
 A HESE Sermons will de- 
 rive weight in your Lordfhip's eftimation, 
 from their having been preached at a diftin- 
 guifhed feat of learning and theology, before 
 the Members of that Univerfity, to which 
 your Lordfhip is attached by long connec- 
 tion, and by the dignity of an official truft. 
 It is the objecl: of thefe Difcourfes to pro- 
 mote true religion by a reference to the 
 faith and practice of primitive Christians : and 
 the plan includes a defence of our eftablifhed 
 
 A 2 
 
iv DEDICATION. 
 
 Church, which is, I believe, identified with 
 Chriftianity itfelf. 
 
 To a work of this kind I venture to folicit 
 the protection of my Diocefan, with a pro- 
 priety, which will be obvious to all who con- 
 sider, that the Bifhop of Durham has defended 
 the pure faith once delivered to the faints, by 
 cogent argument, in oppofition to fuperftitions, 
 which are injurious to the temporal and eter- 
 nal happinefs of mankind ; that he has ex- 
 ercifed in his peculiar function a truly watch- 
 ful and paftoral care, unbiaffed by differences 
 of opinion on fubordinate points ; and that 
 through the courfe of a life, venerable from 
 its extent in unimpaired vigour, and more ve- 
 nerable from its habits, he has continued to 
 promote the religious and moral improvement 
 of fociety, and the general diffufion of bene- 
 ficial knowledge, by precept, by example, and 
 by a munificence worthy of his high ftation. 
 
DEDICATION. v 
 
 I alfo thought this an opportunity not to 
 be palTed over, of publicly teftifying my gra- 
 titude for your Lordfhip's patronage, which 
 thofe who experience acknowledge with the 
 more fatisfaclion, becaufe it is Reputation. 
 
 With every fentiment of gratitude and duty, 
 I have the honour to be, 
 
 My Lord, 
 Your Lordfhip's faithful and 
 obedient humble Servant, 
 
 JOHN COLLINSON. 
 
 Re&ory Houfe, Gate/head, 
 061.25, 1813. 
 
 A 3 
 

 TABLE OF CONTENTS. 
 
 SERMON I. 
 
 Jer. vi. 16. 
 
 Thus saith the Lord, Stand ye in the ways and see, 
 and ask for the old paths, where is the good way, 
 and walk therein, and ye shall find rest for your 
 souls. 
 
 The subject of the Lecture proposed, viz. An inquiry 
 into the writings of the primitive Fathers of the first three 
 centuries, p. 1 — 6. The opinions which have been enter- 
 tained of them in succeeding times, by the Fathers of 
 the fourth and fifth centuries, 7 — 9. in the dark ages 
 from the sixth to the sixteenth century, 10 — 13. at the 
 time of the Reformation, 13 — 19. Daille, Middleton, 20. 
 Lindsey, Priestley, 22. Bifhop Bull, Cave, Fleury, 23. the 
 just estimate and proper use of the primitive writings, 25. 
 
 SERMON II. 
 
 1 John v. 4. 
 
 This is the victory that overcometh the ivorld, even 
 our faith. 
 
 In giving a key to the writings of three Apostolical 
 Fathers, and of six their principal successors, the Author 
 proposes two points for particular attention ; viz. the di- 
 vine Atonement, and the evidences of the inspiration of 
 the Holy Ghoft, p. 31. Clement of Rome, 37. Ignatius, 
 41. Polycarp, 48. 
 
viii TABLE OF CONTENTS. 
 
 SERMON III. 
 1 Pet. iii. 15. 
 JBe ready always to give an answer to every one 
 that asketh you a reason of the hope that is in 
 you. 
 
 The use of reason in religion, p. 59. Justin Martyr, 62. 
 His Exhortation to the Greeks or Gentiles, 64. His Apo- 
 logy, 66. His Dialogue with Trypho the Jew, 74. Ire- 
 naeus, 79. His five books against Heresies, 82. 
 
 SERMON IV. 
 
 1 Tim. iv. 1, 3. 
 In the latter times some shall depart from the 
 faith, — -forbidding to marry, and commanding to 
 abstain from meats. 
 
 Clement of Alexandria, p. 95. His Admonition to the 
 Gentiles, 96. His Pedagogue, 100. His Stromata, 103. 
 Tertullian, 108. His Apology, 109. His writings against 
 Heretics, 113. His traces addressed to Christians, 116. 
 
 SERMON V. 
 
 1 Cor. xii. 12. 
 As the body is one, and hath many members, and all 
 the members of that one body, being many, are 
 one body : so also is C/wist. 
 
 Origen, p. 126. His Commentaries on Scripture; his 
 treatise " Concerning Principles," 128. His errors, and 
 defence, 129 — 131. His Collations of Scripture, 132. 
 His treatise against Celsus, in eight books, 133. Cy- 
 prian, 144. His treatise On the Vanity of Idols, and 
 three books of Testimonies against the Jews, 147. His 
 Epistles, \$o. His treatise On the Unity of the Church, 
 151. His treatise Concerning the Lapsed, 153. On Mar- 
 tyrdom, 156. 
 
TABLE OF CONTENTS. ix 
 
 SERMON VI. 
 1 Pet. i. 18, 19. 
 
 Ye were not redeemed with corruptible things, as 
 silver and gold, from your vain conversation re- 
 ceived by tradition from your fathers : 
 
 But with the precious blood of Christ, as of a lamb 
 without blemish and without spot. 
 
 Of the Church of Rome. The primitive Fathers are 
 silent on the subject of many points holden by her as 
 articles of faith, p. 164. They rest upon the authority of 
 the Pope, of the Romish Clergy, and of ecclesiastical tra- 
 dition, 166. I. The variableness of the Pope's power, 166 
 — 169. Clement of Rome, 170. A passage in Irenceus ex- 
 amined, 171. Tertullian's authority against the Papal 
 claims, 172. Cyprian's, 174 — 178. Differences among the 
 Romanists themselves, 180. II. No General Council in 
 the first three centuries, 182. The meaning of the term 
 " Church," as used by Romanists, 183. No infallible au- 
 thority asserted by the Fathers upon earth, 184. The 
 subtilties used in separating matters of faith from matters 
 of discipline, and in defining the authority of the Church, 
 186 — 190. III. Of Apostolical Revelations or oral tradi- 
 tion, 191. Tradition as supported by the Fathers very 
 different from the tradition of the Romish Church, 193. 
 The traditions of value are in the writings of the Fathers, 
 195. Contest between Cyprian and the Eishop of Rome 
 concerning tradition, 197. The revelations and authority 
 upholden by the Church of Rome cannot possess the im- 
 portance and antiquity ascribed to them, because they 
 are not acknowledged in the primitive writings, 200. 
 
x TABLE OF CONTENTS. 
 
 SERMON VII. 
 
 1 Cor. i. 12, 13. 
 
 Every one of you saith, I am of Paul, and I of 
 Apollos, and I of Cephas, and I of Christ. 
 
 Is Christ divided ? Was Paul crucified for you ? 
 or ivere you baptized in the name of Paul ? 
 
 Concerning Protestant Dissenters in England, p. 203. 
 Presbyterians and Calvinists, their peculiar tenets unsup- 
 ported by the primitive writings, 204 — 213. Dissenters 
 who make void the clerical order, the foreign origin of 
 their opinions, 213 — 220. In the primitive writings there 
 is no instance of self-appointment in ecclesiastical offices, 
 221 — 229. 
 
 SERMON VIII. 
 
 Phil. iv. 5. 
 Let your moderation be knoivn unto all men. 
 
 Recapitulation, 231. Opinions concerning the primitive 
 writings, 232. A summary character of the authors and 
 their works, 233. They decidedly exhibit their belief in 
 the Godhead and Atonement of our Lord Jesus Christ, 
 235. Their criterion of sanctification by the Holy Spirit 
 is the same as that established by our own Church, 237. 
 Distinction between the real and the visible Church, 240. 
 
 The primitive writings are a fence round God's sacred 
 word, 244. Benefits to be derived from the study of them,. 
 245. To Ministers of the Gospel, 248. The diffusion of 
 knowledge, 249. And of Christianity, 253. 
 
CHRONOLOGICAL TABLE. 
 
 Roman 
 Emperors. 
 
 Augustus 
 
 Tiberius 
 
 Caligula 
 
 Claudius 
 
 Nero 
 
 Galba 
 
 Otho 
 
 Vitellius 
 
 Vespasian 
 
 Titus 
 
 Domitian 
 
 Nerva 
 
 Trajan 
 
 Adrian 
 
 A.D. 
 
 14 
 
 37 
 41 
 54 
 68 
 69 
 69 
 70 
 79 
 81 
 96 
 S8 
 
 117 
 
 138 
 
 Anton. Pius 161 
 
 M. Anton. 
 
 Com modus 
 
 Pertinax 
 
 Niger 
 
 Severus 
 
 Geta 
 
 Caracalla 
 
 Macrinus 
 
 Elagabalus 222 
 
 /. i '.'or 235 
 
 180 
 192 
 193 
 194 
 198 
 212 
 217 
 218 
 
 Ma ■ n 
 
 Eaibinus 
 
 Gordian 
 
 Philip 
 
 Decius 
 
 2H7 
 238 
 244 
 250 
 252 
 
 Fathers. 
 
 Clem. Rom. 
 
 Ignatius 
 
 Polycarp 
 Justin Mart. 
 
 Irenseus 
 
 Clem. Alex. 
 Tertullian 
 
 Origen 
 
 Accord- 
 ing to 
 Cave. 
 A. D. 
 
 65 
 
 101 
 
 108 
 140 
 
 167 
 
 192 
 
 192 
 
 230 
 
 Cyprian 248 
 
 Accord- 
 ing to 
 
 Lardner. 
 A.D. 
 
 96 
 
 107 { 
 
 108 
 140 
 
 Editions 
 
 used in 
 
 this work. 
 
 Russel, 
 Land. 1746. 
 
 Colon. 1686. 
 
 , * s r Grabe, 
 li *\ Oxford. 1702. 
 
 Lvtet. Paris. 
 1641. 
 
 200 Paris. 1608. 
 
 fKuetius, Ro 
 
 230 
 
 194 { 
 
 Ufa 
 ) an 
 
 omag. 1668. 
 
 and Spencer, 
 
 iCantab. 1777. 
 
 oar i B P- Pearson, 
 ~ 40 lOr/ord. 1682. 
 
EXTRACT 
 
 FROM 
 
 THE LAST WILL AND TESTAMENT 
 
 OF THE LATE 
 
 REV. JOHN BAMPTON, 
 
 CANON OF SALISBURY. 
 
 " I give and bequeath my Lands and 
 
 " Eftates to the Chancellor, Mailers, and Scholars 
 " of the Univerfity of Oxford for ever, to have and 
 t( to hold all and lingular the faid Lands or Eftates 
 " upon truft, and to the intents and purpofes herein- 
 " after mentioned ; that is to fay, I will and appoint 
 " that the Vice-Chancellor of the Univerfity of Ox- 
 " ford for the time being fhall take and receive all 
 " the rents, iflues, and profits thereof, and (after all 
 " taxes, reparations, and neceffary deductions made) 
 " that he pay all the remainder to the endowment 
 " of eight Divinity Lecture Sermons, to be efta- 
 " blifhed for ever in the faid Univerfity, and to be 
 (i performed in the manner following : 
 
 " I direct and appoint, that, upon the firft Tuef- 
 " day in Eafter Term, a Lecturer be yearly chofen 
 
xiv EXTRACT FROM 
 
 " by the Heads of Colleges only, and by no others, 
 " in the room adjoining to the Printing-Houfe, 
 " between the hours of ten in the morning and 
 ee two in the afternoon, to preach eight Divinity 
 " Lecture Sermons, the year following, at St. 
 " Mary's in Oxford, between the commencement 
 " of the laft month in Lent Term, and the end of 
 " the third week in Act Term. 
 
 <f Alfo I direct and appoint, that the eight Di- 
 " vinity Lecture Sermons fhall be preached upon 
 et either of the following Subjects — to confirm and 
 " eftablifh the Chriftian Faith, and to confute all 
 "heretics and fchifmatics — upon the divine au- 
 " thority of the holy Scriptures — upon the autho- 
 " rity of the writings of the primitive Fathers, as 
 ee to the faith and practice of the primitive Church 
 '* — upon the Divinity of our Lord and Saviour 
 " Jefus Chrift — upon the Divinity of the Holy 
 ff Ghoft — upon the Articles of the Chriftian Faith, 
 " as comprehended in the Apoftles' and Nicene 
 " Creeds. 
 
 u Alfo I direct, that thirty copies of the eight 
 " Divinity Lecture Sermons fhall be always printed, 
 <( within two months after they are preached, and 
 ce one copy fhall be given to the Chancellor of the 
 " Univerfity, and one copy to the Head of every 
 " College, and one copy to the Mayor of the city ■ 
 " of Oxford, and one copy to be put into the Bod- 
 (( leian Library ; and the expence of printing them 
 " fhall be paid out of the revenue of the Land or 
 " Eftates given for eftablifhing the Divinity Lee- 
 
CANON BAMPTON'S WILL. xv 
 
 t( ture Sermons ; and the Preacher fhall not be paid, 
 ie nor be entitled to the revenue, before they are 
 " printed. 
 
 " Alfo I direct and appoint, that no perfon ihall 
 " be qualified to preach the Divinity Lecture Ser- 
 " mons, unlefs he hath taken the degree of Mafter 
 i( of Arts at leaft, in one of the two Universities 
 " of Oxford or Cambridge ; and that the fame per- 
 * ( fon fhall never preach the Divinity Lecture Ser- 
 " mons twice.'* 
 
SERMON I. 
 
 Jeremiah vi. 16. 
 
 Thus faith the Lord, Stand ye in the ways, and fee, and 
 ajk for the old paths, where is the good way, and 
 walk therein, and ye fhall find reft for your fouls. 
 
 A HE Prophet is here treating of the means 
 fuggefted by divine mercy for reclaiming the 
 Jews from idolatry and wickednefs. As the 
 chief inftrument of reformation, he in a pre- 
 ceding verfe firft mentions Scripture; and 
 then delivers the proportion juft read to you, 
 which feems to bear this meaning : * Next to 
 
 * the revealed word of God, there is no better 
 
 * incentive to piety than the recorded examples 
 ' of good men, who in old times have made 
 
 * Scripture the rule of their faith and practice.* 
 
 The benefit of thefe prophetical admonitions 
 is not confined to the times in which they 
 were delivered, or to the particular cafe of 
 the Jews. Human nature is always the fame : 
 and in all ages and countries, pride and bad 
 
 s 
 
2 SERMON I. 
 
 paflions, operating on a corrupt and rebel- 
 lious heart, and fomented by the wiles of 
 the tempter, turn men from God, and be- 
 tray them into infidelity, error, and impure 
 living. 
 
 The religious principle indeed, which Pro- 
 vidence has interwoven with our conftitution, 
 as an inftin&ive guide to true happinefs, fel- 
 dom fuffers total extinction. This is proved 
 by the number of falfe religions that have con- 
 tinually prevailed in the world ; and by the in- 
 flance before us of the Jews, who lapfed, not 
 into Atheifm, but into Idolatry, " and changed 
 " their glory for that which doth not profit a ." 
 As the corporeal fenfes, rarely obliterated, 
 continually abufed to the word purpofes, are 
 yet, under good conduct, the inlets of know- 
 ledge and delight ; fo this natural perception 
 which the mind has of God, though it may 
 degenerate into idolatry and fuperftition, is 
 feldom entirely loft; and when regulated by 
 religious truth, leads to everlafting blifs. 
 
 Need the importance of true religion be 
 magnified ? In temporal things it is the min- 
 ister of peace and good-will, the foundation 
 and fupport of all virtues and duties, of all ex- 
 alted, honourable and beneficent actions, both 
 in public and private life; a reftraint, more 
 
 a Jerem. ii. u. 
 
SERMON I. s 
 
 powerful than the laws, upon evil actions and 
 evil thoughts: it bleffes and tempers profperity; 
 and in calamities and forrow is balm and medi- 
 cine to the heart ; and from it, as from a pure 
 and perennial fource, tranquillity and content- 
 ment for ever flow. True religion is the con- 
 queror of fin, and of death, the king of terrors; 
 it changes corruption into a crown of glory: it 
 is the love of God, and an aflurance that God 
 loveth us, and by contemplation, and prayer, 
 and holinefs, prepares us for an infeparable 
 union with him hereafter, that confummate 
 and infinite happinefs to which our nature fe- 
 cretly, yet earnestly afpires. 
 
 The expectation of thefe bleflings reaches 
 not the ungodly; nor does the promiie of them 
 extend to thofe who worftup falfe gods, or 
 who pay to the true God a miftaken fervice. 
 " I will have mercy and not facrifice ;" faith 
 the Lord : and by the mouth of Jeremiah, 
 " My people have committed two evils; they 
 <c have forfakcn me, the fountain of living 
 " waters, and hewed them out citterns, broken 
 <e cifterns, that can hold no water b ." The molt 
 ilrenuous exertions, under the influence of di- 
 vine infpiration, are neceflary to prevent reli- 
 gious perfuafion from finking into a carelefs 
 vague laxity both of belief and practice, which 
 
 b Jerem. ii. 13 ? 
 B 2 
 
4 SERMON I. 
 
 rather refembles involuntary inftinct, than a 
 worfhip of the Supreme Being, becoming ra- 
 tional creatures, and fuch as he requires, in fpi- 
 rit and in truth. The negligence on this fubject, 
 too prevalent in the world, is at the fame time 
 inexcufable, and productive of the moil fatal 
 confequences. God has linked together our 
 duty and our happinefs : and thefe united mo- 
 tives impel us to make religion our chief con- 
 cern, that we fhould ftudy to know and to 
 obey the will of God. In comparifon of this 
 object, all other employments are of infe- 
 rior ufe, all other purfuits fubordinate: this 
 propofes to our affections and faculties their 
 due and proper exercife, and is attended with 
 an ineftimable reward. Let us then make off 
 lloth and evil habits, that weigh down the 
 foul, and employ, by divine bleffing, all means 
 for the attainment of true religion; directing 
 to this ufe the treafures of hiftory and learn- 
 ing, the deductions of reafon, and the difco- 
 veries of fcience. This fhould be the chief ob- 
 ject of life : in this purfuit we may contem- 
 plate the glories of creation, and the deftinies 
 of human affairs with new and better feelings, 
 and a more beneficial effect; and raifing our 
 thoughts from God's footftool to his throne, 
 may behold him, as it were vifibly, in the 
 works of his power, and the difpenfations of 
 his providence. 
 
SERMON I. 5 
 
 Above all, in order " to make us wife unto 
 " falvation c ," we are to ftudy holy Scripture, 
 which the divine Spirit has mercifully given, 
 that we might " believe that Jefus is Chrift, 
 * the Son of God ; and in believing might 
 " have life through his nameV Such is the 
 fcope and defign of Scripture: " other founda- 
 " tion can no man lay than that is laid, which 
 " is Jefus Chri ft e ;" and it behoves us to take 
 care, that like wife builders we erecl: upon this 
 foundation, not hay and ftubble, but a folid 
 and precious fuperftruclure. 
 
 The operations of the Holy Ghoft are indeed 
 unbounded, and touch men's confciences with 
 a fenfe of piety in more various ways than can 
 be expreffed. Still the revealed word is the 
 rule of true religion, which it is the duty of all 
 members of Chrifl's church, and particularly 
 of the Minifters of his flock, unceafingly to 
 ftudy, and by all jure, means to explain, recom- 
 mend, and enforce. 
 
 Next to the volume of infpiration, and agree- 
 ably to the prophetical intimation in my text, 
 we are to " inquire for the old paths ;" to fix 
 our attention upon the recorded memorials of 
 holy men, who in ancient times have trod the 
 good way, and found reft for their fouls. They 
 conftitute that hiftory, which is the beft philo- 
 
 e 2 Tim. iii. 15. d John xxiii. 31. e 1 Cor. iii. 10. 
 
 B 3 
 
6 SERMON I. 
 
 fophy, teaching by the beft examples. Human 
 performances admit of conitant and progrefTive 
 improvement ; but divine truths are only to be 
 explained, not amended : and it is therefore 
 reafonable to fuppofe, that they who lived 
 neareft to the times of revelation will manifeft 
 its mofl: powerful direction and influence ; as 
 water near the fountain-head is in mofl: 
 abundance and purity. 
 
 Actuated by thefe or fimilar impreffions, 
 the Founder of this Lecture, in a judicious fe- 
 leclion of various topics, has propofed " the 
 " authority of the writings of the primitive 
 " Fathers as to the faith and practice of the 
 '* primitive Church." In obedience to his 
 injunction I wifh to call the attention of my 
 audience to the writings of thofe Chriflians 
 who lived in the three firft centuries : and in 
 order fatisfactorily to afcertain their real value 
 and importance, it is my purpofe, in the enfu- 
 ing difcourfe, to treat of them generally, and 
 to examine what have been the fentiments 
 entertained of them at different times in the 
 Chriftian world. 
 
 During the fourth and fifth centuries, which 
 are the Auguftan age of ecclefiaftical literature, 
 the numerous authors who then flouriihed 
 prove, by continual quotations, the integrity 
 of the antecedent writings that have come 
 down to us. They fpeak of their predeceflbrs, 
 
SERMON I. 7 
 
 not indeed in terms of blind zeal and indifcri- 
 minate attachment, but with refpect and con- 
 fidence : and this teftimony is weighty, be- 
 caufe it is immediate, moderate, and reafon- 
 able. 
 
 Eufebius makes frequent mention of them : 
 the writings of Jullin Martyr he considers 
 " ample records of an understanding well 
 " informed, and efpecially imbued with the 
 " rludies of divinity, pregnant with ufeful- 
 " nefs f ." He fays, that " in Irenaeus may be 
 '* found the beginnings of herefies, the lives of 
 " their authors, the foundation of their falfe 
 ft doctrines, and briefly all their purfuits 8 :" 
 that " Irenaeus and Clemens of Alexandria 
 " are witneffes worthy of the greateft credit, 
 " defenders of the true dodtrine of the Church 11 :" 
 and again; "Clemens has left us a copious 
 " harveft of ufeful and multifarious erudition 
 " in his work properly entitled Xr^o^aret^, and 
 " refembling variegated tapeftry ; for in it are 
 " interwoven flowers of holy writ, the opi- 
 " nions of Gentiles, Greek and barbarian, the 
 " tenets of philofophers, and a confutation of 
 " herefies' 1 ." The fame hirtorian, alluding to a 
 folemn adjuration of fidelity, which Irenaeus 
 makes to the tranfcriber of his works, adds, 
 
 f Eufeb. lib. iv. cap. 18. S Ibid. lib. ii. cap. 13. 
 
 h Ibid. lib. tii. cap. 23. i Ibid. lib. vi. cap. 13. 
 
 B 4 
 
8 SERMON I. 
 
 " This I think pr9per to record alfo, in order 
 " that we may always retain before us, in thefe 
 " primitive and truly righteous men, the befr. 
 " models of zeal and diligence k ." 
 
 St. Jerome, in his catalogue of ecclefiaftical 
 writers, characterizes " the learned philofophy 
 '* of Juftin, chaftifed by religion; the compre- 
 " henflve and mifcellaneous erudition of Cle- 
 " mens, the item vehemence of Tertullian, 
 " and the adamantine powers of the indefati- 
 sf gable Origen 1 ." 
 
 The fame author fays, " No teftimony is 
 " needed to Cyprian's works, for their light is 
 " fpread like the fun m :" and he compares " his 
 " language to the pleafing flow of a gentle and 
 " placid itream "." 
 
 St. Auguftin thus exprefles in general terms 
 his opinion of the authority of the primitive 
 writings : " Compofitions of this kind have not 
 " canonical authority. Readers of the Fathers 
 " are not to fuppofe that the testimonies pro- 
 *' duced from their works are unexceptionable; 
 " for their opinions may in particular cafes be 
 " untrue. Truly catholic and praife-worthy 
 " as they were, we are not to efteem their 
 " writings on a level with holy Scripture : on 
 " the contrary, we may, with all the honour 
 *' and deference due to them, blame whatever 
 
 k Eufeb. lib. v. cap. 20. m Ibid, et Ep. ad Paul. 
 
 1 St. Jerome, vol. i. p. 119. n Ibid. 
 
SERMON I. 9 
 
 " in them, by divine affiftance and found rea- 
 " foning, we difcover to be unfounded °." 
 
 This judicious caution of St. Auguftin feems 
 to be directed againft an exceflive reliance 
 upon the authority of the Fathers, which pro- 
 bably appeared in his time ; and after the de- 
 ceafe of thofe who may be called claffical Fa- 
 thers, increafed, in the lixth century, with the 
 growing fuperftitions of the age. 
 
 We may fuppofe that converted Pagans, 
 remembering their old idolatries, foftered in the 
 Chriitian church a too great veneration for the 
 departed ; and that the barbarous conquerors 
 of Rome p , from their ignorance and credulous 
 devotion, were habitually tradable to the fanc- 
 tions of cuftom, and prefcriptive authority. 
 Whatever were the caufes of religious degene- 
 
 ° Epift. ad Vincent, ad Fortunat. 
 
 P Obferve the refemblance between the Druidical and 
 Papal power: " Illi (Druides) rebus divinis interfunt, facri- 
 ficia publica ac privata procurant, religiones interpretantur. 
 Si quis aut privatus aut publicus eorum decreto non ftetit, 
 facrificiis interdicunt. Haec poena apud eos eft gravifiima. 
 Quibus ita eft interdiftum, ii numero impiorum ac fcelera- 
 torum habentur : iis omnes decedunt, aditum eorum fer- 
 monemque defugiunt, ne quid ex contagione incommodi 
 accipiant : neque iis petentibus jus redditur, neque honos 
 ullus communicatur. His autem omnibus Druidibus prse- 
 eft unus, qui fummam inter eos habet aucloritatem." Cae- 
 iar de Bello Gall. lib. vi. f. 12. "i2v (the Druids) uvbv roig 
 /3acnAeucnv ouSev s%r t v zrguTTiw, ovoe /3ouAsus<r3«r wo*ts, to fxev 
 «Ajj$^, exewovs otpx etv ' Chryibft. Orat. 49. 
 
io SERMON I. 
 
 racy, it is certain that by imperceptible degrees 
 the doctrines of men fuperfeded the letter of 
 Scripture, and became the acknowledged ftand- 
 ard of religious truth. Then the Church, or 
 Romiili clergy, enhancing her own credit, 
 aiTerted that the opinions which me taught 
 were coeval with the promulgation of the Gof- 
 pel, and her decilions fo divinely infpired as 
 not to be fubjecl: to error or change. 
 
 It was neceflary to follow up the traces of 
 thofe tenets, which not being in Scripture, 
 were yet declared to be primitive and invaria- 
 ble : and as fome paffages in the writings of 
 fome of the Fathers were found to countenance 
 them, an appeal to their authority was eftab- 
 lifhed. The valuable compofitions of thefe vene- 
 rable men were not referred to with a compre- 
 henfive defign of elucidating Scripture, of com- 
 paring and analyfing their expofitions upon im- 
 portant points of faith and practice, and of fet- 
 tling or moderating differences by a candid itate- 
 ment of their real fentiments, or the healing 
 influence of their charitable example. Their 
 works were read and quoted, not for the liberal 
 purpofe of illuftrating general truths of great 
 moment, but with the particular limited delign 
 of fupporting eftablifhed inftitutions. The doc- 
 trines of the Church, emphatically fo ftyled, 
 were not then to be regulated by the fenti- 
 ments of the Fathers -, but the Fathers were to 
 
SERMON I. u 
 
 fpeak the language of the Church ; and in order 
 to fupport a dogmatical influence, detached paf- 
 fages were carefully brought forward from their 
 writings, fometimes in a partial and perverted 
 fenfe, fometimes of a miftaken tendency. 
 
 AfTuredly we are all liable to be biaiTed 
 by preconceived opinions, and to view the 
 itraight canon of truth diftorted through the 
 medium of inveterate prejudice. But during 
 the period of which I am fpeaking, and which 
 extended through the long lapfe of nearly a 
 thoufand years, from the fixth to the Sixteenth 
 century, the human mind was in a Itate of 
 almoft unexampled bondage, under a double 
 chain ; for while men fubjedled their under- 
 Handings, with implicit deference, to prece- 
 dent, that precedent was injudicioufly felecfted, 
 and confifted unfortunately in a great meafure 
 of errors fanctioned by the great names of men, 
 who, however deferving of honour and refpecl:, 
 were yet fallible. 
 
 In thofe times copies of voluminous compe- 
 titions were rare : few perfons had the ability, 
 and ftill fewer the inclination, to fludy and pe- 
 rufe attentively the works of the Fathers. The 
 generality of mankind were contented to take 
 their opinions at fecond hand : and confe- 
 quently the moll popular and favourite authors 
 of the dark ages were thofe who made com- 
 pilations, or, as they were termed, chains of 
 
12 SERMON I. 
 
 the Fathers, which confifted of a firing of quo- 
 tations from their different works, appended 
 to texts of fcripture, in a formal method, but 
 without fpirit or luminous arrangement. From 
 thefe concatenated references, and a dexterity 
 in wielding the Categories of Ariftotle, the 
 te irrefragable and feraphic" Doctors of the 
 Schools obtained their unenviable celebrity. 
 Works were publifhed to maintain " the in- 
 " violability of the authority of the holy and 
 " orthodox Fathers' 3 ;" and councils deferred 
 to the fame 1 *. To propofe doubts, to weigh 
 opinions, was deemed contumacy and pre- 
 emption 5 and to differ, herefy. 
 
 9 Mofheim, lib. ii. p. 328. 
 
 r Fleury, lib. xlix. Pope Gregory, furnamed the Great, 
 (A. D. 590.) Ifidore of Seville, and venerable Bede, com- 
 piled their commentaries from preceding Fathers, chiefly 
 St. Auguftin. Fleury, Ecclef. Hift. lib. xxxvi. and xxxviii. 
 St. John Damafcenus, who lived in the neighbourhood of 
 Jerufalem, in the eighth century, wrote " Concerning 
 " the orthodox Faith," and " facred Parallels." He pro- 
 fefiedly brings forward nothing of his own, but builds on 
 the authority of the ancients. Damafc. Dialect, cap. 1. 
 and 3. In the Latin Church Peter Lombard, Matter of 
 the Sentences, followed the fame path, and avows, that 
 " he purpofes to collect together only the fentiments of 
 " the Fathers of the Church." Lombard Prolegom. 
 Thomas Aquinas, in the 13th century, purfued the fame 
 method : and thefe were the moft celebrated theologians 
 of their times; " their works were a canon, their authority 
 n was law." Aquinas's Catalogue of References includes 
 only one Father who lived before Conftantine. 
 
SERMON I. 13 
 
 Had this coerced uniformity fubfifted only 
 as to leading elTential points of faith and prac- 
 tice, eftablifhed on the clear word of Scripture, 
 explained by reafon and the evidence of the 
 Fathers, much might be pleaded in its defence. 
 But it mud be remembered, that the authority 
 of the Fathers was not only exaggerated be- 
 yond all bounds, but their fentiments were alfo 
 partially extracted, and mifreprefented : and the 
 credit of their influence, which would have 
 been legitimately employed in promoting holi- 
 nefs of heart and vital religion, was very much 
 directed to extend a temporal jurifdi&ion. 
 
 It may be proper for me to remark, that the 
 Fathers of the three firlt centuries are rarely 
 quoted by the School-Divines; and the genu- 
 ine fimplicity of their writings is not eafily 
 convertible to the purpofes of fuperflition. 
 
 At the time of the Reformation, when the 
 Protectants began to refill the unwarrantable 
 powers which had for ten centuries been 
 afcribed to human authority, they attacked 
 the method adopted by the School-Divines, 
 and reduced within legitimate bounds the 
 credit of the Fathers s . Thus Martin Luther, 
 
 s Erafmus had indeed led the way, as the following juft 
 obfervations teftify : " Haud fcio an ex univerfo mor- 
 " talium genere prseter unum Chriftum quifquam invenia- 
 " tur, qui mifquam lapfus fit verbo : aut inter omnia fcrip- 
 " torum genera lit ullus liber abfque nevo erroris, prseter 
 
14 SERMON I. 
 
 in one of the tra&s which he published, A. D. 
 1520, in anfwer to the Pope's bull of excom- 
 munication, ufes this exhortation; " Setting 
 " ahde an implicit dependence on all human 
 " writings, let us flrenuouily adhere to the 
 '« Scriptures alone. The primitive Church a&ed 
 
 ** fcripturam canonicam, quae tarn nefcit fallere, quam ipfe 
 " Spiritus divinus cujus afflatu prodita eft. Ut enim omitta- 
 ** mus Philofophos gentium, qui nihil aliud erant quam 
 " homines, quem dabis ex his, qui monumentis suis eccle- 
 " (iam illuftrarunt, adeo vel cautum, vel felicem, ut nuf- 
 " quam exciderit quod merito poffit reprehendi, aut ali- 
 " quo paSo vocari in calumniam. Magnus Ecclefiae doc- 
 " tor fuit Origenes, de cujus fontibus omnium ferme Grae- 
 " corum ingenia funt irrigata: ad haec martyris filius, ipfe 
 " martyrii candidatus: fed quam multa in hujus viri: fcrip- 
 " tis leguntur plufquam haeretica? Ruinae occafio fuit phi- 
 " lofophia Platonica. Quod Origenes fuit Grasciae, cujus 
 " in divinis libris ftudium feliciter excitavit, hoc Afris fuit 
 " Tertullianus, vir omni difciplinarum genere perpolitus, 
 " perfpicacis ingenii, exaclique judicii, fed hie amore vir- 
 " ginitatis impegit in errorem improbatas digamiae, tan- 
 ee dem non tarn in Montani dogma prolapfus, quam fac- 
 u tioni Montanenfium adjunclus, a qua poftea fie amputavit 
 " ftfe ut tamen ecclefiae catholicae non reconciliaretur. 
 " Quid Cypriano fanctius aut Apoftolico fpiritui propius ? 
 " Non efTugit naevum, quod ab haereticis tin&os cenferet 
 " retingendos. Cujus erroris plurimos Epifcopos habebat 
 <e focios. Irenaeus omnibus difciplinis affatim inftru&us 
 " et in facris Uteris fie verfatus, ut dicas ilium nihil aliud 
 " fcifTe, qui fie tractavit rem fidei catholicae, ut fentias 
 " ilium amafle quod docuit, tamen prolapfus eft in dogma 
 " Chiliaftarum, nee de refurre&ione per omnia docuit 
 " quod nunc docet Ecclefia Catholica." Erafm. Enarrat. ad 
 Pfalm xxxviii. lib. v. p. 36a. Edit. Bafil. apud Froben. 1540, 
 
SERMON L 15 
 
 " thus -, me muft have acted fo ; for fhe had no 
 s< writings of the Fathers. Let the Fathers be 
 " allowed to have been holy men ; Hill they 
 '• were only men, and men inferior to Pro- 
 " phets and Apoftles. It is enough that we 
 " have learned from them the duty of ftudying 
 " and diligently labouring in the Scriptures : it 
 *' is not necefTary that we mould approve of 
 " all their works 4 ." 
 
 Expreflions of this kind mew in how undue 
 a manner the fee of Rome had been accuf- 
 tomed to lean for fupport upon the authority 
 of the Fathers: and moreover, that at the dawn 
 of Reformation the primitive writings were 
 generally fuppofed to be more favourable to 
 the Papal caufe, than upon Ariel: examination 
 proved really to be the cafe. In fact, the time 
 was now come for turning the ftream of anti- 
 quity againft thofe very perfons who had fo 
 long directed it through their own channels : 
 and to this event the u number of editions of 
 the works of the Fathers, publifhed throughout 
 Europe in confequence of the invention of 
 printing, greatly contributed. Men law clearly 
 for themfelves that venerable form of genuine 
 
 1 Milner's Hift. vol. iv. p. 492. 
 
 Q Before the year 1530, editions of the Fathers were 
 printed in Germany, at Venice, and particularly at Bafle 
 in Switzerland by Froben under the eye of Erafmus, and 
 by Henry Stephens at Paris. 
 
id SERMON I. 
 
 Chriftianity, which had been but partially ex- 
 hibited, as it were through a milt. (l55g) The 
 Magdeburgh Centuriators, as they were called, 
 publilhed their account of the firfT. centuries 
 from authentic records, which much ftrength- 
 ened the Proteftant caufe: and (1565) Bimop 
 Jewel in England preached a celebrated fer- 
 mon at St. Paul's Crofs, in which he challenged 
 all the Romanifts to produce any one paflage 
 from any author of the fix firft centuries in fa- 
 vour of the controverted points". They per- 
 ceived the neceflity of defending themfelves ; 
 and towards the end of the fixteenth century, 
 appeared the voluminous Annals of Baronius, 
 the labour of twenty years, executed under the 
 exprefs patronage of the Papacy, and with the 
 avowed defign of fupporting it on the credit of 
 primitive documents. 
 
 While the appeal to antiquity was profe- 
 cuted by both parties, the controverfy took a 
 new turn ; the Proteftants perhaps feared, that 
 by this recurrence to the Fathers and records of 
 the Churchy, they derogated too much from 
 
 x Collier, Ecclef. Hift. vol. ii. p. 461. 
 
 y Thefe fears were not groundlefs. A Dr. Cheney, 
 Bifhop of Glofter, (1568,) was accufed of being popifhly 
 inclined. He aflerted that the fenfe of Scripture was to be 
 tried by the confent of the Fathers only: " Let them bring 
 " me the confent of the Fathers for thefe things now in 
 " controverfy : otherwife I will not yield to them, nor be 
 " of their judgment." Collier, vol. ii. p. 519. 
 
SERMON I. 17 
 
 Scripture, the only infallible rule of faith and 
 practice. In the year 1631 M. Daille, a re- 
 formed Minifter of Paris, publifhed a work 
 of great celebrity, the efFecls of which are 
 probably ftill felt. His profeiTed defign is to 
 prove, that as the Reformers place the ftandard 
 of orthodoxy in Scripture, and the Papifts in 
 tradition, the primitive writings are not the 
 proper media for fettling the points in difpute 
 between them ; each party having an appeal 
 to a feparate higher tribunal. Salmafius, Blon- 
 de], and Chillingworth advanced the fame opi- 
 nions, which are in the main juft. But befides 
 this proportion, Daille's treatife contained ar- 
 ticles refpecling the miftakes of the Fathers, 
 and their difagreement with each other and 
 with themfelves. Pious minds were fomewhat 
 fhocked at the tenets of this fchool, as tending 
 injurioufly to throw into difcredit the primitive 
 writings, and their authors ; while hitherto a 
 degree of veneration almou: facred had attached 
 to both. Yet the intention of this eminent Critic 
 feems to have been far otherwife ; for as the 
 refult of his inquiries he eftimates the authority 
 of the Fathers fecond only to Scripture, term 
 ing it a fubordinate fence and protection of 
 divine truth, " repagulum fecundum poft Scrip- 
 " turasV 
 
 Meanwhile the Protectants themfelves 
 
 1 Dallseus, p. 362. 
 C 
 
18 SERMON I. 
 
 unhappily fplit into different focieties ; fome 
 of whom fyftematically rejected any appeal 
 to human authority in religious matters. Mo- 
 derate men faw that thefe continual innova- 
 tions had a tendency to introduce an extreme, 
 opposite indeed to Popery , but not lefs dangerous. 
 To check and counteract this reftlefs and inor- 
 dinate fpirit, many a Divines in England endea- 
 voured to reftore a due and proper eftimation 
 to the primitive writings : and of thefe none 
 occupy a more diftinguilhed place than Biihop 
 Bull and Dr. Cave. The latter indeed was 
 accufed, by the learned Le Clerc, of partiality, 
 of writing rather panegyrics upon the Fathers, 
 than their lives ; but notwithftanding this cen- 
 fure, his Hiftoria Literaria, which contains an 
 
 a Abp. Ufher (1612) continued Bifhop Jewel's challenge 
 againft the Romanics, with reference to the writers who 
 lived from the feventh to the tenth century ; and he alfo 
 difcovered and edited fome writings of the Apoftolic Fa- 
 thers. Archbifhop Wake translated into Engliih all the 
 works of the Apoftolic Fathers. Bifhops Fell and Pearfon, 
 and Dr. Grabe, diftinguifhed themfelves as editors and vin- 
 dicators of the primitive writings. Mr. Dodwell, in his 
 diflertations upon St. Cyprian, and particularly in thofe 
 upon Irenaeus, turns the authority of thefe Fathers againft 
 the Papifts, and attempts a refutation of M. Daille's pofi- 
 tions, with learning more than equal to his other powers. 
 Though he eftimates at too high a rate the value of the 
 primitive writings, he was one of the firft who turned his 
 attention to the juft and important principle, that the ca- 
 non of Scripture and the genuinenefs of tradition both reft 
 upon the early memorials of the Chriftian Church. 
 
SERMON I. 19 
 
 account of all the records of the Chriftian 
 Church for fifteen centuries, is a wonderful 
 monument of indefatigable labour, erudition, 
 judgment, and piety ; and will I believe be 
 found one of the beft guides extant to the 
 ftudy of genuine Chriftian antiquity. 
 
 A fimilar fpirit operated among the Ro- 
 manifts, who perceived that their advocates, 
 following the fteps of Baronius, had gone too 
 far; had vindicated not the faith, but the court 
 of Rome; not the catholic religion, but the 
 Papacy. A more moderate and more worthy 
 defence appeared in the ecclefiaftical memoirs 
 of the firft fix centuries by M. Tillemont, an 
 author, who though not free from the imputa- 
 tion of fuperftition, is yet of acknowledged 
 fidelity. A ftill greater work is Fleury's Hiftory 
 of the Church, which contains a more accurate 
 and luminous fummary of the primitive writ- 
 ings than I have elfewhere feen. His prelimi- 
 nary difcourfes are candid, judicious, and edi- 
 fying, and breathe an undlion of devotion and 
 charity, worthy of primitive times, and in the 
 beft fpirit of the Romifh Church. 
 
 Notwithstanding thefe efforts, and the b ex- 
 ertions of editors in different parts of Chriften- 
 
 b Dr. Cave in his Prolegomena, fe£t. vii. obferves, that 
 the editions of the Fathers that appeared from the time 
 of the invention of printing until the year 15 17, the be- 
 ginning of the Reformation, " auro contra non charse 
 
 C 2 
 
20 SERMON I. 
 
 dom, it mould feem that, fince M. Daille's 
 publication, the writings of the Fathers have 
 not recovered in public eltimation that vene- 
 ration which before attached to them. 
 
 A fevere attack was made upon their cre- 
 dit and value in a work published c under the 
 
 eftimari debentj" becaufe they fuffered no interpolations 
 or convenient corrections. Yet the labours of the Bene- 
 dictine Monks much facilitated the ftudy of the primitive 
 writings. The " Dogmata Theologica" of Petavius, a 
 French Jefuit, (1650,) is considered a work of immenfe 
 erudition : but his ftatement of the fentiments of the Fa- 
 thers of the three firfl centuries has afforded an unintended 
 and unfounded triumph to the Unitarians. The defign of 
 Petavius is to exalt the authority of oral tradition, and 
 confequently the power of the Church of Rome, at the 
 expence of the credit of the Fathers. Milton, with the very 
 oppofite view of overthrowing prelatical power, and of 
 eftablifliing the difcipline of Calvin, depreciates, in a tract 
 publiihed in 1641, the primitive writings, which he feems 
 to have read curforily. The reader may judge of the ftyle 
 of this treatife from the following fentence : " Whatfo- 
 " ever time or the heedlefs hand of blind chance hath 
 " drawn down from of old to this prefent, in her huge drag- 
 < f net, whether fifli or fea-weed, (hells or (hrubs, unpicked, 
 " unchofen, thofe are the Fathers." Thus the Theolo- 
 gians of the oppofite parties, of the Church of Rome, 
 and of Prefbyterianifm, agree in difparaging the Fathers : 
 in both cafes they perceived that the faith and practice 
 of the primitive Church, as recorded in thefe early and 
 authentic writings, were repugnant to their peculiar 
 tenets. 
 
 c By Dr. Conyers Middleton in 1748. His ftatements 
 have been well refuted in Mr. Kett's Bampton Lectures, 
 to which the reader is referred. 
 
SERMON I. 21 
 
 title of a " Free Enquiry into the miracu- 
 " lous Powers afcribed to the early Chriftian 
 " Church." The accounts of miraculous gifts, 
 carefully extracted from all the-Fathers of the 
 three firft centuries, occupy eight of his pages : 
 and upon fuch brief and mallow evidence, and 
 the exaggeration of fome incidental miftakes. 
 this author, forgetful of the decency of his own 
 profeffional character, and omitting to confider 
 the principal purport of their writings, ventures 
 to ftigmatize them, by a fweeping impeach- 
 ment, as fabricators of pious frauds, or weak 
 enthufiaftic believers in fabulous legends. An 
 elegant and lively ftyle gave undeferved cele- 
 brity to this infidious composition, which is as 
 deficient in found reafoning, as its tendency is 
 injurious to vital religion. 
 
 Scepticifm has not fucceeded in difproving 
 the accounts of primitive miraculous powers : 
 but were the teftimony of the Fathers on this 
 particular point quite invalidated, the general 
 importance of their writings would fuffer little 
 diminution. The hiftory of venerable Bede af- 
 fords material inftruction, although one third 
 part of it contains more legends, than are in all 
 the Chriftian writers of the three firft centuries. 
 Livy and Thuanus relate idle and incredible 
 auguries, tales, and omens ; yet the veracity 
 and impartiality of thefe two hiftorians, in the 
 general ftatement of facls, have immortalized 
 
 c S 
 
22 SERMON I. 
 
 their names. But the truth is, thefe primitive 
 Chriftians are, in comparifon of other ancient 
 writers, remarkably free from a fuperftitious 
 bias, and preferve upon facred fubje6ts that 
 happy moderation which is equally removed 
 from the extremes of fanaticifm and unbelief. 
 
 Another mifreprefentation of the Fathers 
 occurs in the flatements of fome late "writers, 
 who have attempted to fhew that the writings 
 of the three flrft centuries are not inconfiftent 
 with the tenets of modern Unitarians. This 
 aflertion, the tendency of which is fo detri- 
 mental to their credit, has been canvafled and 
 refuted by able d champions for the truth: and 
 it appears to have originated in the circum- 
 stance, that the arguments of the Fathers are 
 not fo immediately and diffufely urged againft 
 Unitarianifm, as againft other hereiies, which 
 being more prevalent in their time, required 
 to be guarded againft with more vigilance and 
 vigour. Such indeed is the reiult of their indi- 
 rect tettimony, that one of the molt important 
 ufes to which the primitive writings have been 
 applied, by a commentator of firlt-rate capa- 
 city, is in defence of the Trinitarian dorftrine. 
 
 c Mr. Lindfey and Dr. Prieftley. 
 
 fl Particularly Dr. Burgh, whofe work procured him 
 the honour of a diploma degree of D. C. L. from the Uni- 
 verfity of Oxford: and Dr. Horfley, late Bifhop of St. 
 AUph. 
 
SERMON I. 23 
 
 This is not the fcheme of a weak brain, and 
 credulous heart, or a mere contention for 
 forms : we need not fear to place the name of 
 Bilhop Bull againft an}' and all the Socinian 
 writers, in a comparative eitimate of found 
 learning, powerful reafoning, and that primi- 
 tive piety, integrity, and innocence of manners, 
 which he copied in his life. The works of 
 this eminent man, together with thofe of Cave 
 and Fleury, I would recommend as guides to 
 all who engage in the liudy of the Fathers. 
 Thefe are among the theologians, who have 
 made the molt valuable ufe of the primitive 
 writings: and their comments are capable of a 
 beneficial efFecT:, only inferior to that which a 
 perufal of the originals themfelves may pro- 
 duce. A bare enumeration of modern pro- 
 ductions relative to the Fathers, without cri- 
 tical remarks, would require a voluminous dif- 
 fertation, far too extend ve for the prefent 
 occasion. I mull: be contented with referring 
 thofe who wifti for more information, to the 
 fources already named 6 : but I cannot dole 
 
 e The ftudent may alfo be referred to the " Bibliotheca 
 iC Grseca," by Fabricius of Hamburgh (1720). Dr. Marin 
 mentions the " Bibliotheca Patriftica" of ProfelTbr Walch 
 of Jena, in one vol. 8vo. 1770; and Schoeneman's Account 
 of the Latin Fathers, 1 vol. 8vo. Leipfic, 1793: but thefe 
 works I have not been able to procure. 
 
 Dr. Jortin's Remarks on Ecclef. Hiftory will be found 
 very ufeful in reading the Fathers : his learning and judg- 
 
 C 4 
 
24 SERMON 1. 
 
 this fummary account without adverting to 
 the great work on " the Credibility of the 
 " Gofpel Hiftory," in which the refpe&able 
 author has accurately eftablimed the canon of 
 Scripture, upon evidence collected from the 
 writings of the Fathers. 
 
 The review which has been now made, 
 however imperfect, is I truft an impartial 
 Statement of varying opinions, and Sufficiently 
 faithful to fupport this probable conclusion, 
 that a juit estimation and proper ufe of the 
 writings of the Fathers, are great means for 
 promoting true religion. We have feen that 
 the advocates for the fee of Rome, having 
 inverted a human authority with infallibility 
 in matters of religion, maintained, as a natural 
 confequence of this principle, an unjutfifiable 
 reliance on primitive testimonies; and over- 
 whelmed the word of God beneath the col- 
 lected commentaries of men. On the other 
 hand fome reformers, in an oppofite extreme, 
 have treated all human authorities, not ex- 
 
 ment conipcnfate for that want of method which throws 
 an appearance of carelefliieis over the work. To thefe 
 may be added the treatife " De Rebus Chriftianorum ante 
 '•' Conftantinum" by the diligent and candid Mofheim, 
 which has not, I believe, been tranflated: and Mr. 
 Milner's Hiftory of the Church of Chrift, who feelingly 
 pourtrays, in lively colours, the primitive religion. Dr. 
 Moflieim's original materials will hardly bear in fome 
 inftances the extenfive fabric he conftrucls upon them. 
 
SERMON I. 25 
 
 cepting the Fathers, as nugatory and infig- 
 nificant : and moreover, the miftakes and er- 
 rors that occur in the early Chriftian writ- 
 ings have been either exaggerated or mif- 
 underftood fo far, as effectually to lower their 
 credit and value, and to render them altoge- 
 ther of no avail. The one party would make 
 the writings of the Fathers an inviolable ftand- 
 ard of religious orthodoxy : the other would 
 confign them over to oblivion and contempt. 
 Between thefe two extreme opinions, lies a 
 middle and jult judgment, which feems to 
 have been adopted, with unanimous concur- 
 rence, by the bell and wifeil men of different 
 periods : particularly by the great Fathers of 
 the fourth and fifth centuries, and by their 
 great fucceffors, the Fathers and Founders of 
 our Englifh reformed Church. They refted 
 their doctrine upon the rock of Scripture 
 only : but they bring arguments and exam- 
 ples to illuftrate this dodtrine, and efpecially 
 to fupport ecclefiaftical ceremonies and dif- 
 cipline, from the primitive writings. An in- 
 timate familiarity with them, accompanied 
 with habitual refpecl, is exhibited in the 
 Homilies of our Church, in the Preface to 
 the Book of Common Prayer, and in the writ- 
 ings of our old and foundeft divines. 
 
 Under the guidance of this temperate judg- 
 ment, we may learn to contemplate the Fa- 
 
26 SERMON I. 
 
 thers of the Chriftian Church with veneration 
 indeed, but not fuperftitiouily ; and to form a 
 fober rational eftimate of the value of their 
 writings, upon folid grounds. The integrity 
 of them is fufficiently afcertained: though 
 fome compositions, afcribed to primitive times, 
 have been found to be fpurious, and others 
 interpolated, for many of them we have a 
 continued chain of evidence, that erlablimes 
 their authenticity according to every legiti- 
 mate teffc of criticifm. Claffical literature 
 mourns for the treafures of which time has 
 robbed her, and regards among her moll pre- 
 cious deposits thofe which have been preferved 
 from his ravages. And mall not a feeling 
 equally ftrong and more laudable induce us 
 Chriftians to cherilh with pious care the re- 
 mains of that age, when religious tafte, if I 
 may be allowed the expreilion, was molt 
 exquifite and correal ? I am aware that a 
 fpecious attempt has been made to depreciate 
 the model of primitive times f , and to repre- 
 sent them as unworthy of refpeclful emulation 
 in an enlightened age : but all insinuations 
 of this kind are jultly treated as artifices of 
 concealed infidelity, as Strokes indirectly aimed 
 
 f Dr. Middleton, in the preface to his free Enquiry, fays 
 that the Fathers " are witnefTes only, not guides, declaring 
 (i what was believed in their time, not what is true, what 
 t( was pra&ifed, not what ought to be praclifed." 
 
SERMON I. 27 
 
 at Revelation itfelf. The teftimonies of the 
 Fathers are to be collected, not with partial 
 views or from detached pafTages, but accord- 
 ing to the general fcope of their writings ; 
 they are to be lifted and compared among 
 themfelves, and with other good evidence ; and 
 the refult is to be weighed in the balance of 
 reafon, and regulated by the unalterable canon 
 of God's facred word. We pay implicit de- 
 ference to no authority but Scripture; we own 
 no fubjeclion but that which reafon prefcribes. 
 It is granted that the Fathers were men falli- 
 ble and infirm : they committed miftakes ; 
 neither did they write in the ftyle of elegant 
 fcholars ; they have incautioully advanced 
 fome things of which the Church of Rome 
 has taken advantage as a foundation for fu- 
 perflition. 
 
 But notwithstanding all the deductions 
 which truth and propriety fugged, the juft 
 and legitimate influence of the Fathers mull 
 rank very high. It cannot be fuppofed that 
 Chriftians' who lived fo near to the time of 
 our Lord's Incarnation, and the miraculous 
 efFufion of the Holy Spirit, and who enjoyed 
 the teaching of the Apoiiles, could err much 
 in erTential matters ; they rauft have known 
 the way of falvation. In attempting to teach 
 the Gofpel to others, their incidental miftakes 
 are fuch as might be expected ; for no compo- 
 
28 SERMON I. 
 
 fitions are perfect, except the volume of In- 
 spiration. It was perhaps providentially de- 
 ligned that the bed of human works mould 
 demonftrate, by a comparative inferiority, the 
 neceflity and tranfcendent excellence of God's 
 revealed word. But it is not probable that 
 any weaknefs or enthufiafm mould obliterate 
 the true faith in the breafts of thefe early 
 profelytes : on the contrary, if the funda- 
 mental articles of vital religion are difcover- 
 able in any writings, betides holy Scripture, 
 it is furely reafonable to conclude that they 
 are contained in thofe of the primitive Fa- 
 thers. 
 
 Will it ftill be fuggetled that, although thefe 
 labours of the firtt Chriftians are come down 
 to us in a genuine ftate, and although the 
 authors of them were themfelves inftructed 
 in true religion, and were probably enabled 
 to communicate fuch inftruclion to others, 
 yet they may have been inlincere, and did 
 in facl impofe upon the world pious frauds, 
 and " cunningly devifed fables ?" This cannot 
 w r ell be the cafe, unlefs Chriitianity itfelf be a 
 " cunningly devifed fable." The charge of 
 insincerity luppofes fome felfim worldly mo- 
 tives ; and how could thefe operate upon 
 men who renounced temporal riches and ho- 
 nours, and voluntarily encountered a life of 
 labour, poverty, and painful fufFering, attended 
 
SERMON I. 29 
 
 with ignominy and odium and perfecution, 
 and finally clofed by martyrdom ? The truth 
 is, that the evidently difinterefted zeal of pri- 
 mitive Chriftians furnifhes one convincing 
 proof of the reality of that faith, which could 
 infpire fuch great and noble acts. And a 
 contrary fuppofition can only be refolved in- 
 to the credulities of infidelity, a phrafe, feem- 
 ingly paradoxical, but often too fatally verified 
 in fact. 
 
 All nations regard with a devoted attach- 
 ment the memorials of their remote anceftry : 
 the primitive Chriftians are our forefathers in 
 the pedigree of opinion, a connection clofer 
 than that of confanguinity or county ; and 
 from them we inherit, in lineal defcent, the 
 bell: patrimony, religious truth. More efpe- 
 cially when thofe ancestors are men of virtu- 
 ous renown, heroes, and benefactors to man- 
 kind, we feel touched with a confcioufnefs 
 of the true dignity of human nature, exem- 
 plified in perfons who, blefled with the aid 
 of God's Spirit, have withstood the vichTitudes 
 and temptations of life with unfhaken con- 
 stancy, and have thus difplayed marks of an 
 immortal foul, fuperior in its eflence to the 
 perifhable condition of earthly things. In 
 this good way did the firft difciples of our 
 Lord and Matter walk, animated by faith 
 and hope in their crucified Redeemer ; and 
 
30 SERMON I. 
 
 thefe motives fried a radiance of fan&ity over 
 their memories. 
 
 % While we thank God for thefe examples 
 and monuments of his grace in our Chriftian 
 Church ; let us remember that we are called 
 upon, not to a fimilarity of profeffion only, 
 but farther to an imitation of primitive faith 
 and practice, " knowing that they which are 
 " of faith are the children of Abraham 5 ." Let 
 us not hefitate to apply to this model the 
 admonition of the Jewifh Prophet ; " Let us 
 " afk for the old Chriftian paths, where is the 
 " good way, and walk therein ; and God grant 
 " that we may fo find reft for our fouls," of 
 his infinite mercy through Jefus Chrift our 
 Lord. To whom &c. 
 
 g Gal. iii. 7. 
 
SERMON II. 
 
 i John v. 4. 
 
 This is the viBory that overcometh the world, even 
 our faith. 
 
 JL HE fubject propofed for your consideration 
 is an investigation of religious truth, by means 
 of the writings of the Chriilian Fathers, who 
 lived during the firft three centuries. In pur- 
 fuing this plan, my meaning is to enter into 
 a detailed account of their contents, to give 
 a key, as it is often called, to the genuine 
 compositions of three apoStolicai Fathers, and 
 of fix their principal fucceflbrs. For the fake 
 of preferving dirlinclnefs and method in ex- 
 amining a wide range of various matter, I 
 wilh to felecl: two points in particular for 
 attentive obfervation ; and thefe are the Di- 
 vine Atonement, and the Evidences of the In- 
 spiration of the Holy Ghoft. This arrange- 
 ment will direct our inquiries to fundamentals 
 of vital religion, eflential articles of faith and 
 
32 SERMON II. 
 
 practice, without precluding fuch remarks as 
 may feem pertinent upon the peculiar lead- 
 ing characteriftics of each author. A fe- 
 condary benefit flowing from it will be, 
 an opportunity of defending moft important 
 doctrines of our eftablifhed Church againft 
 prevailing errors : and there can be no doubt 
 that a defence of this kind was among the 
 objects, which the Founder of this falutary 
 and honourable appointment chiefly intended, 
 and had moft at heart. To fupport that vi- 
 sible Society in which true religion is main- 
 tained in greateft purity, is the next thing 
 to fupporting true religion. 
 
 The two cardinal doctrines above men- 
 tioned are fometimes denied, fometimes holden 
 in a fenfe unauthorized, as we conceive, by 
 Scripture. The Reformers feparated from the 
 Church of Rome chiefly becaufe Ihe afcribed 
 to good works an efficacy and virtue, meri- 
 torious, and fatisfaelory for fin : fo all-im- 
 portant did they efteem the doctrine which 
 the Church of England maintains, from Scrip- 
 ture, that the blood of Chrift fhed on the 
 Crofs is the one, only and complete ranfom 
 and fatisfa&ion for the fins of mankind. By 
 Unitarians the divine atonement is altogether 
 denied : and here it may be premifed, that, 
 in collecting the opinions of the Fathers, a 
 teftimony to the divinity of Jefus Chrift, or 
 
SERMON II. 33 
 
 a teftimony to the atonement which he of- 
 fered for fin, will equally fupport both thefe 
 articles of the Chriftian faith ; for that they are 
 infeparable from each other, I believe is not 
 difputed. Again, with regard to the fubject 
 of the evidences of the Infpiration of the Holy 
 Ghoft, the Church of Rome has fuppofed that 
 they are, by rightful inheritance, her exclusive 
 pofleffion and property ; and that a man can 
 be fure of having the Holy Ghoft only when 
 he is a member of her communion. Some 
 Chriflian focieties have maintained that the 
 divine infpiration is diftributed by a predefti- 
 nation, more or lefs defined and marked 
 among God's elect : and others, that the 
 proofs of its prefence confift in certain in- 
 ward feelings and aflurances, which are fo 
 loofely defcribed, that it is not eafy to un- 
 derftand what is really meant by them. The 
 doctrine of our Church on this head is plain 
 and clear, namely, that a man can know he 
 has the Holy Ghoft, only by examining the 
 purity of his life, h and the goodnefs of his 
 actions performed according to the prefcribed 
 rule of God's word. 
 
 In fearching for the fentiments of the Fa- 
 thers upon thefe fubjects, the bias of a man's 
 judgment will naturally incline towards that 
 
 h See the Homilies for Whit-funday. 
 D 
 
34 SERMON II. 
 
 fociet)' of which he is a profefTed member: 
 partiality and habit will perhaps caufe him to 
 overlook thofe paflages which make againfi 
 his private opinions, and to magnify into clear 
 and decifive tetlimonies in favour of his own 
 Church, expreffions which are in reality of 
 a dubious or unimportant tendency. Still 
 the Fathers may be expected, as it has been 
 already ilated, to fpeak plainly and unequi- 
 vocally upon efTential matters : and vigilant 
 caution will prevent miftakes, caufing the 
 examiner, who begins his talk in honeft fin- 
 cerity, to proceed in delivering the whole 
 truth, as he finds it, with fobernefs and 
 moderation of fpirit, and in the language 
 of decency and candour ; fo that, if it mould 
 be impoffible to " give no offence in any 
 " thing 1 ," he may at leaf! hope to exercife 
 a faithful miniftry, without reafonable caufe 
 of blame. And may God of his mercy grant 
 that among us, and all who are gathered to- 
 gether in his name, both thofe who fpeak 
 and thofe who hear, may have the fear of 
 him, and the defire of his glory always be- 
 fore them -, and by comfort and aid of his 
 Holy Spirit, may embrace and ever hold fail 
 the blefled means of everlafting life, through 
 Jefus Chrift our Lord. 
 
 ' % Cor. vi. 3. 
 
SERMON II. 35 
 
 The Gofpel-hiftory, unlike all others, is 
 clearer! at the beginning. The firit. plant- 
 ing of the Church of Chrirr, is accurately 
 defcribed in the epiftles of the Apotiles, and 
 particularly in the incomparable narrative of 
 their Acts: but when the facred volume clofes, 
 obfcurity begins. We find the Gofpel fpread 
 over the earth, but of the means and man- 
 ner of its propagation there are no diftincl: 
 accounts ; and the prophecy is fulfilled, " So 
 ?* is the kingdom of God, as if a man mould 
 " can: feed into the ground, and mould fleep, 
 " and rife night and day, and the feed iliould 
 " fpring and grow up he knoweth not how V 
 The writings that remain of this early period 
 are few in number, and of no great length ; 
 and plainly mew that the primitive Chrirtians 
 were more intent upon the excellence of 
 their lives, than of their writings. Three com- 
 pofitions are extant, which are afcribed to 
 the fellow-labourers of the Apoftles, whofe 
 names are recorded in the New Teftament. 
 But two of them, the Catholic Epiftle of Bar- 
 nabas, and the Shepherd of Hermas, on ac- 
 count of many miltakes and injudicious ob- 
 fervations which they contain, are, by com- 
 petent judges 1 , deemed fpurious and unwor- 
 
 k Mark iv. 26". 
 
 1 Mr. Jeremiah Jones, and Mr. Milner. The teftimonies 
 of Barnabas and Hermas have however been adduced, to 
 
 D 2 
 
36 SERMON II. 
 
 thy of their nominal authors. And the only 
 pleas that can be urged in mitigation of this 
 fentence are, that thefe writings may have 
 been interpolated, and that they exhibit fenti- 
 ments of the firmelt devotional confidence 
 towards God. Still as it is not defirable to 
 rely upon queftionable authority, I pafs on 
 to the Epiftle of Clement, which was ad- 
 drefled to the Corinthians about thirty-fix 
 years after thofe of St. Paul, and upon a 
 fimilar occafion of fchifms in their Church. 
 It appears that the Church of Corinth applied 
 to that of Rome for advice; and the main 
 defign of Clement is to diiluade the Corin- 
 thians from emulation on religious fubjecls, 
 and to exhort them to fubmit in peace and 
 unity to their appointed fpiritual guides, be- 
 caufe fuch is the will of God. Some paf- 
 fages throw light upon the particular occa- 
 fion of thefe divifions: and by general ex- 
 preflions we learn, that they arofe from the 
 felf-conceit of a few unauthorized perfons, 
 who obtruded themfelves into minifterial 
 functions; and, by an oftentatious difplay of 
 zeal, kindled ftrifes, and feduced the people, 
 without caufe, from their ecclefiaftical alle- 
 
 lupport the doctrine of the Trinity, by Bifliop Bull, Dr. 
 Burgh, and Bifliop Horfley. It is acknowledged that 
 they are compofitions of inferior value. 
 
ST. CLEMENT, A. D. 96. 37 
 
 giance. The author points out the mifchiefs 
 of this kind of emulation, which allows fo 
 much indulgence to private liberty, and gives 
 to every man a pretext for following the in- 
 clination of his irregular defires. He exhorts 
 the Corinthians to call to mind the fcriptural 
 doctrine of repentance, to turn to God with 
 feelings of contrition and humility, and to 
 mew the fincerity of their religious perfua- 
 lion by their obedience. " Chrift," he fays, " is 
 " theirs who are humble, and who do not 
 " exalt themfelves over his flock. The Scep- 
 <c tre of the majefty of God, our Lord Jefus 
 '* Chritt, came not in tumult of pride and 
 *' oftentation, though he could have done fo ; 
 " but with humility, as the Holy Ghoft fpake 
 " concerning him m ." By the fame tell the 
 Fathers" under the old covenant were tried, 
 and proved their faith by living in brotherly 
 kindnefs and charity towards their neighbours, 
 and with fubmiflive refignation to the divine 
 will. Clement adds, that even the natural 
 world", and the different works of creation, 
 fulfilling continually in peace, order, and har- 
 mony the original difpofitions of their almighty 
 Creator, afford to man a leffon of obedience 
 and cheerful fubmiflion to the appointments 
 of God. He reminds them of the pure faith 
 
 *n Se&. 16. n Se&. 17. to 21. 
 
 e Sedt. 23. to 37. 
 
 D 3 
 
33 SERMON II. 
 
 they had embraced, and their hope in the 
 Refurredion, of which God " made our Lord 
 " Jefus Chriit the firft-fruits, raifing him from 
 " the dead :" and he entreats them not to 
 fruftrate thefe gracious privileges, and for- 
 feit eternal life, by finful acls of difobedience. 
 He obferves, that peace, order, and unity in 
 the Church, are God's appointment; and " that 
 " he has ordained both where, and by what 
 " perfons, religious fervices and offerings are to 
 " be performed in an acceptable manner. The 
 " Apoltles preached to us from our Lord Jefus 
 " Chrilt; Jefus Chrift from God. Both millions 
 " were in order, according to the will of God. 
 " Allured of the refurre&ion of our Lord, con- 
 " vinced by faith in the word of God, with 
 " the fulnefs of the Holy Spirit, the Apoftles 
 " w r ent abroad, preaching The kingdom of 
 " God is at hand. And the firft-fruits of 
 tl converfion, in villages and cities, they ap- 
 « c pointed to be Ministers and Bifliops over 
 " fuch as mould believe, having firfl proved 
 " them by the Spirit. They knew, through 
 (e our Lord Jefus Chrift, that contentions 
 " would arife concerning the Miniftry ; and 
 " therefore they both ordained perfons them- 
 " felves, and directed that there lhould be 
 <c a fucccllion of approved Mini(ters q ." " Ye 
 
 9 Sect. 42, 44. 
 
ST. CLEMENT, A. D. 96. 39 
 
 V are contentious, brethren, and zealous for 
 <e things that belong not to falvation. Search 
 " the Scriptures, the true word of the Holy 
 «' Spirit : there you will find that good men 
 " were perfecuted indeed, but always by the 
 " wicked and unjuft. Let us therefore join 
 (e ourfelves to the innocent and righteous, 
 " for fuch are the eled of God. Why are 
 " there flrifes, angers, divisions, wars, fchifms 
 " among you ? Have we not all one God 
 " and one Chrirl ? Is not one Spirit of grace 
 " poured out upon us all ? It is a fhame, a 
 " flagrant Ilia me, that the ancient eftablifhed 
 " Church of Corinth fhould, by one or two 
 <f perfons, be led into a fedition againit its 
 " Parlors r ." 
 
 Such is the general purport of this Apoftoli- 
 cal Father's epiflle : and the following paflages 
 will convey his thoughts on the two great 
 points of redemption and fanclification. " Let 
 " us look iteadfaftly at the blood of Chrifl, 
 " confidering how precious it is in the fight 
 " of God; and, being flied for our falvation, 
 " it has obtained the grace of repentance 
 " for all the world 8 ." Speaking of the Old 
 Teflament Fathers, he adds : "All thefe were 
 
 » Seft. 45. 
 
 s Atsv<ctwju.sv sig to alfia, ts Xpg-y, xai tictipsv a>: e?iv tj/ajoj/ tco 
 ©ew aljxa aum, 6t» lia. tt,v v)piTe§av o-amjpiav zxyjj^sv, irctVTi rco 
 xocr/Aw j«,gTavo»«j X a P iV vKWtyx-V' fe£t. vil. 
 
 D 4 
 
40 SERMON II. 
 
 " magnified and honoured, not through them- 
 " felves, not through their own works, not 
 *' through the righteous deeds which they 
 " performed, but through God's will. And 
 " we alfo by his will being called in Chrifl 
 " Jefus, are juftified not by ourfelves, or by 
 " our own wifdom, or underftanding, or god- 
 " linefs, or by the works which we have 
 " w T rought in holinefs of heart, but by faith ; 
 " by which the Almighty hath juftified all 
 " who are or have been juftified from the 
 " beginning. But what then, (hall we neg- 
 " left good works ? Does it hence follow 
 " that we fhould leave the law of loving 
 " obedience ? God forbid. Let us rather haf- 
 " ten with all earneftnefs of mind to every 
 " good work : for the Lord himfelf rejoices 
 " in his works*." 
 
 Sometimes the warmth of his cordial piety 
 breaks forth in a kind of tranfport. " How 
 " blefled, how amazing, beloved, the gifts of 
 " God! Life in immortality, fplendour in righ- 
 " teoufnefs, truth in liberty, faith in aifur- 
 " ance, fobriety in holinefs. And thus far 
 " in this life we know experimentally. What 
 " therefore muft thofe things be which he 
 ct has prepared for them that wait for him ? 
 " And how, beloved, fliall we attain this re- 
 
 f Sea. 32, 33. 
 
ST. CLEMENT, A. D. 96. 41 
 
 %< ward ? By eftablifhing our hearts in faith 
 " towards God, and by feeking to do his 
 *« will in all things with truth and earneftnefs. 
 " Thus, beloved, fhall we find our falvation, 
 " even Jefus Chrift, the High-prieft of our 
 " ofFerings, and helper of our weaknefs u ." 
 
 " He that has love in Chrift, let him keep 
 " Chrift's commandments. By charity were 
 " all the elecl: of God made perfect : with- 
 " out it nothing is pleafing and acceptable 
 " in the fight of God. Through charity and 
 " divine love, the Lord joined us to himfelf 
 " and gave his own blood for us by the will 
 "of God V 
 
 The tone of this compofition is that of 
 mild perfuafion, very far from any authori- 
 tative language; though it is to be obferved 
 the author was Bifhop of Rome, at the time 
 of writing it. He exhorts the Corinthians 
 to unity among themfelves, and fubje&ion 
 to their own paflors : but no expreffion can 
 be confirued to mean that St. Clement pof- 
 feffed power over them. He does not even 
 write in his own name ; but the title of 
 the Epiftle is, " From the Church at Rome 
 " to the Church at Corinth." 
 
 The writings of Ignatius difplay a more 
 ardent temper. This Father was Bifhop of 
 Antioch in Syria, and was there admitted 
 
 « Sea. 35. ^ Sed. 48. 
 
42 SERMON II. 
 
 to a conference with the Emperor Trajan, 
 who condemned him to be carried to Rome, 
 and thrown to wild hearts for the enter- 
 tainment of the people y. The alleged rea- 
 fon for this fentence was, that Ignatius called 
 himfelf Theophorus, and confefled that he 
 carried within himfelf him that was cruci- 
 fied : the real caufes of the perfecution of 
 Chriitians by the Roman Government, and 
 of the hatred which the Roman people bore 
 them, may be traced to the confcientious op- 
 position which Chriftians made to the pre- 
 vailing fuperftitions, and which, in the pro- 
 vinces particularly, had alienated many of the 
 native inhabitants from eltablifhed idolatries. 
 
 The courageous fuccefTor of the Apotiles 
 received his fentence, not merely with firm- 
 nefs, but with alacrity and joy. Proceeding 
 to Rome under an armed efcort, he Hopped 
 at Smyrna, where he enjoyed the gratifica- 
 tion of a happy meeting with Polycarp, Bifhop 
 of the place, his old friend and fellow-dif- 
 ciple under the Apoftle John. He was alfo at- 
 tended by the Bifhops and Clergy of the neigh- 
 bouring Churches, in token of honour and af- 
 
 y Sec "the Acls" of Ignatius, a primitive piece of 
 martyrology, found and firft publiflicd by Abp. Ufher 
 in 1647. The reful! of the learned controverfy refpecl.- 
 ing the writings of Ignatius fecms to be, that the ihxen 
 fmaller Epiftles arc genuine. 
 
ST. IGNATIUS, A. D. 107. 43 
 
 fection ; for the undaunted fpirit of Ignatius 
 wanted not confolation. 
 
 — Labantes confilio Patres 
 Firmavit auclor; — 
 
 Interque moe rentes amicos 
 Egregius properavit Exul : 
 Atqui fciebat qua; fibi barbarus 
 Tortor pararet. 
 
 At Smyrna he wrote four Epiftles, and three 
 more afterwards at Troas, chiefly addreffed 
 to the Churches of Alia Minor. This is his 
 exordium to the Mother-Church: "Ignatius, 
 .' who is alfo called Theophorus, to the 
 f< worthily happy Church in Ephefus of Afia, 
 " blefled in the majefty and fulnefs of God 
 " the Father, predeftinated before the world 
 " to be perpetually permanent in glory, im- 
 " movable, united and elecl: in the genuine 
 " fufFering for the truth, by the will of 
 " the Father, and of Jefus Chrift our God, 
 " much joy in Jefus Chrift, and in his fpot- 
 *' lefs grace." The Author begins with thank- 
 ing the Ephefians for fending to him their 
 Bimop Onefimus, whofe character in Chrif- 
 tian charity he deems inexpreflible, and other 
 Minifters, and exhorts them to unity and 
 fubjedion to their Bifhop and Prelbytery. 
 His own humility is at the fame time con- 
 fpicuous : (< I do not," fays he, " dictate to* 
 <c you, as if I were a perfon of any confe- 
 " quence : for though I am bound for his 
 
44 SERMON II. 
 
 " name, I am not yet perfect in Chrifl Jefus. 
 " But now I begin to learn, and I fpeak to 
 u you as my fellow-difciples." He continues 
 his advice to them of fubmiflion to their 
 ecclefiaftical fuperiors -, " Let no man deceive 
 " himfelf; if a man be not within the Altar, 
 "he is deprived of the bread of God. If 
 " the prayer of one or two has fo much 
 " ftrength, how much more that of the Bi- 
 " fhop and of the whole Church ? He who 
 " feparates from it, is proud and condemns 
 " himfelf: for it is written, God reflfteth the 
 " proud. Let us ftudy therefore obedience 
 " to the Bifhop, that we may be fubjecl: to 
 " God. And the more filent and gentle any 
 " one obferves his Bifhop to be, the more 
 " on that account mould he reverence him. 
 " Eyery one to whom the Mailer commits the 
 " ftewardlhip, mould be received as the Mafter 
 " himfelf z ." He exhorts them to fhun falfe 
 teachers, to pray without cealing for other men : 
 for there is hope of repentance in them that 
 they may attain unto God, and finally to live 
 in unity, in faith and in charity, and to fhew 
 the truth of their profeflion by their works. 
 
 Ignatius continually exprefTes his eager and 
 longing deiire of martyrdom, and repeats the 
 mofl earned injunctions to eccleliaftical fub- 
 ordination. All his epillles turn upon the 
 
 ' Seft. 4 , 5 , 6. 
 
ST. IGNATIUS, A. D. 107. 45 
 
 fame topics, and contain detached didactic 
 fentences, exprefled certainly in a tumid Asia- 
 tic flyle, but full of true Chriftian devotion, 
 illuftrated in the pureft precepts. In the 
 prefent age, in which no bounds feem to 
 be fet to claims of liberty of confcience, it 
 is deferving of the moft. ferious considera- 
 tion among Christians, that the chief topic 
 infilled upon by the two Apoftolical Fathers, 
 Clement and Ignatius, is Church Union ; and 
 the great object of their writings is to dif- 
 fuade men from feparating, for flight pre- 
 tences, from their lawful Paftors. We do 
 not endeavour to perfuade any to act fo as 
 to do violence to their confciences ; but we 
 wifli to fhew that it is the will of God that 
 private opinion mould on many occafions give 
 way; and that individuals, inflead of arro- 
 gating a continual right of choofing and judg- 
 ing for themfelves, fhould confider, that with- 
 out fome fubmifTion, there can, in great fo- 
 cieties, be no union and concord, which are 
 moft acceptable in God's fight. 
 
 " Without the Bifhops and Prefbyters," fays 
 Ignatius, " there is no Church. He that is 
 "within the Altar is pure: but he that is 
 fC without, that is, who does any thing with- 
 " out the Bifhops, and Prefbyters and Dea- 
 '* cons, is not pure in his confcience a ." 
 
 a Ad Trallienfes, fe£t. 3, 7. 
 
46 SERMON II. 
 
 Throughout thefe Epiftles are fcattered cau- 
 tions againft the Docetce, who taught that 
 Jefus Chrift was a phantom, and fufFered 
 only in appearance. Ignatius aflerts the real 
 humanity and divinity of our Redeemer: 
 " There is one Phyfician, both of the flefli 
 " and of the fpirit, made and not made, 
 " God incarnate, true life in death, both of 
 " Mary and of God ; even Jefus Chrift our 
 " LordV His teftimony is not wanting con- 
 cerning the evidences of the Holy Ghoft ; 
 for after exhorting the Ephefians to public 
 devotion, to unity and peace, he adds ; M Of 
 " all which nothing is hid from you, if ye 
 " have perfect faith and charity in Jefus 
 " Chrift, which are the beginning and end 
 " of life. For the beginning is faith, and 
 " the end charity. The union of thefe two 
 " is of God ; and from them flow all things 
 *' that conftitute the beauty of holinefs. Faith 
 
 b Ad Ephef. feci. 7* E<V turpog e?iv, (rugxtxos re xa» 
 7rveu/x,anx.o;, ysvvrjTOj xa< ayEyv^TOg, ev crapxi ysvofXBVog Geo;. 
 Jefus Chrift is called God in the title to this Epiftle : and 
 the Author bids his friend Polycarp farewell sv Oeu> rjfxcov 
 Ir/rov Xp»r<». Ad Polycarp. feci. 8. At his death he 
 prayed to the Son of God for the Churches, •naquxa.KEuag 
 tov ulov th 0=h V7ref) Tew zx.Y.krp w; . Martyr. St. Ignat. 
 feci. 6. And in the Epiftle to the Magnefians, feci.. 13. 
 he affirms, that the Apoftles were fubject " to Chrift, and 
 " to the Father, and to the Holy Ghoft." 
 
ST. IGNATIUS, A. D. 170. 47 
 
 "fins not; charity hates not. As the tree 
 " is known by its fruits, fo they who profefs 
 " and call themfelves Chriftians, are known 
 " by their adlions c ." Were there any other 
 fure criterion of divine infpiration, it might 
 be expected that a perfon, under the circum- 
 ftances in which Ignatius was placed, and 
 poflefling as he did a temper of lively fenfi- 
 bility, mould exprefs ftrong feelings of im- 
 mediate fpiritual influence: but he is free 
 from all weakneffes of this kind; and inftead 
 of a confident perfuafion of his being elected, 
 or accepted to falvation, humility fills his 
 mind. " I underftand," he fays, " many things 
 "in God, but I refrain myfelf left I fhould 
 " periih in my boafting. For now I ought 
 " the more to fear — defiring, as I do, to fufFer, 
 ic but doubting my own unworthinefsV 
 
 Of the fame tenor is this exhortation to 
 his friend Polycarp, who had been a fellow- 
 difciple with him, under the Apoftle John, 
 and who was then Bifhop of Smyrna. u Be 
 <c wife as a ferpent, but harmlefs as a dove. 
 " The times demand thee as a pilot is wanted 
 " in a ftorm, and thy prayers will be like a 
 " haven to a tempeft-tofied fhip. Be fober- 
 " minded as the foldier of God : the crown 
 " propofed to thee is eternal life. Stand firm 
 
 c Sed. 14. * l Ad Trail. Sed. 4. 
 
48 SERMON II. 
 
 " and immoveable, as an anvil, when it is 
 *' beaten upon. It is the part of a brave 
 " combatant, after wounds, to conquer. But 
 " efpecially we ought to endure all things 
 " for God's fake, that he may bear with us. 
 " Improve in diligence daily : coniider the 
 " times; and expect him, who is above all 
 " time, eternal, invifible, though for our fakes 
 " he became vifible; impalpable and im- 
 " pafiible, yet for us fubjected to fufFerings, 
 " enduring all things for our falvation 6 ." 
 
 The only production of the Apoftolical 
 Fathers that remains yet to be considered, 
 is a fhort Epiftle of Polycarp to the Philip- 
 pians ; in which the following paflages feem 
 appofite to our defign. " By grace ye are 
 " faved ; not by works, but by the will of 
 " God, through Jefus Chrift." He admo- 
 nifhes them to flee evil defires, particularly 
 covetoufnefs f , and to follow after Chriftian 
 " faith, hope, and charity ; which things if 
 " a man has, he has fulfilled the law of holi- 
 " nefs." The Prelbyters he recommends " not 
 Cf eafily to believe accufations, nor to be fe- 
 
 e Ad Polycarp, feci;. 2, 3. 
 
 f A Prefbyter, named Valens, and his wife, had, it 
 fecms, offended in this way. Another evidence of the 
 marriage of the Clergy is an exprefiion of Clement, 
 fe£t. 21. " Let us direct our wives (t«s yuv«<x«j fjfuov) to 
 " goodnefs." 
 
ST. POLYCARP, A. D. 120. 49 
 
 •' vere in judgment, knowing that we are 
 " all debtors in point of fin." Polycarp long 
 furvived the martyrdom of his friend Ignatius, 
 and was burnt for the truth at Smyrna, in 
 a very advanced age, under the Emperor 
 Marcus Antoninus, A. D. 167. A relation 1 of 
 his fufFerings, and triumphant refolution, is 
 among the precious remains of antiquity, 
 and becomes doubly intereiting to members 
 of that Church, which cherifhes a remem- 
 brance of parallel constancy under parallel 
 circumitances, in the example of her fons 
 the venerable Latimer and Ridley. 
 
 A brief review of thofe circumftances in 
 which the apofiolical Fathers were placed, 
 will with fome propriety conclude an ac- 
 count of their writings, and at the fame 
 time afford a farther illustration of the faith 
 and practice of primitive times. The world 
 was not their friend, nor the world's law ; 
 perfons both of the higheft and lowelt rank 
 agreed in oppreffing the followers of Chriit. ; 
 
 1 It is faithfully and beautifully rendered by Mr. 
 Milner, vol. i. p. 209. There is extant a homily of 
 St. ChryfoftonVs, preached on the anniverfary of St. 
 Ignatius's 'martyrdom. Compared with the earlieft 
 accounts of martyrdoms, it fhews to what extent a 
 fuperftitious veneration for thcfe holy men and their 
 relics had proceeded in the courfe of three hundred 
 years. 
 
 E 
 
50 SERMON II. 
 
 and the imperial mandate delivers them over 
 to a cruel death, as it is exprefled, " for the 
 " entertainment of the people." The pro- 
 found hiftorian, the mild philofopher, the 
 polite fcholar, viewing the popular fuperfti- 
 tions with complacent liberality, or, to fpeak 
 more truly, with indifference, lofe their cha- 
 racteristic qualities on the fubject of Chris- 
 tianity, and ufe concerning it common terms 
 of deteftation and abhorrence. The conver- 
 iion of barbarous nations may be afTifted by 
 the light, however faint, of natural religion, 
 and by the facility with which impreflions 
 are made upon ignorant and unoccupied 
 minds : but the Gofpel was planted among 
 the moft civilized, moft powerful, and proud- 
 eft nation in the world, and encountered 
 their inveterate prejudices, fan&ioned by a 
 regular code of fuperftition, interwoven with 
 their laws and cuftoms in the daily inter- 
 courfe of life, and adorned by the fineft 
 talents with the elegance of poetical fancy. 
 It encountered a ftill ftronger enemy, the 
 enemy within, thole finful propensities of 
 human pallions, which the Roman mytho- 
 logy foftered, and upon which it was, in many 
 intfances, even eftablilhed. 
 
 The early Chriftians poflefled apparently 
 no means for furmounting the accumulated 
 abftacles prefented by thefe external circum- 
 
SERMON II. 51 
 
 llances : they were not men of extraordinary 
 abilities and attainments, who by brilliant 
 powers of imagination, or perfuafive elo- 
 quence, could command and captivate man- 
 kind, and bend the wills of others to their 
 purpofe. They held forth no temporal prof- 
 peels, which could gratify difcontented and 
 turbulent fpirits; no fecret incentives to am- 
 bition and worldly interefL The dream of 
 earthly grandeur in the fcheme of redemp- 
 tion, at the time we are considering, had 
 panned away; and all Chriftians muft have 
 been aware that, with their profeffion of 
 faith, they embraced a life of precarious and 
 fcanty fubfiftence, which through labour and 
 fufFering might lead to a painful death, un- 
 cheered by popular applaufe, or the hope of 
 pollhumous reputation. In the writings of 
 the apoftolical Fathers, there is no mention of 
 miraculous powers, fuch as enabled the im- 
 mediate fucceffors of our Lord to convert 
 men by " figns and wonders," which gave 
 an irrefiftible confirmation to their miniltry. 
 A miracle was indeed effected by the opera- 
 tion of God's Spirit influencing the hearts of 
 men, fo that, " like feed that mould fpring 
 " and grow up we know not how," the Gof- 
 pel increafed and flourifhed, notwithstand- 
 ing the apparently inadequate means of re- 
 moving the obftacles to its propagation, 
 
 e 2 
 
52 SERMON II. 
 
 «• The victory which overcame the world 
 " was the faith of the firft Chriftians : God 
 "was the ftrength (rock) of their hearts m ." 
 " I know that thy mind towards God," fays 
 Ignatius, writing to Polycarp, " is fixed, as 
 " on an immoveable rock :" and again, <c A 
 " Christian is not a work of opinion, but 
 " of real greatnefs of fpirit n ." 
 
 He is deemed a man of principle, who 
 fettles in his mind certain fixed rules of con- 
 duel, that may carry him with conMency 
 through the viciiTitudes of life, and caufe 
 his actions, inftead of wavering with the 
 effedl of momentary impulfes, according to 
 caprice, humour, or varying circumltances, or 
 as the tyranny of intereft and pafTion di- 
 rects, to flow uniformly from the itrength of 
 his preconceived opinions. It is evident that 
 where this principle of equanimity is itrongeft 
 and molt pure, there will the belt effects be 
 produced : and it cannot have full force, unlefs 
 it be founded on the hope of a future life. 
 
 Some modern metaphysicians , in analyz- 
 ing the moral fenfe or principle of virtue, 
 have unfortunately fliut their eyes to the 
 light of Chriitianity; and, imitating heathen 
 philofophers of old, have confined their views 
 
 m Pfalm Ixxiii. 26. n Ad Rom. fe£l. 3. 
 
 Mr. Hume j Dr. Adam Smith. 
 
SERMON II. 53 
 
 to this life, and framed a rule of right and 
 wrong, which they feem to think iufficient 
 for practical pnrpofes, out of the nature and 
 condition of man in this prefent ftate, with- 
 out regard to futurity. From human un- 
 derstanding or from human feelings, from 
 reafon or from fentiment, or from a mix- 
 ture of both, they have attempted to de- 
 duce motives of conduct, applicable to all 
 fituations, which Ihould enfure the happi- 
 nefs of individuals and of fociety. We are 
 to do " what .is ufeful to ourfelves, what is 
 " ufeful to others ; what is agreeable to our- 
 " felves, what is agreeable to others :" that 
 a laudable motive, and fufhcient ipur to ac- 
 tion may not be wanting, we are inftrudted 
 to cultivate fympathy and the benevolent 
 affections : and in order to correct the fcale 
 of juflice by the hand of impartiality, we 
 are, by fuppofltion, to introduce the deci- 
 fion of an unbiased fpeclator upon our ac- 
 tions. All which, if rightly underliood, feems 
 to be exprerTed with greater perfpicuity in 
 that precept, eftablifhed both by the natural 
 and revealed law of God, " of doing to 
 *' others, as we would they Ihould do un- 
 " to us." 
 
 A foreign fchool of morality, rejecting all 
 religious ianclions, founds its ethics upon 
 the duties of men and citizens, upon fome 
 
 e3 
 
54 SERMON II. 
 
 uncertain principle of general expediency. A 
 late celebrated writer p of our own country 
 teaches, that " whatever is expedient is right;" 
 and the motive propofed by him is the 
 good pleafure of God, who wills that we 
 mould always do what is upon the whole 
 expedient for the general welfare, or con- 
 ducive to the happinefs of mankind at large. 
 Had the eternal happinefs of mankind been 
 comprehended in this fyftem, in language 
 clear, and decilive, and explanatory of its 
 paramount importance, the propoiition of 
 expediency would not have been expofed 
 to the fcruples and objections, which now fug- 
 gen: themfelves againfl it. For it is a maxim 
 of true piety, that fin was never committed, 
 but a lefs good was preferred to a greater, 
 momentary to lafting happinefs. 
 
 The radical defect of all fyftems of mo- 
 rality of human invention is, that they are, 
 either dcfignedly, or at lean: in the expla- 
 nation of them, limited by the concerns of 
 this life. And we therefore contend, that 
 they prefent no principles fufficiently ftrong, 
 or fufficiently pure, to counteract that bias, 
 with which our nature conftantly inclines 
 to evil. When it is considered how few 
 men have judgment to difcern objecls of 
 
 P Dr. Paley. 
 
SERMON II. 55 
 
 magnitude or at a diftance, but that we 
 are all keen-fighted in our own affairs ; how 
 few are able to eftimate remote and con- 
 tingent benefits, and that immediate and 
 private intereft weighs with moll men a- 
 bove general good and public utility ; an 
 obvious danger is, that thefe fyftems would 
 quickly degenerate into a matter of worldly 
 prudence, forming a cloak for fordid narrow 
 felfifhnefs; and that, from the predominance 
 of a contracted habit of thinking, virtue would 
 become a name for convenience. If expe- 
 diency were a motive of purity, yet is it 
 not ftrong enough to prevent the afcend- 
 ancy of fome more powerful impulfes ; as for 
 example honour, and love of fame, " that laft 
 " infirmity of noble mind." Thefe motives, 
 however mixed, animate men to great and 
 extraordinary enterprifes and exertions, far 
 beyond the fcope of thofe who have in 
 view only a temporary intereft ; and how- 
 ever erroneously directed, are impulfes of a 
 foul longing for immortality. To Spirits 
 touched with this fire, the calculations of 
 utility will appear cold and defpicable. " Of 
 " temporal bleffings, the greateft is Reputa- 
 tion, the leaft Riches q ;" but human ap- 
 plaufe, though one of the ftrongeft incen- 
 
 s Hooker. 
 E 4 
 
56 SERMON II. 
 
 tives to action, is a very unfafe criterion of 
 merit and real worth. 
 
 Lattly, if the philofopher prefents no re- 
 ligious creed to the people, they will cer- 
 tainly find one for themfelves ; and unlefs 
 blefTed with the revealed word of God, muft 
 yield to the influence of fuperftition, before 
 which his fine-fpun fpeculations will be dri- 
 ven away, as bubbles by the wind. Fana- 
 ticifm, while it produces pernicious effects 
 on human happinefs, is at the fame time 
 a motive fo forcible and impetuous, that no 
 antidote can counteract it, but the fuperior 
 efficacy of genuine and fincere religion. 
 
 This divine principle is the parent of all 
 great and good, all noble and ufeful actions, 
 and leads to the recompenfe of eternal re- 
 ward promifcd by our Redeemer to his 
 faithful fervants. This enabled the apoftoli- 
 cal Fathers to overcome the world; by this 
 they were induced to fell their goods and 
 give them to the poor, to renounce plea- 
 fures, honours, and diliindions, for a life of 
 labour and obfcurity, to preach the Gofpel 
 through evil report and good report, and to 
 confefs their Saviour Chrift in perfecution, 
 in bondage, and in death, refolutely, cheer- 
 fully, triumphantly. They fhewed their faith 
 by their works, the ftrength and goodnefs 
 of the principle by its effecls. 
 
SERMON II. 57 
 
 The fame energy of faith and truft in 
 God produced the fame diftinguithed prac- 
 tical confequences in the firft Fathers of our 
 reformed Englilh Church. And thus are we 
 doubly engaged to follow the examples of 
 thofe who have walked in the good way 
 before us. 
 
 This principle, in fine, gives life to the 
 members of that true Church of Chrift, 
 againft which we have a promife that the 
 gates of hell mail not prevail. And with 
 regard to thofe who are of this number, 
 " the firmament of heaven may dhTolve, and 
 " the pillars of the earth be broken, the fun 
 " may withdraw his light, and the ftars their 
 " mining;" but we are perfuaded that nothing 
 mall make a feparation between them and 
 their God, neither angels nor principalities, 
 nor powers, nor life, nor death, nor things 
 prefent nor things to come. 
 
SERMON III. 
 
 1 Peter iii. 15. 
 
 Be ready always to give an an/hver to every one thai 
 ajkethyou a reafon of the hope that is in you. 
 
 JrAITH, or the principle of true Religion, 
 grounded on the divine revelation in the 
 Jewifti and Chriftian Scriptures, has errone- 
 ously been deemed incompatible with rea- 
 fon, by perfons of two very different de- 
 fcriptions, who agree only on this one point, 
 and deduce, from quite opposite premifes, 
 the fame conclufion. One party exercifing, 
 as it is termed, the right of thinking freely 
 for themfelves, rejecl: all fupernatural com- 
 munications of knowledge as an impolition 
 upon their understandings -, and thus either 
 living without God in the world, or reding 
 fatisfied with impreffions of natural religion, 
 they difcern no difference between real in- 
 fpiration and its counterfeits : in their pre- 
 fumptuous indifference and hardened pre- 
 judices, they treat all pretentions to divine 
 
0o SE.RM0N III. 
 
 revelation as equally fictitious, proper ob- 
 jects of vulgar credulity, crafty devices to 
 fway weak timid minds, but worthy only 
 of ridicule or compallion from the wife. 
 They grant fomething in appearance to re- 
 ligion, in truth nothing: like a Epicurus of 
 old, they confefs a God, to avoid popular 
 odium, in words, but not in fact; becaufe 
 they neither allow his providence here, nor 
 the distributions of his juliice and mercy in 
 a future ftate. A wholefome correction to 
 this pride of reafoning is the consideration, 
 that our refearches into the appearances of 
 the natural world are continually bafHed s 
 and men of greatelt. penetration in the depths 
 of knowledge and fcience have learned hu- 
 mility, from experiencing how inadequate 
 their faculties were to comprehend perfectly 
 the lealt of the wonders of creation. 
 
 Other perfons, refiling with abhorrence 
 from unbelief, and perceiving that it is often 
 connected with a claim to iuperior abilities, 
 become difguftcd even with the name of 
 rational religion, and fuppofe that it includes 
 of courfe an irreverence for revelation. Yet 
 man is diltinguimed from other animals 
 bv his reaionablc undcritandins;: and as it 
 is to be believed that God, who endowed 
 
 a Cicero de Nat. Deor. lib. i. 
 
ST. POLYCARP, A. D. 120. 61 
 
 him with this pre-eminent faculty, would 
 accommodate to it the revelations of his 
 will ; accordingly they only who enjoy rea- 
 fon are found capable of religion. Certainly 
 neither reafon nor any other human endow- 
 ment can avail, without the efficiency of God's 
 good grace, which employs reafon as a prin- 
 cipal inftrument to promote divine purpofes. 
 And to difcard the powers of understanding 
 from the province of religion is an a6l fo 
 extravagant, that it can only be compared 
 to an infatuation, which mould caufe the 
 hufbandman to throw alide his plough, and 
 the mariner his compafs, becaufe fcientific 
 fkill cannot temper the feafons, nor control 
 the winds and feas. 
 
 The Infidel and the Fanatic, by the fla- 
 grancy of their oppofite errors, corroborate 
 each other in mutual prejudices. Though 
 enthufiafm, which is piety undirected by rea- 
 fon, be an extreme infinitely preferable to 
 Atheifm, yet is it an extreme far dittant 
 from true religion. From this error, I hope, 
 in the prefent difcourfe, to fhew that the 
 primitive Chrillian Fathers w r ere free, and 
 that fo far from proitrating the underftand- 
 ing in blind credulity, they exercifed it to 
 the beft and moft excellent purpofe, in ex- 
 amining and defending the truths of the 
 Gofpel; and were always ready, in compli- 
 
62 SERMON III. 
 
 ance with the Apoftolic precept, to give to 
 every one that afked a reafon, a reafonable 
 defence, ttqos cLnoXoyiav Xoyov, of the hope that 
 was in them. 
 
 Hitherto our inquiries have been confined 
 to fuch writings in the primitive Church, 
 as were by their authors addreffed to Chris- 
 tians : but our profpecl: now opens upon a 
 wider field. About the middle of the fe- 
 cond century flourifhed Juttin Martyr, who, 
 as he himfelf relates, was born in Paleftine 
 of Gentile parents. In early youth he tra- 
 velled into Egypt for the improvement of 
 his mind in knowledge ; and at Alexandria 
 addicted himfelf fucceffively to the different 
 fchools of philofophy, under Stoic, Pytha- 
 gorean, Peripatetic, and Platonic teachers. 
 He found, to his difappointment, that none 
 of them could inilruct him Satisfactorily in 
 the nature of God, which was the chief ob- 
 ject of his refearches : but, being by an ex- 
 traordinary communication directed to the 
 iludy of the Jewifti Prophets and of Chrif- 
 tianity b , he happily difcovered that fountain 
 
 b When I was a Platonift myfelf, fays Juftin, I could 
 not but admire the intrepidity of Chriflians in meeting 
 death ; and laid within myfelf, thefe people cannot be 
 lovers of fin and riotous living. Their reward muft be in 
 another life. Yet the malice of the devil has always in- 
 fligated the pcrfecution of good men, and now prevails 
 
JUSTIN MARTYR, A. D. 150. 6s 
 
 of religious truth, which he had long fought 
 in vain ; and acknowledged " the divine 
 " Scriptures to be the only fure and ufeful 
 <{ philofophy c ." Juftin feems to have been 
 fupernaturally directed to the iiudy of Scrip- 
 ture; which effected in him a rational con- 
 version. From no capricious or enthufiaftic 
 motives, but in the deliberate exercife of his 
 bed judgment, after much investigation of 
 various theological fyftems, he embraced 
 Christianity, regardlefs of his interefl and 
 reputation in the world. His understanding 
 and his heart were equally convinced and 
 touched: and the remainder of his life cor- 
 refponded to this beginning ; for his three 
 compofitions now remaining, addrefled to 
 the Gentiles, to the Roman Emperors, and 
 to the Jews, are all of them argumentative 
 apologies for Christianity. While I endea- 
 vour to give a fuccinct account of thefe writ- 
 ings, it will be my bufinefs, without farther 
 remark, to feledt particular paifages, which 
 
 againft us Christians. But we regard not thefe evils, 
 having a good confcience towards God, the fearcher of 
 hearts. And we write thefe things that our faith and 
 pra&ice may be examined and known : they will appear 
 to be, not pernicious, but pure and far fnperior to all 
 human wifdom. Second (erroneoufly entitled, the firft) 
 Apology. 
 
 • Dial, with Trypho the Jew. 
 
64 SERMON III. 
 
 treat of man's redemption from fin, and the 
 true proofs of the Inipiration of the Holy 
 Ghoft. 
 
 In his " Exhortation to the Greeks or Gen- 
 " tiles," which was probably written foon 
 after his conversion, Juftin contrails the fool- 
 ilhnefs and falfehood of their religion with 
 Chriftian truth. After intimating the ab- 
 furdities of their poetical mythology, he ex- 
 pofes, at fome length, the errors and con- 
 tradictions of their molt, renowned philofo- 
 phers. Even Plato and Ariftotle, their great 
 mailers of virtue, treating of the Deity, and 
 the nature of the human foul, appear to be 
 extremely in the dark on thefe moil important 
 fubjecls. Plato indeed taught that the ra- 
 tional foul is immortal ; but Ariftotle held 
 a contrary notion : and no fenfible man can 
 believe that truth reiides where there is 
 fuch difcordance of opinion. Our Author 
 exhorts the Greeks to forfake thefe errone- 
 ous guides, and to " turn to Mofes and the 
 " Jewifli Prophets, whole writings are con- 
 " felled I y of greater antiquity than any Gre- 
 " cian records ; and who, by the gift of di- 
 " vine infpi ration, have in a continued feries 
 " delivered to mankind the fame doclrine 
 " of revelation, a doctrine that cannot be 
 " understood by thofe who depend folely on 
 " the light of human fcience." 
 
JUSTIN MARTYR, A. D. 150. 65 
 
 Juftin afferts, that from the Jewifh Scrip- 
 tures the Heathen poets and philofophers 
 borrowed many thoughts, and fuppreffed the 
 originals, from fear of popular malice* He 
 refers to the prophecies concerning Jefus 
 Chrift, who " being infeparable from the 
 " Father in power, yet took upon him the 
 *' form of a man, that he might reftore true 
 " religion, and abolifh the worlliip of falfe 
 " gods." Finally, he declares that he left 
 the religion of the Greeks, becaufe there 
 was nothing in it holy: he expostulates, in 
 glowing language, on the fubjecls of the 
 vices of their divinities, and the confequent 
 impurity of heathen morals. " How can you, 
 he afks, " being a worfhipper of Jupiter and 
 M Yenus, blame your fon for rebellion, or 
 " your wife for incontinence? O fubmit your- 
 " felves to the dictates of incomparable wif- 
 " dom, and of an immortal King, who regards 
 *' not ftrength, nor beauty, nor the lofty fpi- 
 <c rit of noble birth, but a pure heart con- 
 " firmed in holinefs. The uniform habit of 
 " the followers of the Gofpel is goodnefs; and 
 " its trumpet a note of peace to the perturbed 
 " foul. Its blelTed difcipline quenches and al- 
 " lays the paffions, thofe fires of the mind : 
 " and thus forms, not indeed poets or philo« 
 * c fophers, or powerful orators, but makes men 
 <( immortal and like to God/' 
 
66 SERMON III. 
 
 The ftyle of this author is perfpicuous 
 and manly, though it may fuffer in a com- 
 panion with the clafEcal elegance of thofe 
 compofitions, the fubftance of which he juftly 
 condemns. His fentiments are now fami- 
 liar to our ears 5 but if we tranfport our- 
 felves in imagination back to the age in 
 which he lived, we mall readily acknow- 
 ledge, that very fuperior courage and intel- 
 ligence were neceflary to maintain them in 
 the fecond century. 
 
 After the deceafe of the Emperor Trajan, 
 the Chriftians enjoyed fome refpite from 
 perfecution, under his fucceflbr Adrian d : but 
 the laws Hill left an opening for the inflic- 
 tion of the fevereft penalties, which could 
 refult from popular obloquy and hatred. For 
 the purpofe of jurlifying the fuffering Chrif- 
 tians, and of foftening the malice of the 
 heathen world, Juftin prefented an apology 
 to the Emperor Antoninus Pius, who fuc- 
 ceeded Adrian in the Imperial throne, A. D. 
 137. 
 
 The beginning of this defence bears an 
 allufion to the Imperial titles of Antoninus 
 and his adopted fons, with an intimation 
 that thofe dignified perfonages who bear the 
 
 d The Apologies of Quadratus and Ariftides, addrefled 
 to this Emperor, only remain in very fcanty fragments. 
 
JUSTIN MARTYR, A. D. 150. 67 
 
 names of Pious, Philofophers, Lovers of Jus- 
 tice and Learning, mould willingly embrace 
 truth for its own fake, and difcard errors, 
 however fan&ioned by cuftom. The author 
 then entreats, with much earneftnefs, that 
 Chriftians be examined concerning their lives 
 and actions, and expofes the injurtice of con- 
 demning them to torture, on account of their 
 name only and profeffion : while if the ac- 
 cufed deny Chrifl, they are releafed without 
 farther examination. 
 
 He thus continues : " We are called Atheifts, 
 ** and truly we believe not in your falfe 
 * gods ; but being taught by the word of 
 <f God, who became man, namely Jefus Chrift, 
 " we acknowledge the true God, the Father 
 " of jullice and purity, and of all virtues, 
 *• who is free from any mixture of evil. Him, 
 " together with the Son and Holy Spirit, 
 rc we reverence and adore with the worfhip 
 <c of truth and reafon V 
 
 " We cannot worfhip the images of falfe 
 t( gods, with victims and garlands : for we 
 " believe thefe to be the invention of devils, 
 " and injurious to the ineffable glory of God's 
 " perfon, who is moll pleafed with thofe 
 
 c ExSJVOV Te (0£Ov) Y.M TOV fClXp U.VT& VlOV sXSoVTa, 7TV£UjW,a T« 
 
 to 7rp o^rj-nxov o-£/3o^e3« km Trpocrxuj'fc^sv, \nyot xeu aArjSg/ijt rifuwy- 
 Tfj, Se£t. 7. 
 
 F 2 
 
6& SERMON III. 
 
 " among men, who mod refemble his at- 
 " tributes of wifdom, and juftice, and bene- 
 " ficence, and will elect them to reign with 
 " him for ever, in a ftate inacceffible to cor- 
 " ruption and fufFering. That purity which 
 " human laws cannot efFecT:, the divine word 
 " will produce, unlefs corrupt nature yield 
 '* to the various temptations of the devil. 
 " Thus we are, above all others, your coad- 
 " jutors in preferving public tranquillity ; be- 
 " caufe we maintain that no man, whether 
 " wicked or virtuous, efcapes God's eye; 
 " who will render to every man eternal 
 " punimment, or eternal happinefs, accord- 
 " ing to his works f ." 
 
 Our author proceeds to enlarge farther in 
 defence of Gofpel truth, and the practice of 
 its followers. " Inilead of blood and Iiba- 
 " tions and incenfe, we ofFer," he fays, " to 
 " God the rational fervice of prayers and 
 " praifes, and folemn hj^mns, in acknow- 
 " ledgment of our creation and prefervation 
 *' in this life, and our hope of a happy re- 
 ** furrection through .faith. And our teacher 
 " was Jefus Chrift, the fame who was cru- 
 " cified under Pontius Pilate. Him, the Son 
 ■ " of the true and living God, we venerate 
 " in the fecond place, and the prophetic Spi- 
 
 f Se6l. io, 12. 
 
JUSTIN MARTYR, A. D. 150. 6g 
 
 * e rit in the third. Being followers of the 
 * c one unoriginated God, through his Son, 
 " we who were profligates, now live foberly, 
 " and confecrate ourfelves to God : having 
 '* loved wealth above all things, we now 
 '* have our pofTeflions in common, and dif- 
 " tribute to the neceffitous : having hated 
 " and even deftroyed others, and avoided the 
 " exercife of common hofpitality towards 
 " perfons of a different tribe, now fince the 
 " appearance of Chrift we pray for our ene- 
 " mies and perfecutors." 
 
 " Univerfal love, charity, meeknefs and pa- 
 " tience, thefe are our Matter's rules. And 
 '* by thefe gentle arts of perfualion many 
 " have been converted from violence and 
 " wrong, perceiving in their Chriftian neigh- 
 " bours a perfevering goodnefs, and in their 
 " Chriftian fellow-travellers a patience of 
 '« injuries, and honefty and fidelity in their 
 " dealings 6 ." 
 
 Thus did the early Chriffians reft their 
 defence upon the folid teft of the purity of 
 their actions : they poignantly felt and firmly 
 refuted the charge of culpability, and were 
 anxious to clear their integrity from imputed 
 ftains; but they mewed no reluctance to die 
 for that faith, which they profefled with a re- 
 
 s Se&. 20. 
 F 3 
 
70 SERMON III. 
 
 folution as unalterable by circumftances, as 
 it was undebafed by vifionary tranfports, or 
 any bitternefs of recrimination upon their ad- 
 verfaries. 
 
 In the 3lft Section our author traces the 
 cauie of popular hatred : " Becaufe," he 
 fays, " we truly affirm that Jefus Chrift alone 
 " is properly the Son of God, as being the 
 " Logos, and firft-begotten, and power of 
 <c God, who by the counfel of his will was 
 " made man, and taught thefe doctrines for 
 " the conversion and reftoration of mankind; 
 " therefore have evil fpirits prevailed to in- 
 " vent wicked falfehoods againft Chriftians, 
 "in order to defeat the purpofe of his com- 
 <c ing." 
 
 In the next place the abfurd calumnies 
 propagated againft Chriftians are mentioned 
 and obviated : for inftance, the unfounded re- 
 ports of their putting out the lights in their 
 meetings, for the purpofe of promifcuous li- 
 centioufnefs, and of eating human flefti. 
 
 In the latter part of this Apology, Juftin 
 employs himfelf in proving that Chriftianity 
 is no new doctrine, but that the incarnation 
 of the Mefliah by means of a Virgin, his 
 fufferings, and fecond advent, are all fore- 
 told in various parts of the Jewiih Scriptures. 
 He alio infifts in ftrong terms upon the doc- 
 trines of the refurreclion, the day of judg- 
 
JUSTIN MARTYR, A. D. 150. n 
 
 ment, and eternal rewards and punifhments, 
 and endeavours to awaken the minds of the 
 auguft perfons he addreffes to a fenfe of thefe 
 mod: important truths. The following fen- 
 tence may ferve as a fummary of his opinions 
 on the fubject of the perfon of Chrift. The 
 Jews fuppofe that God the Father converfed 
 with Mofes and holy men of old; whereas 
 the divine communications were in reality 
 made by che Son, " who h being the Logos 
 " firft-begotten of God, is indeed God. To 
 " Mofes and the Prophets he formerly ap- 
 *• peared in the form of fire or fome angelic 
 " ^mage : but now in the times of your im- 
 u . perial government, being born, as we have 
 <f faid, a man of a virgin, according to the 
 " will of the Father, for the falvation of 
 " thofe who believe in him, he endured to 
 " become of no reputation, and to fuffer, that 
 " by his death and refurreciion he might con- 
 " quer death." 
 
 Some paflages refer to the prefcience of 
 the Deity, as involving predeftination : and 
 the Apologift thinks it neceflary to obviate 
 the inference, that becaufe things are pre- 
 dicted, they therefore take place by neceflity 
 
 h 'Of (vlo;) x«» \oyo$ irgcoroTOxoj eov rs 0es, xaj 0eoj ivap- 
 x «. Sed. 83. 
 
 1 Ev ifax Ttvpas <puvei;, irore 8s ev Ejxovi a<Too[x.aTcuv : which 
 laft word the learned Grabe confiders to mean, angels, 
 
 F 4 
 
72 SERMON III. 
 
 of fate or deftiny. He frates, that unlefs 
 men are at liberty to choofe good or evil, 
 they are not accountable for their actions, 
 and there can be neither virtue nor vice. 
 <e This indeed we fay," he continues, " is in- 
 " evitable deftiny, that thofe who choofe 
 " good fhall receive a reward of honour, and 
 *' that retribution awaits all who do other- 
 " wife. For God has not made men like 
 " beatts or trees, but with the power of elec- 
 ce tion, and fubject to the award of juftice. 
 u The holy prophetic Spirit has taught us 
 " this truth, faying by the mouth of Mofes, 
 ' Behold, good and evil, life and death are 
 'before you: choofe lifeV The Apology 
 concludes with a plain flatement of the man- 
 ners and practices of Christians, of their bap- 
 tizing new converts, and of their alTembling to 
 partake the Eucharilt. " In all our oblations," 
 thefe are the author's words, <( we blefs 
 <f the Creator of all things, through his Son 
 " Jefus Chrift, and through the Holy Spirit. 
 " And upon the day called Sunday, all meet 
 " together in one place, when the writings' 
 " of the Apoftles and Prophets are read, as 
 " time fcrvcs. When the reader has ceafed, 
 
 k sea. 55. 
 
 1 Ano^vr^ovsvixaToi Tcnv A7TCfoA«v, cruyy purpura, tcov irpO' 
 
JUSTIN MARTYR, A. D. iso. 73 
 
 ** the Paftor (ir^us) makes a difcourfe for the 
 " purpofe of edifying the people, and ani- 
 *' mating them to the practice of fuch ex- 
 " cellent things. At the conclufion we all 
 '• rife up and pray : and the bread and wine 
 " and water are carried round, accompanied 
 " with fervent prayer and tbankigiving by 
 " the Minilter. And moreover contributions 
 " are depofited with him, and he relieves from 
 " this fund of voluntary charity orphans and 
 " widows, the needy, the lick, captives and 
 " ftrangers ; and in a word all who are in 
 " want." 
 
 Juttin has been accufed of Platonizing on 
 the fubject of the Logos, and of treating the 
 character of eminent Heathens with too fa- 
 vourable indulgence. Yet the foundnefs of his 
 doctrines on elfential points is manifeft : and 
 juftice will acknowledge, that the virtues of 
 Pagans, whether mild or fevere, muft have 
 proceeded from the Fountain of all good- 
 nefs, who partially imprinted on their hearts 
 thofe principles of truth, which are delivered 
 to us in the word of God, as axioms of our 
 religion. 
 
 Eufebius relates m , that Juftin, travelling, like 
 many Chriftians of that age, to make or con- 
 firm converts, had at Ephefus a conference 
 
 83 Lib. iv. cap. n. 
 
74 SERMON III. 
 
 with one Trypho a Jew ; fo that we may 
 conclude the dialogue, which remains under 
 that title, to be the fubftance of a real dif- 
 putation. As in his former treatife it was the 
 Authors purpofe to expofe the pernicious 
 doctrines of Pagan theology, and to refute 
 the calumnies of the enemies of Chriitianity ; 
 he here direcls a fimilar train of argument 
 againft. Judaifm. He begins by declaring the 
 God of the Jews and the God of the Chrif- 
 tians to be the fame, and that the new cove- 
 nant was promifed in the old. He warns the 
 people of Ifrael that their ceremonial obferv- 
 ances are no longer acceptable to the Supreme 
 Being; that they mull: put away their evil 
 paflions and evil habits ; and that fin is not 
 expiated by the blood of bulls and of goats, 
 but by the blood of Chritl". Religion now 
 confifls in faith in the Atonement, and in 
 purity of heart and manners. 
 
 Our Author then proceeds to quote againft 
 the Jews their own Scriptures at great length. 
 He reminds them of the judgments their na- 
 tion had fullered fince the crucifixion of Jefus. 
 Though the argument is not conducted in a 
 clofe and methodical manner, yet the fub- 
 ftance is fo weighty, that little probably 
 
 n M^xm alfx.u<rt rpecyoov xcti TtqofiaTUiV xu$/xpi%0[Mvii$ aKKa. 
 ■xirti Zia T8 uifjLciTog th Xpjj-a. Editio Coloniae 1686. p. 229. 
 Xf><rov /SoijSov x«j AuTfWTJjv. p. 247. 
 
JUSTIN MARTYR, A. D. 150. 75 
 
 could be added to this copious refutation of 
 the Jews. 
 
 In fome part of Voltaire's writings it is 
 aflerted, that Juftin Martyr was no believer 
 in the divinity of Jefus Chrift; and the fol- 
 lowing fentence from the treatife we are 
 now conlidering is brought to fupport the 
 affertion : " There are amongft us, who con- 
 " fefs Chrift, yet affirm that he was a man 
 " of human race ." Here the quotation ends, 
 but the original paffage continues thus; " With 
 " thefe I do not agree, and they are few in 
 " number." This may ferve as a fpecimen 
 of the unfairnefs of that criticifm, which 
 would afcribe Unitarianifm to the primitive 
 creed. The main defign of this elaborate 
 compofition is to bring together a chain of 
 evidence from Scripture, of the pre-exiftence 
 of Jefus Chrift, the true Mefliah, that he is 
 the fame whom the Holy Spirit fometimes 
 calls the Son, or Angel or Wifdom of God, 
 who is alfo called God, and is God and Lord, 
 and appeared and converfed with the Patri- 
 archs. " We therefore conclude," fays Juftin, 
 " that the fame perfon is God and Chrift p , 
 <e and is to be adored." He ufes many expref- 
 iions to the fame purport, that " falvation 
 "is by the blood of Chrift q ;" that « he is 
 
 
 
 P. 267. P ngo<rxvVY,TO$ ej-j xaj ©soj xa» Xpig-og. 
 
 1 Ai alpxTO; T8 Xp»s"8 yev>j(re<r&a* cwrjjgiav too ysvei uvSpw- 
 jrtuv. p, 345. 
 
76 SERMON III. 
 
 " very God, the Son of the only uncreated 
 " God," " Lord and Chrift, God of God 1 .'* 
 Diftin6t fentences might have been interpo- 
 lated, but here the whole fcope of the argu- 
 ment is to the fame effect ; and in one paf- 
 fage s , though the term confubftantial is not 
 ufed, the Author contends at length that 
 Chrift, however diftinguifhed by different 
 names and offices, is always united with the 
 Father. And to explain his meaning, he ufes 
 the well-known comparifon of rays of light, 
 which when on earth are the fame as origin- 
 ally flowing from the folar body. 
 
 The Author thus concludes his differtation : 
 ce O my brethren, be perfuaded, no longer 
 <e revile Chrift crucified and his ftripes, by 
 •' which all may be healed, as we are healed. 
 " Confider your Scriptures, and you will find 
 ec that, according to them, Chrift came in the 
 " power of the omnipotent Father, proclaim- 
 V ing friendship and blerling and repentance, 
 " and the communion of Saints: that all men, 
 " whether bond or free, who believe in Chrift 
 " and his promifes, might enjoy with him an 
 " incorruptible inheritance 1 ." 
 
 Chrift crucified was to the Jews a ftum- 
 
 r Autov eivai 0?ov, t« [jlovh xui otyevvYjTH xai upprjTB 0e« vlov. 
 Autoj cov xui Oaoj xcti AyysXoi' K.upto$ a>v 6 Xf Jj-Of, xai &eo$ §e* 
 
 vio S . p. 356, 357- 
 8 P- 35*- « P. 3^9- 
 
JUSTIN MARTYR, A. D. 150. 77 
 
 blingblock and to the Greeks foolifhnefs. 
 Juftin Martyr 1 , in opposition to his adver- 
 faries of both defcriptions, has evinced the 
 doctrine to be the power of God and the 
 wifdom of God. He has proved its great 
 fuperiority to the Moiaic difpenfation, in 
 whatever is interefting to our virtue and our 
 happinefs, and has alfo fhewn it to be the mid- 
 day fplendour of truth and holinefs, when 
 compared with the darknefs and impurity of 
 Pagan fuperftition. He has given a reafon 
 of the hope that was in him. Nor has he 
 neglected to furnifh us with a guard againft 
 that philofophy falfely fo called, the perni- 
 cious influence of which on the principles 
 and manners of men has been felt in va- 
 rious ages of the world. This was the imme- 
 diate caufe of his martyrdom, which took 
 place A. D. 165, at the malicious inftigation 
 of the pretended philofopber Crefcens, and 
 in the reign of the philofophic Emperor Mar- 
 cus Antoninus, whofe hoftility to Chriftians is 
 notorious. u While he continued on the 
 
 1 There is an excellent analyfis of Juftin's dialogue 
 with Trypho, in Dr. Burgh's treatife. An application of 
 this work to the Jews, at the prefent day, might be made 
 with eflecl:. 
 
 u Juftin prefented an Apology alfo to the Emperor Mar- 
 cus, which is much fhorter than the firft, but contains a fi- 
 milar ftatement of the fuperior purity of Chriftian morals* 
 
78 SERMON III. 
 
 throne, perfecution raged in different parts 
 of the Roman empire; particularly at Smyrna, 
 where, as we have faid, the venerable Poly- 
 carp fuffered; and at Vienne and Lyons in 
 
 There are alfo extant two Epiftles that bear his name, one 
 addreffed to Diognetus a noble Roman, with a defign of 
 converting him to Chriftianity; and the other to Zenus 
 and Serena, two young Chriftians, whom the author 
 wifhes to confirm in habits of moderation, and tranquillity, 
 and a renunciation of worldly vanities and vices, upon 
 Chriftian principles. Upon the fubjeft of the divine 
 Atonement, the Author, in the firft of thefe Epiftles, fays, 
 that " God bore our fins, and gave his own Son a ran- 
 " fom (\vTpov) for us, the holy for tranfgrefTors, the blame- 
 u lefs for finners, the juft for the unjuft, the incorruptible 
 " and immortal for the corrupt and mortal. For what 
 " could cover our fins but his juftice? In whom could we 
 " be juftified, being tranfgrefTors and unrighteous, but in 
 " the Son of God alone?" Again; " God fent down from 
 " heaven, not a MefTenger or Angel, but him by whom he 
 " made the worlds, who is the truth and the holy Word. 
 <c What? that he might exercife a fearful tyranny ? No; 
 " but in clemency, in loving-kindnefs, as a King fend- 
 " ing his Son a King, he fent him as God to men, 
 *• he fent him to fave : to perfuade, not to force ; to call, 
 f( not to perfecute; not in judgment, but in love. But 
 " hereafter he will fend him in judgment, and who fnall 
 " fuftain his coming ?" With refpe6l to the evidences of 
 the Holy Ghoft, as the primitive Fathers continually and 
 uniformly intimate, that all goodnefs, whether of faith or 
 practice, is from divine influence, fo they conflantly appeal 
 for proof of this influence, not to their internal perfuafions, 
 or to their profeflions, but to their aclions, and the whole 
 conduct of their lives. 
 
IREKEUS, A. D. 180. 79 
 
 Gaul, in which cities many Chriftians teftified 
 their faith in death. — An account of the cir- 
 cumftances of their martyrdom was trans- 
 mitted to the Bifhop of Rome, by the hands 
 of Irenaeus, then a Prefbyter, afterwards Bi- 
 fhop of Lyons, and Hill more diftinguimed 
 by his treatife againft herefies, in five books. 
 Little of the original Greek remains: in the 
 preface the Author obferves, that much ele- 
 gance is not to be expected in a writer who 
 lives among the barbarous Celts. The ancient 
 Latin tranflation, though in a rude fiyle, has in 
 many parts great force and fublimity of ex- 
 prefiion. The herefies which Irenseus engages 
 to refute are chiefly thofe of the Gnoftics, 
 " fables and endlefs genealogies, in Apoftolic 
 " language, which minifier queftions, rather 
 " than godly edifying, which is in faith \" 
 Thefe are traced through the lyilems of 
 Menander, Bafilides, Valentinus, and other 
 teachers, who llightly differed from each 
 other, up to Simon Magus, as the original 
 author. The doctrines of the Gnoftics were 
 extravagant almoft beyond example, being 
 compounded of a mixture of the Platonic 
 notion of ideas, and the Pythagorean myfie- 
 ries of numbers, with the theogony of the hea- 
 
 x I Tim. i. 4, 
 
So SERMON III. 
 
 then Poets, and the Gofpel of St. John?* 
 Some of their fundamentals, which are not 
 difcovered in any of thefe fources, probably 
 belong to oriental philofophy, and are thus 
 delineated by our Author in his flrft book, 
 according to the fyftem of Valentinus, which 
 obtained greater!: celebrity. He imagined a 
 principle, called JEon, and perfonified under 
 the name of Proon, preexiftent, or Bythos, 
 depth; living in filence and repofe with En- 
 noia, thought. Thefe two ^)ons produced 
 two more, Nous and Aletheia ; who multi- 
 plied in their turn, until ./Eons or emanations, 
 male and female, with high-founding names, 
 were generated in pairs to the number of 
 thirty : and conftituted the Pleroma, a cer- 
 tain invifible and lpiritual fulnefs. This fable 
 it was pretended to connect with Scripture, 
 by the correfpondent number of years of our 
 Saviour's Incarnation : and " St. Paul," faid 
 Valentinus, ff clearly denoted the Pleroma, 
 " when he declares, that ' in Jefus Chrifl: 
 ' dwelleth all the fulnefs of the Godhead 
 < bodily *." 
 
 An ^Eon, named Sophia, through infirmity, 
 Itrays out of Pleroma ; and from her defection 
 
 X Irenaeus, lib. i. and Fleury, Ecclef. Hift, vol. i. p. 395* 
 z ColofT. ii. 9. 
 
IRENiEUS, A. D. 180. 81 
 
 originate a Demiurgus or inferior Creator, and 
 this material vifible world. As a counterba- 
 lance to evil thus begun, there were two new 
 emanations., Chrifr. and the Holy Ghoit, and 
 moreover Jefus or the Saviour, who was form- 
 ed from the quinteflence of all the powers ; 
 and who defcended upon an earthly Jefus 
 at his baptifm, but was not crucified with 
 him. 
 
 In the midil of thefe profane abfurdities, 
 a reference is perceptible to the fcriptural 
 doctrines of original fin, the fall and redemp- 
 tion of man. However ridiculous and un- 
 worthy of ferious refutation extravagancies of 
 this kind may now appear, it is probable, 
 from the notice which the primitive Fathers 
 take of the Gnoiiics, that their erroneous 
 doctrines prevailed to coniiderable extent ; 
 and they were moreover accompanied, as 
 might be expected, by the poifon of immo- 
 rality. They divided the race of men into 
 three claffes, fpiritual, animal, and material 3 : 
 the laft of which they doomed to unavoidable 
 deitxucYion. The animal order of beings, 
 which defignated the orthodox Church, mi&ht 
 be faved by faith and good works. But the 
 fpiritual, which denomination they- confined 
 to themielves, could not but be faved, ac- 
 
 a VJnups&axov, ^v^iv.ov, vhr). 
 G 
 
82 SERMON III. 
 
 cording to their doctrine, by their eflential 
 nature, whatever their conduct might be : 
 as gold buried in mud lofes nothing of its 
 real quality. " They fay," obferves our au- 
 thor, " that we have only the ufufruct of 
 <f grace, and may be deprived of it ; whereas 
 " it is their own inalienable property b ." 
 The obvious confequence of thefe notions was 
 utter profligacy of life among the Gnoliics. 
 They held the confummation of all things 
 to be, when all of the fpiritual clafs being 
 perfected by yvuxrig or true fcience, mould pals 
 into Pleroma, and enjoy a union with the 
 Saviour and his Angels. 
 
 Irenaeus having given an explanation of 
 the tenets of the Gnoftics in his firfl book, 
 proceeds to a refutation of them. To ufe 
 his own metaphor, he has removed the co- 
 vert and bufhes from the wild beaft, that it 
 may appear in its true fhape, and be more 
 eafily deftroyed. In the fecond book he mews 
 that the Gnoftic doctrines are as inconfillent 
 with themfelves as with found reafon : that 
 there cannot be two Creators, or two Gods, 
 one within and the other without a Pleroma, 
 or fulnefs of all things ; nor an infinite Ple- 
 roma, beyond which fomething exifts. After 
 all their bewildered and circuitous deduc- 
 
 b Iren. lib. i. cap. 20. 
 
IREN^EUS, A. D. 180. 83 
 
 tions, they muft come to a firft caufe : where- 
 fore not confefs him that is God ? The Valen- 
 tinians accufe the churchmen of mean and 
 groveling notions, beeaufe they admit not 
 thefe magnificent fables : but they themfelves 
 are equally contemned by the followers of 
 Bafilides, who count 365 heavens ; and the 
 Bafilideans in their turn by others, who 
 reckon feveral thoufand heavens . 
 
 From a consideration of the limited powers 
 of man, the Author recommends humility be- 
 fore God d , and a dutiful fubmiffion to his 
 laws ; and thus continues : " He is the Framer, 
 u Inventor, Creator and Lord of all ; and be- 
 " fide him or above him there is none other 
 tf God, nor a Pleroma of thirty iEons ; nor 
 " Bythus nor Proarche ; nor heavens, nor any 
 " of the things which they fable. God our 
 " Creator and Father is juft, is good: he 
 '-• formed man and put him in paradife, he 
 " brought a deluge on the earth and faved 
 " Noah : he is the God of Abraham, the 
 " God of Ifaac, the God of Jacob, the God 
 "- of the living, whom the Law announces, 
 '* and the Prophets proclaim, whom Chrirt 
 ■' reveals, in whom the Church believes. 
 M Jefus Chrift, the Son and Word, co-exiflent 
 " with the Father, reveals him to Angels and 
 
 * Lib. H. cap. 23. d Cap. 43. et feq e 
 
 G 2 
 
34 SERMON III. 
 
 " Archangels, and to all to whom God will 
 " be revealed 6 ." 
 
 The third book is employed in adducing 
 the authority of tradition in the Church, and 
 the writings of the Evangelirts and Apoftles, 
 in oppoiition to the Gnottics. The latter part 
 of the f book is directed particularly againfi 
 thofe who maintained that Jefus Chrift. was 
 a phantom, and mere appearance; and againft 
 others, who, by an oppofite error, confidered 
 him only as the fon of Joieph. 
 
 The fourth book exhibits a commentary 
 upon many fpeeches of our Lord, and pafiages 
 of the Old Teftament, which fubvert the hy- 
 pothefes of the Gnoftics. The fifth and laft 
 book is a recapitulation, with obfervations upon 
 various theological fubjects g . 
 
 A confutation of the hcrefles of the Gnoftics 
 is no longer neceflary or interefHng in detail : 
 but the treatife of Irenaeus admits of a parti- 
 cular application to thofe two fubje&s, which 
 I wifti continually to bring under your confi- 
 dcration. The author's great defign is to efta- 
 blith the unity of the Godhead, as this doc- 
 trine is delivered in Scripture, in oppoiition to 
 a plurality of divinities imagined by the Gnof- 
 
 e Chap. 55. f From chap. 20. 
 
 % The reiurreetion, dcftru&ion of the world, antichrift, 
 the millennium. 
 
IRE1SLEUS, A. D. 180. 85 
 
 tics. Any teltimonies therefore which can 
 be adduced from his writings in fupport of 
 the divinity of Jefus Chritf, and of his atone- 
 ment, have a peculiar force. 
 
 Such proofs are numerous ; and the follow- 
 ing paflages are fdecled from many of the 
 fame import: h '* The Church believes in one 
 " God, maker of heaven and earth, through 
 *' Jefus Chrift the Son of God ; who out of 
 " his tranfcendant love to his creatures* en- 
 " dured to be born of a Virgin, and himfelf 
 " united ' manhood to Godhead, and fufTered 
 " under Pontius Pilate, and rofe again, and af- 
 " cended into heavenly brightnefs, and mall 
 " come again in glory, the Saviour of thofe 
 " who are faved, and the Judge of thofe who 
 " are judged. And this doctrine, not writ- 
 <c ten with ink, is infcribed on the hearts of 
 " men by the Holy Ghoft." " Our Lord and 
 " his Apoftles always taught the fame truths, 
 " viz. faith in one God, and hope in his Son 
 ec Jefus Chriil, who redeemed us from apoftafy 
 " by his blood, that we might be a holy peo- 
 ple V " Our Lord Jefus Chrift is God s 
 *' the Word and Son of God, the Saviour of 
 
 h See Irenaeus's Creed, lib. i. cap. 19. 
 5 Earn qus eflet ex Virgine generationem luilinuit, ipfs 
 per fe hominem adunans Deo. lib. iii. cap. 4. 
 k Ibid, cap. 5. 
 
 o 3 
 
86 SERMON III. 
 
 *' all, the Ruler of heaven and earth, whofe 
 " kingdom is eternal. The Son of God co- 
 " exiftent with the Father really took human 
 «• flefh 1 ." " The Apoftles all affirm that Jefus 
 '* Chrift is very man and very God m ." 
 
 The latter part of the third n book is, as has 
 been already ftated, an exprefs differtation 
 for the purpofe of proving from Scripture 
 the union' of the two natures, divine and 
 human, in the perfon of Jefus Chrift. And 
 the two remaining books furnifh abundant 
 quotations to the fame effecl: ; as, " The Son 
 " received teftimony of his being truly man 
 " and truly God :" " Before all creation, the 
 " Word glorified his Father, remaining in him :" 
 " God's minifters are the Son and Holy Ghoft, 
 ■• the Word and Wifdom, to whom all the 
 " Angels are fubjecV 
 
 Spiritual men, according to the Gnoftics, 
 were fo naturally and eftentially: but " the 
 " truly fpiritual man," fays Irenaeus, " is he 
 " whofe faith and praclice are confonant to 
 
 * Cap. II. O X"«3«V 67TI rioVTJa n»X«T«, HTOJ XWfMJJ TCtiV nccv- 
 
 r«v, xa» j6a«riAeuf, xai Seo;, xa» xpmjj «f i>. cap. I 2. 
 
 » n Cap. 18. Ipfe (in carne paflus) verbum Dei, Chriftus 
 Jefus, Deus nofter. 
 
 B From chap. 20. Virginem parere filium, ct hunc 
 partum Deum efle nobifeum, cap. 21. 6 Oio$ &v uvSgxTros 
 fysvrro. cap. 23. 
 
 • Lib. iv. cap. 14, 17, 28. Unus et idem Deus pater et 
 verbum ejus. cap. 47. 
 
IREK/EUS, A. D. 180. 8? 
 
 " the Gofpel ; and he, to ufe the language 
 " of St. Paul, mall judge all men, and malL 
 " himfelf be judged by none p ." " He fhall 
 " judge," our Author continues, " the Gentiles, 
 u the Jews, the Valentinians, and alio the q Ebi- 
 " onites or Unitarians : for how can they be 
 " faved, unlefs he were God, who accomplimed 
 " their falvation upon earth ? or how fhall man 
 " pafs to God, if God have not paffed to man ? 
 " How could he be greater than Solomon, 
 " the Lord of David, the conqueror of death, 
 " if he were the fame fubftance with man?" 
 
 With fuch paflages as thefe before him, 
 Dr. Prieftley aflerts that the primitive Fa- 
 thers, and Irenseus in particular, did not reckon 
 Unitarianifm among the herefies of their time. 
 Probably this was not a very prevalent herefy, 
 and therefore their cenfures are not fa imme- 
 diately directed againft it. But with equal 
 cogency of logic might it be contended, that 
 becaufe the controverly between the Church 
 of England and the Church of Rome turns 
 not on the divine Atonement, therefore thefe 
 two focieties were indifferent on that point of 
 doctrine. 
 
 One more quotation will fuffice on this 
 fubjecl : " Chrilt fulfilled the law for us; and 
 
 P i Cor. ii. 
 
 9 Avaxpwsi ds mg Hj3iwv»j* Ttao; Zvvuvrui valval, s</xjj c Sec; 
 tp o rr t v <r«TJjoi«y uvtwv E7nyjj; egyxG-Q[Azvo$' } Cap. 59, 
 
 Q A 
 
88 SERMON III. 
 
 " as we all tranfgreffed in the firft Adam, 
 " fo in the fecond Adam we are all recon- 
 " ciled to God. The Lord became incarnate 
 " that he might be a mediator for us with 
 " the Father, and offer up a propitiation and 
 " fatisfadtion for our fins. He alfo remitted 
 *' fins, and thus mewed himfelf who he was : 
 " for none can remit fins but God alone. As 
 " man he fuffered with us ; as God he pities 
 vC and forgives our trefpaffes 1 '." 
 
 The fecondarj object of our Author's trea- 
 tife is to abate the pride of felf-conceited 
 men, who boafted their predeftination to eter- 
 nal happinefs by fome inherent excellence 
 of nature. He conftantly afferts that fan&i- 
 fication is a gift, as in the following paffages : 
 " Our Lord Jeius Chrift promifed to fend the 
 <c Paraclete : and as wheat is a dry mafs, and 
 " cannot be made bread without water, fo 
 " neither can w r e bring forth fruit to eternal 
 M life without the unclion of the Holy Ghoft s ." 
 " The Word of God is our Emanuel, who 
 " faves thofe who cannot fave themfelves, 
 " according to the reafoning of St. Paul, who 
 " affirms, ' In my flefli dwelleth no good 
 <f thing;' and, ' wretched man that I am, who 
 " lhall deliver me from this body of death ?" 
 and he immediately introduces the Deliverer, 
 
 1 Lib. v. cap. 17. * Lib. iii. cap. 19. 
 
IREN^US, A.D. 180. 8g 
 
 " the grace of our Lord Jefus ChriffA" " The 
 " Holy Ghoft, the food of life, is communicated 
 " to man ; and the Word of God, in human 
 " nature, took upon him the form of a child, 
 " that man might be capable of attaining a 
 '• perfect ftate of being, which by nature is 
 " not his. Herein are manifested the power, 
 " and goodnefs, and wifdom of God : his 
 " power and goodnefs, in creating things that 
 *' were not ; his wifdom, in creating all things 
 " in order, harmony, and proportion. Some, 
 " out of his boundlefs goodnefs, receive con- 
 •" tinual increafe of his grace and the gift of 
 " perfeverance to the end. Thus in gradual 
 " and proportionate order is man formed after 
 " the image of God, by the good-will of the 
 " Father, the miniitration of the Son, and 
 <( the nourifhment of the Holy Ghoft ; and 
 " through progreffive itages of improvement, 
 " from nature to grace, from rlrength to 
 " ftrength, he arrives at perfection, and is 
 " glorified in a union with the uncreated 
 " Godhead 11 ." 
 
 Modern times have witneffed the vain fpe- 
 culations of men, who refembled the Gnoftics 
 in proudly fuppofing that unafliited human 
 nature is capable of perfection. As thefe an- 
 cient hereiies afford a prototype of the fpuri- 
 
 * Ibid. cap. S3. u Ibid. cap. 75, 
 
go SERMON III. 
 
 ous origin and vanity of thefe notions, they alfo 
 exhibit a ftriking example of their pernicious 
 influence upon human life. " Thefe Heretics," 
 our Author obferves, " are not found to em- 
 " ploy themfelves in virtuous and honourable 
 *' actions, in exercifes of labour and fkill ; but, 
 " inftead of the purfuits of induftry, art and 
 " knowledge, they addid themfelves to luxury 
 " and idlenefs x ." 
 
 Hear the true criterion of fan&ification 
 which Irenceus eftablifhes : <f Chrift came not 
 " to break, but to fulfil the Law : and all pre- 
 " cepts of natural goodnefs, which were firft 
 " promulgated to the Jews, have an increafed 
 " obligation upon us. For to be like God, 
 " and to follow his word, and to love him 
 " above all things, and our neighbour as our- 
 " felves, and to refrain from all evil actions, 
 " thefe commands Ihew one and the fame 
 " God. As the Jews received the law of obe- 
 " dience, fo are we under the liberty of the 
 " Gofpel: and having obtained more grace, 
 M let us love God morey." 
 
 " God wanted nothing of man : but a par- 
 " ticipation of God's glory was wanting to 
 €< complete the happinefs of man, which he 
 " could only obtain by obedience. Now 
 " through Chrift, being made fons of God 
 
 x Lib. ii. cap. 57. T Lib. Hi. cap. 27. 
 
IREN^US, A. D. 180. gi 
 
 •' by adoption, all God's commands are more 
 " binding upon us than before, when we 
 " were as fervants 2 ." 
 
 Having Hated that falvation is by free and 
 univerfal grace, he enforces the obligations 
 of fuperior holinefs incumbent upon thofe 
 who have received a better revelation. '< If 
 " men were by nature, fome good and fome 
 *' evil, they would deferve neither praife, nor 
 " blame. But iince all are of the fame na- 
 " ture, capable of holding fall and doing that 
 " which is good, and the contrary : therefore 
 " in the fight of men of underftanding (and 
 '* how much more in the fight of God ?) fome 
 '* are praifed and receive a worthy teftimony 
 " of their election in the excellent body ca- 
 " tholic, and of perfeverance : and others are 
 •' blamed, and receive a juft punifhment, be- 
 " caufe they are reprobates from what is good 
 " and excellent 3 ." 
 
 " A good man is a name only, if he is good 
 •' by the fpontaneous operation of nature, 
 " without choice, without intelligence, with- 
 *' out enjoyment b ." 
 
 " But fome one may afk, wherefore could 
 *' not God create man perfect from the be- 
 " ginning ? Becaufe man is in his nature im> 
 
 a Ibid. cap. 31. a Lib. iv. cap. 37 et feq, 
 
 •» Cap. 73. 
 
g2 SERMON III. 
 
 " perfect and evil, as he is man ; and inca- 
 " pable of fupporting the glory of God. We 
 <f are as helplefs infants, and can only by 
 " degrees receive the milk of the word, and 
 " be accutfomed to the bread of eternal life, 
 " which is the Spirit of the Father'." 
 
 " God is the fountain of all good ; and man, 
 " receiving his proficiency from God, will by 
 " fixing his mind on God have communion 
 " with him. For God never ceafes to blefs 
 " and enrich man : and the receptacle of his 
 •* goodnefs, and organ of his glory is a grate- 
 " ful heart : while a man ungrateful and re- 
 " gardlefs of his Maker is a veflel of judg- 
 « mentV 
 
 " Charity is the fulfilling of the law : without 
 " love knowledge is nothing, nor comprehen- 
 " lion of myfteries, nor faith, nor prophecy. 
 " Love makes a perfect man, who mail dwell 
 " with God in love for ever 6 ." 
 
 '* We are commanded to abftain not only 
 " from evil works, but alio from evil thoughts, 
 " and evil words ; fo that the punilhment of 
 u thofe who believe not in the word of God, 
 " and defpife his coining, and turn from his 
 rc ways, is increafed: they incur not a tern- 
 " pcral, but an eternal punilhment f ." 
 
 « Ibid. cap. 74. d Lib. iv. cap. 24. 
 
 £ Ibid. cap. 25. { Lib. iv. cap. 47. 
 
IRENJEUS, A. D. 180. 93 
 
 In recapitulating his fentiments, the Author 
 Hates the refurrection both of foul and body 
 through the redemption of Chrirt : that there 
 is no erTential difference of natures among 
 men ; but that all flefh muff be regenerated 
 by the Spirit of God, and become his temple, 
 before it can attain the inheritance of eternal 
 life. And the fruit of the Spirit is not a change 
 of corporeal fubttance; but a change from the 
 vain and wicked works of the fMh to holi- 
 nefs s . 
 
 From the premifes which the writings of 
 Juttin Martyr and Irenasus fupply, we eilablifli 
 thefe obvious confequences ; that fuperior pu- 
 rity of doctrine produces fuperior purity of 
 life and manners ; that purity of doctrine, as 
 it is not to be expected of thofe who rejecl: 
 revelation, and build up their religious creed 
 upon the deductions of natural understanding, 
 neither is it found among thofe who, embrac- 
 ing revelation, fhut their ears to the voice of 
 reafon. So far is true religion from being in- 
 compatible with reafon, that the Gofpel alone 
 admits of a reafonable defence from its follow- 
 ers, and thus evinces a real iuperiority over in^ 
 fidelity and error. 
 
 % Lib. v. cap. 6, 9, 1 1 . 
 
SERMON IV. 
 
 i Tim. iv. i, 3. 
 
 In the latter times fome Jhall depart from the faith — - 
 forbidding to marry, and commanding to abjlain from 
 meats. 
 
 X HE great extension of the Roman power 
 was one of thofe fecondary caufes, which fa- 
 cilitated the progrefs of Chriftianity. The four 
 primitive Fathers, whofe writings remain to 
 be confidered, lived in countries, which were 
 provinces of the great Empire, and on the 
 other fide the Mediterranean. Clement, the 
 firil of thefe in order of time, was a Prefbyter 
 and mafter of the catechetical or religious 
 fchool at Alexandria in Egypt, about the clofe 
 of the fecond century. This city had realized 
 that fcheme of judicious policy, which the 
 comprehensive genius of its great Founder 
 formed for the advancement of commerce: 
 it was fecond only to Rome, inhabited by a 
 numerous and bufy populace, ornamented 
 with fuperb buildings, the mart of the world, 
 
q6 SERMON IV. 
 
 and at once the feat of thriving induftry and 
 luxurious opulence, and the nurfe of liberal 
 arts and fciences. There the eclectic philo- 
 sophy had its beginning, which was com- 
 pounded from the tenets of the different Greek 
 feels : and as mercantile cuftoms feem favour- 
 able to an unreftricled interchange even of 
 intellectual advantages, we iliall find in the 
 three competitions of Clement a multifarious 
 erudition, and freedom of thought and ex- 
 preffion, rather than regular precepts of found 
 doctrine. 
 
 His tc Admonition to the Gentiles" is writ- 
 ten on the fame plan as Juftin Martyr's " Ex- 
 " hortation," but in a more animated, copious, 
 and defultory ltyle. The Author expofes, in 
 language as naked as Juvenal's fatire, the im- 
 pious and deteftable practices of Heathen 
 Orgies : he holds up to unreferved indignation 
 the vices that characterize the Heathen Deities; 
 and juitly obferves, that worfe examples are 
 not to be found among the word men. Upon 
 the fubject of religious worfhip he declares 
 that Idolaters adore, not gods, but the ma- 
 terials and Ikill which go to the compohtion 
 of images; he cxpreifes his difguft at the pro- 
 fane homage paid by the Egyptians to brute 
 creatures, and the horrid cullom of human 
 facrifices. He then paffes to the opinions of 
 Grecian philofophers concerning the eternity 
 
CLEMENS ALEX. A. D. 200. 97 
 
 of matter, and the exalted fentiments of Plato 3 
 on the nature of the foul, which, like Juilin, 
 he derives from a Hebrew origin. 
 
 But all thefe fpeculations afford him no 
 fatisfaclion : " I want, I defire," fays Clement, 
 " a fpiritual God, a God who makes, not 
 " who is made. Behold the univerfe, it is 
 " his work ; the heavens, and the fun : an- 
 " gels and men are the creation of his hands. 
 '* Unerring juftice is his attribute; and by it 
 " he balances the frame of nature." " With- 
 " out the Word," he adds, " all religious in- 
 " veftigation is vain : the holy prophetic Scrip- 
 " tures are the foundation of religions truth; 
 " the rule of life ; the high-road to falva- 
 " tion b ." After adducing feveral fcriptural 
 quotations, he proceeds thus : " Come hither, 
 " O youths of my care, come hither, as chil- 
 " dren, and be regenerated, according to Scrip- 
 " ture, that ye may be acknowledged by your 
 " heavenly Father, and attain his kingdom." 
 He enlarges upon the goodnefs of God in 
 calling finners to repentance, and upon the 
 rewards attending obedience, faith and cha- 
 rity, through Chriit, whom he calls God, and 
 
 a Both the Chriflian Fathers fuppofe that Plato, who 
 (In Timceo) calls virtue a divine gift, (Ssux. poipa,) inti- 
 mates the influence of the Holy Spirit. 
 
 b 'O5oj <ru)Tr)pix: c-jyToaoi, p. 50. Edit. Lutet. Paris. 
 1641. 
 
 H 
 
gs SERMON IV. 
 
 a univerfal Saviour c . After defcribing the 
 miferable habits, and infatuation of Infidels, 
 he thus purfues his Chriftian arguments : " An 
 " Athenian follows the laws of Solon ; a 
 " Spartan thofe of Lycurgus. If you are a 
 " believer, heaven is your country, and God is 
 " your lawgiver. And what are his laws ? 
 " Do not kill, do not commit adultery, Heal 
 " not, bear no falfe witnefs : love the Lord 
 {< thy God. Since the Word has defcended 
 " from above, we need not now repair to 
 " Greece in fearch of knowledge. Lay hold 
 " of Chrift, the true light, by which we fee ; 
 
 0(pp sv ytvcairKois yj/u.sv $-£ov, jjJV xcli ctvfyct d . 
 " And wherefore do I exhort you ? That you 
 " may be laved. This Chritt wilhes, the Word 
 " of truth, the Word of incorruption : he re- 
 " generates men, brings them to truth, excites 
 " them to the attainment of falvation : he 
 " deftroys death, and builds up for himfelf a 
 " temple in the heart of man. O cleanfe this 
 " temple, and make it pure ; and cafl; idle 
 " pleafures, as a flower that lafteth but a 
 *' day, to the wind and flames. Inltead of 
 " execrable rites, our myrleries are the joys 
 " of Heaven ; and Chriil initiates us. Suffer 
 
 c Tsv<re<r§z -/.ui iCsts In Xqkttqc 6 0=oj, p. 56. 6 Xp/oroj £f» 
 T^vra^y auiTr,cio;. p. 66, 
 * P. 70. 
 
CLEMENS ALEX. A.D. 200. 99 
 
 ff that anointing of faith, which will fave 
 " you from deftruclion : perfevere in run- 
 " ning that courfe, in which the Son of 
 " God is victorious to the glory of the Fa- 
 " ther. Let us be lovers of glory in things 
 " that are honeft, lovers of God, that we 
 " may attain the berl: pofieffions, God and 
 " life. The Word is our helper : let us be 
 " of good courage in his firength. Let 
 " us defpife gold and filver and worldly re- 
 " nown in comparifon of the delire of the 
 " Word of truth. How can we pleafe God, 
 " if we deem thofe things of mod value, 
 tc which are in reality nothing but folly, and 
 " ignorance, and floth, and vice, and fla- 
 " grant impiety. Truly do the wife affirm 
 tl that the ungodly are fools. The Word ex- 
 " horts us to follow, without hefitation, wif- 
 " dom and fober-mindednefs, rather than the 
 " madnefs of the world. With all our ftrengrth 
 " let us incline to truth, and purfue the 
 <e ways of God in moderation and fimpli- 
 " city. Knowing that we are his molt ex- 
 t( cellent inheritance, let us devote ourfelves 
 <c to the entire love of God, and account this 
 (t to be the bufinefs of our lives. The goods 
 " of friends are common, and God vouch- 
 " fafes to confider the religious man, through 
 " the mediatorial Word, fAsa-nevovrog tz Xoyx, as 
 e( his friend : therefore all things are his, be- 
 
 h 2 
 
ioo SERMON IV. 
 
 " caufe all things are God's. Finally, the 
 " true Christian alone is rich, wife and 
 " noble; thus far the image of God: and 
 " being made juft and holy in fpirit by Jefus 
 " Chrift, becomes united to God. This grace 
 " the prophet reveals in thefe words, ' I have 
 ' faid ye are gods and fons of the Higheft.' 
 " Us, us I fay he has adopted, and wills to 
 " be called our Father, but not the Father 
 " of unbelievers. Such is the ftate of us Chrif- 
 " tians. As our thoughts, fo are our words ; 
 " as our words, fuch are our actions; and all 
 " uniting in the confiftent tenor of a good life." 
 The next work of Clement is a treatife in 
 three books, entitled the Pedagogue, whofe 
 inftruction is intended, to ufe the Author's 
 words, " not fo much to teach knowledge, 
 " as to amend the heart : for this Mafter and 
 '{ Phyfician of Souls, is Chrift our God e ." 
 The firlt book confifts of an exhortation to 
 thofe who come to Chrift in faith, that they 
 ihould render themfelves, as children, docile 
 to his law, meditate on their heavenly in- 
 heritance, and evidence their title to incor- 
 ruption by following the fteps of their Lord 
 and Mafter, in peace, gentlenefs, and unaf- 
 fected moderation, in the practice of virtue, 
 in all noble, honeft and eftimable qualities. 
 
 c 'O&s t;ju.=t=£0j wajSaywyoj aytog 0soj Irja-tfc* aoroj 6 fiXav- 
 Sgutiroi 0=0 j sr» irailuycuyoj. lib. i. cap. 7. 
 
CLEMENS ALEX. A. D. 200. 101 
 
 The reward and end of Chriftianity is then 
 declared, namely, eternal reft with God; and 
 its fuperiority aiTerted over the precepts of 
 heathen philofophy, which only affect this 
 pre fen t world. 
 
 The fecond book enters into very minute 
 details of the conduct which becomes a Chrif- 
 tian in eating and drinking, in drefs, in com- 
 pany, and all the ufual habits of life. The 
 fumptuous and coftly luxury which the Au- 
 thor notices, not without elegance, among 
 his countrymen f , may furprife thofe who 
 ftudy refinement and voluptuoufhefs even in 
 modern days. And his ltridtures are more 
 likely to be efficacious in correcting licen- 
 tioufnefs, becaufe he acts not the part of a 
 rigid and autlere cenfor, but delivers them 
 in a tone of temperance and moderation. 
 Thefe are fome of his fentiments ; " A man 
 " fhould fmell not of perfumes, but of good 
 " actions, and good manners. Make friends 
 " by your beneficence ; they are the beft 
 " ornaments, with which you can embellifti 
 " yourfelf. Liberality is the molt, becoming 
 " ornament to the hand; to the neck, mo- 
 " defty ; to the ear, a readinefs to receive 
 " religious inftru&ionS." 
 
 f Our Author was of die fame age and country with 
 Athenaeus. 
 S Chap. 11. 
 
 H 3 
 
102 SERMON IV. 
 
 In the third book the fame fubjecT: is con- 
 tinued : the Author praifes that beauty which 
 is within ; he recommends frugality, exercife, 
 employment ; and concludes w r ith appofite 
 quotations from Scripture, and a prayer to 
 the Inftruclor, as to God, Father, Son and 
 Holy GhottA 
 
 The chief and mod elaborate composition 
 of Clement, are his eight books, entitled Irpo- 
 fjLct,Tzi$, or tapeftry-work ; being a mifcellany, 
 containing information and remarks upon 
 theological and profane fubjecls, and designed, 
 according to the Author's own defcription, 
 as *' a repository, for the benefit of his old 
 " age, of all the memorable and ufeful things 
 '* which he had been fortunate enough to 
 '* learn, at different times and places, from 
 ** holy and worthy men j a Shadowy refem- 
 " blance of energetic and animated originals'." 
 
 A fenfe of duty, in fulfilling the office I had 
 undertaken, induced me to read the Stromata ; 
 but I feci incompetent to give, within my 
 prefent limits, a regular analysis of a compo- 
 lition, which extends, without fyftematic ar- 
 rangement or connection of its parts, through 
 300 folio pages, in a flyle of languid mo- 
 
 h 'lAade toij <roig ircttiuycays 7ra»&iOJ£, nuTeg, tyio^s I<rcoo]A, 
 u'te xxi vciTsg, tv afjufcv, xupi;, p. 0,66. 
 
 i Strom, lib. i. p. 274. 
 
CLEMENS ALEX. A. D. 200. 103 
 
 notony, though interfperfed with judicious 
 and exalted fentiments. My object will be, 
 after offering a concife fummary of the con- 
 tents of each book, to felect certain paiTages 
 from the whole work, in ftipport of thofe 
 two main propofitions, the Divinity of Jefus 
 Chrift, and the true criterion of divine In- 
 fpiration, to which I with conftantly to di- 
 rect your attention, in the courfe of this 
 Lecture. 
 
 Clement had embraced the k eclectic phi- 
 lofophy, and his great objecl is to make all 
 kinds of learning and knowledge fubfervient 
 to the purpofes of righteoufnefs, and the efta- 
 blimment of Chriftian faith. l It is the pro- 
 perty, he fays, of divine wifdom, to turn 
 to good even that which had an evil origin : 
 as fire warms, and light fp reads itfelf. The 
 firft book alleges that philofophy is to the 
 Gentiles, what the Law was to the Jews, 
 a Schoolmafter to bring them to Chriftianity. 
 In the fecond book the Author ftates, that 
 true religion confifts not, as the Gnoftics 
 contended, in any fuperiority of nature, but 
 in faith, which the Greeks defpifed ; yet 
 without which, he obferves, on the authority 
 of St. Paul, it is impoflible to pleafe God. 
 He refutes the immoral tenet of the Gnof- 
 
 k Lib. ii. p. 288. J Aya.§o7roiziv forts Gets. p. 312. 
 
 H 4 
 
104 SERMON IV. 
 
 tics, that vices are appendages of our ori- 
 ginal constitution ; he maintains that from 
 true faith all virtues naturally fpring, and 
 that m good actions are the teft of our re- 
 femblance to God. 
 
 The third book confifts of a dhTertation 
 on Marriage, and the fourth on Martyrdom. 
 On both thefe fubjedts oppofite and extreme 
 opinions were propagated : while fome feels, 
 as the Carpocratians, lived in promifcuous 
 concubinage, others, as the Marcionites, de- 
 viated into the oppofite extreme of rigorous 
 celibacy : while fome Chriftians fhunned mar- 
 tyrdom, as felf-deftruclion, others courted it 
 voluntarily. In both cafes Clement condemns 
 all violent excelTes, and inculcates precepts 
 of moderation and fobernefs of mind, upon 
 fcriptural grounds : and he particularly ex- 
 plains this prefent ftate to be a Hate of pro- 
 bation, in which the grace given by God 
 may be rejected, abufed, or progreiTively 
 improved for our falvation. Our Author ad- 
 duces the examples of St. Peter and St. Philip" 
 in favour of matrimony; He considers the 
 hufband of one wife , whether he be a 
 Priefl, a Deacon, or a Layman, to be on 
 that account blamelefs: and quotes St. Paul's 
 
 m Eixaov 0£« a.vy\p svspysTccv, p. 404. 
 
 n P. 448. ° P. 464. 
 
CLEMENS ALEX. A. D. 200. 105 
 
 admonition to p Timothy to the fame effect, 
 and alfo the words of my text, in opposition 
 to all unnecelfary aufterity, which diverts men 
 from that moderate and confiflent courfe of 
 a good life, which is really molt pleating in 
 God's fight. 
 
 The fifth book, which is very mifcellaneous, 
 is chiefly employed in mewing that the fource 
 of Grecian knowledge is to be traced among 
 the Jews. 
 
 In the fixth book the Author, in continua- 
 tion of the fubjedt of his Pedagogue or In- 
 rlructor, delineates at large the exalted cha- 
 racter of a true Gnoflic or Chriftian. The 
 Greeks, and even the Jews, he obferves, fixed 
 their thoughts upon the limited endeavour 
 of abrlaining from evil : they afpired merely 
 to a negative merit : but the true Gnoflic en- 
 tertains a more fublime morality, in the cul- 
 tivation of jufiice and univerfal beneficence. 
 Such were the Apoftles; and fuch are all thofe, 
 who combine faith and knowledge, and who 
 are full of the love of God and man. They 
 enjoy communication with God, they re- 
 ferable their Saviour, and are exempt from 
 the dominion of evil paflions. They may 
 fafely and profitably ufe profane knowledge; 
 
 P 1 Tim. iv. 
 
io6 SERMON IV. 
 
 and finally, they perform, with fuperior virtue 
 and honour, all the different functions of life. 
 
 The feventh book is the continuation of 
 the fame fubjecl, a fketch of the character of 
 a true Gnoltic, which the want of order and 
 method makes tediouily prolix. 
 
 In the eighth book the Author maintains 
 that there is fome certainty in knowledge, 
 in oppofition to the maxims of Pyrrhonifm: 
 and that both dialectic and. metaphyfical itu- 
 dies may, under due regulations, be ufefully 
 applied to the great ends of Christianity. It 
 cannot be denied that Clement, from his ad- 
 diction to philofophical ftudies and his par- 
 tiality to the feci: of the Stoics, and perhaps 
 with a view of foftening the prejudices of 
 the learned Greeks, and of gaining them over 
 to Chriftianity, lbmetimes afFe&s a language 
 of myftery and fubtlety, which, however con- 
 fident with worldly wifdom, is not congenial 
 with the pure fimplicity of the Gofpel. Still 
 he is far from placing virtue on a human 
 foundation ; he calls it frequently " a divine 
 "gift 11 :" he fays, "that God is the prin- 
 " ciple and firil caufe of every thing ; of 
 " being, of moral good and of knowledge 1 *." 
 It mult be remembered that he has conti- 
 
 q P. 523. r p. 539 . 
 
CLEMENS ALEX. A.D. 200. 107 
 
 nually in view the peftilent errors of the Gnof- 
 tics, whom he certainly considers as farther 
 removed from the truth than the belt of the 
 Gentile philofophers. In oppofition to their 
 arrogant notions of natural excellence and 
 defliny, he afferts, that " we are by nature 
 " alienated from God s ; that the morality of 
 " actions depends upon choice and free-will; 
 " that as goodnefs exifls not without a free- 
 " dom of election in the mind, fo neither is 
 " the event of things in our power; for we 
 " are faved by grace, yet not without good 
 " works." 
 
 Certain paffages from the former writings 
 of this Author have already been adduced, 
 which plainly affert the divinity of Jefus 
 Chriit. Let me add fome few more from 
 the Stromata : " The Greeks fay that Minos 
 " converfed with Jupiter : now God talked 
 " with Mofes as a friend ; and this great le- 
 " giflator was fuperior to the perfect character 
 " imagined by the Stoics, was truly wife and 
 " royal. But our Saviour furpafles all human 
 " nature 1 ." The offering of Ifaac is alluded 
 to as a type of the difpenfation of redemption 
 that was to come": and this and other im- 
 
 * P. 392, and 547. 
 
 P-3 6 7- 
 " Ibid. 
 
108 SERMON IV. 
 
 portant Christian doctrines are attefted in the 
 following declarations, that Chrift is " the 
 " faving Word";" that " the Son is wifdom 
 " and knowledge and truth, all in all, the 
 " Alpha and Omega j" " The Father (God) 
 " is not without the Son \" " There is one 
 <e uncreated God, and one Son begotten be- 
 " fore all things, without whom nothing was 
 "made a :" the fame " was incarnate of a 
 " Virgin, and being the power and wifdom 
 " of God, was made man, and fuffered and 
 (t rofe again b ." 
 
 The lenient and liberal doctrines of Cle- 
 ment, faulty as they are in attempting to 
 blend Chriltianity with heathen philofophy, 
 are ftrongly contrafted by the fentiments 
 of his contemporary Tertullian, a Prefbyter 
 of Carthage. This Author was the firft of 
 the Fathers who wrote in Latin, in a ftyle 
 harfh and abrupt indeed, but keen and fen- 
 tentious, and which fometimes has an im- 
 parhoned eloquence. His waitings are divided 
 into three clafles, which comprehend four 
 tracts addrelled to Pagans and Jews, twelve 
 exhortations to Chrittians on different fub- 
 jecls, and the mort voluminous part, ten re- 
 futations of herefies. 
 
 1 HuiTYjflCQ koycp. p. 485. J P. 537. 
 
 2 P. 544. a P. 644. h P. 677. 
 
TERTULLIAN, A. D. 200. 109 
 
 In the firft clafs, the treatife " De Pallio" 
 is a dry uninteresting performance, on occa- 
 sion of the Author's having changed the Ro- 
 man gown toga, for the cloak pallium, a 
 drefs worn by Greek philofophers, and by 
 Christians. 
 
 The fecond treatife is a refutation of the 
 Jews ; and the Author's arguments remind 
 us of Juftin Martyr's dialogue with Trypho. 
 He explains and elucidates the prophecies in 
 the Old Teftament relative to the Meffiah, 
 and contends that, according to the inter- 
 pretation of the Jews themfelves, it is im- 
 poffible that they can receive accomplishment 
 iince the difperfion of that nation. 
 
 Tertullian's greatevt compolition, his Apo- 
 logy to the Roman Governors in behalf of the 
 Christians, bears alfo a refemblance to Juftin's 
 work on the fame fubjecl:. He expofes in 
 Strong terms the injuftice of condemning 
 Chriitians without inquiry, on account of their 
 profeflion only : he repeats the odious and 
 abfurd charges brought againit them, and 
 afTerts the innocence of their manners. The 
 language of the African Father is bolder than 
 that of his predeceflbr ; he fcruples not to 
 tell his perfecutors that they exercife an un- 
 juft tyranny, and Stigmatizes in plain terms 
 the inhuman malignity and cruelty of the 
 emperors Nero and Domitian. " The head 
 
no SERMON IV. 
 
 " of our offence," continues our Author, " is, 
 " that we are deemed facrilegious and rebels." 
 As an anfwer to the firlt. part of the accufa- 
 tion, he points out in nervous language the 
 vices and follies of the heathen Deities, that 
 is to fay of men deified ; and farcattically re- 
 marks, that the name of Lucullus, who brought 
 cherries from Pontus, deferved confecration, 
 no lefs than that of him who mewed the ufe 
 of the vine. The worfhip of images, and all 
 the abominations of heathen rites, are treated 
 with bitter fcorn and ridicule; and the ca- 
 lumnies with which Chriftian devotion was 
 afperfed are triumphantly refuted. The fol- 
 lowing paffage affords a favourable fpecimen 
 of our Author's ftyle, in which the great doc- 
 trine of one fupreme fuperintending Deity 
 is eftablifhed upon the evidences of the na- 
 tural creation, and the teftimony of man's 
 confcience exhibited in the involuntary emo- 
 tions of the foul, and common forms of fpeech 
 among all people. 
 
 " Vultis et ex operibus ipfius tot ac talibus 
 " quibus cOntinemur, quibus fuftinemur, qui- 
 " bus oblecfamur, etiam quibus exterremur ? 
 " Vultis ex ipfius animal teftimonio compro- 
 " bemus ? Quae licet carcere corporis preffa, 
 " licet inftitutionibus pravis circumfcripta, licet 
 " libidinibus et concupifcentiis evigorata, licet 
 " falfis Diis exancillata, cum tamen rellpifcit 
 
TERTULLIAN, A. D. 200. 1 1 1 
 
 " ut ex crapula, ut ex aliqua valetudine, et 
 " fanitate fua potitur, Deum nominat, hoc 
 " folo quia proprie verus hie unus Deus, bonus 
 " et magnus. Et quod Deus dederit, omnium 
 " vox eft. Judicem quoque conteftatur ilium, 
 'f Deus videt, et Deo commendo, et Deus mihi 
 " reddet. O teftimonium animae naturaliter 
 " Chriftiance ! Denique pronuncians haec, non 
 " ad Capitolium, fed ad caelum refpicit. Novit 
 " enim fedem Dei, ab illo et inde defcendit." 
 The origin of thefe impreflions of true re- 
 ligion in the world is derived by Tertullian 
 from the Jewifh Patriarchs, Prophets, and 
 holy Scriptures : and he goes on to fhew the 
 fuperior bleflings of the Chriftian difpenfation 
 over the old Covenant ; becaufe it propofes, 
 without limitation, greater meafures of grace. 
 He thus afterts the divinity of Chrift, the 
 Logos: " Hunc ex Deo prolatum didicimus, 
 " et prolatione generatum, et idcirco filium 
 " Dei et Deum diclum ex unitate fub- 
 " ftantia?." 
 
 The charge of facrilege being thus refuted, 
 the Author enters upon a defence of the lives 
 and morals of Chriftians ; and contrails with 
 the cold formality of Pagan ceremonies their 
 cordial devotion, and the prayers which they 
 offer up for their enemies and perfecutors 
 ad redundantiam benignitatis : after enlarging 
 on their dutiful obedience to the Imperial 
 
112 SERMON IV. 
 
 government, the purity and gentlenefs of 
 their manners, their unbounded charity, and 
 their ufeful lives, he exclaims, " Inftead of 
 " being guilty, as we are charged, the facl: 
 " is, we only are innocent ; and the true origin 
 " of the fuperiority of Chriftian morals is, that 
 " they flow from a divine principle. This 
 "it is which renders Chriftians of each fex, 
 " and of the lowed rank, more virtuous than 
 " renowned philofophers among the Hea- 
 " thens, whofe morality refted on a human 
 " foundation. Chriftians are incited to good 
 " works by a belief in the refurrecftion of 
 " the body, and the future retributive judg- 
 " ment of God, who will render eternal re- 
 " wards or punifhments to men, according 
 '* to their deferts. Ye yourfelves," our Au- 
 thor continues, " cheerfully engage in battle, 
 " through hope of glorious victory and fpoil. 
 " Praelium eft nobis quod provocamur ad tri- 
 " bunalia, ut illic fub difcrimine capitis pro 
 " veritate certemus. Victoria eft autem pro 
 " quo certaveris obtinere. Ea vicloria habet 
 " et gloriam placendi Deo, et pra^dam vivendi 
 (l in aeternum. A Mutius, an Empedocles, 
 " a Regulus devote themfeives to death, and 
 " you exclaim, What bravery, what energy 
 <l of foul ! O gloriam licitam quia humanam ! 
 " Tantum pro patria, pro imperio, pro ami- 
 " citia pati permiilum eft, quantum pro Deo 
 
TERTULLIAN, A. D. 200. 1 1 3 
 
 " non licet. Et tamen illis omnibus et ftatuas 
 " defunditis, et imagines infcribitis, et titulos 
 " inciditis in aeternitatem, quantum de monu- 
 " mentis poteftis : fcilicet prasftatis et ipft 
 " quodammodo mortuis refurre&ionem. Hanc 
 " qui veram a Deo fperat, n* pro Deo patitur, 
 " infanus eft." 
 
 Here then we behold the manifeft opera- 
 tions of the Holy Ghoft upon men, who glo- 
 rified God by their good works. And their 
 examples, like the miracles of the Apoftles, 
 converted fo many to the faith, that as Juftin 
 Martyr ftates the Chriftians to be fpread in 
 all parts of the world, fo Tertullian declares 
 that on account of their numbers and the 
 fortitude with which they met death, they 
 would be a formidable body, if their princi- 
 ples allowed refiftance to the government. 
 And again in his addrefs to Scapula, the Afri- 
 can Proconful, which is a counterpart of the 
 Apology, he affirms, that if all Chriftians were 
 to be deftroyed, the population of Carthage 
 would be decimated. 
 
 Tertullian's writings againft Heretics have 
 two chief objects of vindication, the unity 
 of God, and the real incarnation of Chrift. 
 Under the firft head are to be clafTed his 
 refutations of Marcion, who taught that there 
 were two Gods, or eternal principles of 
 good and evil; of Valentinus the Gnoftic, 
 
 1 
 
H4 SERMON IV. 
 
 and his thirty JEons; and of Hermogenes, 
 who maintained the eternity of matter. Some 
 Heretics coniidered Jefus Chrift to be a man, 
 and others that his prefence in the flelh was 
 a phantom, or at leaft not that of a perfon 
 confiding of a human body and foul c : all 
 theie our Author oppofes; and the plain in- 
 ference from his doctrine is, that our Lord 
 was truly God and truly man. This is his 
 creed: " Unum omnino Deum effe; verbum 
 " filium ejus appellatum, in nomine Dei varie 
 " vifum Patriarchis, in Prophetis femper au- 
 " ditum, poftremo delatum ex fpiritu Dei pa- 
 " tris et virtute in virginem Mariam, carnem 
 '.' factum, et ex ea natum hominem et efle 
 " Jefum Chriftum ; exinde praedicafle novam 
 " legem, et novam promiflionem regni caelo- 
 " rum ; virtutes fechTe; fixum cruci ; tertia 
 " die refurrexifle ; in caelos ereptum federe 
 11 ad dexteram patris ; mififle vicariam vim 
 " Spiritus fan&i, qui credentes agat ; ventu- 
 •' rum cum claritate ad fumendos fandlos 
 " in vitse eternal et promiiTorum Cceleftium 
 " frudlum, et ad profanos judicandos igni per- 
 <c petuo, facia utriufque partis refufcitatione 
 " cum carnis refurre&ioneV Our Author op- 
 pofes the tenet of Ebion, " qui nudum homi- 
 
 c Tertul. De Carne Chrifti, aJvcrfus quatuor Hrerefes. 
 ,l De Pndcript. adverfus Hreret. cap. 13. 
 
TERTULLIAN, A. D. 200. 1 1 5 
 
 •' nem et tantum ex femine David natum, 
 " non item et Dei filium, conftituit Jefum." He 
 quotes Ifaiah, chap. Ixiii. " Non angelus neque 
 !' legatus, fed ipfe Dominus falvos eos fecit 6 :" 
 and concludes his argument in thefe words ; 
 ." Sic denique homo cum Deo, dum caro ho- 
 " minis cum fpiritu Dei, cum ipfe lit de fpi- 
 " ritu Dei, et fpiritus Deus eft f ." Upon the 
 reality of our Lord's incarnation, Tertullian 
 eftablifhes the certainty of the refurreclion 
 of our bodies; and in one tracl: defends the 
 doctrine of the Trinity, in oppolition to 
 Praxeas, who made no dilHnclion of perfons 
 in the Godhead, and whofe followers were 
 afterwards called Patri-paffians. The unity 
 of fubftance and diliinclion of perfons are 
 thus plainly exprefled : " Duos Deos, et Do- 
 " minos Duos nunquam ex ore nofiro pro- 
 -" ferimus, non quali non et pater Deus, et 
 " filius Deus, et Spiritus fanclus Deus, et 
 " Deus unufquifque : fed quoniam retro et 
 <( duo Dei et duo Domini praedicabantur, ut 
 " ubi veniflet Chriilus, et Deus agnofceretur, 
 
 e De Carne Chrifti, cap. 14. 
 
 f Cap. 18. See alfo the Scorpiacum, or Antidote againfl: 
 the Gnoftics, whofe pernicious herefies the Author com- 
 pares to the flings of fcorpions : and the treatife Dc Ani- 
 ma, in which, contrary to the opinions of fome Heathen 
 philofophers and heretics, the immortality of the foul, the 
 breath of God, is maintained: though by an unaccountable 
 paradox, he ftates it to be corporeal. 
 
 I 2 
 
116 SERMON IV. 
 
 " et Dominus vocaretur, quia films Dei et 
 " Domini s." 
 
 Our Author's difpofition difcovers itfelf in 
 his tracts addreffed to Chriftians, which con- 
 tain exhortations of great harfhnefs and fe- 
 verity, inculcating Uriel: rules of h penance and 
 bodily ' aufterities. A rigid cenfor of female 
 manners and drefs, he feparated from his wife 
 by mutual confent that they might lead lives 
 of more holinefs to God k . At a public dona- 
 tive to the Roman army, a Chriftian foldier 
 carried his laurel crown in his hand, inftead 
 of wearing it, as was the cuftom, on his head; 
 and for this contempt he was fcourged and 
 imprifoned, but found in Tertullian 1 a ftrenu- 
 ous defender of thofe fcruples, which how- 
 ever unnecefTary, arofe from an abhorrence 
 of idolatrous practices. None of thefe pro- 
 ductions are more characteriftic than that en- 
 titled De Spectaculis, which after violent in- 
 vectives againft a compliance with the licentious 
 indulgences and profane cuftoms of the Hea- 
 then world, in pomp and ornamental drefs and 
 fecular amufements, concludes with this fervid 
 defcription of the true pleafures of a Chriftian : 
 " Jam nunc fi putas delectamentis exigere fpa- 
 
 s Adverfus Prax. cap. 13. h De Paenitentia, cap. 9. 
 ' De Patientia, cap. 13. k Ad Uxorem, lib. i. 
 
 1 De Corona Militis. 
 
TERTULLIAN, A. D. 200. 1 1 7 
 
 tium hoc, cur tarn ingratus es, ut tot et tales 
 voluptates a Deo contributas tibi fatis non 
 habeas, neque recognofcas ? Quid enim ju- 
 cundius quam Dei patris et Domini recon- 
 ciliatio, quam veritatis revelatio, quam erro- 
 rum recognitio, quam tantorum retro crimi- 
 num venia ? quae major voluptas quam fafti- 
 dium ipfius voluptatis, quam feculi totius 
 contemptus, quam vera libertas, quam con- 
 fcientia integra, quam vita fufficiens, quam 
 mortis timor nullus? quod calcas Deos na- 
 tionum, quod daemonia expellis, quod medi- 
 cinas facis, quod revelationes petis, quod Deo 
 vivis ? Hae voluptates, haec fpectacula Chrif- 
 tianorum fancla, perpetua, gratuita. Si fce- 
 nicae dodtrinae deledtant, fatis nobis literarum 
 eft, fatis verfuum, non fabulae fed veritatis, 
 non ftrophae fed fimplicitates. Yis et pu- 
 gillatus et lu&atus? prasfto funt, non parva 
 fed multa. Afpice impudicitiam deje&am a 
 caftitate, perfidiam caefam a fide, faevitiam a 
 mifericordia contufam. Vis autem et fan- 
 guinis aliquid ? habes Chrifti. Quale autem 
 fpe&aculum in proximo eft, adventus Do- 
 mini jam indubitati, jam fuperbi, jam trium- 
 phantis ? Quae ilia exultatio angelorum, quae 
 gloria refurgentium fanclorum m ?" 
 Tertullian's temper led him to join the feci: 
 
 m De Spe6laculis, cap. 29. The remainder of this de- 
 fcription is a favage picture of horrid torments. 
 
 I 3 
 
118 SERMON IV. 
 
 of Montanus, a Phrygian, who inculcated 
 great aufterities, and either from hypocrify or 
 fanaticifm, claimed extraordinary gifts of the 
 Holy Ghoft ; and, it has been fometimes 
 thought, the exprefs office of the Paraclete or 
 Comforter. 
 
 After this junction with the Montanifts, 
 though our author exhibited no doctrinal er- 
 rors, yet his ftern, ferocious, and difmal no- 
 tions of difcipline were pumed to greater ex- 
 cefs. It feems that a fentence of excommuni- 
 cation was palled upon him by the Catholic 
 Church, and he now ftigmatizes the members 
 of that body as Pfychicos or animal", by a 
 phrafe borrowed from the Gnotiics ; becaufe 
 their fafts were not ib rigid as thofe prefcribed 
 by Montanus. Sufferings and martyrdom 
 in the caufe of Chrilr. feem to have been al- 
 ways deemed by him a fubjecl: of congratula- 
 tion rather than pity: but Tertullian the Mon- 
 tanift condemns any attempt at efcape or 
 fliglit p in time of perfecution. Monogamy, 
 Virginity no longer fatisfy his fanclimonious 
 fuperftition: nor can he find any place of re- 
 pentance or pardon for the unchafte 11 . 
 
 Here are the beginnings of thofe errors, 
 which introduced as Christian duties an abfti- 
 
 n De Jejuniis, cap. I. ° Ad Martyras. 
 
 P De Fuga in Perfecutione. 
 
 <l De Monogamia, Exhortatione Caflitatis, et Pudicitia. 
 
TERTULLIAN, A. D. 200. 1 19 
 
 nence from meats and marriage, and a renun- 
 ciation of focial intercourfe. From the afcetic 
 institutions of the Solitudes of Egypt, the 
 cradle of monks and hermits, adopted gradu- 
 ally by the weStern nations, thefe austerities 
 fpread over the Christian world ; and being 
 established in the public opinion, in little more 
 than a century, as marks and criteria of true 
 religion, unfortunately were considered cha- 
 racteristics of the eccleSiaStical profeSlion, and 
 itill retain an undeferved preeminence over ac- 
 tive virtues in the Church of Rome. 
 
 St. Benedict, one of their models of fanc- 
 tity, retires from human fociety into a wil- 
 dernefs of woods and Streams, to live among 
 beatts, and fowl, and creeping things. In 
 the defcription of Fleury r , you may Still be- 
 hold him Stretched on the bare earth, fqualid 
 and emaciated ; he hardens himfelf againSt the 
 feafons and the elements, and the calls of na- 
 tural appetite and feeling. He is forrowing 
 for his Sins : but repentance is moSt truly ma- 
 nifested by amendment of life and good ac- 
 tions, not by apathy and ufelefs Sloth. He is 
 atoning for them by a lacriSice of his worldly 
 aSFe&ions : raSh, proud, profane thought ! Can 
 man, the thoughts of whofe heart are impure 
 continually ; who, when he has performed his 
 
 r Vol. vii. p. 296. A.D. 529. 
 I 4 
 
120 SERMON IV. 
 
 utmoft, is an unprofitable fervant, claim merit 
 towards his God? Can he hope to expiate guilt 
 committed, by omitting to do what ought to 
 be done ? What account will he render of the 
 talents entrusted to his care, noble birth and 
 abundant poileffions, an inheritance and ftew- 
 ardfhip which he has by wilful abdication cad 
 away ? That capacity of intellect which can 
 meafure the heavens and the earth, that dex- 
 terity of hand which fhapes and fubjecls the 
 material world to its purpofes, thofe feelings 
 glowing with the flame of univerfal charity, 
 are all thefe gracious endowments, which in 
 the human composition reflect the image of 
 God, to lie wafte like an uncultivated garden ? 
 Is it to love God with all the ftrength, and 
 mind, and heart, when ftrength is turned into 
 weaknefs, the reafoning powers are unexer- 
 ciicd, and the affections are dried up in their 
 fource ? 
 
 We do not indeed deny, that this romantic 
 piety was ufeful in taming a barbarous age to 
 habits of peace and order. But we contend 
 that, abfira&edly confidered, a rule of piety 
 and morals is both redundant and deficient, 
 which comprehends a rigid abitinence from 
 things indifferent in themfelves, and overlooks 
 the obligation to real duties and active ufeful- 
 nefs. The virtue enjoined by the precepts, and 
 recommended by the example, of our Lord, is 
 
TERTULLIAN, A. D. 200. 121 
 
 a human virtue, growing out of the conStitu- 
 tion of our nature and the relations of fociety ; 
 not extinguishing the patTions, but regulating 
 them ; not a fpeculative metaphysical theory, 
 but practicable in the daily intercourfe of life; 
 not affecting extremes which from their oiten- 
 tation captivate the unthinking multitude, but 
 moderate, confident, begun in Sincerity, and 
 completed with fteadinefs. 
 
 A fudden and great change in the habits of 
 life dazzles men in general, and they often at- 
 tribute to fome influence of infpiration that 
 which is the efFed: of a natural difpoSition, 
 prone to extremes, and changing with the 
 change of years, from youth to mature age r , 
 from the purfuits of pleafure to thole of ambi- 
 tion. And the road to distinction and afcend- 
 ancy in the world was, in a fuperltitious age, 
 more certain and lefs perilous through the ri- 
 gours of a cloifier, than through the tumul- 
 tuous career of military exploits. We alfo find 
 that as a life of abstracted mortification ceafed 
 to be an object of popular admiration, the fyf- 
 tem of Monkery declined and wore away. 
 
 The Reformation purified the virtue as well 
 
 r Imberbis juvenis — — 
 
 Sublimis, cupidufque, et amata relinquere pernix. 
 Converfis ftudiis, setas animufque virilis 
 Quserit opes et amicitias, infervk honori. 
 
 Hor. deArt. Poet. 165. 
 
122 SERMON IV. 
 
 as the faith of the Christian world. It has 
 prefented a guard againft the creeping en- 
 croachments of fuperftition, which ignorantly 
 affects to pleafe God by a number of minute 
 and fcrupulous obfervances concerning things 
 in their own nature indifferent. Yet reformed 
 Churches have been occasionally debated by 
 the prevalence of a myftical and puritanical 
 fpirit, which as far removed them from true 
 and dutiful obedience to ChrifVs laws, as offi- 
 cious flattery differs from the conusant fedulity 
 of faithful friendship. This country unfortu- 
 nately furnifhes ample hiftorical proof, that 
 profeflions of faftidious nicety and extreme 
 fcrupuloufnefs of confcience are more certain 
 tokens of little than of pure minds : 
 
 — Meek and humble-mouth'd — their hearts 
 Were cramm'd with arrogancy, fpleen, and pride. 
 
 Such notions either fill the mind of him who 
 entertains them in Sincerity with difmal ap- 
 prehensions and unappeafable terrors of the 
 divine anger, and render him unfit for the oc- 
 cupations of life, and even for life itfelf : — or, 
 if his natural difpofition incline more to zeal, 
 he becomes prefumptuous and fanatical ; he 
 deems all his own thoughts and acfions fancl:i- 
 fied and infpired, and thofe who differ from 
 him appear in his eyes not only fubjecl; to 
 error and impurity, but as outcasts from God's 
 mercy, and given over to a reprobate mind. 
 
TERTULLIAN, A. D. 200. 123 
 
 Moreover fu perflation is the foil in which hy- 
 pocrify moti thrives, like a rank weed, and 
 drinks up the nouriihment which mould fup- 
 port vegetation wholefome for ufe and piea- 
 fant to the fenfes. 
 
 The evils of fuperftition, fanaticifm, and re- 
 ligious hypocrify are generally accompanied 
 with an overtrained aufterity of oftenfible dif- 
 cipline. For this reafon thofe among the 
 Jews incurred our Saviour's rebuke, who 
 itrained at a gnat and f wallowed a camel, who 
 made clean the outride and neglected to pu- 
 rify the heart. And the truth of the remark 
 is particularly exemplified in Tertullian, who 
 left the moderate opinions of the Catholic 
 Church, to inculcate an abftinence from meats 
 and marriage ; and was induced to lend his 
 powerful fupport to the licentious and here- 
 tical Montanus. Do we then oppofe tempe- 
 rance, felf-denial, and fobermindednefs ? God 
 forbid. We encourage and promote thefe ad- 
 mirable graces, by checking excefTes and ex- 
 tremes of all kinds, becaufe they originate in 
 a weak or perverfe understanding, or are at- 
 tended with infincerity, and becaufe nothing 
 violent is durable. The fpecific antidote againft 
 fuperrlition is knowledge, the improvement 
 and enlargement and ufeful direction of the 
 human faculties under the guidance of reli- 
 gion ; of which Clement of Alexandria feems 
 
124 SERMON IV. 
 
 to have formed upon the whole a noble and 
 juft conception, though he may have inter- 
 mixed profane fcience upon too much equality 
 with Chriftian truth. The Gofpel alters nei- 
 ther natural nor moral philofophy : it places 
 that virtue, which is part of the eternal and 
 immutable law of God, upon the firmer! bafis, 
 and fupplies the ftrongeft motives for pracliling 
 it. Finally, it is the duty of the minirter of 
 the Gofpel principally to contend againft im- 
 piety and fin, and upon occafion to caution 
 men againft. a weeping and whining and hard- 
 hearted fuperftition, pregnant with mifery or 
 intolerance, as zeal or fear prompt. It is his 
 duty to exalt the ftandard of true religion, 
 whofe property is love towards God and man : 
 her awful and majeftic brow may be drefled 
 in frowns againft the guilty and impenitent, 
 but the natural form of her countenance is 
 amiable and complacent, and lighted up with 
 the funfhine of heaven ; " righteoufhefs is a 
 " robe to her, and Ihe is crowned with wifdom 
 " and knowledge ; her ways are ways of plea- 
 " fantnefs and all her paths are peace." Such 
 is the image of religion in the Gofpel, and in 
 the writings of the Antenicene Fathers, with 
 the exception of the morofe Tertullian. 
 
SERMON V. 
 
 i Cor. xii. 12. 
 
 As the body is one, and hath many members, and all 
 the members of that one body, being many, are one 
 body : fo alfo is Chrijl. 
 
 X HE tenor of the Apoftle's argument in this 
 chapter is, that a diverfity of fpiritual gifts and 
 functions among the feveral members of Chrift's 
 Church is very confident with a general union 
 of the whole body. The primitive Chriftians 
 were careful to obferve in this refpedr. the Apo- 
 ftolic model : herefies and fchifms were con- 
 fined to few perfons ; the main body of the 
 Church held a cordial agreement upon funda- 
 mental points, in the unity of the Spirit, and 
 in the bond of peace. Unfortunately in mo- 
 dern times there have been ferious divilions in 
 Chrift's flock, and controversies concerning 
 the refpeclive claims of different focieties to a 
 communion with thofe true and faithful fer- 
 vants of our Lord, who conftitute what is em- 
 phatically termed the Church and body of 
 Chriit ; which, he has promifed, mall never 
 
126 SERMON V. 
 
 fail, in this world or in the world to come. 
 With a view of deciding thefe controverfies, 
 the opinions of the primitive authors have 
 been often adduced ; and we mall find the 
 fubjecf particularly illuftrated by St. Cyprian, 
 whofe writings, together with thofe of Origen, 
 remain for our confideration. Thefe two Fa- 
 thers, the lair, in order of time, are probably the 
 greateft luminaries of the Chriftian world, dur- 
 ing the period to which our views are limited. 
 Origen was a pupil of Clement of Alex- 
 andria, and a prodigy of intellectual powers. 
 Defervedly might the furname Adamantine be 
 conferred on him, whofe life was a continual 
 exertion of fortitude in voluntary poverty; 
 who, betides collating the original Scriptures, 
 had the daily conduct of a catechetical fchool, 
 and employed the pens of {even perfons to 
 write down the dictates of his exuberant mind. 
 The fruit of his itudies filled feveral thoufand 
 volumes or traces • and St. Jerome, whom few 
 have excelled in learning, afks the Prefbyters 
 of his Church, "Who is there among you, that 
 ic can read as many works as he has com- 
 " pofecl ?" He was the only primitive writer of 
 the times we are conlidering, who was edu- 
 cated a Chriflian. His father fuffered martyr- 
 dom in the tenth year of the reign of Severus, 
 A. D. 202. Origen, then in his feventeenth 
 year, wrote a letter to comfort his father while 
 
ORIGEN, A. D. 230. 127 
 
 in prifon, of which this fentence, characteristic 
 of the author's fortitude, only remains: "Take 
 " heed, father, that for the fake of your fa- 
 " mily you do not change your mind." Tille- 
 mont obferves, it is worth many volumes. He 
 himfelf manifested unmaken constancy and 
 zeal in the caufe which he embraced ; nor was 
 his modeSty lefs confpicuous, notwithstanding 
 his great attainments, and that celebrity of re- 
 putation, which induced a Roman Emprefs and 
 an Arabian Governor to defire a conference 
 with him. Yet all thefe excellencies were ful- 
 lied by an extravagance in theological opi- 
 nions, totally incompatible with the Simplicity 
 of Christian doctrine. 
 
 Origen's moft voluminous composition con- 
 lifted of commentaries upon every book of 
 Scripture ; and his teftimony is juftly deemed 
 of great importance in fupporting the prefent 
 Canon of the New Testament 3 . Some of thefe 
 remain in the original Greek b , and are occa- 
 
 a See Dr. Lardner's excellent remarks. Credibility, vol. 
 ii. p. 521. and 543. 
 
 b His works were edited in two volumes, Rothomag. 
 1668. by the learned Huet, Bifhop of Avranches, whofe 
 preliminary diflertation upon Origen is one of the moft 
 laborious and ingenious pieces of criticifm, which ever ap- 
 peared on the fubjeit of the Fathers. He thinks that Ori- 
 gen, though he did not, like Arius, confider the Son as a 
 creature, yet places him not on an equality with God the 
 Father. Bifhop Bull, with better reafon, defends the ge- 
 
128 SERMON V. 
 
 fionally fo verbofe, as to countenance the opi- 
 nion that they were delivered extern pora- 
 neoufly. The Author propofes to elucidate 
 Scripture in three ways, in the hiftorical or 
 literal fenfe, in a myftical, and, thirdly, in a 
 moral fignification. 
 
 Our Author alio compofed feveral treatifes 
 on philofophical fubjecls, the Stromata, which 
 are loft, after the example of his preceptor 
 Clement, and the defign of which St. Jerome 
 ftates to have been, a confirmation of Christi- 
 anity from the writings of Plato and Ariftotle, 
 and other Greek philofophers. The Gofpel 
 will not bear this mixture; and this is clearly 
 lhewn in Origen's treatife rss^i ttfxpv, which 
 is ftill extant in Rufinus's tranflation c , and 
 abounds in heterodox notions, chiefly derived 
 from the writings of Plato. For inftance, Ori- 
 gen fuppofes the nature of men, of angels, 
 and of demons, to have been originally the 
 fame ; and that thefe different orders of beings 
 have had affigned to them different fituations, 
 on account of the extent of their obedience or 
 difobedience to the laws of the Creator, the 
 efFecl: of their own free-will. He confiders 
 the ftars to be animated, and peopled by fpi- 
 
 nuine orthodoxy of this eminent Father, on the fubjeft of 
 the Trinity. See Hitet. Origeniana, lib. ii. Qutp/i.fecunda, 
 S.5, 24. et QucpJI. tert. S. 24. et Bulli Opera, a Grahe, 
 p. 105, 127, 273. 
 
 * Kufinus flouriflied A. D. 390. 
 
ORIGEN, A.D. 230. 129 
 
 rits, fuperior to thofe who inhabit this earth ; 
 and that the moft perfect being, the moft. at- 
 tached to the Creator, is the foul of Jefus 
 Chrift, who fufFered even for Angels and De- 
 mons. In his treatife on prayer d , he recom- 
 mends that prayer mould be offered only to 
 God the Father, and not to the Son. In his 
 Pbilocalia, cap. 21. he feems to think that hu- 
 man endeavours, without divine grace, may 
 attain goodnefs : and his commentaries on the 
 firfl chapter of St. John's Gofpel are not al- 
 ways in orthodox language. 
 
 In defence of Origen it is urged, that he 
 brings forward thefe opinions, not as his own 
 real fentiments, but by way of ftating what 
 others have faid ; that he writes in a figurative 
 and allegorical ftyle; and that many of his 
 works now exift only in a fpurious Itate or in 
 
 d S. 50, 51, 52. Huetius confiders all the errors of 
 Origen to have flowed from thefe two fources ; a belief 
 in the preexiftence of fouls before this mortal ftate, and 
 latitudinarian notions of human liberty, which militate 
 againft the doclrines of original fin and free grace. Eraf- 
 mus thinks that Origen was feduced from orthodoxy by 
 a fondnefs for Plato's writings : Bifnop Bull, that he in- 
 dulged his inquifitive fpirit to wantonnefs. Op. Bulli, 
 p. 127. The Philocalia was a collection from Origen's 
 writings made by St. Bafil and St. Gregory. Fleury, 
 torn. ii. p. 105. jufily fays, that Origen eftablifhes free-will 
 fo ; dly upon the foundations of reafon and Scripture, but 
 puihes the confequences too far, in fuppofing the inequa- 
 lity of men to be the eflecl of merit on their part. 
 
 K 
 
130 SERMON V. 
 
 tranilation. Deductions and allowances of this 
 kind are in fact blemifhes upon his theology: 
 and thefe defects in a perfon of fuch eminence 
 point out the ufe and neceflity of articles and 
 formularies of faith, which ferve as fences to 
 Scripture, and prefervatives of pure doctrine ; 
 endangered as it is, no lefs by a want of cau- 
 tion and constancy on the part of its adherents, 
 than by the attacks of open aflailants. It is 
 moreover worthy of remark, that Origen's pe- 
 culiar mode of illuftrating Scripture was capti- 
 vating to the heathen world, and probably al- 
 lured many into the fold of Chrift, who would 
 not have littened to a more iimple exposition 
 of the Gofpel. So far was he from being an 
 open propounder of herefy, that the Gnoftics 
 of all descriptions found in him a zealous and 
 indefatigable opponent: and Athanafius c him- 
 felf adduced our Author's tevlimony to prove 
 our Lord's coexiftence and coeflentiality with 
 God the Father. However anomalous and in- 
 continent his writings may be, he maintained 
 an irreproachable conduct during the tenor of 
 a long life of fixty-nine years ; and pafled, 
 without the imputation of any vice, through 
 poverty, perfecution, and torture, and the yet 
 feverer trial of a fplendid reputation ; continu- 
 
 e Tom. i. p. 236. See Cave's Life of Origen, and Opera 
 BulJi, p. 129. 
 
ORIGEN, A. D. 230. 131 
 
 ally exhibiting a rare union of the qualities of 
 learning and eloquence, of ardour and perfe- 
 vera nee, of good temper and energy, of mo- 
 deity and knowledge almoft unrivalled f . An 
 ancient Author has laid of him, that " where 
 " he is in the right, he has not an equal, ilnce 
 " the days of the Apoltles ; and where he is in 
 '? the wrong, no man errs more ihamefully g ." 
 Erafmus declares, that he learns more from 
 one page of Origen than from ten of St. Au- 
 guttin : and it would be eafy to multiply quo- 
 tations of eulogies, from the higheft authorities, 
 upon this extraordinary man, who is excul- 
 pated from deliberate heterodoxy. This im- 
 putation was not cad upon him by his enemy 
 
 f Illud de iinmortali ejus (Origenis) ingenio non tacens, 
 quod diale&icam quoque et geometriam, arithmeticarp, 
 muficam, grammaticam, et rhetoricam, omnium que phi- 
 lofophqrum feftas, ita didicit, ut fludiofos quoque fsecu- 
 larium literarum feelatores haberet, et interpretaretur 
 quotidie; concurfufque ad eum mirifici fierent, quos ille 
 propterea recipiebat, ut fub occafione faecularis literaturae 
 in fide Chrifli eos inftitueret. St. Jerome de Viris Illujir. 
 cap. 54. 
 
 Origenis animus plufquam adamantinus, quern nee vitae 
 aufteritas, nee perpetui labores, nee dura paupertas, nee 
 aemulorum improbitas nee fuppliciorum terror, nee villa 
 mortis facies a fancto inftituto vel tantilJum dimovere po- 
 tuit. Erafm. torn. v. p. 1612. 
 
 % Sulpicius Severus, A. D. 401. Origen fold his li- 
 brary, which produced a daily fum, fufficient for his fub- 
 fiftence. 
 
 K 2 
 
132 SERMON V. 
 
 Demetrius, Bimop of Alexandria, who con- 
 trived to have him excommunicated, on a 
 charge of infringing eccleflaftical difcipline. 
 Origen meant not to aiTert errors poiitively ; 
 and his heft defence are thofe compositions 
 which have gained him celebrity with pos- 
 terity, his collations of different editions of 
 Scripture 11 , and his treatife againft the Epi- 
 curean Philofopher Celfus, in eight books. 
 This latter work has been, I think juitly, 
 praifed as the completer!, and moll poJilhed 
 Apology ' for the Chriitian religion which 
 the ancients have left us: but it fo far par- 
 takes of the ufual blemiih of their writings, 
 a want of order and luminous arrangement, 
 that many of the books might be tranfpofed 
 promifcuouily without injury to the fenfe or 
 argument. This defeat is not wholly to be 
 attributed to our Author, for he follows the 
 path of his adverfary. Celfus, a friend of the 
 fatiriit. Lucian, in a work entitled A True _Jif- 
 
 h Iluct. Origeniana, lib. iii. feci. 4. This work (fee 
 Appendix, N°. :.) was accomplifhed after Origen's return 
 from vifiting Mammaea, the mother of the Emperor Alex- 
 ander, at Antioch, and under the reign of the tyrant 
 Maxirnin, who came to the throne A. D. 235. The An- 
 swer to Celfus was written more than ten years after- 
 wards, when Origen had palled his fixtieth year. Tn the 
 Deeian Perfecution, A. D. 250. he was chained with an 
 iron chain, and was tortured in his feet for feveral days. 
 
 1 By Du Pin. 
 
ORIGEN, A. D. 230. 133 
 
 courfe, (aXyS-ri Aoyei/,) calumniated the Chris- 
 tians and their religion ; and the powerful aid 
 of Origen was engaged in their defence. The 
 work of Cellus is loft; but the tenor of it may 
 be eafily collected from the Infidel quotations 
 which occur in the Chriftian Father's reply. 
 He hrft a flumes the character of a Jew, and 
 argues againft the truth of the Gofpel from 
 the outward circumftances of Chriftians, their 
 unlawful meetings, and miferable condition ; 
 he points out, with confiderable ihrewdnefs, 
 certain apparent contradictions in the Scrip- 
 tures ; and reviles, in coarfe terms, the mean 
 appearance of Jeius upon earth, which he af- 
 firms to be inconfiftent with the defcription of 
 the Mefliah, contained in the writings of the 
 Jewifh Prophets. Origen eafily relieves his 
 Chriftian brethren from the afperfions caft upon 
 them : he allows that their meetings are pri- 
 vate, for they cannot be otherwife, as they are 
 oppofed to prevailing fuperftitions ; but he af- 
 firms their conduct to be pure and exemplary, 
 both at their aflemblies and in public life. He 
 expofes the duplicity of Celfus, who, while he 
 aflumes the character of a Jew, prefers the 
 Egyptian and Greek mythology to the Jewifh 
 creed, and fliews great ignorance of the writ- 
 ings of Mofes. Our Author explains the Scrip- 
 tural predictions of two advents of the Mef- 
 fiah, one in humility and the fecond in glory; 
 
 k 3 
 
134 SERMON V. 
 
 and the miftake of the Jews, who expeci a 
 temporal deliverer. In energetic terms k he 
 vindicates the incarnate Redeemer, who was 
 inverted with a character really the moil ho- 
 nourable upon earth, by constantly perform- 
 ing adts of juftice and goodnefs : he mews 
 that the poverty and rudenefs of his imme- 
 diate Difciples more clearly manifefted the di- 
 vine institution of the Gofpel, which might 
 have palled for a fy item of human philofophy, 
 had it been propagated by the wife and learned 
 of this world. The works and miracles of 
 Chrift and his Apoltles he diilinguifhes from 
 thole of impoftors and magicians by the fure 
 criterion of their tendency to benefit man- 
 kind. 
 
 The fecond book is a continuation of the 
 fame fubjecl:. Celfus, in a fecond work, had 
 introduced a Jew, addrefling thofe of his own 
 nation, and obferving, that the firrt. converts to 
 Chriitianity were men of no reputation, and 
 that the doctrine of the Gofpel in reality pre- 
 fented nothing new to them. Origen very 
 finely replies, that it weaned them from their 
 lliadowy formalities, and gave them a difpen- 
 fation, not concerned with low and earthly 
 things, but heavenly, fpiritual, and leading to 
 eternal happinefs. With refpecl: to the deri- 
 
 k P. 23 — 26. Ed. Cantab. 1677. 
 
ORIGEN, A. D. 230. 135 
 
 lion cad upon the primitive converts, and the 
 perpetual cavils of Celfus at a want of magni- 
 ficence in the character of Jefus Chrift, the 
 Apologill mews that thefe objections arife 
 from an erroneous notion of the true excel- 
 lence of virtue 1 , which confifts not in an ex- 
 emption from the pains and evils incident to 
 humanity, but in enduring them with fortitude, 
 and in avoiding fin. He removes the Philo- 
 fopher's malk, and contends that a writer, 
 who thinks pleafure the greateft good, and 
 who difregards miracles effected for a bene- 
 ficial purpofe, as well thofe of Mofes as of Je- 
 fus, is a Jew only in pretence, and murt at 
 heart be an Epicurean. The book concludes 
 with a perfuafive and forcible appeal to the 
 Jews, exhorting them to open their eyes to 
 God's vifitations, and to receive as the pro- 
 mifed Melliah Him, who bellows upon his 
 difciples fuch a meafure of faith, that they are 
 enabled to think lightly of the troubles of this 
 life, while they lead to an inheritance of eter- 
 nal glory. " I fee not," fays Origen, " how 
 " a mere man could propagate through the 
 " whole world his doctrine and precepts, in 
 " oppofition to all exifting powers, and influ- 
 " ence not only wife and reflecting minds, but 
 t 4 all ranks of fociety. The atlonilhing fuccefs 
 
 i P. 8 3 . 
 
 K 4 
 
136 SERMON V. 
 
 iC of Chriftianity is one proof that it is the 
 " work of God m ." 
 
 In the firft book the Author cenfures thole 
 who deny the divinity of Jefus Chrift ; and in 
 the fecond, this article of faith is explicitly 
 maintained, as in thefe pafiages : " We think 
 " Jefus to be God, and in fome fort man":" 
 " according to us the Word, which is God and 
 tf the Son of God, fpoke in Jefus, fa)ing, I am 
 •f the way, the truth, and the life; and we 
 " blame the Jews, who do not think him to 
 " be God, according to the witnefs of Scrip- 
 " ture and of the Father ." Celfus makes this 
 tenet the ground of a fubtle objection: If, fays 
 he, Jefus was God, according to the Chriftian 
 doctrine, what he predicted neceflarily came 
 to pais, and he was therefore the caufe of Ju- 
 das's treafon again tl: himfelf p . Origen denies 
 the inference : God, he fays, is not the author 
 and caufe of evil; his foreknowledge in this 
 in da nee only implied the certainty of that evil 
 which fprang from other fources. The whole 
 paflhge is worthy the attention of thofe, who 
 
 ' m P. no. 
 
 n Tov Irjcrouv 0£ov vooupsv, nxvu t» Se avSgconov hsyopsv. 
 P.61. 
 
 K«3' »i/xaj 6 Aoyoj Oso$, x.ai Qiou tcuv oXcuv uioj, sXsysv sv 
 Tui lr^co — syxu?<.ovu.ev ovv Ioy§aio<$ tovtov /x»j yojw,»a"«<n Oeov. 
 P. 63. ' 
 
 P P. 74. 
 
ORIGEN, A. D. 230. 137 
 
 engage in the mazes of this thorny fubject. 
 I merely adduce it as convincing evidence, on 
 the part both of their opponent and their de- 
 fender, that the primitive Chriftians believed 
 their redemption to be purchafed by God in- 
 carnate. 
 
 I mud content myfelf with a very brief 
 fummary of the remaining books, in which 
 Origen anfwers objections urged againfl Chrif- 
 tianity by Celfus in his own name. Some of 
 them, as the Apologitl admits q , are fpecious, 
 but they chiefly confift of calumnies delivered 
 in a tone of contempt, rather than arguments. 
 For inltance, the Unbeliever aflerts that the 
 controverfy between the Jews and the Chrif- 
 tians relates to a matter of no moment, ovm 
 <txicl<; p*%n: (as if, fays Origen, it were a mat- 
 ter of no moment whether or not the expected 
 Meffiah be come.) He would have it believed, 
 that the Jews had their origin in Egypt, and 
 were a feci: from the religion of that country 3 ; 
 and that the Chriftians in the fame manner 
 feparated from the Jews, and fiill foflered a 
 narrow principle of fchifm. The Chriftian 
 Father on the contrary brings dittinct proofs 
 of their fuccefsful zeal in the converlion of 
 mankind. 
 
 In this manner the difputation is carried on, 
 
 q Lib. v. fub init. r Lib. iii. p. Ti2. s Ibid. p. 116. 
 
138 SERMON V. 
 
 Origen always Hating in the firfl place his op- 
 ponent's own words, and then delivering his 
 reply with firmnefs, temper, and good man- 
 ners. Celfus alTerts that the Chriltians p are 
 enemies to learning and knowledge, and that 
 they make converts only among the ignorant 
 and profligate: he ridicules' 1 the Jewifli Scrip- 
 tures, and draws a parallel between the pro- 
 phecies they contain, and the oracles and divi- 
 nations of Paganifm, in favour of the latter: 
 he contends that the Gofpel r contains no in- 
 duction beyond what may be found in the 
 didactic writings of the Greek philofophers. 
 The Chriltian Father folemnly exhorts his op- 
 ponent to read with care the Scriptures which 
 he reviles, and particularly the Gofpels and 
 Epiltles 3 : he gives an admirable defcription of 
 true wifdora, whichChriftians with to allure men 
 to embrace, in preference to falfe philofophy 
 and the vices of the world : he obferves, that 
 in fad: the un^odlv are the unwife, and that 
 the Gofpcl poflefles, in its promifed rewards, 
 as much fuperiority over Paganifm, as the lives 
 of Jefus Chrill and his followers excel the lives 
 of Pagans. There follows 1 a juft and copious 
 defence of the Mofaic writings, of their pri- 
 
 P Lib. iii. p. 137, 138. <l Lib. iv. p. 162 — 164. 
 
 1 Lib. vi. p. 275. s Lib. iii. p. 122, T54, 155, 160. 
 
 f Lib. iv. p. 193, 226. 
 
ORIGEN, A. D. 230. 139 
 
 ority to the Grecian philofophy, and of that 
 proof of their divine infpiration which is af- 
 forded by their being delivered, through the 
 instrumentality of wife and good men, for the 
 benefit of mankind. The Apologift infills, that 
 ridicule is not a proper mode of treating a fub- 
 jecl: of fuch ferious and incalculable intereft : 
 and he enlarges" upon the fpirituality of the 
 Gofpel, as one of its moft diftinguifhing cha- 
 raclerirtics. 
 
 My hearers will readily conceive that this 
 ancient treatife is a valuable repofitory of 
 leading arguments againft Infidelity. The Au- 
 thor's favourite obfervations are, that the dif- 
 penfation of the Gofpel is proved to be divine 
 by its tendency to promote human happinefs, 
 and that it really produces this beneficial efFecl:; 
 for as the faith and hopes of Chriftians are 
 better than thofe of other men, fo by divine 
 grace are their lives. 
 
 This work abounds in all parts with tefti- 
 monies to the divinity of Jefus Chrift ; nor 
 have I obferved any paflage that could be con- 
 ftrued to an oppofite meaning. The Ebionites 
 are mentioned as heretics x : in the third book 
 one of Celfus's objections is, that Chriftians be- 
 lieve " God was incarnate in a mortal body y :" 
 
 u Lib. vi. p. 324, 327. * Lib. v. ad fin. 
 
 y Hsgt tod Irjcrouj 6r< sx Si/rjToy crwaaroj ovt« Qsov vOjaj^Ofc'v. 
 
140 SERMON V. 
 
 and in the fourth he farcaflically aiks, " Where- 
 " fore fhould God defcend z ?" Origen plainly 
 fays, " that the Logos, the immortal God, took 
 " a mortal body and human foul 3 ;" and that 
 " Jefus died to deliver men from their tins, 
 " and for their juftificationV Again, "We 
 " are enjoined to worfhip, not angels, but God, 
 " through the living Logos, who is GodV 
 " To the people who fate in darknefs and the 
 " country and fhadow of death a great light 
 c< arofe ; and that light was God Jefus d ." 
 " Who can fave the foul of man, and raife it 
 " to God, except the Word, who is God ; who 
 '* in the beginning was with God, and became 
 " incarnate for the fake of thofe who were in 
 " bondage to the flefh, and otherwife could not 
 " behold him, that he might be received by 
 " them as the Word who was with God and 
 " who was God e ?" 
 
 Origen proceeds to afTert the mixture of the human and 
 the divine nature in Jefus. P. 135, 136. 
 
 z Ti£ vug Tf t ; TOiacrSc xaSolov too 0sw ; 
 
 a 2wju.a SyrjTOv xxi 4>up£>]v ,avdpa)7nv>]v avctXuScov uSavxroc 
 Q;o§ Xoyo$. 
 
 b "Tinq ujAupTCtikwv XiyiTou ztuvto. ava§=S=;/3ai 6 Irjcrouj, Iv' 
 aorouj anaXXutr, t*;£ dunxoTia;, xxi 7ro»r)<7>j ^ucaiouj. P. 17O} 3« 
 
 c Ylavuv SiYjGnv, xui zrpoa-tvyj^v, xut eVTSV%w, xui svyapKTTixv, 
 avocrrsfx-TtTsov toj S7ri -cracrj 0c w, 'diet tov siti zxuvtwv ayyeXoov «p%- 
 ispsuoc, efx^juyov Xoyov xui 0cov. P. 233. 
 
 d Toig xad*jj«,gvo»5 ev X K f"? Kai ^xtst Sccvutou <pw$ avsrsjAey, 6 
 0so 5 - \rpuc. P. 321. 
 
 e T<f §' uXXog (jwtrai xui TrgorxyxyEiv too em 7ra.<ri Qsa> dvvuTat 
 
ORIGEN, A. D. 230. 141 
 
 In the eighth book the Author addrelTes in 
 prayer God the Father and Son f . Celfus ob- 
 jects to the Chrifiians, that they worfhip two 
 Gods; which, fays Origen, he would not have 
 done, if he had rightly underftood that ex- 
 preflion of Jefus, " I and my Father are one:" 
 and the fa (ft is, as we have fhewn, that we 
 worfhip one God, Father and Son g : we fwerve 
 not to the worfhip of evil fpirits, but we adore, 
 with the moil devoted fupplication and homage, 
 one God and one his Son, his word and image, 
 offering to the Lord of all prayers, through his 
 Only-begotten, who is a propitiator and inter- 
 celfor for us, and as a High-Pried: prefents our 
 offerings' 1 . Our Author proceeds to defcribe, 
 in language which rivals the fublimity of Mil- 
 ton, the qualities of the Son of God, who is 
 the brightnefs of his Father's glory, and the 
 exprefs image of his perfon, the emanation of 
 his power, the pure flream of omnipotent ma- 
 
 tyjv tov uvSgomov "fyvypp, vj o 0=oj Xoyog ; oo-nj sv ap^y 'urpog tov 
 050V cuv, Ziu. rovg xoXXvj^svTag tv) o~apxi, km yivo\xzvo\g oing cup^, 
 syeviTO <Tag%, Ivet "/^togr^y vtto tcov jw-tj CDva^evcov ciutov /3Ae7reiV, 
 xu$o Xoyog rjv, xoa nrgog 0=ov ijv, xou 0soc y]V. P. 322. 
 
 f 0soj Ss xcu [/.ovoysvri; avrou Xoyog 'urapsfai rjjouv. P. 380. 
 
 S "Ev« O'JV 050V, COg tX7I0$i$WXO!.(J.SV, TOV VdTSpCt. XUl TOV UlOV •&£- 
 
 punsvopsv. P. 386. 
 
 h Tov kva. 0aov, xoa tov evx vhv auTou xou Xoyov xtxi sixovct, 
 
 TOUg XOLTU TO dwdTOV 7jfJ.IV \xS0~iCLig X<M «0IWO"S<TJ OsSo[XSV X. T. X. 
 
 Ibid. 
 
142 SERMON V. 
 
 jefty, the beam of eternal light, the unfullied 
 mirror of God's energy and goodnefs 1 . He 
 fays, that the true offerings and dedications to 
 God are the fouls of men purified and moulded 
 in conformity to the divine precepts, in juftice, 
 fortitude, temperance, piety, wifdom, and all 
 virtues, after the example of the incarnate Je- 
 fus, who was the likenefs of the invisible God, 
 and was the only-begotten God k . Origen by 
 a peculiar expreffion terms Jefus Chrift avro- 
 Xoycs, ctvTcrotpia,, a,vToct,Xyi3~eia, . 
 
 In conclufion of this part of the fubjecl, I 
 wifh to call your attention to fome peculiarities 
 in the character of Celfus. It appears that 
 his religious profeflions, inconfiderable as they 
 were, were infincere, and that he disbelieved 
 the providence of God m . He expatiates plau- 
 iibly on the fu eject of univerfal toleration in 
 religion, and recommends that all nations 
 fhould obferve, in divine worfhip, the creed 
 and cuftoms fanclioned by ancient practice in 
 their own countries". The inconfiilency be- 
 tween thefe fair fpeeches and his inveterate 
 malice againft Jews and Chriftians is flagrant. 
 He avows his preference of the Greek mytho- 
 logy, and even of the worfliip paid to brute 
 
 ip.389. 
 
 k E»xova tod ©sou too uopuTov, tov povoysvY) Osov. P. 389* 
 
 1 P- 135- m P- 248. n P. 255- 
 
ORIGEN, A. D. 230. 143 
 
 deities in Egypt, above the reafonable devotion 
 inculcated in holy Scripture . 
 
 This mifcreant, this tolerator of what is bad 
 and perfecutor of the good, is moreover a mif- 
 anthrope. The virtuous engagements and ra- 
 tional enjoyments of life have no charms for 
 him ; and human nature is in his opinion de- 
 prelTed below the condition of beatts p . He is 
 alfo a coward of the worn: kind ; for he pro- 
 pofes to worfhip evil fpirits, that they may not 
 injure us, and to offer out of fear implicit fub- 
 miffion to kings and thofe who are in autho- 
 rity' 1 . 
 
 Such are the features of this ancient oppo- 
 nent of Chriftianity, drawn bv his own hand. 
 I leave my hearers to judge of the refemblance 
 which modern Infidelity bears to this portrait. 
 It is more pleating to obferve the firong con- 
 trad exifting between this cold pufillanimity 
 and faintheartednefs, this proftration of foul, 
 on the part of the Infidel, and the noble fere- 
 nity of the Chriitian Father. Origen's pages 
 manifelt his conftant cheerfulnefs, courage, 
 and inward peace of mind. Thefe are fome 
 of his fentiments : " If we die in the pra&ice 
 <e of piety and virtue, there is no more com- 
 " mendable exit from life r . Chriftians fear not 
 
 ° P. 258. p P. 220, &c. q P. 416, 420. 
 
 r P. 422. 
 
144 SERMON V. 
 
 " demons, nor bad men, who have the ipirit 
 u of Antichrift : they obey the laws, without 
 " adulation to perfons in high ftations ; but 
 " they wormip and honour with implicit ho- 
 " mage only God and his Son. We are by 
 iC nature," he fays, " corrupt, and born to fin, 
 " {jr^og to apctfiTcLvstv 7rs(pv>ccijLcev\) but by the grace 
 " of God and the mediation of his Son human 
 " nature may become united to the Deity 1 ." 
 I wi(h particularly to notice the eighth book, 
 which concludes with an animated defcription 
 of the character of a Chriftian, who is happy 
 in himfelf and ufeful to the world ; and with 
 the Author's anticipation, in profpect, of the 
 glorious effects which will attend the promifed 
 dirFulion of Chriftianity through the whole 
 world. 
 
 The writings of St. Cyprian come in the 
 Jaft place under our review, and with peculiar 
 claims to attention ; for fince the Reformation 
 the authority of this Father has been more 
 appealed to than that of any other writer of 
 the three firft centuries, and there have been 
 fourteen editions of his works, which are con- 
 fidcred both by Roman Catholics and Pro- 
 teltant Epifcopalians as a bulwark again ft 
 fchifm and dilfent in the Church. 
 
 Cyprian, a native of Carthage and a teacher 
 
 » P. 151. « P. 428. 
 
ST. CYPRIAN, A. D. 250. 145 
 
 of rhetoric, led in that city a life of plenty and 
 iplendor ; and was converted to Chriftianity 
 in his fiftieth year, A. D. 246. by the perfora- 
 tion of his friend the prefbyter Caecilius" 1 , 
 (whofe name he afterwards took,) and by his 
 own tacit reflections on the reformation of 
 manners which prevailed among thofe who 
 were baptized into the Church". His firft 
 composition contains an erFufion of the new 
 
 m Caecilius dying, left to Cyprian, who was alfo a mar- 
 ried man, the care of his wife. 
 
 n Qui pofFibilis, aiebam, eft tanta converflo ; ut repente 
 ac perniciter exuatur, quod vel genuinum fitu materia? 
 naturalis obduruit, vel ufurpatum diu fenio vetuftatis in- 
 
 olevit? Dei eft, Dei, inquam, omne quod poflumus. 
 
 Cypr. ad Donatum. 
 
 Ad Donatum. " Te crede fubduci in montis ardui 
 f( verticem celfiorem, et ipfe a terrenis conta&ibus liber, 
 " flucluantis mundi turbines intuere. Cerne tu itinera 
 " latronibus claufa, maria obfefla. praedonibus, cruento 
 " horrore caftrorum bella ubique divifa ; madet orbis 
 " mutuo fanguine. Jam fi ad urbes — celebritatem offendis 
 ({ omni folitudine triftiorem. Paratur gladiatorius ludus, 
 " ut libidinem crudelium luminum fanguis oble6iet. — In 
 " theatris confpicies quod tibi et dolori fit et pudori. 
 
 " O fi poffis in ilia fublimi fpecula conftitutus oculos 
 " tuos inferere fecretis, fecludere cubiculorum obduftas 
 " fores, et ad confcientiam luminum penetralia occulta 
 " refecare ! afpicias ab impudicis geri, quod nee poffit af- 
 " picere frons pudica. Videas quod crimen fit et viderej 
 " videas quod vitiorum furore dementes gefliffe fe negant, 
 " et gerere feftinant. 
 
 " Sed Forum fortafie videatur immune. Incifae fint 
 " leges licet duodecim tabulis, et publice aere pravfixo 
 
 L 
 
146 SERMON V. 
 
 convert's feelings reflecting the blefTed influ- 
 ence of divine grace, and a glowing defcription 
 of the vices and miferies of the world con- 
 traded with that tranquillity which religion 
 affords. He is reprefented as having fhewn 
 great efieem for the writings of Tertullian, 
 which he was accuftomed to afk for in this 
 phrafe, " Give me my mafter." 
 
 He gave away his eftate to the poor ; and 
 during the two following years, his conliltcnt 
 llrictnefs of life, and exemplary good conduct, 
 railed him fuccefTively to the offices of Pref- 
 byter and Bimop. Within the fame fpace of 
 time w r ere compofed his treatife De Vanitate 
 Idolorum, and his three books of Teftimonies 
 from Scripture againft the Jews. From the 
 former of thcfe trails I quote the following 
 pafiage, as containing a juft fummary of the 
 doctrines chiefly infilled on by all the Fathers. 
 The Author, after expofing the weak and hu- 
 man foundation of heathen theology, and in- 
 lilting upon the true doctrine of the unity of 
 
 " jura praefcripta lint; inter leges iplas delinquitur, inter 
 " jura peccatur. Halta illic et gladius, ct carnifex prasfto 
 " eft; ungula effodiens, equuleus extendens, ignis exurens; 
 " ad hominis corpus unum, fupplicia plura quam membra 
 li funt. Quis inter hsec vero fubveniat ? Patronus ? Sed 
 i{ pracvaricatur et decipit. Judex? Sed fententiani vendit. 
 " Una igitur placida et fida tranquillitas ; una folida et 
 6< firm a et perpetua lecuritas — fi quis ad caelum oculos 
 " tollat a terris." 
 
ST. CYPRIAN, A. D. 250. 147 
 
 God, thus explains the origin of revealed re- 
 ligion : 
 
 q " Quod vero Chriftus fit, et quo modo per 
 " ipfum nobis falus venerit, lie ell ordo, fie 
 " ratio. Jtidaeis primum erat apud Deum 
 " gratia. Sic olitn jufti erant, fie majores 
 " eorum religionibus obediebant. Inde illis 
 " et regni fublimitas floruit, et generis magni- 
 " tudo provenit. Sed illi negligentes, indilci- 
 " plinati et fuperbi poltmodum facti, et fiducia 
 '■' Patrum inrlati, dum divina prascepta con- 
 (t temnunt, datam libi gratiam perdiderunt : 
 fe difperfi et palabundi vagantur, foli et caeli 
 " fui profugi, per hofpitia aliena jaclantur. 
 " Nee non Deus ante praedixerat fore, ut ex 
 " omni gente et populo et loco, cultores fibi. 
 " allegeret Deus multo fideliores, et melioris 
 " obfequii, qui indulgentiam de divinis mu- 
 " neribus haurirent, quarn aceeptam Jttdaei 
 '.' contemptis religionibus perdiditTent. Hiijus 
 fl igitur indulgenlia 3 , gratiae difeipwriasque ar- 
 " biter et magiiter, lermo et fiiius Dei mittitiir, 
 " qui per prophetas omnes retro, illuminator 
 " et doctor human! generis praedicabaiur. Hie 
 " eft virtus Dei, hie ratio, hie fapientia ejus et 
 " gloria. Hie in virginem illabiturj carneiii 
 *' Spiritu lanclo cooperante induitur ; Deus 
 
 ■ P A tranflation of die quotations from Tertullian and. 
 Cyprian is given in the Appendix, N c . II. 
 
 L 2 
 
148 SERMON V. 
 
 " cum homine mifcetur. Hie Deus nofter, 
 " hie Chriftus eft, qui mediator duorum, ho- 
 " minem induit, quern perducat ad Patrem." 
 
 The firft book of Testimonies againft. the 
 Jews contains proofs from Scripture, that the 
 Jews have fulfilled their own prophecies in 
 rejecting Jefus Chrift : the fecond, that our 
 Lord's nature was divine and human : and the 
 third delivers precepts for the life and manners 
 of Chriftians : the whole work conflfting of 
 little elfe than quotations from the Old and 
 New Teflament, which are fo abundant as to 
 afford almoft fufficient authority for our pre- 
 fent Canon. I wifh to make a particular re- 
 ference to the fecond book, as being not only 
 a decisive ftatement of Cyprian's belief in our 
 Lord's divinity, but alfo a clear and judicious 
 collection of Scriptural authorities to this 
 point. 
 
 " In Genefi : Dixit autem Deus ad Jacob, 
 " Exfurge et afcende in locum Bethel, et fac 
 " illic altare illi Deo qui tibi apparuit, &c. p 
 " Item apud Efaiam : Tu es Deus et non fcie- 
 " bamus, Deus Ifrael Salvator q . Item apud 
 " eundem : Vox clamantis in deferto ; parate 
 " viam Domini, reclas facite femitas Dei 
 " noftri r . Item in Pfalmo xliv. Thronus tuus 
 i( Deus in fecula feculorum : et lxvii. Cantate 
 
 P Gen. xxxv. i. «i Efai. xlv. 14. r Ibid.xl.3- 
 
ST. CYPRIAN, A. D. 250. 149 
 
 M Deo, viam facite ei qui afcendit in occafum, 
 " Deus nomen illi. Item in Evangelio cata 
 " Johannem : In principio erat fermo, et fermo 
 " erat apud Deum, et Deus erat fermo. Item 
 "in eodem refpondit Thomas Domino: Do- 
 " minus meus et Deus meus. Item Paulus ad 
 ce Romanos : Chriftus fecundum carnem, qui 
 " eft fuper omnia Deus benedi&us in faecula 3 . 
 " Item in Apocalypfi: Ego fum a, et a, initium 
 " et finis ; et ero ejus Deus 1 ." 
 
 Cyprian was advanced to the Epifcopate 
 againft his own inclination, and by the general 
 and earneft defire of the people of Carthage : 
 but five Prefbyters in the Church oppofed his 
 election, and afterwards gave him great un- 
 eafinefs. In the following year, A. D. 250. 
 the Decian Perfecution raged ; and Cyprian, 
 who was often clamoroufly demanded by the 
 heathen populace, that he might be thrown to 
 the lions, withdrew, for the fpace of fourteen 
 months, into a place of retirement fo fecret, 
 that it never was difcovered, even after the 
 danger had pafled away. During this feceflion, 
 he continued with unabated vigilance to watch 
 over the welfare of the Church : as he himfelf 
 juftly fays, ''Though perfonally abfent, in fpirit 
 " and in advice 1 was active among them 11 ." 
 Forty three Epiltles ftili remain, written by 
 
 £ Rom.ix. 3. * Apoc. xxi. 6, u Ep. xx. 
 
 L 3 
 
150 SERMON V. 
 
 him at this time, which confift of encouraging 
 exhortations and directions to the Chriftian 
 clergy and people of Carthage, refpecfcing the 
 conduct that became them under this fevere 
 viljtation. Many of them are compofr.l on 
 the fubject of the Lapfed, or perlbns who, to 
 efcape perfecution, denied Chrilt before the 
 Roman magistrate*; and defiring afterwards 
 to be reftored to communion with the Church, 
 prevailed upon confeilors and martyrs to give 
 them letters of reconciliation and peace (libel- 
 los pacis). Both confeilors and delinquents 
 infilled, in many iniiances, that thcfe certifi- 
 cates were a fuiiicient absolution of the apo- 
 ftafy committed ; that bifhops and prefbyters 
 ought to grant read million into the Church, 
 upon the fole credit of this powerful tefti- 
 mony, without farther delay of inquiry or pe- 
 nitential difcipline. This laxity Cyprian re- 
 probates, and repretles the overbearing afTump- 
 tions of thofe who would remit fins on fo 
 flight an authority: "The Martyrs are to 
 " knock, but not break down the doors'." 
 
 No vat us, a Carthaginian Prefbyter, irregu- 
 larly appointed an aiTittant Deacon, without 
 the content of Cyprian, or any previous con- 
 
 x In confequence they received the opprobrious names 
 of Sacrificatij Thuri/icati, and Lihclluticl, from Libel/ us, a 
 
 Certijicate. 
 
 y Cp.30. 
 
ST. CYPRIAN, A.D. 250. isi 
 
 fultation with him, a man of a turbulent fero- 
 cious difpolition, " a firebrand of fedition V fo- 
 mented great internal troubles in the Church. 
 About this time he went to Rome, and either 
 mitigated or promoted the clandeftine and un- 
 lawful confecration of Novatian to the Epifco- 
 pal See, in oppolition to the truly appointed 
 Bifhop Cornelius. 
 
 Novatus and Novatian, men of congenial 
 fpirits, now fet their partizans in array againll 
 their conftituted fpiritual governors ; and in 
 order to throw fome creditable colouring over 
 their caufe, profefTed a zeal for rigid difcipline, 
 under the name of Cathari or Pure, and in a 
 difplay of excerlive aufterities kept themfelves 
 from all fociety with the lapfed, and thofe who 
 communicated with them. 
 
 Thefe circumftances afford the beft key to 
 our Author's writings; and particularly will 
 account for that vehement reprobation of 
 ichifm which is thus exprerled in his treatife 
 De Unitate Ecclefiae : " Quifquis ab ecclefia 
 " fegregatus, adulters jungitur, a promitfis ec- 
 " clefias feparatur. Nee pervenit ad Chrifti 
 " prasmia, qui relinquit ecclefiam. Alienus eft, 
 " profanus eft, hoftis eft. Habere jam non 
 " poteft Deum patrem, qui ecclefiam non ha- 
 
 z Fax et ignis ad conflanda feditionis incendia. Pater 
 fame mortuus, ab eo nee fepultus. Uterus uxoris calce 
 percuiTus. Ep.$2. 
 
 L 4 
 
152 SERMON V. 
 
 " bet matrem. Si potuit evadere quifquam 
 " qui extra arcam Noe fuit; et qui extra eccle- 
 " Ham foris fuerit, evadet. Dicit Dominus ; 
 M Ego et Pater unum fumus. Et iterum de 
 " Patre et Filio et Spiritu Sanclo fcriptum eft, 
 " Et hi tres unum funt. Et quifquam credit 
 " hanc unitatem de divina firmitate venientem 
 " facramentis coeleftibus cohcerentem fcindi in 
 " ecclefia polfe, et voluntatum collidentium 
 " divortio feparari ? Hanc unitatem qui non 
 " tenet, Dei legem non tenet, non tenet Patris 
 " et Filii fidem, et veritatem non tenet ad fa- 
 " lutem." 
 
 After the death of the Emperor Decius, 
 Cyprian left his retreat, and returned to Car-' 
 thage A. D. 251, and held a Synod of Bifhops 
 for the purpofe of taking into confideration the 
 cafe of the Lapfed, This meeting condemned 
 the fevere and tyrannical meafures of Novatus 
 and Novatian, and maintained a moderate and 
 equitable courfe towards the Lapfed, adapted 
 to their feveral cafes and degrees of delin- 
 quency. Our Author's treatife De Lapfis was 
 probably delivered in fubtfance at this Council, 
 and afterwards tranfmitted to Rome. As it is 
 in his bell ityle, and relates to a fubjedt of 
 great importance in the third century, I ven- 
 ture to give a more extended account of it. 
 The opening is in his ufual florid and lively 
 manner: 
 
ST. CYPRIAN, A. D. 250. 153 
 
 " Pax ecce dilecliffimi fratres, ecclefiae red- 
 <( dita eft: et quod difficile nuper incredulis, 
 " ac periidis impoftibile videbatur, ope atque 
 ie ultione divina fecuritas noftra reparata eft. 
 " In laetitiam mentes redeunt, et tempeftate 
 " prefta ac nube et caligine difcufl'a, tran- 
 " quillitas ac ferenitas refulferunt. Dandaa 
 " laudes Deo. — Exoptatus votis omnium dies 
 " venit, et poft longas noclis horribilem tetram- 
 " que caliginem Domini luce radiatus mundus 
 " reluxit." 
 
 He proceeds to congratulate in triumphant 
 ftrains the glorious company of faithful confef- 
 fors and martyrs : " Circumftantium multitudo 
 " veftram gloriam fequitur, veftigia veftra co- 
 " mitatur. Eadem eft in illis ftnceritas cordis, 
 *' eadem fidei tenacis integritas. Inconcuflis 
 " praeceptorum coeleftium radicibus nixos, et 
 " Evangelicis traditionibus roboratos, non prae- 
 " fcripta exilia, non deftinata tormenta, non 
 " rei familiaris damna, non corporis fupplicia 
 " terruerunt." In confidering the reverfe of 
 this picture, his forrow is intenfe : " Has 
 " martyrum coeleftes coronas, has confeflbrum 
 " glorias fpiritales, has ftantium fratrum maxi- 
 " mas eximiafque virtutes mceftitia una con- 
 " triftat. Doleo fratres, doleo vobifcum, nee 
 " mihi ad leniendos dolores meos integritas 
 " propria, et fanitas privata blanditur ; quando 
 " plus paftor in gregis fui vulnere vulneratur." 
 
154 SERMON V. 
 
 He declares the great caufe of defection to be 
 the relaxation of difcipline during a long pe- 
 riod of tranquillity ; yet that the Lapfed are 
 without excufe, who difregarded the prophe- 
 cies and denunciations of the Gofpel : and he 
 thus eloquently arraigns the conduct of thofe 
 who facrificed at heathen altars : " Nonne 
 " fenfus obttupuit, lingua haefit, fermo defecitr 
 C€ Stare illic potuit Dei fervus et loqui et re- 
 " nunciare Chriito, qui jam Diabolo renunci- 
 " arat et feculo? Nonne ara ilia, quo moriturus 
 " acceffit, rogus illi fuit ? Quid hoitiam tecum 
 t( mifer, quid victimam fupplicaturus imponis? 
 •' Ipfe ad aras hoitia. vierima ipfe venifti. 
 <c lmmolatti illic falutem tuam ; fpem tuam, 
 " fidem tuam funeltis illis ignibus concre- 
 " malci." 
 
 He condemns the facility with which abfo- 
 lution was fometimes granted, and the too 
 great reliance placed upon the authority of 
 martyrs. " Nemo fe fallat, nemo fe decipiat. 
 " Solus Dominus mifereri poteft. Veniam 
 " peccatis qua; in ipfum commiifa funt, folus 
 " poteft ille largiri, qui peccata noltra portavit, 
 iC qui pro nobis doluit, quem Dcus tradidit pro 
 " peccatis noltris." 
 
 He aflerts that thofe perfons need repentance 
 alfo, who not having indeed lacrificed to idols, 
 Yet by iome fubtcrfuge or collufion obtained 
 certificates, Hbellos, of their having denied 
 
ST. CYPRIAN, A. D. 250. 1 55 
 
 Chriii. Finally, he expatiates on the difcipline 
 and efficacy of true repentance, exemplified in 
 prayer, falling, mortification, good works, and 
 charity. " Si precem toto corde quis faciat, 
 " fi veris poenitentire lamentationibus et 3a- 
 cc chrymis ingemifcat, li ad veniam delicti fui 
 '* Dominum juftis et continuis operibus in- 
 " fleetat, mifereri talium potelr, qui et mi- 
 *'■ fericordiam fuam protulit, dicens: Cum con- 
 " verfus ingemueris, tunc falvaberis ; nolo 
 " mortem morientis, quantum ut revertatur et 
 " vivat. 
 
 The firm temper of Cyprian's godly virtue 
 had yet to encounter a new trial. In the 
 courfe of the next year, A. D. 252. the plague 
 raged at Cartilage ; and to this date may be 
 alligned our Author's two treatifes De Mor- 
 talitate and De Exhortatione Martyrii. In the 
 firft he exhorts Christians to bear troubles and 
 calamities becaufe they are foretold, and be- 
 caufe the haven of fecurity and happinefs is in 
 a future and eternal life. A want of patience 
 and fortitude arifcs, he afierts, from a want of 
 faith in God : death is indeed a king of terrors 
 to the impious and the wicked : " mori plane 
 " timeat, fed qui ex aqua et fpiritu non rena- 
 " tus, gehenae ignibus mancipatur; mori ti- 
 " meat qui non Chriiti cruce et pafiione cen- 
 " fetur ; mori timeat, qui ad fecundam mor- 
 " tem de hac morte trantlbit." But to Chrif- 
 
156 SERMON V. 
 
 tians death is gain ; and the awful peftilence 
 itfelf is a trial of their religious temper, an oc- 
 casion for the practice of brotherly aid, com- 
 panion, and charity towards our neighbours, 
 and for the fuppreflion of our own bad paf- 
 lions, anger, pride, and avarice ; and for mani- 
 festing our resignation to God's will. 
 
 The concluiion of this piece is fo truly in 
 the genuine fpirit of the Gofpel, that I am 
 defirous of giving it entire : <£ ConSiderandum 
 " eft, fratrcs dilectifTimi, et identidem co- 
 (t gitandum, renunciaSTe nos mundo, et tan- 
 " quam hofpites et peregrinos ifthic interim 
 <c degere. Ample&amur diem, qui affignat 
 " fingulos domicilio fuo : quis non peregre 
 <s conftitutus properaret in patriam regredi ? 
 <c Patriam noftram Paradifum computemus. 
 " Magnus illic nos carorum numerus expeclat, 
 tc parentum, fratrum, filiorum frequens nos et 
 " copiola turba defiderat, jam de fua immor- 
 " talitate fecura, et adhuc de noftra falute fo- 
 " licita. Ad horum confpectum et complexum 
 " venire, quanta et illis et nobis in commune 
 <f laetitia eft? qualis illic cceleftium regnorum 
 " voluptas fine timore moriendi, et cum ceter- 
 " nitate vivendi ? quam fnmma et perpetua 
 " felicitas? Illic Apoftolorum gloriofus cohors: 
 " illic prophetarum exultantium numerus: illic 
 " martyrum innumerabilis populus ob certa- 
 " minis et pallionis victoriam coronatus : tri- 
 
ST. CYPRIAN, A. D. 250. 157 
 
 " umphantes illic virgines : remunerati miferi- 
 " cordes qui alimentis et largitionibus paupe- 
 " rum juftitiae opera fecerunt : qui dominica 
 " praecepta fervantes, ad coeleftes thefauros 
 u terrena patrimonia tranftulerunt. Ad hos, 
 " fratres dile&iffimi, avida cupiditate propere- 
 " mus : hoc propofitum mentis et fidei domi- 
 " nus Chriftus afpiciat, daturus eis glorias fua? 
 *• ampliora praemia, quorum circa fe fuerint 
 " defideria majora." 
 
 The tract concerning Martyrdom is in the 
 fame pure ftrain of religious fortitude. The 
 addrefs to Demetrian, an obdurate hardened 
 Infidel, is a bold and forcible remonftrance 
 againft idolatry, and the calumnies and per- 
 fections to which Chriftians were fubject ; 
 and a call to their adverfaries to turn to God 
 with repentance and amendment of life. Pub- 
 lic calamities happen not, fays Cyprian, be- 
 caufe ye have neglected the worfhip of your 
 Deities, but becaufe ye turn not to the true 
 God. The clofe of this treatife puts in a 
 ftrong light the doctrine of the Atonement : 
 " Quando ifthinc exceflum fuerit, nullus jam 
 " pcenitentiae locus eft, nullus fatisfactionis ef- 
 " fectus : hie vita aut amittitur aut tenetur : 
 " hie faluti aeternae cultu Dei, et fructu fidei 
 * f providetur. In ifto adhuc mundo manenti, 
 " pcenitentia nulla fera eft. Hanc gratiam 
 " Chriftus impertit, hoc munus mifericordia? 
 
158 SERMON V. 
 
 " fuae tribuit, fubigendo mortem trophceo cru- 
 " cis, redimendo credentern pretio fanguinis 
 " fui, rcconciliando hominem Deo patri, vi- 
 '* vificando mortalem regeneratione coelefti. 
 f 1 Hunc, li fieri poteft, fequamur omnes; hujus 
 tl facramento ct (igno cenfeamur ; hie nobis 
 " viam vitrc aperit, hie ad paradifum reduces 
 " facit, hie ad ccelorum regna perducet." 
 
 Cyprian's fentiments concerning the true 
 evidences of fanclification, or infpiration of 
 the Holy Ghott, are fuhiciently manifeir. from 
 his didactic treatifes upon the Lord's Prayer, 
 on good works and almfgiving, and the benefit 
 of patience. They are alfo evident from the 
 example of his own virtuous activity and unre- 
 mitting beneficence 4 ; and from that fcrene 
 and glorious fortitude with which he fufFered 
 martvrdom b . 
 
 a A.D. 253. Cyprian tranfmitted to the Numidian Bi- 
 fliops a collection (which Bifhop Fell computes at near 
 800I. fterling) for the redemption of their Chriftiati bre- 
 thren from barbarian captivity. About the fame time he 
 wrote a letter to correel the error of fome Parlors, who 
 ufed water only at the celebration of the Eucharift. From 
 this letter it is clear that communion in both kinds was 
 then administered to the laity. Ep. biiii. p. 148. His 
 words are remarkable: " Neque enim hominis confuetu- 
 ct dinem fequi oportet, fed Dei yeritatem." 
 
 b Under the Emperor Valerian, A. D. 259. The reader 
 is requeued to coufuk Bifhop Pearfon's learned and ela- 
 borate Annals of the thirteen years of Cyprian's Chriflian 
 life; and alio Mr. Milner's animated account of this Fa- 
 
ST. CYPRIAN, A. D. 250. 159 
 
 In the latter years of his life Cyprian was 
 engaged in a controverfy on the fubjedt of re- 
 baptizing thofe who had been baptized by 
 heretics. He firenuoully maintained that bap- 
 tifm by heretics is invalid", and mull therefore 
 be repeated, in contradiction to the opinion of 
 Stephen Bifhop of Rome. Language palled 
 between them which is to be lamented, and 
 neither Prelate can be entirely exonerated from 
 the charge of an imperious fpirit in Church 
 difcipline : but the controverfy may afford us 
 fome light in determining the definition of the 
 Church of Chrift, according to primitive au- 
 thorities. This fubjeci I purpofe to treat in 
 my two next difcourfes, with a view of ascer- 
 taining how far the writings of the Fathers of 
 the fir ft three centuries bear us out in rejecting 
 the principles of union propofed by the Church 
 of Rome, and by certain focieties of Protectant 
 Ditfenters. We are defirous to mew, that the 
 offence of thofe fchifms, which unfortunately 
 divide the members of the univcrfal Church, 
 and dcflroy the unity of Ch rift's vifible body 
 upon earth, cannot with juttice be charged 
 upon the Church of England. 
 
 ther, in the firft volume of his Hi dory of the Church of 
 Chrift. 
 
 c A Carthaginian Council of 66 Bifhops declared the 
 fame opinion with Cyprian: and alio held that baptifin 
 mould be ad mini tiered to new-born children. 
 
i6o SERMON V. 
 
 For the prefent, let me conclude with an 
 account of the martyrdom of St. Cyprian. 
 A. D. 260. he had returned from exile, and 
 lived in a garden near Carthage; when the 
 perfecution under Valerian began. It was 
 particularly directed againft Chriiiians of rank, 
 whether laymen or ecclefiattics j and Cyprian 
 was recommended by his friends to fcek fafety 
 in flight. He was fought for, and carried in a 
 chariot between two officers to a village called 
 Sextus, fix miles from Carthage, by the fea- 
 fide, where the Proconful dwelt. He was 
 guarded in a courteous manner, and his Chrif- 
 tian friends palled the night in the uxeet be- 
 fore his lodgings. 
 
 The next morning he was carried before the 
 Proconful, who interrogated him, " Are you 
 " Thafcius Cyprian ?" " I am." " Are you 
 <c he whom the Christians call their Bifhop ?" 
 <f I am." " Our Princes have ordered you to 
 " worfhip the Gods." " That I will not do." 
 " I pity your cafe ; you would judge better to 
 " confult your fafety, and not to defpife the 
 " Gods." " My ftrength is Chriti: the Lord, 
 " whom I defire to ferve for ever." ■* You 
 " mull then be an example to the reft., that 
 " by the fhedding of your blood they may 
 ie learn their duty. Let Thafcius Cyprian, 
 " who refufes to facrifice to the Gods, be put 
 " to death by the fword." *' God be praifed," 
 
ST. CYPRIAN, A. D. 250. 161 
 
 faid the Martyr : and while they were leading 
 him away, a multitude of people followed, 
 and cried, " Let us die with our holy Bi- 
 « mop." 
 
 The foldiers led him into a plain furrounded 
 with trees, and many climbed up to the top 
 of them to fee him at a diitance. Cyprian 
 took off his mantle, and kneeling down, wor- 
 shipped God : he gave money to the execu- 
 tioners, and himfelf bound a napkin over his 
 own eyes : a Prefbyter and Deacon tied his 
 hands, and the Chriftians placed clothes to 
 receive his blood. His head was then fevered 
 from his body. 
 
 His biographer Pontius, who was alfo one 
 of his Deacons, reprefents himfelf as wifhing 
 to have died with him ; and as divided be- 
 tween the joy of his vi&orious martyrdom, 
 and forrow that himfelf was left behind. 
 
 At 
 
SERMON VI. 
 
 1 Peter i. 18, 19. 
 
 Ye were not redeemed with corruptible things, as filver 
 and gold, from your vain converfation received by 
 tradition from your fathers : 
 
 But with the precious blood of Chrijl, as of a lamb 
 without blemijli and without fpot. 
 
 JLlAVING given fome account of the writ- 
 ings of the Fathers of the three firft centuries, 
 and having extracted from them teftimonies in 
 proof of the Godhead and Atonement of Jefus 
 Chrift, and of the true criterion of fanctifica- 
 tion ; I purpofe now to examine what light 
 they throw upon the differences exifting be- 
 tween our own Church and the Church of 
 Rome on the one hand, and certain focieties 
 of Protefcant DifTenters on the other. Al- 
 though holy Scripture be the flandard of or- 
 thodoxy, yet the authority of the Fathers muft 
 have great weight with impartial and reafon- 
 able men ; and particularly, according to a 
 judicious remark of M. Daille, as a check to 
 
 m 2 
 
164 SERMON VI. 
 
 the introduction of novelties in religion d . If 
 any Church maintain doctrines to be neceffary 
 to falvation, which are either flightly men- 
 tioned; or which are not found at all, in the 
 primitive writings; a mod: cogent, not to fay 
 conclufive, negative argument will be formed 
 againft the verity of fuch doctrines. The Fa- 
 thers were fubject to errors and miftakes, but 
 they both knew and taught all vital religious 
 truths. Now in the Chriftian writings of the 
 three firft centuries there is a deep filence re- 
 fpecting adoration of the confecrated elements, 
 the facrifice of the mafs, and auricular confellion ; 
 which could not have been the cafe, had the fen- 
 timents of the Fathers on thefe points been in 
 unifon with the tenets holden at this day by 
 the Church of Rome. On the fubjecl: of the 
 Eucharift, expreflions are ufed which imply a 
 real divine prefence ; and fuch prefence we 
 readily admit : but this is not the Romifli doc- 
 trine of tranfubitantiation. A tribute of re- 
 fpecl: was occasionally offered to the memories 
 and the relics of deceafed faints and martyrs ; 
 but the language of this early period is far re- 
 
 (l The word of God is the law, communes lalulce, of all 
 Christians. The writings of the Fathers may ferve to ex- 
 plain what is doubtful or obfcure. It may alfo reprefs 
 the audacity of vain teachers to fhew, that their doclrines 
 were unknown to the Fathers. DallU de Ufu Patrum, 
 P- 354> 3 6 °- 
 
SERMON VI. 165 
 
 moved from thofe fuperftitious ufages which 
 prevailed in fueceeding times. It countenances 
 only that teftimony of regard and veneration 
 which the voice of nature feems to claim, and 
 the cuftoms of all countries in a greater or lefs 
 degree exhibit, in memorial of great and good 
 men ; whom, though they are not, we regret 
 with fond remembrance and involuntary at- 
 tachment. In the records which we 'have 
 been conlidering, I fee no precedent for a be- 
 lief in purgatory or for the invocation of faints 
 and angels : and the abhorrence exprefTed in 
 them of idolatry is fo great, as to appear quite 
 incompatible with any homage afcribing fanc- 
 tity to pictures and images 6 . 
 
 Our argument is, that as the primitive Fa- 
 thers either entirely pafs over theie things and 
 others of the fame kind, or lay no ftrefs upon 
 them, the primitive Church knew them not, 
 
 e " Potes lingua negafle, quod manu confiteris ? verbo 
 " deftruere, quod fa6to ftruis ? Unum Deum praedicare, 
 " qui tantos efficis ? verum, qui falfos ? Facio, ait qui- 
 " dam, fed non colo. Quafi ob aliam caufarn colere non 
 " audeat, nifi ob quam et face re non debeat, fcilicet ob 
 " Dei offenfam utrobique. Imo tu colis, qui facis ut coli 
 " poflint. Colis auteni non fpiritu nidoris, fed tuo pro- 
 " prio : non anima pecudis impenfa, fed anima tua. Dili- 
 " gentia tua numen illorum eft." He adds, with his ufual 
 feverity ; (l Negas te quod facis colere ? Sed illi non ne- 
 u gant, quibus hanc faginatiorem et auratiorem et majo- 
 '* rem hoftiam csdis, falutem tuam." Tertullian de Idolo- 
 latria, c. vi. See Appendix, N°. III. 
 
 M 3 
 
166 SERMON VI. 
 
 or laid no ftrefs upon them ; and confequently, 
 fo far from having that antiquity and import- 
 ance which the Church of Rome attaches to 
 them, they were in reality either invented or 
 greatly magnified by fuperftition or impoflure 
 in after ages. The articles of Romifh theology, 
 which Proteftants controvert, have not the 
 fanclion of Scripture, nor of the Fathers; they 
 reft upon the authority of the Pope, of the 
 Romifh clergy, and of eccleiiaflical tradition. 
 We fay that the peculiar doclrines, impofed 
 by the Church of Rome on the Chriftian 
 world, are innovations, unknown in primitive 
 times; and farther, that the powers imposing 
 them have ufurped an authority not recog- 
 nized by the precedents of antiquity. 
 
 I. With refpedt to the extent of the autho- 
 rity of the Bifhop of Rome the Romanics 
 themfelves are not agreed. At the clofe of 
 the fixth century Gregory, furnamed the Great, 
 difclaims the title of Univerfal Bifhop : his al- 
 mofl immediate fucceflbr Boniface accepted it 
 with avidity. The Papal power, nouriihed by 
 the fuperftition of the people and the policy of 
 fovereigns, gradually incrcafed in a barbarous 
 and ignorant age. Documents, which claim- 
 ed a primitive antiquity, were forged in the 
 eighth and ninth centuries, for the purpofe of 
 eftablifhing the iupreme arbitrary jurifdittion 
 of the Bifhop of Rome over the whole body of 
 
SERMON VI. 167 
 
 the clergy and Chriftian Church in all coun- 
 tries ; and the enterprising ipirit of feme Pon- 
 tiffs, aided by circumflances favourable to their 
 ambition, claimed univerfal monarchy, and 
 afferted that all rtates and kingdoms of the 
 world were the patrimony of St. Peter, and 
 fubjecl to the dominion of his fuccetfbrs. 
 Thefe are fome of the maxims of Pope Gre- 
 gory VII. in the eleventh century, refpecling 
 the authority of the Pope : 
 
 " Quod ille folus poflit deponere Epifcopos 
 " vel reconciliare." 
 
 ft Quod cum excommunicatis ab illo, inter 
 < c caetera, nee in eadem domo debeamus per- 
 " manere." 
 
 " Quod unicum ett nomen in mundo, Papce 
 s( videlicet." 
 
 " Quod illi liceat Imperatores deponere." 
 
 " Quod fententia illius a nullo debeat retrac- 
 " tari; et ipfe omnium folus retra&are poffit." 
 
 " Quod a nemine ipfe judkari debeat." 
 
 " Quod Romana Ecclefia nunquam erravit, 
 " nee in perpetuum, Scriptura teftante, errabit." 
 
 " Quod Catholicus non habeatur, qui non 
 " concordat Romans Ecclefice." 
 
 " Quod a fidelitate iniquorum fubjeclos pot- 
 " eft abfolvere." 
 
 The words are faithfully extracted from the 
 ftatement of Baronius, who concludes it with 
 this cool obfervation : " Hacl:enus Gregorius 
 
 m 4 
 
168 SERMON VI. 
 
 " de privilegiis Romani Pontificis atque Apof- 
 " tdlica Sedis f ." Thefe fame privileges Baro- 
 nius laboured to uphold, even at the compara- 
 tively modern period of the lixteenth century : 
 and both he and La Sponde, who abridged 
 and continued his Annals, alTert, that notwith- 
 ftanding the acknowledged forgeries of De- 
 cretals and of the Donation of Conftantine, 
 the power of the Pope always was the fame, 
 and will remain the fame, its foundation being 
 independent of the authenticity of thefe docu- 
 ments. A fimilar fpirit operated in the Coun- 
 cil of Trent itfelf, where an orator openly 
 maintained this dodtrine : " that the Pope, 
 " beginning from St. Peter, to the end of 
 " time was a true abfolute monarch ; that his 
 " power and jurifdidtion were full and entire, 
 " and to him the Church was fubjedt, as me 
 " was to Jefus Chrift s ." 
 
 Undoubtedly thefe extravagant pretentions 
 always met fome refinance in the darkeit ages, 
 and they were oppofed in the Council of 
 Trent by the Prelates of France and Spain ; 
 which two kingdoms never recognifed the 
 plenitude of Pontifical fupremacy. Fleury, in 
 his fecond Difcourfe upon Ecclefiartical Hif- 
 tory, candidly admits that after the firft (ix 
 
 f Annal. ad Ann. 1073. See Appendix, N°. III. 
 s Father Paul's Hilt, book vii. i". 20. 
 
SERMON VI. 169 
 
 centuries the bed days of the Church had 
 pafled h ; and that the inordinate fpiritual power 
 of Popes and ecclefiaftics, all their temporal 
 jurifdiclion and immunities, and in particular 
 the violence of excommunication, were in- 
 novations of degenerate times : and what is 
 particularly to be noticed by us, his proof that 
 they were unknown to the primitive Church 
 is drawn from the iilence of the Fathers of 
 the fourth and fifth centuries on thefe points. 
 Following this fuggettion, let us be allowed to 
 take our precedents from the firft three cen- 
 turies, a period dill more remote and in doc- 
 trine more pure; and we doubt not that, upon 
 this authority alone, we mall be able to con- 
 fine the bifhopric of Rome within compara- 
 tively narrow limits of domeftic jurifdiction. 
 
 That the fucceflbrs of St. Peter in the fee 
 of Rome had a primacy and preeminence of 
 ftation conceded by the Chriftian Church, we 
 wilh not to deny. Such honour and dignity 
 might at this day be given decently and pro- 
 perly in a general Council, and according to 
 the rules of courtefy by which fovereign and 
 independent princes fettle among themfelves 
 their places of precedence ; for where many 
 equals meet together, one ftiil man 1 be fore- 
 
 h Difc. 2. beginning, " Les beaux jours de l'Eglife font 
 " pafles." Tom. xiii. 
 
170 SERMON VI. 
 
 molt. But the matter contended for is not an 
 empty, though honourable, title and distinc- 
 tion, but power. Yet Clement, Bifhop of 
 Rome, in his letter to the Corinthians, ufes 
 not one expreffion ' that can by any force of 
 conftru&ion be understood to proceed from 
 a perfon inverted with authority and lawful 
 command. Ignatius delivers injunctions of 
 obedience to Bimops fo exceffive that the 
 terms are fcarcely defenfible ; but they apply 
 to the refpedtive Parlors of each particular 
 Church, and no alluflon is made to a fingle 
 Head of the Univerial Church. It is worthy 
 of obfervation, that in his Epiftle to the Ro- 
 mans thefe recommendations of fubmifBon to 
 the Biihop do not occur ; and the Author, 
 fpeaking of the forlorn Hate of his own Syrian 
 Church, then bereaved of his fuperintendence, 
 declares that God and Chrift will be her Biihop. 
 In the writings of Polycarp, Juriin Martyr, 
 Clement of Alexandria, and Origen, I have not 
 obferved any mention of the Bifhop of Rome, 
 or of one Univerfal Biihop : neither do I find 
 that the Romanics themfelves adduce teftimo- 
 nies to this point from thefe authors. We 
 repeat, that their filence is a ilrong argument : 
 
 1 Irenaeus (lib. iii. cap. 3.) fays: Eirefrreitev ri sv'PoofjiYj ex- 
 xArjcna lxa.v'MTurr l v ypa<pr t v K.opiv$ioic, et$ eipr^rjV <rvjji§i§a.^ou(ra. 
 " The Church at Rome wrote a very fuitable letter to the 
 " Corinthians, to promote peace." 
 
SERMON VI. 171 
 
 it is incredible, we may venture to fay it is 
 impoffible, that fo many primitive Fathers 
 mould have omitted to enforce the fupremacy 
 of St. Peter and his fucceffors, if they had con- 
 sidered it, in the light the Church of Rome 
 does, as an effential article of Christian faith. 
 
 Irenaeus has this paffage : " Ad hanc Eccle- 
 " Siam (Romae fcilicet) propter potentiorem 
 (C principalitatem neceffe eft omnem convenire 
 " EcclefiamV and he proceeds to obferve, 
 that the Apoltles Peter and Paul, (not Peter 
 only,) having laid the foundation of the 
 Church, delivered the Epifcopal administra- 
 tion to Linus, Aw® tyi$ €7ri(rxo7ni£ AsiTovpytav svs- 
 xeiQtirav. Now let the Romanifts make the 
 mod they can of thefe expressions, they will 
 not fupport the Papal power. Yet this is the 
 ftrongeft, the only paffage in Irenaeus to their 
 purpofe : and in opposition to it we have the 
 example of the Author himfelf, who wrote a 
 letter to Victor, Bilhop of Rome, expostulating 
 with him for excommunicating thofe who 
 differed from the practice of Rome, refpecling 
 the time of keeping Eafter. Mark the lan- 
 guage he ufes : " The Prefbyters your prede- 
 " ceffors" (he does not fay Popes or even Bi- 
 fhops, but ol 7rpo a-a zspsa-Qvrs^oi) " communicated 
 " with the Pallors of -parishes notwithstanding 
 
 k Lib. iil. cap. 3. 
 
172 SERMON VI. 
 
 " a difference of opinion on this fubjecl: : nei~ 
 " ther did it occafion a difagreement between 
 " Poljcarp, and Anicetus Bifhop of Rome, 
 " who retained each his own fentiments with- 
 " out contention ; and Anicetus yielded to 
 tc Polycarp the miniftration of the Eucharift 
 " xcct evT^07rviv, as a mark of honour 1 ." 
 
 The teftimony of Irenaeus therefore, being 
 not only fingle and vague and inconclusive in 
 terms, but alfo contradicted and invalidated by 
 his own practice and advice on another occa- 
 fion, is a pillar altogether too feeble to fuftain 
 the fuperftruclure of the Papacy. And the 
 caufe muft therefore be hopelefs of fupport 
 from the primitive Fathers ; for the authority 
 of Tertullian and Cyprian, the two remaining 
 writers, makes, as we mall prefently fee, pofi- 
 tively againft any fuperiority of the See of 
 Rome over the univerfal Christian Church. 
 
 The former of thefe Authors recommends, 
 as a mode of refuting hereiies, a reference to 
 the doctrine inculcated in thofe Churches 
 which were founded by the Apoftles them- 
 felves : " Proxime eft tibi Achaia, habes Co- 
 " rinthum - y ii non longe es a Macedonia, ha- 
 " bes Philippos, habes ThelTalonicenfes. Si 
 " potes in Afiam tendere, habes Ephefum ; fi 
 
 1 Iren. Fragm. p. 466. Ylape^cop^Te rr t v ev^ocpnTTiav ra> 
 
 TloKuXOCpTTK, X.UT SVT%0Tir t V 8)jX0V0Ti. 
 
SERMON VI. 173 
 
 " autem Italian adjaces, habes Romam, unde 
 <f nobis quoque aud;oritas praefto eft m ." The 
 meaning clearly is, that all Churches of Apo- 
 ftolical inftitution were Standards of orthodox 
 doctrine. In another treatife the African Fa- 
 ther blames the extravagant pretentions which 
 began even then, it feems, to characlerife the 
 See of Rome : " Audio etiam edicl:um efle pro- 
 " pofitum, et quidem peremptorium. Pontifex 
 fcilicet maximus, Epifcopus Epifcoporum di- 
 " cit ; Ego et moechice et fornicationis deli&a 
 " poenitentia functis dimitto. O edi&um, cui 
 " adfcribi non poterit bonum factum"!" He 
 proceeds to refute the right of remitting fins, 
 claimed by Peter's fucceflbrs and the Church 
 of Rome : " Quis poterat donare delicla ? hoc 
 " folius ipfius eft. Quis enim dimittit delicl:a 
 " nifi folus Deus ? Domini enim, non famuli, 
 " eft jus et arbitrium, Dei ipfius, non facer- 
 " dotis°." 
 
 m Tertul. de Praefcript. adverf. Haeret. cap. 36. 
 
 n De Pudicit. c. 1. The words " bonum fa£lum" were 
 prefixed to editts : " Bonum factum eft, edi6la ut fervetis 
 M mea." Plant, in P emtio. 
 
 De Pudicit. c. 21, 22. " Unde hoc jus Ecclefias ufur- 
 " pes. Si quia dixerit Petro Dominus ; Super hanc pe- 
 " tram aedificabo Ecclefiam mean), tibi dedi claves regni 
 tc coeleftis, vel, quaecunque alligaveris &c. idcirco pras- 
 " fumis et ad te derivafife folvendi et alligandi poteftatem, 
 " id eft ad omnem Ecclefiam Petri propinquam ; qualis es 
 " evertens atque commutans maniteftam Domini intentio- 
 
174 SERMON VI. 
 
 The meaning of the word " auctoritas" in 
 the former quotation receives explanation from 
 this paflage of St. Cyprian : 
 
 " Ac fi minus fufficiens Epifcoporum in 
 " Africa numerus videbatur, etiam Romam 
 " fuper hac re (the caufe of the Lapfed) fcrip- 
 " fimus ad Cornelium (who was then Bifhop 
 " of Rome) collegam noftrum, qui et ipfe cum 
 fC plurimis coepifcopis habito concilio, in ean- 
 " dem nobifcum fententiam pari gravitate et 
 <e falubri moderatione confenfit. De quo tibi 
 " necefTe fuit nunc fcribere, ut fcias me nihil 
 " leviter egiffe, &c. p " The authority of the 
 Biihop or Church of Rome was an authority 
 of refpecl:, of advice, of opinion, not of power. 
 
 Cornelius indeed, writing to Cyprian, ufes 
 thefe words : " Nee enim ignoramus unum 
 " Deum efle, unum Chriftum efle Dominum, 
 " quern confeffi fumus, unum Spiritum fanc- 
 " turn, unum Epifcopum in Catholica Ec- 
 " clelia eiTe debere q ." And Cyprian in reply 
 
 " nem perfonaliter hoc Petro conferentem." He quotes 
 St. Peter's fpeech, Afts xv. fi Cur tentaftis Dominum de 
 " imponendo jugo, Sec. Per gratiam Jefu credimus nos 
 " falutem confecuturos. Ha;c fententia et folvit qua? 
 " omiHH font legis, et alligavit qure reierata funt. Adeo 
 " nihil ad delii^ta fidelium capitalia poteftas folvendi et 
 f( alligandi Pctro emancipata." 
 
 P Cypr. Ep. ly. Antoniano. 
 
 <i Ep. xlix. This is the language of the penitent followers 
 of Novatian. 
 
SERMON VI. 175 
 
 fays : " Neque enim aliunde hcerefes obortce 
 " funt, aut nata funt fchifmata, quern inde 
 " quod facerdoti Dei non obtemperatur, nee 
 " unus in Ecclefia ad tempus facerdos, et ad 
 " tempus judex vice Chrifti cogitatur r ?" But 
 not to infill that fome commentators apply 
 thefe expreflions to the particular Biihop of 
 each feparate Church, they prove, even in the 
 papiftical interpretation, no more than this, 
 that the Bifhop of Rome began in the third 
 century to claim a fupremacy, which the uni- 
 verfal Church had not allowed. 
 
 And in the fame Epiftle Cyprian reproves 
 the audacity of fome members of the Cartha- 
 ginian Church, who appealed to Rome: " Poft 
 <f ifta adhuc infuper pfeudoepifcopo s fibi ab 
 " haereticis conftituto, navigare audent : et ad 
 " Petri Cathedram, atque ad Ecclefiam princi- 
 " palem, unde unitas facerdotalis exorta eft, a 
 u fchifmaticis et profanis literas ferre, nee cogi- 
 '* tare eos effe Romanos, &c. ad quos perfldia 
 " habere non poteft acceffum." Notwithftand- 
 ing this language of courteiy and refpeel;, he 
 takes care to afTert the validity of his own in- 
 dependent jurifdiction: "Cum ftatutum fitom- 
 " nibus nobis, et aequum fit pariter ac juftum, 
 *' ut uniufcujufque caufa illic audiatur, ubi eft 
 " crimen admirlum, et Jin gulls pqftoribus por- 
 " tio gregis fit adferipta, quam regat quifque 
 
 1 Ep. lix. s Fortunatus. 
 
i;6 SERMON VI. 
 
 " ac gubernet, rationem fui aclus Domino red- 
 " diturus; oportet utique eos quibus praefu- 
 " mus, non circumcurfare, nee Epifcoporum 
 " concordiam cohcerentem fua fubdola et fal- 
 " laci temeritate collidere &c." 
 
 The fame fentiments 1 were publicly and fo- 
 lemnly exprefled by Cyprian at the opening 
 of a Council holden at Carthage, A. D. 256, in 
 the prefence of eighty-feven African Bifhops, 
 their Prierts and Deacons, and a multitude of 
 Chriftian people, in thefe itrong and unequi- 
 vocal terms : 
 
 " Neque enim quifquam noftrum Epifcopum 
 " fe Epifcoporum conftituit, aut tyrannico ter- 
 " rore ad obfequendi neceflitatem collegas fuos 
 " adigit ; quando habeat omnis Epifcopus pro 
 " licentia libertatis et poteftatis fuae, arbitrium 
 " proprium ; tamque judicari ab alio non pof- 
 " fit, quam nee ipfe potert judicare. Sed ex- 
 " pectemus univerfi judicium Domini noftri 
 " Jefu Chrifti, qui unus et folus habet potefta- 
 
 * The fame fentiments occur in Cyprian's treatife De 
 Unitate Ecclefiae : " Quamvis Apoftolis omnibus parem 
 " poteftatem tribuat, ac dicat ; Sicut mifit me Pater, et 
 " Ego mitto vos &tc; tamen ut unitatem manifeftaret, 
 " unitatis ejufdem originem ab uno incipientem fua auc- 
 " toritate difpofuit. Hoc erant utique et caeteri Apoftoli, 
 " quod fuit Petrus, pari covfortio prcediti et honoris et 
 " potejlatis, fed exordium ab unitate proficifcitur, ut Ec- 
 " clefia una monftretur." For the tranflations fee Appen- 
 dix, N°. II. 
 
SERMON VI. 177 
 
 " tern et pracponendi nos in Ecclefiae fuae gu- 
 " bernatione, et de aclu noftro judicandiV 
 
 Thefe expreffions probably pointed at Pope 
 Stephen, who upon the queftion of baptifm 
 by heretics had fhewn much arrogance and 
 ailumption of power: and itronger words 
 could fcarcely be ufed by a Protetfant Bimop 
 of the fixteenth centurv, in refiftance to the 
 encroachments of the See of Rome. 
 
 Obferve the unvarying ttyle of equality in 
 the correfpondence between Cyprian and the 
 Roman Bifhops : " Cyprianus Cornelio fratri, 
 " Stephano fratri, falutem :" " Cornelius Cy- 
 tc priano fratri :" and the Clergy of Rome, in 
 one Epiftle x , term Cyprian " Benediclum Pa- 
 " pam." " Prater cariffime," (this is the ad- 
 drefs of Cyprian to the Roman Prelate,) 
 " hortor te, et peto a te, ut quod per te ipfum 
 " ut plurimum et cum honore facis, id ipfum 
 " a me rogatus facias, fcilicet ut haec mea ad 
 ic te epiftola florentiffimo Clero, qui iftic tecum 
 " pra^fidet, et fancliflima 3 ; plebi legaturV And 
 M. Daille remarks upon this paflage : " What 
 " modern Billiop or Archbifhop would write 
 ic thus to the Roman Pontiff; or if he did, 
 " would not he conilder himfelf moft mildly 
 " and mercifully dealt with, if fuch an un- 
 " lucky epiftle occalioned him no heavier pu- 
 
 n P. 229. * Ep. viii. 7 Ep. lix. p. 139. 
 
i;s SERMON VI. 
 
 " nifhment than to be laughed at, and fcorned 
 " as a man deprived of fenfe, and without any 
 ft knowledge of the manners of the world x ?" 
 
 From a general review of the early Chriftian 
 writings we deduce an argument, which we 
 think ourfelves authorized in terming conclu- 
 sive, again ft the Papal pretentions ; positively, 
 from the teftimonies of Tertullian, and par- 
 ticularly of St. Cyprian ; and negatively, from 
 the filence of thole Fathers, who could not 
 but have known the lawful dominion of the 
 Roman See, had it exilted ; and, upon every 
 ground of reafonable probability, could not 
 but have acknowledged and exp relied their 
 fenfe of it, not curforily and equivocally, but 
 in forcible terms. We fee, that the very 
 
 * Dallaeus, p. 343. Much ftronger is the language 
 of Firmilian, an eminent man, and Bifliop of Caefarea 
 in Cappadocia, in his Epiftle, originally written in Greek, 
 and tranflated by Cyprian : " Ego jufte indignor ad 
 u hanc tarn apertam et manifeftam Stephani ftultitiam, 
 " quod qui fie de Epifcopatus fui loco gloriatur, et fe fuc- 
 " ceflionem Petri tenere contendit, fuper quern funda- 
 " menta Ecclefias collocata funt, multas alias petras in- 
 " ducat &c." Cypr. Ep. Ixxv. p. 225. Ed. Pearf. And 
 ibid. p. 220. " Eos autem qui Romoe funt non ea in om- 
 " nibus obfervare quae funt ab origine tradita, et fruftra 
 " Apoflolorum auclioritatem pr32tendere, fcire quis etiam 
 * c inde potcft, quod circa celebrandos dies pafchae, et circa 
 " multa alia divinae rei facramenta, vidcat efle apud illos 
 " aliquas diverfitates, nee obfervari illic omnia oequaliter, 
 " quae Hierofolymis obfervantur." 
 
SERMON VI. 179 
 
 origin of the Church of Rome is in peculiar 
 obfcurity y , much greater than that of many 
 other Churches : neverthelefs a place of pre- 
 cedence and preeminent rank is ibmetimes 
 afcribed to the Bifhop of the metropolis of the 
 great empire. We perceive that after the fe- 
 cond century he advanced his claims of fu- 
 periority : but that he ever poffeiTed any law- 
 ful power or jurifdi&ion over the whole Chrif- 
 tian Church, either by confent of the governed 
 or otherwife, during the three firil centuries, 
 we refolutely deny, certain of being contra- 
 dicted and oppofed, but without fear of con- 
 futation. 
 
 The authority of the Church of Rome is a 
 hydra with many heads : if it be crulhed in 
 the perfon of the Pope, it itill erects itielf 
 fome where. If we lirten to Fleury, and to 
 fome modern teachers, we ihall conclude that 
 the fucceflbr of St. Peter is inverted with a 
 primacy indeed, a fupremacy of order, but 
 perfectly innocent of all interference with 
 temporal concerns ; and moreover, " that it 
 " is no article of Chritlian faith to believe that 
 " the Pope is in himfelf infallible, feparated 
 " from the Church, even in expounding the 
 
 J Milner (Hift. of Church of Chvift) obferves, that 
 this obfcurity feems providentially appointed, as a check 
 to the Papal ufurpation. 
 
 N 2 
 
180 SERMON VI. 
 
 " faith : by confequence, Papal definitions or 
 " decrees, in whatever form pronounced, taken 
 " exclufively from a general Council or accept- 
 " ance of the Church, oblige none, under pain 
 " of herefy, to an interior aflentV 
 
 1 will not now inquire whether the words 
 " interior alien t" have a meaning, feparate 
 from outward practice ; nor will I flop to no- 
 tice the notorious differences that exift be- 
 tween the Italian theologians and other conti- 
 nental Doctors, even on fundamental points, 
 in that Church, which preeminently makes 
 her boaft that me teaches that, and that only, 
 " quod ubique, quod femper, quod ab omnibus 
 " creditum eft:" differences however which 
 caufe her infallibility to wither in the root 
 from which it fprang. Rather let us embrace 
 any occafion for conciliation, and gladly ac- 
 knowledge, to their honour and our cordial 
 fatisfaciion, that there does exitt, and has long 
 exitted, a clittinclion between Papiils and mo- 
 derate members of the Church of Rome. 
 
 But I cannot forbear obferving, that the 
 Creed, promulgated by Pope Pius the Fourth, 
 A. D. 1564, agreeably to the fuggeftions of 
 the Council of Trent, contains this claufe: 
 
 z See The Faith of Catholics, confirmed by Scripture 
 and attefted by the Fathers of the five firft Centuries of 
 the Church. Lond. 18 J 3. By Meflrs. Berington and Kirk. 
 P. 178. 
 
SERMON VI. 181 
 
 t( And I promife true obedience to the Bifhop 
 " of Rome, Succeffor to St. Peter, Prince of 
 " the Apoftles, and Vicar of Jefus Chrilt." 
 This profeffion of faith apparently is binding 
 on the confciences of all members of the Ro- 
 man Catholic Church : and fome obedience, 
 the limits of which feem to be nowhere de- 
 fined, is therefore acknowledged to the Pope. 
 Notwithftanding all the deductions which we 
 previoufly confidered, the Pontiff ftill poffeffes 
 not merely fuperiority of rank and title, but 
 alfo power, real and abfolute ; real, becaufe it 
 claims obedience; and abfolute, becaufe it is 
 unreflricT:ed by any laws. And here is another 
 inftance of difagreement and contradiction 
 among themfelves, in a fociety of men, who 
 in this refpecl are indeed like the re It of the 
 world, yet have the vanity to proclaim that 
 they always teach the fame things. 
 
 II. To fay no more, for the prefent, of the 
 Pope individually ; the Church of Rome, it ap- 
 pears, itill maintains that fome human authority, 
 either with or without the fanclion of the So- 
 vereign Pontiff, is inverted with infallibility in 
 religious matters. If this infallible authority reit 
 in General Councils, do their decitions, we afk, 
 bind all Chriftian Churches, thofe whofe dele- 
 gates are not prefent, who have received no 
 fummons requiring their attendance ? During 
 the firft three centuries, there was not one 
 
 n 3 
 
182 SERMON VI 
 
 General Council : during the firft three cen- 
 turies, therefore, there was no infallible autho- 
 rity in the Church. 
 
 If we allow the Romanifts more latitude, 
 and conclude that, in their opinion, thofe de- 
 finitions and decrees are of infallible authority, 
 which, being fuggefted by a General Council, 
 are approved by the Pope, and accepted by 
 the Church : we ftill fay, that there is not, in 
 primitive antiquity, any precedent which at- 
 taches, in the remoter!; degree, any particle 
 of fuperior power to the Bifhop or Clergy 
 of Rome. And we farther deiire an explana- 
 tion of the term " Church." For if by it be 
 underilood the whole body of Chriftian peo- 
 ple, we readily grant that it might be both 
 lawful and expedient for them to choofe re- 
 presentatives, who in a general aflembly mould 
 make laws for the better maintenance of reli- 
 gion through the Chriftian world. Laws lb 
 constituted, as they could not be rendered in- 
 fallible decifions by any human authority, fo 
 neither would they require the fanclion of 
 any Pope or Prelate to enforce their obligation 
 upon thole, who by their delegates had con- 
 fented to their enactment. 
 
 But it is very well known, that in Roman 
 Catholic language, " the Church" means the 
 Clergy, to the exclufion of the Laity, and in a 
 particular manner the Clergy of the See of 
 
SERMON VI. 183 
 
 Rome. The Clergy, having of their own au- 
 thority elected themfelves into the place of 
 reprefentatives of the whole Chriftian Church, 
 promulgated their laws, during the reign of 
 fuperftition and ignorance, under the penalty 
 of everlafting deftruction to thofe who ob- 
 ferved them not. Is it furprifing, that the 
 tenor of thofe laws was in their own favour, 
 that they by degrees exercifed an abfolute con- 
 troul over men's confciences, amafled great 
 wealth, and obtained an immunity from all 
 civil jurifdi&ion ? And we admit the proba- 
 bility that this predominance was productive 
 of benefit to the world in a barbarous age, 
 when ecclefiaftics were the only men of peace 
 and learning. But the queftion is not con- 
 cerning the temporary expediency of clerical 
 jurifdidion : what we deny is, that any man 
 or body of men is inverted, by divine appoint- 
 ment, with an infallible, indefectible authority. 
 We diftindtly challenge the Romanics to pro- 
 duce one lingle paflage from Chriftian writers 
 of the three firft centuries, eftablifhing fuch an 
 authority, or that by which it is fupported, 
 the power of Chrift's minifters to retain and 
 remit, by their own abfolute decilion, the pu- 
 nishment/ of (in, temporary or eternal, which 
 God has decreed. The Fathers could not have 
 obferved this filence, had their opinions been 
 in unifon with the doctrines of the Church of 
 
 N 4 
 
184 SERMON VI. 
 
 Rome. Some pofitive testimonies of a directly 
 contrary tendency have already been adduced 
 on the fubject. of Papal authority ; which are 
 a fortiori conclufive againrt the authority of an 
 inferior Preibyter. Few words therefore on 
 this point will fuffice ; and the tingle evidence 
 of St. Cyprian, who is of all the early Fathers 
 the molt ftrenuous defender of ecclefiaftical 
 rights and privileges. In his time, a blama- 
 ble ftrefs began to be laid on the merits and 
 interceffion of martyrs and confeffors, as ca- 
 pable of being applied to compenfate the of- 
 fences of their weaker brethren : yet we have 
 feen that Cyprian refolutely withstood the re- 
 admiilion, upon this ground, of the lapfed into 
 communion with the Church. He therefore 
 did not fuppofe that the punifhment due to 
 fin could be remitted by man : and he ex- 
 prefsly fays, " Nemo fe fallat, nemo fe deci- 
 " piat. Solus Dominus mifereri potettA" 
 
 a " Veniam peccatis, quce in ipfum commifla funt, fo- 
 " lus poteft ille largiri, qui peccata roftra portavit, qui 
 " pro nobis doluit, quern Dens tradiclit pro peccatis nof- 
 (t tris. Homo Deo eflefnon poteft major; nee remittere 
 " aut donare indulgentia fua fervus poteft, quod in Domi- 
 " num delicto graviore commiflum eft: ne adhuc lapfo 
 " et hoc accedat ad crimen, fi nefciat eft'e prsedi6tum ; 
 " Maledictus homo qui fpem habet in homine*. Do- 
 " minus orandus eft ; Dominus noftra fatisfactione pla- 
 (l candus eft ; qui negantem negare fe dixit, qui omne 
 
 * Jerem. xvii. 5. 
 
SERMON VI. 185 
 
 Being prefTed upon this point alfo, the Ro- 
 manics have a way to efcape. They make a 
 diflinclion between doctrine and inferior mat- 
 ters. " It is no article of Catholic faith," fay 
 they, " that the Church cannot err, either in 
 " matters of facT: or difcipline, things alterable 
 " by the circumltances of time and place, &c. 
 " Thefe things are no revelations depofited in 
 ie the Church, in regard of which alone Ihe 
 
 "judicium de patre folus accepit. Credimus quidem 
 " pofle apud judicem plurimum martyrum merita, et 
 " opera juftorum ; fed cum judicii dies venerit*, cum 
 " poft occafum feculi hujus et mundi, ante tribunal 
 " Chrifti populus ejus aftiterit. Caeterum fi quis prae- 
 " popera feftinatione temerarius remifiionem peccatorum 
 " dare fe cuiquam pntat poffe, aut audet Domini pras- 
 " cepta refcindere : non tantum nihil prodeft, fed et obefl 
 "lapfist-" 
 
 Again : " Neque enim praejudicamus Domino judica- 
 " turo, quo minus fi pcenitentiam plenani etjuftam pecca- 
 " toris invenerit, tunc ratum faciat quod a nobis fuerit 
 " hie ftatutum J." And, " Turn deinde quantus arrogan- 
 " tiae tumor eft, quanta humilitatis et lenitatis oblivio, 
 " arrogantiae fuae quanta ja&atio, ut quis aut audeat, aut 
 " facere fe poffe credat, quod nee Apoftolis conceffit Do- 
 " minus, ut zizania a frumento putet fe pofle difcernere, 
 " aut quafi ipfi pal am ferre et aream purgare conceflum. 
 " fit, paleas conetur a tritico feparare ||?" 
 
 * See Apoc. vi. 10. Although this puflage may be interpreted to 
 favour too much the doctrine of human merit, it is clearly oppoiite to 
 the papiftical tenets of confeflion, prieitly abfolution, indulgences, and 
 purgatory. 
 
 t De Lapiis, p. 129. Ed. Pearf. See the latter part of the treatife to 
 the fame eftect. 
 
 X Ep.lv. || Ibid. 
 
186 SERMON VI. 
 
 " has the promifed afliftance of the Holy Spi- 
 "rit b ." 
 
 Such is the fubtilty of men in defending 
 their own conduct. Thus they fay they teach: 
 but who is there fo fimple in understanding, 
 fo unread in hiftory, fo inexperienced in the 
 world, as not to know, that although her 
 theology is capable of fo much refinement, 
 that it eludes difcovery, and great pains and 
 ffridy are requifite to find the heart of it ; yet 
 the practice of the Church of Rome has been 
 grofs and palpable, fuited to the apprehenfions 
 of the multitude, and in a fpirit of abfolute 
 dominion over them. We know that obedi- 
 ence to the difciplitie of the Church was in- 
 culcated as neceflary to eternal falvation ; that 
 the world was made to believe, that without 
 Papal and priettly abfolution God himfelf 
 would not, could not remit fins ; that the 
 prieft, putting afide " the precious blood of 
 " Chrift," offered " a redemption for fin with 
 " corruptible things, with filver and gold," 
 and " through covetoufnefs with feigned words 
 " made a merchandife c " of fpiritual and hea- 
 venly blifs. Thus was it difficult, not for the 
 rich, but for the poor, to enter into the king- 
 
 b See The Faith of Catholics, &c. as quoted above. 
 
 p. 154- 
 e a Pet. ii. 3. 
 
SERMON VI. 187 
 
 dom of heaven ; who could not afford by cha- 
 ritable donations to obtain the prayers of good 
 men, which might deliver their fouls from the 
 penalties inflicted upon fin in another world. 
 
 But all thefe things were corruptions and 
 abufes of degenerate times. There is no dan- 
 ger of their recurring in an enlightened age : 
 and the Church of Rome has in fome degree 
 reformed and purified herfelf from errors that 
 had crept in. Gladly mould we concede the 
 truth of this statement, and accept it as a 
 token of amity. Neverthelefs, we are not to 
 forget thefe variations in a fociety, which 
 claims, what no other body of men does 
 claim, an exclufive privilege of exemption 
 from error. 
 
 Let it then be allowed that the doctrine of 
 infallibility, as truly and moderately holden 
 by the Church of Rome, is, that " the Church, 
 " that is to fay the Clergy, the Paitors of 
 " ChrifFs flock, who are the body reprefent- 
 " ative, either difperfed or convened in Coun- 
 " cil, have a divine commiflion, not to frame 
 *'■ new articles of faith, thefe being folely di- 
 " vine revelations, but to explain and define, 
 " what anciently was, and is, received and 
 " retained, as of faith, in the Church, when 
 " debates and controversies arife upon the fub- 
 " jecl:. Thefe definitions in matters of faith 
 " only, and propofed as fuch, oblige, under 
 
188 SERMON VI. 
 
 " pain of herefy, all the faithful to a fubmiifion 
 " of judgment* 1 ." 
 
 Without being much difpofed to conten- 
 tion, we might ttill inquire the meaning of 
 fome expreffions here ufed ; as, whether the 
 voice of Chriftian Pallors be equally obligatory, 
 under pain of herefy, both w T hen they are dii- 
 perfed and when they are alfembled in Coun- 
 cil ; whether the Council be unanimous or 
 not : we might afk, if two Councils pronounce 
 a different decifion on the fame point, whether 
 the prefcript of the more numerous body is to 
 be obeyed. But we wifh to avoid every ap- 
 pearance of cavilling : we acknowledge that 
 here is not Popery, but Catholicifm, according 
 to the interpretation of Romanics ; that ob- 
 jectionable opinions have been fo foftened 
 down, as to prefent but a flight partition be- 
 tween the Church of Rome and Proteftantifm. 
 For we Protectants think that the Parlors of 
 the Church have the office and rninittry of 
 explaining divine revelation, that is to fay, 
 holy Scripture, to the people : and that a 
 Church has a right, certainly not to con fig n 
 over to divine difpleafure everlaitingly, but yet 
 to expel from her communion difobedient and 
 refractory members. 
 
 The fingle difficulty therefore remaining is 
 
 d Sec The Faith, of" Catholics, Sec. p. 145. 
 
SERMON VI. isg 
 
 concerning the words " Divine revelations 6 ;" 
 by which term the Church of Rome under- 
 ftands, in addition to Scripture, traditions, 
 calling them Apoftolical traditions. We ac- 
 knowledge that tradition is deierving of re- 
 fpect, and that many commendable ufages 
 have been preferved in the Church by tradi- 
 tion. But that doctrines and practices mould 
 be delivered down by oral unwritten testi- 
 mony, we confider a circumftance, of proof 
 decifive in itfelf, that they were not deemed 
 of the higher! importance, efTential and indif- 
 penfable matters of religion, by thofe who 
 were directed by the Holy Spirit in writing 
 the book of the New Covenant, which is the 
 word of eternal life. St. John fuppofes that 
 the world would not contain an account of all 
 that Jefus Chrift did ; fignifying by this ftrong 
 expreflion his reverence for every thing which 
 appertained to the incarnate Redeemer : but 
 he fays alfo, " thefe are written that ye might 
 " believe that Jefus is the Chrift, the Son of 
 
 c Still " peculiar powers, headmip," are afcrlbed to the 
 Succeflbr of St. Peter : (fee Faith of Catholics, p. 155.) 
 and by the Council of Trent, obedience is due to him. 
 In the Prayer-books of the Church of Rome, an Ana- 
 thema is delivered againli thofe who do not receive the 
 decrees of the Council of Trent. We are not blind to 
 thefe impediments to concord, though we wifli to make 
 as light of them as truth and facts permit. 
 
igo SERMON VI. 
 
 tc God ; and that believing ye might have life 
 " through his name 1 ." The meaning of the 
 Apoftle plainly is, that it being inexpedient 
 and impofftble to put down in books all the 
 exemplary things that were done and faid 
 during our Lord's life, he had felected the 
 moft important Chriftian truths, what was 
 fufficient, in point of doctrine and in point of 
 practice, to lead men to falvation. 
 
 The Church of Rome is therefore in oppo- 
 sition to the Apoftle, in maintaining " all that, 
 " and that only to be of Catholic faith, which 
 " God has revealed, and which the Church 
 " propofes to the belief of all % ." St. John de- 
 clares, that if we believe the revelation of God, 
 we may have life : and to this Simplicity that 
 is in Chrift the Romanifts want to add fome- 
 thing of their own. What unreafonablenefs, 
 in iuppofing that human fupplements and ex- 
 planations are of equal authority with Scrip- 
 ture ; what profanation, in making the word 
 of God only confirmatory 11 of human doc- 
 trines ! 
 
 Obferve moreover how the argument runs 
 in a circle: vou are to believe in the tradi- 
 tions, becaufe it is herefy to differ from the 
 
 f John xx. 31. 
 
 £ The Faith of Catholics, &c. p. 1. 
 
 ll The Faith of Catholics, confirmed by Scripture. P. 1. 
 
SERMON VI. 191 
 
 decifions of the Church, or Clergy; you are 
 to believe that it is herefy to differ from the 
 decifions of the Clergy, becaufe fuch is the 
 language of tradition. 
 
 Mark alfo another contradiction : the Church 
 of Rome believes, that it is herefy to differ 
 from the decifions of the body reprefentative 
 only in matters of faith ; yet the body repre- 
 fentative decides that the traditions are to be 
 received, and the traditions relate chiefly to 
 matters of difcipline. 
 
 III. But our bufinefs now is with the autho- 
 rity of tradition in two ways : it is faid that 
 traditions, though not in Scripture, are to be 
 obeyed as Scripture, under equal penalties for 
 non-obfervance in both cafes ; and that Scrip- 
 ture is only to be underftood in the fenfe 
 given to it by tradition, and is therefore of no 
 ufe without the collateral commentary of tra- 
 dition. Do the Romanifts ever ferioufly call 
 to mind how the Jews by their commentaries, 
 written and unwritten, obfcured the old Law, 
 and put afide its meaning ; and, according to 
 our Saviour's reproof, '* made the word of God 
 " of none effect by their traditions?" Surely 
 a little calm reflection would make them more 
 cautious in advancing fuch overweening pre- 
 tentions. With the brittle weapon of tradi- 
 tion they have contended againtt the divine 
 armour of Proteiiantifm, againft the letter of 
 
192 SERMON VI. 
 
 the word of God, and againft reafon, which is 
 his gift. 
 
 Poftquam arma Dei ad Vulcania ventum eft, 
 Mortalis mucro, glacies feu futilis i£hi 
 Diffiluit. 
 
 The fovereign authority of the Bilhop and 
 Church of Rome, the adoration of the eucha- 
 rift, the facrifice of the mafs, the necefTity of 
 fecret confeflion ; thefe things and more of 
 the fame ftamp, without a belief in which the 
 Romanifts think there is no falvation, are not 
 in Scripture, are not in the early Fathers. The 
 verity of them depends folely upon the evi- 
 dence of oral, unwritten tradition ; a testi- 
 mony refpectable indeed in fome cafes, where 
 the point at ifTue is not of ellential moment, 
 where other proofs are wanting ; but ilill a 
 teflimony fo fleeting, vague, and unfatisfac- 
 tory, that in contracts and common concerns 
 of life no man relies on it ; that among bar- 
 barous nations, ignorant of the art of writing, 
 it has always been cuftomary, in tranfactions 
 of magnitude, to ufe fome circumrlances of 
 vifible ceremony, to fet up fome memorials, 
 which, being permanent objects of fenfe, 
 might llrengthen and correct the impreffions 
 of doubtful rumour. And God himfelf has 
 twice diftinguifhed his revelations from idola- 
 trous fuperftitions by the folemnity of a writ- 
 ten covenant : neither can it be believed that 
 
SERMON VI. 193 
 
 out of that covenant the Almighty would 
 fuffer fome particulars to flip, as by inadver- 
 tence, which are of ellential confequence to 
 the eternal happinefs of human creatures 1 . 
 
 At the beginning of the Reformation there 
 can be little doubt that, in common opinion, 
 all the great articles of faith propounded by 
 the Church of Rome were contained, if not in 
 Scripture, at leafl in the writings of the Fa- 
 thers. When it was difcovered that the pri- 
 mitive documents were not only not favour- 
 able to her peculiar doctrines, but repugnant 
 to them, then did that Church, from an un- 
 willingnefs, natural to all men, to renounce 
 wealth or power or any thing once poflefled, 
 lean, as a lalt fupport, upon the reed of oral 
 tradition. 
 
 Now her labour is to fupport the credit of 
 oral tradition, by the authority of the ancient 
 Chriftian Fathers. And no doubt they do 
 fupport its credit ; but with thefe material de- 
 ductions : the tradition which the Fathers up- 
 hold is, as we have before faid, filent upon 
 many points which the Romanilts deem elTen- 
 tial; and fo far from ranking oral traditions 
 upon an equality with Scripture, they only 
 appeal to them incidentally. In the writ- 
 
 ' Liters funt una cuftodia fidelis memoriae rerum gefta- 
 rum. Livius, lib. i. 
 
 O 
 
194 SERMON VI. 
 
 ings of the Fathers therefore, traditions are 
 not the fame in kind with thofe of Rome: 
 nor is their authority exalted to the fame de- 
 gree of eftimation. 
 
 Moreover, fome primitive Fathers com- 
 mitted to writing thofe oral traditions which 
 they deemed important. Eufebius relates, 
 that this was the cafe with Ignatius'": Ire- 
 naeus in fome inftances did the fame : and 
 the voluminous treatifes of Clement of Alex- 
 andria are avowedly a repository of materials 
 which he had collected from perfons whom 
 he thought good and worthy of credit, and 
 with a particular regard to Apoftolic traditions. 
 It might perhaps fafely be affirmed, that thefe 
 Authors wrote down, if not all things of this 
 kind which were of importance, at lead all 
 that they thought worthy of being tranfmitted 
 to pofterity : and therefore, what was oral 
 tradition, is now to be fought for in their 
 writings. Eufebius 1 indeed tells us, that Pa- 
 
 k Eufeb. l.iii. c.36. 
 
 1 But Irenaeus brings forward in ftrong terms the Apo- 
 ilolic traditions, and the doctrines taught in Churches 
 which had a regular fucceflion of Paftors from the A po- 
 ttles, in order to confute the Gnoftics. It is very true : 
 the Gnoftics, finding that the Scriptures could by no 
 means be made to fupport their peculiar tenets, rejected 
 them on the plea of inaccuracy, and appealed to the 
 " living voice" of tradition. Irenaeus therefore fliews that 
 the tradition of the beft-eftabliflied Churches is, no lefa 
 
SERMON VI. 195 
 
 pias, an Apoftolic Father, made it his parti- 
 cular bufinefs to collect traditions ; and he at 
 the fame time defcribes him as a man injudi- 
 cious and of weak underftanding. I fee not 
 the leaft reafon to doubt that all traditions of 
 real value are inferted irf the writings of the 
 
 than Scripture itfelf, in opposition to the Gnoftic opi- 
 nions. Irenasus adduces tradition in confirmation of 
 Scripture : the Church of Rome quotes Scripture as fub- 
 fidiary to tradition. 
 
 It is alfo true that Tertullian declares Apoftolic tradi- 
 tion to be the rule, the prefcription *, for confuting 
 heretics. He does lb for this reafon : the Gnoftics cor- 
 rupted Scripture by mutilations and additions, and Ter- 
 tullian concludes that the way of difcovering which party 
 pofTefTes really the Scriptures in genuine fhnplicity is, by 
 confulting the doctrine and tradition of thofe Churches 
 which were of Apoftolic eftablifhment. In the fame 
 manner we now derive the canon of Scripture from the 
 writings of orthodox Fathers. Before thefe writings ex- 
 ifted, in the earlieft times, no doubt oral tradition fupplied 
 their place. 
 
 In another treatifef Tertullian maintains the authority 
 of unwritten traditions, but with thefe exprefs qualifica- 
 tions ; viz. that in cafes where the written law is filent, 
 tradition, confirmed by reafon and fan&ioned by unvary- 
 ing cuftom, avails. If there be no ftatute to the point, 
 the common law determines the matter. " Confuetudo 
 " autem," thefe are his words, " etiam in civilibus rebus 
 e< fufcipitur, cum deficit lex : nee differt Scriptura an ra- 
 " tione confiftat, quando et legem ratio commendet." 
 And this is the very opinion of Proteftants refpefting 
 ecclefiaftical traditions, 
 
 • Tertull. de Prsefcript. adverf. Haret. f De Corona Militis. 
 
 o 2 
 
196 SERMON VI. 
 
 primitive Fathers : and it is a confirmation of 
 this opinion, that Dr. Lardner has traced 
 through the writings of the Fathers that canon 
 of the books of Scripture, the truth of which 
 the Church of Rome eitablifhes on tradition. 
 
 The tranfcendent veneration which the Fa- 
 thers paid to Scripture, beyond all other fources 
 of doctrine, is evident from this circumftance; 
 that the writings of Irenreus, of Tertullian, 
 and in particular of Cyprian, contain quota- 
 tions from almoft all the books in the Bible 
 which are now of canonical authority. This 
 laft Father, who, it mould be remembered, is 
 a moft Itrenuous defender of ecclefiaftical juris- 
 diction, ufes thefe w r ords, with a reference to 
 the cuftoms of particular Churches : " Proinde 
 " frutfra qui ratione vincuntur, confuetudinem 
 '* nobis opponunt ; quafi confuetudo major fit 
 '* veritate, aut non id fit in fpiritalibus fequen- 
 " dum, quod in melius fuerit a fandlo Spiritu 
 " revelatum 1 "." 
 
 111 Pod infpirationem et revelationcm fa&am, qui in eo 
 quod erraverat, perfeverat prudens et fciens fine venia 
 ignorantise peccat : prsefumptione enim atque obftinatione 
 quadam nititur, cum ratione fuperetur. 
 
 Nee quifquam dicat, Ouod accepimus ab Apoftolis, hoc 
 fequimur; quando Apoftoli non nifi unam Ecclefiam tra- 
 diderunt. Ouare rejeclis humanrc contentionis erroribus 
 ad Evangelicam aucloritatem atque ad Apoftolicam tradi- 
 tioncm fincera. et religiofa fide revertamur. Ep. lxxiii. 
 p. 203. 
 
SERMON VI. 197 
 
 A ftill more decisive teftimony to the fame 
 point occurs in a letter written by this Father, 
 upon the following occafion : Cyprian, toge- 
 ther with a numerous Council of aflembled 
 Bifhops, had decreed heretical baptifm to be 
 void ; and this their fentence Stephen Bifhop 
 of Rome condemned, and wrote to Carthage 
 upon the fubjecL Cyprian fends to one of his 
 brother Biihops in Africa Stephen's letter, 
 that he might more fully perceive, as he fays, 
 the errors which it contains. " Nam inter 
 " caetera vel fuperba, vel ad rem non perti- 
 " nentia, vel fibi ipfi contraria, quae imperite 
 ic atque improvide fcripfit, etiam illud ad- 
 " junxit, ut diceret: Si quis ergo a quacunque 
 " hcerefi venerit ad nos, nihil innovetur nifi 
 " quod traditum eft, ut manus illi imponatur 
 " in pcenitentiam"." The Bifhop of Rome's 
 opinion is, that the baptifm of all heretics is 
 valid, and he would have no innovations upon 
 tradition. No innovations upon tradition! 
 Cyprian repeats the words to his friend Pom- 
 peius : Whence is this tradition ? Is it in the 
 Gofpel, or in the Apoftolical writings ? " Unde 
 " eft ifta traditio ? utrumne de Dominica et 
 " Evangelica aucf oritate defcendens, an de 
 " Apoftolorum mandatis atque Epiftolis ve- 
 " niens ? Ea enim facienda elle quae fcripta 
 
 n Ep. lxxiv. Pompeio. 
 o 3 
 
198 SERMON VI. 
 
 *' funt, Deus ipfe teftatur. Joih. i. 8. Item 
 " Dominus Apoftolos fuos mittens, mandat 
 et baptizari gentes, et doceri, ut obfervent om- 
 " nia quascunque ille praecepit. Si ergo aut 
 " in Evangelio praecipitur, aut in Apoftolorum 
 " epiftolis aut actibus continetur; obfervetur 
 " divina baec et fancta traditio." He main- 
 tains, that, by leaving the letter of Scripture, 
 there is danger of falling into an obfervance 
 of bad and heretical traditions. " Quae ifta 
 " obftinatio, quaeve praefumptio humanam tra- 
 " ditionem divinae difpofitioni anteponere, nee 
 " animadvertere, indignari et irafci Deum, quo- 
 " tiens divina praecepta folvit et praeterit hu- 
 " mana traditio." He quotes the words of 
 Ifaiah", and of our Saviour , In vain ye ferve 
 me, teaching the commandments and doctrines 
 of men : ye forfake the commandment of 
 God, that ye may eftablifh your own tradi- 
 tions. 
 
 Such is the connection that has always fub- 
 fifted between the obligation of traditions and 
 the ufurpations of the fee of Rome : and an 
 uniform refiftance was exerted againft both in 
 the early Church. 
 
 It is manifeft that the refcript of Stephen 
 was confidered by foreign Churches an act of 
 unlawful aggreflion ; and that the great Hand- 
 
 n Ifa. xxix. 13. ° Mark vii. 13. 
 
SERMON VI. 199 
 
 ard of orthodoxy acknowledged by Cyprian 
 was holy Scripture p . 
 
 My deliberate opinion is, that the pri- 
 mitive Chriftian writings afford a conclufive 
 confutation of the peculiar doctrines of the 
 Church of Rome. She teaches that there are 
 certain divine revelations, in addition to Scrip- 
 ture, without a belief in which there is no 
 falvation : the early Fathers are filent on the 
 fubjecl: of thefe revelations. She teaches that 
 they have been deposited in the Church by 
 regular fucceffion of oral tradition : we find 
 not that the Fathers acknowledge fuch autho- 
 rity of oral tradition. Thefe revelations and 
 
 P Again he fays : 
 
 Nee confuetudo quae apud quofdam obrepferat, impe- 
 dire debet quo minus Veritas prasvaleat et vincat. Nam 
 confuetudo fine veritate vetuftas erroris eft. Propter quod 
 reli&o errore fequamur veritatem ; quam veritatem nobis 
 Chriftus oftendens, in Evangelio fuo dicit : Ego funi Ve- 
 ritas. 
 
 Si ad divinse traditionis caput et originem revertamur, 
 ceflat error humanus. Si canalis aquam ducens fubito 
 deficiat ; nonne ad fontem pergit.ur ? ut ratio defe&ionis 
 nofeatur &c. ? Quod et nunc f'acere oportet Dei facerdotes 
 praecepta divina fervantas ; ut fi in aliquo nutaverit et va- 
 cillaverit Veritas; ad originem Dominicam et evangelicam, 
 et Apoftolicam * traditionem revertamur: et inde furgat 
 a£tus noftri ratio, unde et ordo et origo furrexit. 
 
 * It is certain that Cyprian meant fomething elfe than the tradition 
 propofed by the Church of Rome: neither did he comply with Stephen's 
 refcript. 
 
 O 4 
 
200 SERMON VI. 
 
 this authority therefore cannot poilefs the 
 elTential importance, and the primitive anti- 
 quity, which the Romanics afcribe to them : 
 they do not belong to the Church of Chrift, 
 but are a vifionary unfubftantial fabric of hu- 
 man contrivance. 
 
 The peculiar doctrines of the Church of 
 Rome are not in the writings of the Christian 
 Fathers : and we earneilly invite the members 
 of that communion, Clergy and Laity, to ex- 
 amine thefe primitive documents with care 
 and impartiality. We doubt not that the re- 
 fult of fuch an inveftigation will be, a convic- 
 tion, that the Church of England has the beft 
 claim to confiflency, in teaching " what Chrif- 
 " tians, in all ages and countries, have uni- 
 " formly believed." 
 
 Still the Church of Rome will atfert, that 
 our Lord founded, and promifed to perpetuate 
 to the end of time, a vifible, infallible, inde- 
 fectible authority ; from whole decifions, in 
 matters of dodrine, it is herefy to differ. A 
 better opportunity will occur for tfoting a more 
 found and true definition of ChrirTs Church : 
 at prefent it is fufficient to remark, that this 
 tenet of the Romanics is contradicted and an- 
 nulled by facts and by their own practice. 
 Anicetus and Stephen, Bimops of Rome, dif- 
 fered from Polycarp, an Aporlolic man, and 
 from Cyprian, in a matter of faith. The 
 
SERMON VI. 201 
 
 Church of Rome dares not affirm that Cyprian 
 and the African Bifhops his colleagues, their 
 Clergy and their flocks, were guilty of herefy, 
 which implies excommunication from the body 
 of Chriil. The Church of Rome, more lauda- 
 bly than confidently, has canonized St. Cy- 
 prian : and in this inftance, and in many 
 others, where Popes q and General Councils 
 have oppofed the decrees of other Popes and 
 of other General Councils, me has, if the ex- 
 preflion may be ufed, uncatholicized herfelf, 
 according to her own definition of the faith of 
 the Univerfal Church. 
 
 In conclusion, we apply to the Romanics 
 the words of Cyprian, and exhort them to 
 leave human errors and contentions, and to 
 return to the fimple authority of the Gofpel, 
 and of the Fathers, whofe writings are to us 
 Apoftolical traditions. We ceafe not to hope, 
 that a better Spirit may yet abate thofe arro- 
 gant pretentions, and retrench thofe fuperfti- 
 tious ufages, which they attempt not to defend 
 by Scripture or by reafon, and which are only 
 fan&ioned by cuftom more inveterate than 
 found". 
 
 q See Appendix, N°. IV. 
 
 1 " If any one of all our adverfaries (the members of 
 " the Church of Rome) be able to avouch any one of all 
 " thefe articles, by any fuch fufficient authority of Scrip- 
 " tures, Doctors or Councils, as I have required, as I 
 
202 SERMON VI. 
 
 " faid before, fo fay I now again, I am content to yield 
 " unto him and to fubfcribe. But I am well afTured that 
 " they fhall never truly be able to alledge one fentence. 
 " And becaufe I know it, therefore I fpeak it, left ye 
 " haply fhould be deceived. 
 
 " All this notwithstanding, ye have heard men in times 
 " paft alledge unto you Councils, Doctors, antiquities, 
 " fucceffions, and long continuance of time to the con- 
 ei trary. And an eafy matter it was fo to do, efpecially 
 " before them, that lack either leifure or judgment to ex- 
 <f amine their proofs. On a time Mithridates, the King 
 " of Pontus, laid fiege to Cyzicum, a town joined in 
 " friendfhip to the city of Rome. Which thing the Ro- 
 " mans hearing, fent out a Gentleman of theirs, named 
 " Lucullus, to raife the fiege. After that Lucullus was 
 i( within fight of the town, and (hewed himfelf with his 
 " company upon the fide of an hill, thence to give cou- 
 <( rage to the citizens within, that were besieged; Mithri- 
 " dates, to caft them into defpair, and to caufe them the 
 iC rather to yield. to him, made it to be noifed, and bare 
 " them in hand, that all that new company of foldiers 
 " was his, fent for purpofely by him againft the city. 
 " Notwithstanding all which the citizens within kept the 
 " walls, and yielded not. Lucullus came on, raifed the 
 " (iege, vanquifhcd Mithridates, and flew his men. Even 
 " fo, good people, is there now a fiege laid to your walls, 
 " an army of Doctors and Councils fhew themfelves upon 
 " an hill : the adverfary that would have you yield bear- 
 " eth you in hand, that they were their foldiers and Hand 
 (i on their fide. But keep your hold, the Doctors and old 
 <( Catholic Fathers, in the points that I have fpoken of, 
 <f are yours ; ye fhall fee the fiege raifed, ye fhall fee 
 " your adverfaries difcomfited and put to flight." Camp- 
 bell's Jewel, 1813. p. 46. and 47. of Bp. Jewel's famous 
 Sermon, preached at Paul's Crofs, in the year 1560. 
 
SERMON VII. 
 
 i Cor. i. 12, 13. 
 
 Every one of you faith, I am of Paul, and I of Apol- 
 
 los, and I of Cephas, and I of Chrlfk. 
 Is Chri/l divided? Was Paid crucified for you? or 
 
 were you baptized in the name of Paul? 
 
 JL HE Church of England finds herfelf ex- 
 pofed to oppofition from other Chriftian focie- 
 ties befides the Church of Rome. Early in 
 the fixteenth century there were perfons who, 
 in the language of that time, wilhed " to re- 
 " form reformation, and to whet the knife till 
 " no Heel was left." The fact, that our Church 
 has always purfued a middle and moderate 
 courfe between two oppoflte extremes, is one 
 great prefumptive proof in favour of the juft- 
 nefs of her principles. 
 
 We maintain, that religious doctrines, which 
 are not in the writings of the primitive Fa- 
 thers, cannot be coniidered elTential articles of 
 Chrittian faith ; but are in reality innovations, 
 and reft folely upon human authority. Upon 
 this principle, an attempt was made, in a for- 
 mer Difcourfe, to refute the peculiar inordi- 
 nate claims of the Church of Rome: and I 
 
204 SERMON VII. 
 
 mean now to take the fame ground, in exa- 
 mining the tenets of certain Proteftant Dif- 
 fenters in our country. This common appella- 
 tion includes men who hold very different theo- 
 logical opinions ; moft of which are plants of 
 foreign extraction, and not natives of our foil. 
 
 I, Firft in order of time and in importance 
 are the Prefbyterians, or followers of Calvin. 
 Their fyftem of divinity has exifted in Eng- 
 land fince the reign of Elizabeth : and its chief 
 peculiarities are, in doctrine, an aifertion of 
 divine abfolute decrees ; and in difcipline, a 
 rejection of epifcopal government. 
 
 The fubjecl: of predefti nation or the divine 
 decrees at prefent agitates our Church more 
 than any other point of theological contro- 
 veriy ; but as it has been treated recently and 
 ably 8 , and as in one publication 15 particularly 
 the fentiments of the Fathers upon it have been 
 induftrioufly and fully collected, it is unnecef- 
 fary, and would in me be prefumptuous, to 
 enlarge on this topic. The Fathers of the 
 three firft centuries appear to me to be unani- 
 mous in Hating that all goodnefs is from God, 
 and that without divine grace no man can 
 have faith, hope, or charity, or attain eternal 
 falvation : they alio appear to me to be unani- 
 mous in itating, that every man poflefTes a 
 
 a By Mr. Mant, Bampton Le&urer for the year 1812. 
 b By the Bilhop of Lincoln. 
 
SERMON VII. 205 
 
 freedom of action, that he is not a Have to un- 
 controulable deftiny, but is mailer of himfelf, 
 to choofe good or evil, life or death ; and that 
 without this liberty virtue and vice would be 
 mere names. If there be a feeming or a real 
 inconfiftency between thefe two ilatements, it 
 muft be attributed to the nature of the fubje6t 
 itfelf ; " in which there is," to ufe the words 
 of Hooker, " a gulf, which while we live we 
 " fhall never fathom." I have no doubt that 
 the Fathers thought that " God our Saviour 
 " would have all men to be faved, and to come 
 " unto the knowledge of his truth." l Tim. ii. 4. 
 And let it be remembered, that it was not the 
 promulgation of a contrary tenet which ren- 
 dered Calvin's name celebrated, but the ability, 
 learning, zeal, and fevere virtue of Calvin gave 
 currency to a doctrine which he himfelf calls 
 horrible. 
 
 Modern Calvinifm may indeed be traced to 
 another fource belides the fountain of diflent at 
 Geneva. Following the theology of St. Au- 
 guftin, and in oppofition to the principal error 
 of the Roman Church, which continued in at- 
 tributing a faving and meritorious efficacy to 
 human works, fome German Reformers faid, 
 that original fin was '■' the fubtiance of human 
 ** nature ." This opinion is not countenanced 
 
 c This was the cafe with FJaccius, one of the Magde* 
 burgh Centuriators. See Moflieim, vol. iv. p. 334. 
 
206 SERMON VII. 
 
 by the Fathers: they continually mark the 
 diftin&ion between the Chriftian notions of 
 God's providence, and that neceffity of deftiny 
 which was believed both by Pagans and Gnof- 
 tics; and they teach that, as man cannot be 
 juftified and faved without divine grace, fo 
 on the other hand he is not a mere machine, 
 but has power to cooperate with this grace, 
 or to reject it. The whole Epiftle of St. Cle- 
 ment to the Corinthians is an exhortation to 
 Chriftians, that being juftified by faith, they 
 (hould, by obedience to the motions of the 
 Holy Ghoft, attain falvation. Juftin Martyr 
 makes frequent ufe of the term avTefyvo-ia, 10 , as 
 applied to man's choice of good and evil ; and 
 all fucceeding Fathers ufe phrafes of the fame 
 import. Thofe who believe that human na- 
 ture is totally and entirely corrupt, conflder 
 regeneration to be an inftantaneous fenfible 
 change, which, by the operation of the Holy 
 Ghoft, makes them veflels of mercy who were 
 before vefTels of wrath, and inftead of that evil 
 to which they were before unceaiingly and 
 unavoidably inclined, caufes them to follow 
 after and take delight in all goodnefs. And 
 an obvious corollary of this extreme doctrine 
 
 b Mr.Milner (Hift. of the Church of Chrift) calls this 
 fentiment of Juftin Martyr, a foreign plant in Chriftian 
 ground. Juftin's thoughts were, I believe, thofe of the 
 Apoftle, Rom.ii. 14, 15. and Ephef. v. 14, 17. 
 
SERMON VII. 207 
 
 is Antinomianifm ; and an opinion, eafily en- 
 gendered in minds, neither ftrong by natural 
 capacity, nor regulated by judicious education, 
 that all their defires are impulfes of the Holy 
 Ghoft. They look back with mixed compaf- 
 fion and horror upon their own former Hate, 
 and the ftate of all thofe who are not elevated 
 to the fame fpiritual eminence with them- 
 felves. They imagine themfelves to be the 
 only temples of the Holy Ghoft, while the 
 reft of mankind walk in darknefs, error, and 
 fin; and that, by fome fudden procefs of meta- 
 physical alchemy, they are tranfmuted from 
 nominal to real Chriftians. I do not fee how 
 thefe opinions differ, in practical effecl, from 
 the errors of the Gnoffics, who fuppofed them- 
 felves effentially fuperior to other men, and 
 freed from the power and guilt of fin. In 
 oppofition to thefe unfounded pretenfions Ire- 
 naeus teaches , that our earthly fojourn is a 
 fiate of conftant probation and trial, and that 
 the proof of our fanclification is not the 
 flrength of internal perfualions, but a growth 
 in grace, and progreffive improvement. He 
 fays, that the wifdom and goodnefs of God 
 are fhewn, by his dealing with men accord- 
 ing to the weaknefs of their nature, and lead- 
 ing them, ftep by ftep, to perfection : fo that 
 
 c Lib. iv. c. 75, 76, 
 
208 SERMON VII. 
 
 man may gradually, and by a certain proper 
 discipline, be moulded into the image of God, 
 according to the will of the Father, the mi- 
 niltration of the Son, and the nourishment of 
 the Holy Spirit". 
 
 d The uncreated God alone is perfecl : but it is necef- 
 fary that man, who has a beginning of being, fhould, 
 after the firft gift of exiftence, grow in grace and ftrength, 
 fhould increafe and be confirmed in virtue, before he can 
 enter into glory, and bene Id his Maker. For this purpofe 
 he is endued with a knowledge of good and evil. " Bonum 
 Cf eft autem obedire Deo, et credere ei, et cuftodire ejus 
 " praeceptum, et hoc eft vita hominis : quemadmodum 
 ie non obedire Deo, malum ; et hoc eft mors ejus. Mag- 
 " nanimitatem igitur praeftante Deo, cognovit homo, et 
 " bonum obedientiae, et malum inobedientiae, uti oculo 
 " mentis utrorumque accipiens experimentum, ele£tionem 
 " meliorum cum judicio faciat. Oportet te quidem primo 
 ie ordinem hominis cuftodire, tunc deinde participare glo- 
 " riae Dei. Praefta autem ei cor tuum molle et tra&abile, 
 (i et cuftodi figuram, qua te figuravit artifex, habens in 
 " temetipfo humorem, ne induratus amittas veftigia digi- 
 " torum ejus. Facere proprium eft benignitatis Dei; 
 " fieri autem proprium eft hominis naturae. Si igitur tra- 
 '* dideris ei quod eft tuum, id eft fidem in eum et fubjec- 
 " tionem ; percipies ejus artem, et eris perfectum opus 
 " Dei. Si autem non credideris ei, et fugeris manus 
 " ejus, erit caufa imperfe6lionis in te qui non obedifti, fed 
 " non in illo qui vocavit. Ille enim mifit, qui vocarent 
 u ad nuptias ; qui autem non obedierunt ei, femetipfos 
 " privaverunt regia coena." 
 
 Again the freedom of man's agency is thus unequivo- 
 cally exprefted : " Qui abftiterunt a paterno lumine, et 
 " tranfgreffi funt legem libertatis, per fuam abftiterunt 
 " culpam, liberi arbitrii ct poteftatis fuae fa6li. Deus au- 
 
SERMON VII. 209 
 
 In the fixteenth century, the controverfy of 
 our Church with the Calvinifts turned upon 
 matters of difcipline, rather than of doctrine. 
 Now that the epidemical fervour of prejudice 
 againft Epifcopacy has lubfided, I believe it is 
 generally acknowledged, that thofe Churches 
 which difcard the very name of Bilhop cannot 
 be modelled after the primitive ettabliihment. 
 The name implies the office : and unlefs an 
 appropriate function had been annexed to it, 
 the term Bilhop would not have been intro- 
 duced into the early Church, for the fameitea- 
 fon that it is omitted among the Prefbyterians. 
 Ignatius in his Epiftles dwells, more than on 
 any other fubjecf , upon the duty of fubjeclion 
 to fpiritual fuperiors : he always fpeaks of the 
 Bifhop in the firft place, and compares his pre- 
 lidency to that of God e and of Jefus Chriif.; 
 while he confiders that the Prefbyters fupply 
 the office of Apoliles, and the Deacons fulfil 
 
 tc tern omnia prsefciens, utrifque aptas prasparavit habita- 
 " tiones ; eis quidem qui inquirunt lumen incorruptibili- 
 " tatis, et ad id recurrunt, benigne donans hoc quod con- 
 tc cupifcunt lumen ; aliis vero id contemnentibus, et aver- 
 " tentibus fe ab eo, et id fugientibus, et quafi femetipfos 
 " excaecantibus, congruentes lumini adverfantibus prse- 
 fi paravit tenebras ; et his qui fugiunt ei e(fe fubje6li, 
 " convenientem fubdidit posnam. Subjeclio autem Dei 
 " requietio eft asterna." hen. lib. iv. c. 75,6. 
 
 e Ad Magnef. f. 6. Ad Trallienf. f. 3. " Let nothing 
 " be done in ecclefiaflical concerns without the Bilhop." 
 Ad Smyrn. f. 4» 
 
 P 
 
210 SERMON VII. 
 
 an inferior miniftry. Ireneeus, mentioning 
 thofe Churches which had a fucceflion of Mi- 
 ni Iters from the Apoftles, enumerates one Bi- 
 mop to each Church, though it is certain there 
 were many Prefby ters in each Church - y and the 
 obvious inference, from his lilence concerning 
 them, is, that their authority was of an infe- 
 rior kind. Tertullian obferves : " Baptifmum 
 " dandi habet jus Epifcopus, dehinc Prefbyteri 
 {' et Diaconi, non tamen line Epifcopi aucto- 
 " ritateV Clement of Alexandria mentions 
 the^hree ecclefiaftical orders, Bifhops, Priefls, 
 and Deacons 5 . But of all the primitive wri- 
 ters Cyprian's teftimony is the fuller! on this 
 fubjedt': we have feen that he never allowed 
 any jurifdiction of one Bilhop over other Bi- 
 fliops, and his teftimony is equally clear and 
 ftrong in fupport of the feparate power of 
 each. He writes thus to fome among the 
 lapfed, who had arrogated to themfelves the 
 title of the Church : " Per temporum et fuc- 
 " ceffionum vices, Epifcoporum ordinatio, et 
 " Ecclefiae ratio decurrit, ut Ecclefia fuper 
 " Epifcopos conftituatur ; et omnis aclus Ec- 
 '■ clelise per eofdem prsepofltos gubernetur 11 ." 
 
 f De Baptifmo. 
 
 g Strom, lib. vi. Ai svtxvSx xctTtx Tyv skkX^ctiuv zTpoxoirai 
 
 h Ep. xxxiii. 
 
SERMON VII. 211 
 
 And he reprobates the conduct of thofe who 
 oppofed another Bithop to Cornelius in thefe 
 words : " Me pectoris majftitia perftringit, 
 " cum vos comperifTem contra ecclefiafticam 
 " difpofitionem, contra Evangelicam legem, 
 " contra inftitutionis catholicae unitatem, alium 
 " Epifcopum fieri confenfiffe, id eft, quod nee 
 <e fas eft, nee licet fieri, Eccleliam aliam con- 
 " ftitui 1 ." Again: tc Aliqui de Prefbyteris, nee 
 u Evangelii, nee loci iui memores, fed neque 
 " futurum Domini judicium, neque nunc fibi 
 " praepofitum Epifcopum cogitantes, quod nun- 
 '* quam omnino fub Antecefforibus factum eft, 
 " cum contumelia et contemptu praepofiti to- 
 •' turn fibi vendicantV An African Biftiop 
 complained to Cyprian that one of his Dea- 
 cons had treated his authority with contempt : 
 this is an extract from his anfwer -, " Tu qui- 
 *' dem honorifice circa nos, et pro folita tua 
 " humilitate fecifti, ut malles de eo nobis con- 
 " queri, cum pro Epifcopatus vigore et cathe- 
 " drae aucloritate haberes poteftatem, qua pof- 
 ■* fes de illo ftatim vindicari 1 ;" and he pro- 
 
 • Ep. xlvi. k Ep. xvi. 
 
 1 Ep. iii. The paffage which follows is ftronger : e( Me- 
 " miniffe autem Diaconi debent, quoniam Apoltolos, id eft 
 " Epifcopos et Praepofitos, Dominus elegit; Diaconos au- 
 ie tern Apoftoli conftituerunt. Quod ii nos aliquid audere 
 5* contra Deum poffumus, qui Epifcopos facit, pofiunt; et 
 " contra nos an.dere Diaconi, a quibus fiunt, Et ideo 
 
 P 2 
 
212 SERMON VII. 
 
 ceeds to compare the acls of thofe who re- 
 filled their lawful Bifhops to the rebellion of 
 Corah, Dathan, and Abiram. 
 
 Cyprian's treatifeOf the Unity of the Church, 
 is a defence of Epifcopacy, the regular fuc- 
 ceflion of which he considers the firmer! bond 
 of union among Chriftians ; and he affirms the 
 cafe of fchifmatics to be more dangerous than 
 even that of the lapfed. 
 
 We find three orders of Clergy mentioned 
 by the Fathers, and Bimops always in the firil 
 place y and the Prefbyterians, who admit that 
 there were two orders in the ancient Church, 
 do thus grant themfelves the principle of an in- 
 equality among Paflors. They no longer afTert 
 that their polity is exclusively " the Lord's dif- 
 " cipline 1 ";" and feem to allow, that under a 
 kingly government it may be expedient that the 
 people mould be yoked together, in proportion 
 of rank, both in fpiritual and fecular employ- 
 ments. But our pre fen t buiinefs is not with 
 the queflion of expediency : we maintain that 
 the peculiar doctrines of Calvin are not in the 
 
 " oportet Diaconum, de quo fcribis, agere audaciae fuse 
 *' poenitentiam, et honorem facerdotis agnofcere, et Epi- 
 (i fcopo prcepofito fuo plena humilitate fatisfacere." 
 
 m See Profeffbr Campbell's Leclures, (Edinburgh,) and 
 the prototype Lord Peter King's " Enquiry into the Con- 
 " ftitution 8cc. of the primitive Church." Biihop Skinner 
 has publiihed an able anfwer to Dr. Campbell, in a work 
 entitled " Primitive Truth and Order." Aberdeen, 1803. 
 
SERMON VII. 213 
 
 writings of the Fathers, and that Prefbyterian- 
 ifm is an innovation. The mode of ecclefl- 
 aftical government by Bifhops has the fanction 
 of Scripture and of antiquity : and experience 
 proves it to be an efficient appointment for 
 enforcing, by eafy and honourable means, ne- 
 cefTary authority. 
 
 We may felicitate ourfelves that the viru- 
 lent oppofition which formerly affailed prela- 
 tical power has abated : but in its place have 
 fprung up opinions, which contain the feeds 
 of frill more extentive difunion in the Church, 
 and have a tendency to overthrow the order 
 and function of the Clergy altogether. This 
 fpecies of difTent, like that of the Prefbyte- 
 rians, may be traced to a foreign origin. 
 
 II. In the year 1521 the German Anabap- 
 tifts, upon the fuppofition that the kingdom of 
 Chrift or vilible Church was an ailembly of 
 true and real faints, profeffed themfelves to be 
 a perfect Church under divine influence. They 
 received their name from their baptizing again 
 thofe admitted into their community. Among 
 other fanatical notions, they held that every 
 Chriltian was inverted with power to preach 
 the Gofpel ; and that the jurifdicKon of the 
 civil magittrate was ufelefs. The dreadful 
 enormities and profligacy of this feet are a 
 permanent warning to the world, that we 
 ihould be upon our guard againft the deiuiion 
 
 P 3 
 
214 SERMON VIL 
 
 of magnificent and fanctimonious profeffions. 
 The goodncfs of the tree is known by its 
 fruits, not by an exuberance of leaves and 
 bloflbms. 
 
 The opinions of the Anabaptifts were much 
 moderated and foftened by Menno, a native 
 of Friefland ; and they gradually amended 
 them fo far, as to eftablifh the authentic 
 marks of the true Church, in holinefs of life 
 and purity of manners. But this juft prin- 
 ciple was unfortunately perverted by their 
 employing as a criterion of judgment, not the 
 deciflon of right reafon, nor the authority of 
 Scripture, but the fuggeftions of fancy and 
 opinion 1 ". They considered as fin the ordinary 
 recreations of life, and defpifed all learning 
 and philofophy. 
 
 It is eafy to perceive a refemblance between 
 the leading features of the Anabaptifts, and 
 of the Englifh Independents of the Sixteenth 
 century. Since that time the pernicious errors 
 of Socinus have found many followers, who 
 are faid to be tolerated in the communion of 
 modern Baptifts. It has been one of the prin- 
 cipal obje&s of this Lecture to mew, that the 
 writings of the primitive Fathers are decidedly 
 adverfe to Unitarianifm. The names of Locke 
 and Lardner will always command refpect 
 
 k Moflieim, vol. iv. p. 450. 
 
SERMON VII. 215 
 
 from thofe who refpecl: virtue, fincerity, and 
 learning : and charity, which hopeth all 
 things, may believe that thofe who lay hold 
 of Chrift. only by the hem of his garment may 
 be healed from the corruption of fin. But flill 
 the thought that God emptied himfelf of his 
 nature, to become a ranfom for the fins of 
 men, appears to us at once fo awful and at the 
 fame time fo confolatory, an act which makes 
 the attribute of mercy fo triumphant over the 
 juft feverity of God's wrath, a facrirlce of fuch 
 ineftimable lovingkindnefs, that we fuppofe 
 the affections of the heart to be excluded from 
 that fyrlem of theology, which treats the di- 
 vine Atonement as a dry fubjecl of cool rea- 
 foning. Unitarianifm faps the vitals of Chrif- 
 tianity, and reduces the Gofpel to a pure code 
 of morality : it is the great evil of the times in 
 point of doctrine, and appears to have flowed 
 from that laxity of ecclefiarlical difcipline, the 
 dangers of which it is the particular objecl 
 of this difcourfe to expofe. 
 
 Many there are amongft us, under various 
 denominations, who, like the German Ana- 
 baptifts, from the plea of a devotion more 
 fpiritualized than ordinary, reject eftablifhed 
 forms and ceremonies, and deny the obliga- 
 tion of them upon their confciences. Under 
 a fuppofition of their enjoying an extraordi- 
 nary meafure of divine infpiration, holy Scrip- 
 
 p 4 
 
216 SERMON VII. 
 
 ture itfelf becomes of fecondary importance in 
 their eyes. It is an obfervation of M. Daille, 
 that the writings of the Fathers feem to have 
 been providentially preferved, as a defence of 
 Scripture, and againft the introduction of un- 
 heard of myfteries and novelties of doclrine, 
 which the weaknefs, impollure, or vanity of 
 man may at any time obtrude upon the world, 
 as neceflary articles of faith. Of this defcrip- 
 tion we confider that fuperftition, which, in- 
 itead of following the appointed means of 
 grace, the facraments of the Church, and the 
 regular minillration of the Clergy, relies upon 
 inward perfuafion and feeling, and fome unde- 
 fined avTu ranee of falvation. We think that 
 by thus eftablifhing a fupreme tribunal in the 
 fancy and opinion of individuals, the law and 
 order of fociety are difTolved, and there is a 
 danger that the name and appearance of a 
 Chriftian Church will be abolithed. 
 
 The Romanics indeed triumphantly deduce 
 this defection as a natural and neceflary con- 
 fcquence from that great principle of Proteft- 
 antifm, which rejects the infallibility of any 
 human authority in matters of religion. Your 
 Church, fay they, by admitting that fhe is 
 Jiable to error, has loft the power of enforcing 
 obedience from her members : and the flock 
 of Chrift, having no guide to whom they may 
 look up with implicit deference, wander, as 
 
SERMON VII. 217 
 
 mifchievous inclination leads, into forbidden 
 pafiures. God forbid that this accufation 
 ihould apply with truth to our cafe. We 
 think that it is not the unbounded authority 
 and intereft of the Clergy, but the truth, 
 which is at all hazards, and under all circum- 
 ftances, to be fupported to the utmoft ; being 
 perfuaded that the truth will upon the whole 
 be expedient in promoting the welfare of 
 mankind, and bring us peace at the lad. 
 
 We affirm, that fo far from having given any 
 caufe for the diminution of the juil and rightful 
 authority of the Clergy, our Church has re- 
 ilored and eflablifhed it, as Scripture and reafon 
 prefcribe. Becaufe the people of this country 
 are by natural difpofition and confirmed judg- 
 ment averfe to arbitrary power, do they there- 
 fore difcard all reftraints of government ? or 
 rather, are they not diftinguifhed for tteadinefs 
 in fupport of a mild and moderate adminirlra- 
 tion of the laws, and for a loyal and devoted 
 attachment to thofe monarchs, whofe limited 
 fupremacy is the firfl offspring of the laws ? 
 
 The peculiar tenets of the Church of Rome 
 we refill as innovations, unauthorized by the 
 faith and practice of primitive times : we refifl 
 alio, as innovations, all attempts to difparage 
 the appointed means of grace, baptifm, and 
 the clerical function. The following paHages 
 tend to ilicw, that the Fathers believed men 
 
218 SERMON VII. 
 
 were regenerated and juftified by the grace 
 conferred at baptiim ; and that primitive Chrif- 
 tians were careful to " hold fair, the form of 
 " doclrine and of found words" delivered to 
 them from the firft. " Thofe who believe 
 " what we teach," fays Juftin Martyr, " after 
 " fafling and prayers for the remiffion of 
 " fins, are led to fome place where there is 
 " water ; and are there regenerated (uvayev- 
 ci vaneu) in the fame manner that we were 
 " regenerated before them : for they are there 
 lf baptized in the name of God the Father 
 " Almighty, and of our Saviour Jefus Chrift, 
 " and of the Holy Ghoft 1 ." Tertullian ob- 
 ferves m , " Felix facramentum aquae noftrae, 
 " quia ablutis deli&is priftinaa caecitatis, in 
 " vitam aeternam liberamur." " Angelus bap- 
 " tifmi arbiter fuperventuro Spiritui fan&o 
 " vias dirigit ablutione deliclorum, quam fides 
 " impetrat obfignata in Patre et Filio et Spi- 
 <c ritu fanclo." And Cyprian writes to his 
 friend Donatus, who was baptized at the fame 
 time with him : " Poftquam undae genitalis 
 " auxilio fuperioris aevi labe deterfa, in expia- 
 " turn pectus ac purum, defuper fe lumen in- 
 " fudit ; poflquam caslitus Spiritu haufto, in 
 " novum me hominem nativitas fecunda repa- 
 u ravit, mirum in modum protinus confirmare 
 
 1 Apo]og. i. fub fine. m Dc Baptifmo, c. i. vi. 
 
SERMON VII. 219 
 
 " fe dubia, patere claufa, lucere tenebrofa. ; 
 " agnofcere terrenum fuhTe, quod prius car- 
 " naliter natum deli&is obnoxium viveret ; Dei 
 " efle coepifle, quod jam Spiritus fanclus ani- 
 <c maret." 
 
 That infants were baptized we learn from 
 the teftimony of Tertullian n and Origen °; 
 and the propriety of the practice is thus en- 
 forced by Cyprian p : " Quantum vero ad cau- 
 " fam infantium pertinet, quos dixifti intra fe- 
 ** cundum, vel tertium diem, quo nati tint, 
 " conftitutos, baptizari non oportere, et con- 
 " iiderandam efle legem circumcifionis anti- 
 " quae: longe aliud in concilio noftro omnibus 
 " vifum eft: fed univerfi potius judicavimus, 
 " nulli hominum nato mifericordiam Dei et 
 '■' gratiam denegandamV 
 
 n De Baptifmo, c. xviii. 
 
 In c. vi. ad Rom. t.ii. p. 543. ed. Bafil. 1571. 
 
 P Ep. Ixiv. Cyprianus et Collegse in Concilio 66. Fido 
 fratri falutem. 
 
 <i Nam cum Dominus in Evangelio fuo dicat : Fiiius 
 hominis non venit animas hominum perdere, fed falvare ; 
 quantum in nobis eft, fi fieri poteft, nulla aninia perdenda 
 eft. Deus ut perfbnam non accipit, fie nee aetarem; cum 
 fe omnibus ad cceleftis gratiae confecutionem aequalitate 
 
 librata prasbeat patrem. Caeterum fi homines impe- 
 
 dire aliquid ad confecutionem gratia? pofiet ; magis adul- 
 tos, et proveftos, et majores natu poflent impedire pec- 
 cata graviora. Porro autem fi etiam graviffimis deli£to- 
 ribus et in Deum multum ante peccantibus, cum poftea 
 
220 SERMON VII. 
 
 The moft material and dangerous error 
 which the contagion of foreign enthuiiafm has 
 introduced into this country, and from which 
 all other errors in difcipline have their origin, 
 is a fyftematic contempt of the office and order 
 of the clergy. According to thefe new tenets, 
 the myfterious operations of grace fuperfede 
 the ufe of all human attainments, and the ne- 
 ceflity of human appointment. The gifted 
 mini Iter produces his credentials from on high. 
 Do you alk for proofs of his learning and ca- 
 pacity in understanding, of his fidelity and 
 judgment in expounding, the word of God? 
 He has grace. Do you afk for testimonials of 
 
 crediderint, remifia peccatorum datur, et baptifmo atque 
 a gratia nemo prohibetur ; quanto magis prohiberi non 
 debet infans, qui recens natus nihil peccavit, nifi quod 
 fecundum Adam carnaliter natus, contagium mortis anti- 
 que prima nativitate contraxit ? Idcirco, frater cariflime, 
 haec fuit in concilio noftra fententia, a baptifmo atque a 
 gratia Dei, qui omnibus mifericors et benignus et pius 
 eft*, neminem per nos debere prohiberi. Quod cum 
 circa univerfos obfervandum fit atque retinendum ; magis 
 circa infantes ipfos et recens natos obfervandum putamus, 
 qui hoc ipfo de ope noflra, ac de divina mifericordia plus 
 merentur, quod in primo flatim nativitatis fure ortu plo- 
 rantes ac flentes, nihil aliud faciunt quam deprecantur. 
 
 * See Hooker's pathetic and indignant remonftrance on this fubjecT, 
 p. 231. fol. " When the letter of the law hath two things plainly and 
 " exprefsly fpecified, water and tlie .Spirit; water as a duty required on 
 " our parts, the Spirit as a gift which God befioweth : there is danger 
 f* in prefuming fo to interpret it, as it" the claufe which concerneth our- 
 f* felves were more than needeth." Ibid. p. 22b. 
 
SERMON VII.. 221 
 
 his virtue, of his confiftency, of his temperate 
 difcretion in adminiftering the bread of life, 
 fo that the doctrine may be profitable in all 
 things, for reproof to the froward, for confola- 
 tion to the feeble-minded ? Be fiienced, he has 
 grace. Inquire what is meant by grace ? Is 
 it the word of wifdom, the word of know- 
 ledge, the power of healing, prophecy, the in- 
 terpretation of tongues ? It is none of thefe, it 
 is no fpiritual gift. What then, is it the fruit 
 of the Spirit ? The fruits of the Spirit are ex- 
 hibited in the conduct : they do not prepare 
 men for teaching, they are the effect: of divine 
 doctrine, the end propofed by it. This grace 
 then is zeal, an ardent defire, which, as the 
 porTeflbr believes and is perfuaded, proceeds 
 from and is directed by the Spirit of God. 
 Now we are commanded to try the fpirits, 
 whether they be of God. Zeal may be faulty 
 in principle, and in operation. Corah, Da- 
 than, and Abiram were zealous : thofe Corin- 
 thian teachers, who withflood the Apoftle 
 Paul, were abundantly zealous : the Epirlle of 
 St. Clement of Rome is chiefly a difTuafive 
 againft zeal, which word (fyiXo?) he continually 
 ufes, without an epithet, in a bad fenfe. This 
 compofition is particularly applicable to the 
 prefent fubjecl: : it is a powerful remonftrance 
 addreffed to thofe, who from fome pretentions 
 of perfonal fuperiority, derived from fuppofed 
 
222 SERMON VII. 
 
 infpiration, reject the miniftry of their law- 
 fully-appointed Pallors. The vehemence of 
 Ignatius", the good fenfe of Irenaeus 5 , the 
 ftrictnefs of Tertullian', are all directed confpi- 
 cuoufly to the fame objecl: of maintaining ec- 
 clefiaftical difcipline by means of the regular 
 eftablifhed Clergy. That unbroken fucceffion 
 of Minifters, that traditional line of epifcopacy 
 from the Apoftles, fo frequently and forcibly 
 infilled upon by thefe Fathers, are arguments 
 directly levelled againft the intrufion of un- 
 called, unauthorized, unqualified teachers into 
 the Church of God. The teftimony of Cy- 
 prian upon this, as upon other matters of ec- 
 clefiaftical difcipline, is particularly full. A 
 large portion of his Epifiles is employed in re- 
 probating the fchifms of Novatus and Novatian 
 againft the Clergy, and he compares their re- 
 bellion to that of Corah, Dathan, and Abiram. 
 From the power of retaining and remitting 
 fins, which our Lord gave to his Difciples, 
 and which Cyprian confiders to be exercifed 
 in baptifm, he deduces this argument: " Unde 
 " intelligimus non nifi in ecclefia prtepofitis, 
 " et in Evangelica lege et Dominica ordina- 
 " tione fundatis licere baptizare, et remiilam 
 " peccatorum dare ; foris autem nee ligari 
 
 1 Paflim. 
 
 s Particularly lib. iii. cap. 3. 
 
 * Particularly De Prasfcriptionibus. 
 
SERMON VII. 223 
 
 " aliquid poffe nee folvi, ubi non fit qui aut 
 " ligare pofTit aliquid aut folvere. Nee hoc 
 " line divinae fcripturae au&oritate proponi- 
 " mus, ut dicamus certa lege ac propria ordi- 
 " natione divinitus cuncla effe difpofita; nee 
 <( poffe quenquam contra Epifcopos et Sacer- 
 " dotes ufurpare fibi aliquid, quod non lit fui 
 "juris et poteflatis. Nam et Core et Dathan 
 " et Abjrom &c. Quod fupplicium rnanet eos, 
 *i qui alienam aquam baptifmo inferunt falfo 
 « &c. u " 
 
 Again : " Cum in baptifmo unicuique fua 
 " peccata remittantur, probat et declarat in 
 " Evangelio fuo Dominus, Per eos folos pec- 
 tc cata poffe dimitti, qui habeant Spiritum 
 " fanctum x ." And he contends that theie 
 gracious promifes are confined to thofe, who 
 have a regular accredited commiffion to per- 
 form the offices of the Church. 
 
 The forty-fourth and fifty-ninth Epifiles 
 contain a rejection of the authority of Nova- 
 tian and Fortunatus, becaufe the forms of 
 their ordination were irregular and invalid. 
 
 Hear his flrong proteftations againfr. felf-ap- 
 pointment : ". Hi funt qui fe ultro apud teme- 
 " rarios convenas," (or conventus,) " fine di- 
 " vina difpofitione prasficiunt, qui fe praepo- 
 "iitos fine ulla ordinationis lege conltituunt, 
 
 u Ep. Ixxiii. * Ep. lxix. 
 
224 SERMON VII. 
 
 " qui nemine Epifcopatum dante, Epifcopi fibi 
 " nomen aifumunt. Contra ejufmodi clamat 
 " Dominus, ab his refraenat et revocat erran- 
 " tern plebem fuam, dicens : Nolite audire fer- 
 " mones pfeudo-prophetarum : quoniam vi- 
 " Hones cordis eorum fruftrantur eos. Loquun- 
 
 " tur fed non ab ore Domini y . Ad pacis 
 
 " praemium venire non poflunt, qui pacem 
 " Domini difcordiae furore ruperunt. Nee le 
 " quidem vana interpretatione decipiant, quod 
 " dixerit Dominus ; Ubicunque fuerint duo aut 
 " tres collecli in nomine meo, Ego cum eis 
 " fum. Corruptores Evangelii, atque inter- 
 " pretes fall! extrema ponunt, et fuperiora 
 " praetereunt ; partis memores, et partem fub- 
 " dole comprimentes. Ut ipfi ab Ecclefia fciffi 
 " funt, ita capituli unius fententiam fcindunt. 
 " Dominus enim cum difcipulis fuis unanimi- 
 " tatem fuaderet et pacem, oftendit non mul- 
 " titudini, fed unanimitati deprecantium plu- 
 " rimum tribui. Si duobus, inquit, ex vobis, 
 <e convenerit in terra; unanimitatem prius po- 
 " fuit, concordiam pacis ante praemifit, Ego, 
 " inquit, cum eis fum ; cum iimplicibus fcili- 
 <c cet, atque pacatis, cum Deum timentibus, et 
 " Dei prcecepta fervantibus. Quomodo autem 
 " poteil ei cum aliquo convenire, qui cum cor- 
 *' pore ipfius Eccleliae et cum univeria frater- 
 
 T Jerem. xxiii. 16. 
 
SERMON VII. 225 
 
 t( nitate non convenit ? Non enim nos ab illis, 
 " fed illi a nobis recefTerunt z ." 
 
 The great and increasing evil in the Church 
 at the prefent day is fchifm. Let us not fhut 
 our eyes to the true ftate of things : the num- 
 ber of conventicles in the kingdom is probably 
 equal to the number of parifh-churches ; and 
 without any material change in religious doc- 
 trine, the worfhip of God, the moll important 
 concern of life, is gradually changing among a 
 large portion of the community. This altera- 
 tion, which has taken place in filence and as it 
 were by Health, may partly be accounted for 
 by external circumftances. Let any one com- 
 pare the exuberant increafe of population fince 
 the reign of Elizabeth, with the correfponding 
 fmall addition made to the religious eftablifli- 
 ment, as it relates both to places of wormip 
 and provision for Minifters, within the fame 
 period ; and it will be obvious that in many 
 inftances, unlefs the people had chofen teach- 
 ers for themfelves, they would have been as 
 fheep wanting a fhepherd. 
 
 Neverthelefs this confideration alone will 
 not account for the great exiiiing defection 
 from the Church, which may be traced to 
 another principle : the criterion of falvation 
 which is eltablimed in inward feelings and 
 
 8 De Unitat. Ecclef. p. 1 1 1 . 
 Q 
 
226 SERMON VII. 
 
 perfuafion ; and which, fpringing as we have 
 feen from a foreign origin, has become a great 
 characteristic diltinclion of many focieties, who 
 differ widely from each other upon fubordinate 
 points. They all agree in difparaging human 
 attainments, and the province of reafon in re- 
 ligion : violent effuiions of the feelings, and 
 unbounded profeflions, are with them tefts of 
 fincerity, or rather of infpiration. They are 
 for the moll part people of little or no educa- 
 tion, often of profligate habits in preceding 
 life: but being regenerated, as they fuppofe, 
 by the irrefittible operation of the Holy Ghoft, 
 they deem an examination of their conduct 
 fuperfluous. To themfelves they appropriate 
 all the divine promifes ; and the reft of the 
 world, thofe who do not embrace their pe- 
 culiar tenets, they confider as mere profef- 
 fors and outcatfs from divine mercy. " Ho- 
 " mine imperito nihil injuftius, Qui nil! quod 
 " ipfe facit, nil reclum putat." Then having 
 once conceived the notion that they are fa- 
 voured with the illumination of the Holy 
 Ghoft, they have a fure and complete remedy 
 for the corruptions of human nature : all the 
 actions, words, and thoughts of the unrege- 
 nerated are finful ; but they themfelves are 
 warned with holy cleanflng, they are renewed, 
 they are fanclified. Who fhall lay any thing 
 to the charge of God's elecl: ? Ceremonies and 
 
SERMON VII. 227 
 
 human inftitutions in religion, they reject as 
 unnecefTary and unlawful rettraints. The ar- 
 tificer and hufbandman, who imagines himfelf 
 to have partaken of the myfterious communi- 
 cation of the Spirit, thinks he has a call to do 
 the work of God, and a commiffion, not infe- 
 rior to that of an Apottle, to preach the Gofpel. 
 Each individual becomes a Pope to himfelf, 
 infallible, and not amenable to an earthly tri- 
 bunal. In the balance of fanatical zeal, learn- 
 ing, virtue, and education weigh as chaff: and 
 fobriety of judgment is accounted formality 
 and want of fervour in the caufe. The boafler 
 brings an imputation on his courage : in po- 
 litics, in friendfhip, men are fufpicious of pro- 
 fufe and overweening profefTions. Will they 
 pafs current in religion only ? If felf-appoint- 
 ment to the miniltry of the Gofpel had at any 
 time been allowable, furely it would have 
 been allowed in the primitive times, when the 
 effufion of the Holy Spirit was mod abun- 
 dantly beftowed, when the harveft was plen- 
 teous and the labourers were few. Yet during 
 the firft three centuries there is no inflance of 
 a felf-appointed Minifter, nor of any Teacher 
 who prefumed to expound the Gofpel in the 
 Church, without a commiffion from the Apo- 
 ftles or their regularly appointed fucceflbrs. 
 When Origen, on account of his fplendid re- 
 putation, was invited into his province by an 
 
228 SERMON VII. 
 
 Arabian Governor, he firft received ordination 
 at the hands of the Bilhop of Jerufalem, that 
 he might have a lawful commifTion to preach 
 the Gofpel. Will it now be endured that 
 men who, fo far from poiTefling the great 
 attainments of this illuftrious Father, acknow- 
 ledge their own deficiencies in learning, ex- 
 perience, and capacity to acquire knowledge"; 
 
 a " Si hoc cuivis hominum impune facere licebit, ut 
 " quns privato fuse rationis confilio adinvenit, in vulgus 
 " fpargat, inconfulta, irao refiftente etiara univerfa totius 
 " ecclefiae au£toritate, brevi plus errorum quam fidelium 
 " et Chriftianorum in ecclefia. erit cernere." Thefe are 
 the words of Zuinglius, who certainly was no advocate 
 for ecclefiaftical tyranny. 
 
 " Of all things wifdom is mod terrified with epidemical 
 " fanaticifm, becaufe of all enemies it is that againft 
 {l which fhe is the lead able to furnifh any kind of re- 
 " fource." Mr. Burke. 
 
 The manner of ancient ordinations to the priefthood 
 may be collected from detached pafTages : as Clement in 
 his Epiftle to the Corinthians (feci;. 42.) fays, " Chrilt 
 " was fent by God, and the Apoftles by Chrift : both 
 " were fent in order (svtcixtw$) : and the Apoftles, preach- 
 " ing through countries and cities, appointed the firft- 
 " fruits of their converfions to be Bifhops and Minifters 
 tc over believers, having firft proved them by the Spirit: 
 C( xaStidvov sig s-niaxoTrov; xui diocxovovc." Eufebius (lib. vi. 
 c. 23.) relates, that Origen, palling through Paleftine, re- 
 ceived the priefthood by impofition of hands from the 
 Bifhops of the country ; z7p~<j£vT£fio'j ^sipo^ecnuv ev Ka<cr«- 
 fnu -crpos T'jiv TjjSe E7r«rxo7rwy avaKxiA&xvsi. " Ut paterentur 
 " ei manus quafi in Epifcopum imponi." Cypr. Ep. xlix. 
 In the firft Epiftle of Cyprian a more full account is given 
 
SERMON VII. 229 
 
 inftead of fubmitting to thefe impediments, 
 which juftly preclude them from eminent {ra- 
 tions, mall boldly leap the barrier, and avTert 
 that the lingle quality of zeal is a fufficient 
 proof of divine illumination, and levels all dif- 
 tinclions? 
 
 This licentious exercife of private judgment 
 is fubverfive of iocial order, decency, and law, 
 and brings difcredit upon the Chritiian name : 
 and, affording a boundlefs latitude to doctrinal 
 errors in religion, affects with fatal influence 
 the temporal and eternal happinefs of men. 
 It is not lefs bigotry than the criterion of 
 infallibility alfumed by the Church of Rome, 
 a manifeft innovation upon the primitive 
 Chrittian difcipline, and itrongly difcounte- 
 nanced by the early Fathers. 
 
 of the ordinations and maintenance of the Clergy : and 
 in the fixty-eighth ; " Epifcopo Cornelio in Catholica. 
 " Ecclefia de Dei judicio et Cleri ac plebis fuffragio or- 
 " dinato." The falfe ordinations procured by the faction 
 of Novatus and Novatian (Ep. lii. and lviii.) (hew how 
 much flrefs the ancient Church laid upon the jurifdiclion 
 of the fuperior Clergy. Self-appointment to any eccle- 
 fjafiical function feems not to have been thought of: and 
 they who rejected the univerfal order of difcipline, not 
 only were not allowed to teach, but were not even con- 
 fidered members of the Church : " Nee remanere in 
 " Ecclefia Dei pofifunt, qui deificam et ecclefiafticam dif- 
 " ciplinam, nee aftus fui converfatione nee morum pace 
 " tenuere." Cypr. Ep. lii. 
 
 Q 3 
 
230 SERMON VII. 
 
 In my next and laft difcourfe I purpofe to 
 recapitulate the fubltance of this Lecture ; and 
 hope to deduce from what appears to me to 
 be the" faith and practice of the primitive 
 Church, fome inftruclion, applicable to the 
 prefent times, which may tend to check error, 
 and to promote true religion amongft us. 
 
SERMON VIII. 
 
 Philip, iv. 5. 
 
 Let your moderation be known unto all men. 
 
 IN this laft difcourfe my object will be, to 
 recapitulate in the firft place what I have at- 
 tempted, and what I hope I have performed, 
 in this Lecture ; and fecondly, to draw fome 
 general practical inferences from the fubjedt 
 before us. 
 
 My introductory difcourfe contained an ex- 
 pofition of the opinions which have at dif- 
 ferent times obtained in the Chriltian world 
 concerning the authority of the Fathers. It 
 appeared that from the fixth to the fixteenth 
 century, a period of ignorance and fuperftition, 
 an unwarrantable (trefs was laid upon their 
 fentiments; and that it was the cuftom then 
 not " to weigh them in the balance of Scrip- 
 " ture, but to weigh Scripture in the balance 
 " of the Fathers." It further appeared that, 
 after the time of Luther, fome Romanics, in 
 order to enhance the value of oral traditions, 
 and fome Proteftants, who willied to make the 
 
 Q 4 
 
232 SERMON VIII. 
 
 letter of holy Scripture the fole itandard, not 
 only of Chrittian doctrine, but of ecclefiaftical 
 difcipline and polity alio, with thefe very op- 
 polite principles in view, coincided, certainly 
 not by defign, yet in fact, to depreciate and al- 
 together fink the importance of the writings of 
 the ancient Church. Our refearches terminated 
 in this refult, that a moderate opinion of the 
 merits of the Fathers has ever prevailed in the 
 minds of the belt and wifett men ; and was 
 holden by the moll diltinguilhed Fathers of 
 the fifth and fixth centuries ; by the greatelt 
 Protefiant Reformers, particularly thofe of our 
 own Church: Erafmus entertained the fame 
 fentiments, and M. Daille, who of all critics 
 upon the primitive compositions is the mod 
 eminent and molt judicious. It is always to 
 be remembered, that this moderate opinion is 
 much farther removed from one extreme than 
 from the other : it finds no union with that 
 contemptuous fpirit of innovation and vanity, 
 which treats antiquity as a confufed heap of 
 mi Makes and inconfiltencies and fables : it 
 yields to no party in veneration for the ex- 
 alted pcrfonal virtues of the Fathers, and ef- 
 teems their writings inferior only to the in- 
 fpired volume, for the purpofe of edifying the 
 Chrittian world by the faith and practice of 
 primitive times. 
 
 Upon thefe principles refts the propriety of 
 
SERMON VIII. 233 
 
 calling the attention of theological ftudents to 
 this fubject. My plan is limited to the prin- 
 cipal authors of the firft three centuries. In 
 the execution of it, I can honeftly fay that 
 I have been folicitous to act the part of a 
 faithful reporter, and, according to Daille's 
 juft recommendation, " to feek in thefe ve- 
 " nerable records, not my own fentiments, 
 " but the real opinions of the writers." One 
 of my objecfs has been, to point out thofe 
 works which give the mod correct and de- 
 tailed information concerning the Fathers. 
 Should my analysis occasionally appear brief 
 and fcanty, my apology is, that I could ea- 
 sily have lengthened it, and that my labour 
 has been to felecl: and retrench, as far as 
 was confident with a complete consideration 
 of the fubjecl: ; with a view, not of fatiating 
 my hearers by minute details, but of exciting 
 their curiofity to a perufal of the originals. 
 
 I have endeavoured to give you a repre- 
 fentation of the mild and holy wifdom of Cle- 
 ment ; the heroic fpirit of Ignatius -, and the 
 constancy of the venerable Polycarp. You 
 have witnefled the manly and conclusive rea- 
 foning of Jultin, who has the glory of being 
 the firit. combatant in a double warfare, againft 
 Jews and Pagans ; and have feen that Ireneeus 
 condefcended to employ, in oppofition to the 
 frantic Gnoftics, the artillery of Scripture and 
 
234 SERMON VIII. 
 
 reafon. In the fchool of Alexandria, we found 
 the moderate Clement, endeavouring to infufe 
 the divine fpirit of ChrifHanity into a multi- 
 farious mafs of human learning, knowledge, 
 and philofophy ; and the illuftrious Origen, 
 feduced occailonally by the impulfeof a riot- 
 ous imagination from that courfe, which his 
 better judgment and his heart acknowledged 
 to be the way of life. Carthage prefented to 
 us her ions, the {tern Tertullian, and the vigi- 
 lant zealous Cyprian. 
 
 Each difcourfe offered fome appropriate to- 
 pic of instruction : the Apoftolic Fathers were 
 eminent for faith, the foundation of Chriftian 
 virtues, which may be compared to a rock, 
 vainly affailed by tumultuous waves. The 
 Fathers of the fecond century exemplified the 
 powerful office of reafon in religious matters, 
 the advantages of moderation and perfuafion, 
 and the dangers of an extreme and repulfive 
 rigour. The writings of the third century 
 gave occaiion to recommend the expediency 
 of articles and formularies of faith, and the 
 becoming union and fellowfhip which ought 
 to bind together all the members of Chrill's 
 Church. 
 
 I (elected two doctrines, the investigation of 
 which might give a coniiftency to thefe varied 
 rcfearches, and which are in themfelves of 
 vital importance. 1 know not what the im- 
 
SERMON VIII. 235 
 
 preflion may have been upon the minds of my 
 hearers : but for my own part, the refill t of 
 this examination caufes in me great aftonifh- 
 ment, that the tenets of modern Unitarianifm 
 fhould be afcribed to the primitive creed. The 
 testimonies of the early Fathers are copious, 
 uniform, and decifive in exhibiting their belief 
 in the Godhead and Atonement of our Lord 
 and Saviour Jefus Chrift. It feems to me, 
 that only extreme prejudice and vanity can 
 refill: the force of this accumulated ftream of 
 evidence, in fupport of the great fundamental 
 truth of revealed religion. One of the three 
 Perfons of the eternal Godhead, from divine 
 and boundlefs love and mercy, took upon him 
 human nature, that he might by a facrifice of 
 himfelf atone for the fins of men. Whoever 
 takes from the Chriftian fcheme the divine 
 Atonement, takes away its diftinguifhing and 
 chara&eriftic tenet. For it is a part of other 
 religious creeds to believe that all good pro- 
 ceeds from divine infpiration, that there will 
 be a future ftate of retribution, and that mo- 
 rality ought to be founded on religion. Even 
 Socrates taught thefe truths ; and it is an ar- 
 gument for the fuperiority of the Gofpel, and 
 for the divinity of our Saviour, which Jnftin 
 Martyr urges upon the Heathens, that men 
 die for Jefus Chrift, but there are no martyrs 
 in the caufe of profane philofophy. Let us 
 
236 SERMON VIII. 
 
 hold faft this article of our faith without wa- 
 vering on account of bold and groundlefs affer- 
 tions, and without furFering ourfelves to be 
 feduced by the learning and other excellent 
 qualities which have adorned fome of thofe 
 who oppofe it. The Church of Chrift will 
 doubtlefs always fubfift upon earth, but any 
 particular Church may fall, and may become 
 like the early Churches of Alia, whole candle- 
 fticks are removed from their place. We can- 
 not agree or unite with Arians, Socinians, and 
 Unitarians, left we be found to deny the Lord 
 who bought us b . 
 
 They who are redeemed and juftified by 
 faith in Chrift crucified, are fanclified by the 
 Holy Ghoft. All denominations of Chriftians 
 agree, that human nature is a foil too fterile to 
 produce of itfelf fruit worthy of eternal life : 
 it requires to be invigorated by divine grace. 
 Different tefts and criteria of fan&ification 
 have been propofed ; as a communion with 
 
 b The teflimonies from the Fathers in proof of the di- 
 vine Atonement are of my own fclection : as I thought it 
 better not to avail myfelf, in this point, of the induftry of 
 others. They might eafily have been much enlarged. 
 I earneftly recommend thofe who are unfatisfied as to 
 the belief of the early ages in our Lord's divinity to 
 Dr. Burgh's treatife on the Trinity, to Dr. Horfley's 
 controversial Letters with Dr. Pricltlcy, (republished in 
 1 8 12,) and above all to Billiop Bull's tracts on this Sub- 
 ject, publifhed by Grabe in one vol. folio. 
 
SERMON VIII. 237 
 
 the Church of Rome, or an inward aiTurance 
 and witnefs of the Holy Spirit, which a man 
 feels within himfelf. Our Church, in the firft 
 part of her Homily for Whitfunday, thus 
 treats this fubjecl : " O but how fhall I know 
 " that the Holy Ghoft is within me ? fome 
 ■ • man perchance will fay. Truly as the tree 
 " is known by his fruit, fo is alfo the Holy 
 " Ghoft. Here now is that glafs, wherein 
 " thou muft behold thyfelf, and difcern whe- 
 " ther thou have the Holy Ghoft within thee, 
 " or the fpirit of the flelh. If thou fee that 
 " thy works be virtuous and good, confonant 
 " to the prefcribed rule of God's word, tailing 
 " not of the flefh, but of the Spirit, then allure 
 " thyfelf that thou art endued with the Holy 
 " Ghoft : otherwife, in thinking well of thy- 
 " felf, thou doft nothing elfe but deceive thy- 
 " felf." I have endeavoured to (hew, that the 
 early Fathers eftablifhed this fame criterion of 
 divine infpiration. For the truth of their being 
 guided by divine influence, they made a bold 
 appeal to the world, to Jews and Pagans, that 
 the lives of Chriftians were better and happier 
 than thofe of other men c . "Our religion," faid 
 
 c Ow/i sv Xoyoig, aXA' sv spyoi; ra. Trjj ^asrsgaj SiOVzoua; 
 zypayy-aToi. Juftin Mart. Parpen, ad Gnecos, p. 33. 
 
 Nos non habitu fapientiam, fed mente prasferimus : 
 Non eloquimur magna, fed vivimus. 
 
 Minuc. Felix, Dial. p. 31. 
 
238 SERMON VIII. - 
 
 they, " is not one of profeflions, but is exhi- 
 " bited in our lives :" its beneficial efFerfts re- 
 commended it, to apply Origen's forcible re- 
 prefentation, to the '* common fenfe" (xott^ 
 swoicc) of mankind d . Upon this important fub- 
 ject we are happy to obferve, that the fenti- 
 ments of the Fathers are in unifon with the 
 do&rines of our Church : they do not fupport 
 the arrogant pretentions of the Romanifts, 
 who fay, " the Holy Ghoft was promifed to 
 " the Church ; and we, being the chief heads, 
 " and the principal part of the Church, have 
 " therefore the Holy Ghotl for ever 6 :" nor do 
 they coincide with that fentimental nonfenle, 
 which exalts uncertain feelings and impreffions 
 into folid proofs of divine infpiration. He 
 that doeth righteoufnefs is righteous. 
 
 Men of thefe two different perfuafions have 
 fallen into equal errors, both in judging par- 
 tially of their own cafe, and in venturing to 
 decide positively between real and nominal 
 Chrillians. They deny that thofe who think 
 
 d Contra Celf. lib. iii. p. 135. 
 
 e Homily for Whitfunday, part 2. " The object of this 
 " faculty (confcience, or moral fenfe) is a6tions, compre- 
 " bending under that name active or practical principles." 
 Bifhop Butler, of the Nature of Virtue. 
 
 OuSs i) ap=T>j xui xuxta. — sv i&ZKrei aXKa evepysia. M. Anton, 
 lib. ix. 16. 
 
 " Virtutis laus omnis in a&ione confiftit." Cic. Offic. 
 lib. i. c. 6. 
 
SERMON VIII. 239 
 
 otherwife than themfelves can poiTefs the Holy 
 Ghoft ; and they confequently exclude them 
 from the fellowship of Chriit's Church, and 
 the promifes of God's favour and eternal hap- 
 pinefs. Others, on the contrary, perceiving 
 the bigotry and unjuft intolerance of thefe no- 
 tions, and conlidering probably moreover the 
 total ignorance of true religion which prevails 
 over fo large a portion of the earth, and the 
 unavoidable errors and incurable blindnefs of 
 fome who have been inftrudted in the faving 
 truths of the Gofpel, have on thefe accounts, 
 from a latitude of indulgence, fuppofed that 
 iincerity was the only indifpenfable requifite 
 on the part of man to render his homage ac- 
 ceptable to his Maker. The truth is, that this 
 matter does not fall within the decision of hu- 
 man judgment : nor have we on earth any 
 certain means of difcerning thofe who really 
 belong to the true Church and myitical body 
 of Chrift. They who are of this fociety have 
 marks and notes to diftinguim them which we 
 cannot know, but which are clear and mani- 
 feft to God only, who feeth the heart. On 
 the other hand, all are members of the vi- 
 lible Church, who maintain a uniformity of 
 outward profeilion, and acknowledge one Lord, 
 one faith, one baptifm. 
 
 If this distinction between the real Church 
 and the vifible Church were well obferved, 
 
240 SERMON VIII. 
 
 much error and mifchief would be prevented f . 
 They who rejecl: a belief in falvation through 
 the mediation of Chrift, and they who are 
 carelefs of good works, infidels and profligates 
 — cannot, without repentance, be numbered 
 among the true fervants of our Lord, who 
 have the promifes of eternal blelTednefs. But 
 many of our theological controversies turn not 
 upon thefe greater queftions, but relate to dif- 
 tinclions of the vifible Church, and the de- 
 grees of foundnefs and corruption in particular 
 focieties. We think that many doctrines of 
 the Church of Rome, and of certain Proteftant 
 Diffenters, are unfound ; and that our Church 
 is more pure, becaufe me has not admitted 
 innovations upon the faith and practice of pri- 
 mitive times. When other Chriftian focieties 
 w T ifh to impofe upon mankind their tenets, 
 upon the plea of an infallible authority, we 
 proteft againtl this tyranny, from whatever 
 quarter it may proceed. The King and peo- 
 ple of this country own no fuperior under 
 God : with his bleffing, they are able and wil- 
 ling to govern themfelves, in matters fpiritual 
 and civil, without the aid of any power at 
 
 f The Romanifls fay, that " an invifible Church are 
 fS words without meaning." Faith of Catholics, p. 57. 
 Are not the Patriarchs, Prophets, Apoftles, and deceafed 
 Saints, (whom they invocate,) part of that Church, of 
 which Chriit himfelf is the invifible head ? 
 
SERMON VIII. 241 
 
 Rome or elfewhere : and all foreign inter- 
 ference they refill as unjuft and unlawful ag- 
 grefiion. Neither can it be endured, that any 
 claim of divine illumination (which is in fa6t 
 under another name the fame plea of dominion 
 afferted by the Church of Rome) mould give 
 an unbounded licence to the exercife of pri- 
 vate judgment, and thus diflblve the laws of 
 fociety. The prefervation of difcipline in the 
 Church of Chritf. we know to be moft plealing 
 to God, who is the author, not of confufion, 
 but of order. 
 
 And here it may be proper to notice an ob- 
 fervation of the Romanivls g , who think that 
 on this fubjecl they enclofe us in the follow- 
 ing dilemma; namely, that although we affirm 
 there is no infallible authority on earth, we 
 yet claim obedience to our ecclefiaftical laws. 
 We do indeed maintain both thefe proposi- 
 tions, and think there is here no conclusive 
 dilemma. We believe that there is always an 
 appeal, not from the Bible to the Church or 
 Clergy, but from the decifions of the Clergy 
 to the Bible : in a word, that, in the all-im- 
 portant concern of his falvation, every indivi- 
 dual has a right to read the Bible for himielf. 
 We alfo affirm, on the other hand, that thofe 
 who agree in principal points of doctrine with 
 
 s See Mr. Butler's Life of Bifhop BofTuet, p. 54, 
 
2 42 SERMON VIII. 
 
 the articles of faith propofed by the national 
 Church, ought to conform to the laws of that 
 Church in matters of order and difcipline: and 
 that contention and opposition on inferior to- 
 pics betoken pride and obftinacy, and incur 
 the guilt of rebellion and fchifm. The very 
 name of law denotes a rule which is to over- 
 bear private judgments for the public good : 
 and we think that true liberty, in Church or 
 State, is only to be attained by a dutiful fub- 
 jeclion to the laws, which form a barrier alike 
 again ft defpotifm and anarchy. 
 
 We find not in the writings of the Fathers 
 any precedent for the claim of infallible autho- 
 rity : and the Church of England, by renounc- 
 ing it, has reformed herfelf, according to the 
 Simplicity of the primitive model. Her mo- 
 deration is known unto all men. The doc- 
 trines which She teaches are from Scripture 
 alone, eternal and immutable : her laws, con- 
 stitution, and difcipline the defends, by argu- 
 ments drawn from Scripture and reafon, upon 
 the ground of their expediency to promote 
 Chriftianity. The Gofpel cannot be planted 
 or propagated without minifters: and the 
 early records prove, that in all places where 
 the Apoilles and their fucceilbrs preached, 
 they were accuftomed to ordain and appoint 
 men well qualified to the facred offices of the 
 priefthood. And there can be no doubt, that 
 
SERMON VIII. 243 
 
 in general they who preached the Gofpel lived 
 of the Gofpel, were fupported by the offerings 
 of the faithful. When the perfons inverted 
 with power in a ftate were converted to Chris- 
 tianity, the provifion for the Clergy was, as 
 might be expected, confolidated into a per- 
 manent legal eftablifhment. 
 
 It was referved for modern times to queftion 
 the propriety of a national religious eftablifh- 
 ment. Such an eftablimment we might de- 
 fend, by the acknowledgment and maxims of 
 politicians, upon the ground of its incompa- 
 rable importance in promoting the temporal 
 welfare of fociety. But the true and folid 
 foundation of the clerical order is the com- 
 miffion delivered by Chrift for the falvation of 
 fouls. If the people of a country be faithful 
 converts to the Gofpel, they will undoubtedly 
 be folicitous that Christian faith and practice 
 mould be propagated, confirmed, and perpe- 
 tuated, by divine aid, among prefent and fu- 
 ture generations. They will perceive that, 
 after the example of the primitive Chriflians, 
 private divisions and pretentions ought to be 
 aboliihed, and the whole body mould confent 
 to promote the fame great objects, in unity 
 and concord. Experience, reafon, the voice 
 of the Fathers, and the Gofpel, all condemn 
 fchifms in the Church, as a lin to be compared 
 with fuicide. What wayward nefs and infa- 
 
 R 2 
 
244 SERMON VIII. 
 
 tuation of mind, that men who agree in ufing 
 the fame language, the fame laws, the fame 
 Bible, mould jet refufe to join the national 
 worfhip of God: that, having gone hand in 
 hand with us for fix days, they mould make a 
 feparation on the feventh ! 
 
 This is a recapitulation of the fubftance of 
 my former difcourfes. It mull: be allowed, 
 that there are difficulties in tracing fome of 
 the opinions of the early Fathers : for, not 
 having in their contemplation the falfe doc- 
 trines flnce introduced into the Church, they 
 have not fpoken on all thefe matters fo de- 
 cidedly as to preclude all controverfy. Still, I 
 am perfuaded, it will on the whole appear, 
 that they are clearly adverfe to the Socinian 
 iyftem ; that they are far from encouraging a 
 vifionary fanaticifm ; that they meant not to 
 eftablim arbitrary ecclefiaftical power on the 
 one hand, or on the other to countenance a 
 rejection of all Church difcipline. 
 
 For thefe reafons, the primitive writings 
 may be confidered a treafure of theological 
 knowledge, a fence and barrier round the 
 facred word of God. For thefe reafons they 
 may be recommended to young Itudents in 
 divinity ; and I venture to exhort them not to 
 be difcouraged by a rude ftyle and tedioufnefs 
 of composition, but to perfevere, under an 
 aflurance that their pains will be rewarded. 
 
SERMON VIII. 245 
 
 The ftudy of the Fathers will add to their fin- 
 cerity ferioufnefs, and fteadinefs in that great 
 purfuit to which they devote themfelves : they 
 will find, that to be a Chrittian after the pri- 
 mitive model is not a light matter of pro- 
 feffion, the incidental occupation of an hour 
 or a day, but the unremitted bufinefs of life. 
 This ftudy will inttrucl: their minds, and pre- 
 vent them from being dazzled and difconcerted 
 by the fpecious objections of Infidelity, which, 
 whether advanced in a bold or a fubtle man- 
 ner, they will difcover to be not only falfe, 
 but ftale, and often refuted. By difplaying a 
 ftandard of real excellence, it will check vain 
 and prefumptuous thoughts, the parents of 
 orientation and innovation : it will lead to 
 edification, to humility, to fubmiflion of judg- 
 ment, to obedience to lawful governors, whe- 
 ther in Church or State. In matters of theo- 
 logical controversy, the reader of the Fathers 
 will learn from their example, from their very 
 miftakes, to be firm but not unbending ; to 
 make conceflions upon doubtful and unim- 
 portant points ; to be fatisfied, if there cannot 
 be perfect concord among Chriftians, to have 
 peace. He will learn moderation. His pre- 
 judices will abate, and before he engages in 
 the heat of argument, he will paufe and in- 
 quire into his own errors. Thefe venerable 
 remains are a perpetual commentary upon 
 
 R 3 
 
246 SERMON VIII. 
 
 Scripture; they eftablifh its canon, and the 
 paramount veneration with which it has in 
 the beft times been regarded, as a laft appeal, 
 in the Chriftian world. The Fathers inftrud 
 us to believe, that holy Scripture always was 
 and will be the fole fource and flandard of 
 orthodoxy ; and, as it was before remarked, 
 their writings feem to have been providentially 
 preferved, as a guard againft innovations in 
 the Church, and the introduction of human 
 devices and inventions, by interefted or de- 
 luded perfons, upon the plea of their being 
 part of the unchangeable Gofpel of Jefus Chrift. 
 The young ftudent will obferve, that the Fa- 
 thers propofe no private revelations vouch- 
 iafed to themfelves to general belief: they in- 
 iift not upon their own powers ; they only 
 explain Scripture, and enforce lawful govern- 
 ment. He may refleft what an inexplicable 
 phenomenon in literature thefe compositions 
 would be, without Scripture. The authors, 
 who are neither elegant writers, nor endowed 
 with extraordinary powers of imagination, 
 propagate do&rines concerning a future itate, 
 and the moral difpenfations of Providence, of 
 far greater importance than any fentiments 
 contained in the writings of the Heathen Phi- 
 lofophers : they fpeak, not with that hefitation 
 which accompanies problematical fcience, but 
 with allurance and certainty. The do&rines 
 
SERMON VIII. 247 
 
 of redemption and regeneration were then 
 new to the world : whence did the Fathers 
 derive them ? According to their own flate- 
 ment, from the infpired volume of the Jewifli 
 and Christian Scriptures. We know how lit- 
 tle human reafon can perform, from the doubt- 
 ful and unfatisfactory fpeculations of Socrates, 
 and Plato, and Ariftotle, and Cicero. The Fa- 
 thers enjoyed no fuperiority of natural facul- 
 ties over thefe heathen philofophers : and the 
 Apoltles and Evangelifis themfelves were ig- 
 norant and unlearned men : none of them 
 could have invented the fyftem which they 
 agreed in delivering to the world. Thus the 
 Gofpel not only contains internal evidence of 
 its being a divine difpenfation ; but the pro- 
 vidence of God has annexed to it two circum- 
 ilances, which, unlefs it be a true revelation, 
 are unaccountable : — viz. a feries of antecedent 
 prophecies, and a continued fucceffion of writ- 
 ers, from the time of its firft promulgation, who 
 bear witnefs to its genuinenefs. The Infidel, 
 before he propofes his fcepticifm upon the fub- 
 ject of the Scriptures themfelves, mould, in jurt 
 and fair reafoning, firft account for the writ- 
 ings of the Fathers : he mould be called upon 
 to affign fome probable caufe for their believ- 
 ing in this new revelation, if it relied on falla- 
 cies ; and for their inferting in their writings 
 
 R 4 
 
248 SERMON VIII. 
 
 peculiar opinions, which were not their own 
 invention, and are apparently beyond the fcope 
 of human capacity. 
 
 As a perufal of the primitive writings pre- 
 fents a profpecl: of great advantages to young 
 iludents in divinity, fo may it be recom- 
 mended in an efpecial manner to the Minifters 
 of the Gofpel. The fcholar improves in tafte 
 and claflical elegance by a familiarity with the 
 compofitions of the beit. authors : philofophical 
 fcience derives certainty and extent only from 
 fucceflive refearches and repeated experiments: 
 the patriotic hero is incited to exertion by the 
 memory of the glorious deeds of thole who 
 have been benefactors to mankind. The Mi- 
 nifter of the Gofpel may be inllruclied by the 
 experience, and Simulated by the example of 
 the primitive Fathers, in the difcharge of his 
 various duties. There are fome inftances of 
 ignorance, fome of error, in the writings of 
 the Fathers : for it is the natural condition of 
 mortal men and things to have a mixture of 
 imperfection. But Chrittianity confifts not in 
 fubtilties and cafuittry ; not in the number of 
 articles of faith, but in their efficacy. Its chief 
 end is fan edification, which may be defined to 
 be a fincere worfhip of God, and true charity 
 towards man. And thofe who firmly main- 
 tain thefe two points are to be entitled good 
 
SERMON VIII. 249 
 
 Christians, although thej may fail in fome 
 particulars, which relate rather to fpeculation 
 than to practice. 
 
 The Fathers employed themfelves either in 
 vindicating the Christian religion from falfe 
 and injurious afperfions ; in difcovering to the 
 world theabfurdityand impiety of Paganifm ; in 
 convincing the hard-hearted Jews; in confut- 
 ing the monStrous inventions of the Heretics 
 of thofe times ; in exhortations to the faithful 
 to patience and martyrdom ; and in expound- 
 ing holy Scripture. But their chief bufinefs, 
 to ufe the language of M. Daille, was to write 
 Christianity in the hearts of men by the beams 
 of their Sanctity, and by their blood fned in 
 martyrdom 11 . 
 
 Whoever wiShes to fee the faith and prac- 
 tice of thofe times delineated at large, mould 
 confult Dr. Cave's excellent work, entitled 
 " Primitive Christianity." I cannot engage in 
 all the copioufnefs of this fubject, but will 
 content myfelf with fele6ting two topics for 
 your particular consideration ; namely, the dif- 
 fusion of knowledge, and of Christianity. 
 
 By knowledge I would be understood to 
 mean, the general cultivation of the faculties 
 of the human mind. Reafon is the law which 
 God has given to man, his proper endowment, 
 
 h See Appendix, N°. V. p. 287. 
 
250 SERMON VIII. 
 
 which diltinguifhes him from brute animals, 
 who live bj fenfe. This noble quality fub- 
 jecls to us the material world, and rules over 
 the bafer appetites of our nature ; and makes 
 men, in ibcial intercourfe and fublimity of 
 comprehensive thought, like gods. Reafon is 
 the inftrument by which we difcover Scripture 
 to be the word of God, by which we are ca- 
 pable of receiving divine illumination, and of 
 being made temples of the Holy Spirit. By 
 means of the human underftanding, and the 
 improvement of it, we hope to fpread Chrif- 
 tian faith and praclice. A ftrange prejudice it 
 is to feparate reafon from piety : reafon in- 
 deed, without revelation, teaches not the way 
 to everlafting happinefs ; but revelation is ex- 
 prefsly addrefled to the reafonable faculties of 
 man, and when it makes its way by means of 
 the paffions, errors immediately enfue. It is 
 alio truly faid, that our great corruption is 
 fhewn in the pride of reafon : but here the 
 evil lies not in the thing itfelf, but in the per- 
 verlion of it, through felf-love. There is a 
 pride of mental and of bodily endowments, 
 of riches, even of charity : which are all good 
 in themfelves, and may be ufed to the bell 
 purpofes ; but pride cankers and poifons them, 
 as it caufed Satan and his angels to fall from 
 heaven. Let us not then confound together 
 good fenfe and felf-conceit, which are fo dif- 
 
SERMON VIII. 251 
 
 ferent, not to fay opposite, that the phrafe, a a 
 •.' reafonable man," implies in common dif- 
 courfe a character of moderation and humility. 
 Let us never forget, that it is the chara&eriftic 
 glory of Proteftantifm to have introduced into 
 matters of religion the authority of reafon, in- 
 itead of fuperftitious tyranny. The Church of 
 Rome employed defpotic power, and the Ana- 
 baptirls fanatical zeal, as means to promote 
 Chriftianity : while moderate Protectants, and 
 our Church in particular, employed learning 
 and virtue for this purpofe, after the example 
 of the primitive Fathers. For Juftin Martyr 
 and Clement of Alexandria were learned in all 
 branches of Gentile philofophy ; Origen's re- 
 putation for erudition is perhaps greater than 
 that of any man of any age ; and Tertullian 
 and Cyprian were fkilled in the rtudy and 
 practice of rhetoric and law, and in the litera- 
 ture of the times. Let us make a firm Hand 
 upon this high ground, and difcountenance 
 that difproportionate connection, which is 
 fometimes pretended to exiit, between infpi- 
 ration and ignorance ; alluring ourfelves that 
 true and found knowledge is the moil ufeful 
 handmaid of religion, and next to piety the 
 brighter! ornament of human nature. 
 
 There can be neither learning, nor know- 
 ledge, nor religion, without inftruclion ; the 
 principal part of which is the education of 
 
252 SERMON VIII. 
 
 youth. The catechetical fchools at Alexan- 
 dria, which furniihed a regular official em- 
 ployment to Clement and Origen, and the 
 anxious care exhibited by Cyprian on the fub- 
 je& of the baptifm and Chriftian training of 
 infants and children, fufBciently manifeft the 
 fentiments of antiquity on this point. In a 
 barbarous, that is to fay, an uneducated fo- 
 ciety, men perceive not that a partial Cub- 
 million of individuals is expedient for the'ge- 
 neral happinefs : each thinks it difgraceful to 
 yield his own will, becaufe no motive for con- 
 ceffion is propofed to him but fear. Educa- 
 tion mews, that the true bond of lbcial inter- 
 courfe is mutual advantage, and that afperity 
 and violence defeat this end : it gives habits of 
 obedience and conciliation, and while it takes 
 away a portion of perfonal freedom and power, 
 it provides greater fecurity and happinefs un- 
 der the more ample protection of laws. Add 
 to this, that Chriftian education, (trengthened 
 as it now is by the enlarged distribution of 
 the holy Scriptures, fuppofes and includes an 
 attention to good morals and true religion, 
 which are more cogent reltraints upon evil 
 actions and evil thoughts than any human 
 enactments. The profperity of the commu- 
 nity is infeparable from the profperity of in- 
 dividuals : and the condition of human nature 
 can be improved only by cultivating the hu- 
 
SERMON VIII. 253 
 
 man understanding, and directing it habitually 
 to good, in fuch a manner that felfifh and 
 wicked propensities may not have opportunity 
 to moot forth, and the benevolent affections 
 may flourish with increafed vigour, by con- 
 ftant nurture and exercife. Without educa- 
 tion the mental faculties are like walte land, 
 capable indeed of great produces, but unem- 
 ployed and ufelefs ; and the bodily frame 
 grows to the maturity of manhood, while the 
 intellectual and divine part remains a blank. 
 
 By knowledge, in this extended fenfe of 
 the word, man is distinguished from man. 
 Human nature in favage life excels in inftincr, 
 and perfonal Strength, becaufe the animal part 
 is moft exercifed : and in that State, the paf- 
 fions have uncontrolled fway, and rage with 
 the violence of tempefts. Science, and art, 
 and policy, good order, and tranquillity, all 
 that makes life deSirable, whatfoever things 
 are lovely and of good report, thefe are the 
 work of reafon, difpenfed and improved under 
 the efpecial favour of Providence. Still from 
 the corruption of human nature, unrenewed 
 and unconverted by Chritlian grace, the bell 
 faculties and attainments are continually per- 
 verted to evil purpofes : and thofe which are 
 moft powerful become the moft efficient en- 
 gines of destruction. 
 
 The propagation of Christianity is the true 
 
254 SERMON VIII. 
 
 remedy for the miferies of mankind. The 
 Chriftian alone knows how to turn to good 
 account all the events of this probationary pil- 
 grimage : " BlelTed is the man, whofe ftrength 
 Cf is in thee, O Lord ; in whofe heart are thy 
 " ways : who going through the vale of mi- 
 " fery ufes it for a well : and the pools are 
 " filled with water. He will go from ftrength 
 " to ftrength." The divine revelation fhews, 
 what man difcovers not himfelf, that the 
 fource of evil is innate human depravity : it 
 directs him to faith in his crucified Redeemer 
 for his justification, and he prays to God for 
 the grace of his fanclifying Spirit, that he 
 may be enabled to do his will. The Fathers 
 conftantly afiert, that a Chriftian's hopes are 
 better than thofe of other men, and therefore 
 he is happier : that his conduct is better, and 
 therefore he conduces to the greater happinefs 
 of fociety. For the truth of this Statement 
 they appealed to facls, which are God's argu- 
 ments, according to the fublime expreflion of 
 Tertullian, " Res ell Dei ratio." After the 
 lapfe of eighteen hundred years we make the 
 fame appeal, affirming that the temporal hap- 
 pinefs of nations and of individuals is pro- 
 moted by the dirfufion of Chriitianity, and 
 that this is a proof and earnetl of the bleflings 
 which await Chrift's faithful followers in a 
 future life. Considering the indifference w ? hich 
 
SERMON VIII. 255 
 
 prevails on the important fubjecT: of religion, 
 and the hoftility which is fometimes exhibited 
 againft Chriftianity, it might be fuppofed that 
 it afforded fcope to bad paflions and immo- 
 rality, inftead of breathing love to God and 
 good will to man, that univerfal benevolence 
 and beneficence, the extent of which unin- 
 lpired teachers cannot attain. 
 
 The early Fathers felt, with St. Paul, the 
 neceflity which was laid on them to preach 
 the Gofpel : and the rapidity of its progrefs 
 is a fufficient proof, both of the divine inter- 
 poiition, and of their indefatigable zeal in 
 difcharge of the commiilion delivered to them. 
 Their writings contain repeated aflertions of 
 the diffulion of Chriftianity through all parts 
 of the habitable world ; and although thefe 
 exprefTions are to be received with allowances, 
 there can be no doubt that, before the clofe of 
 the firft three centuries, Chriftian Minifters 
 had made converts in all provinces of the 
 Roman empire, and had penetrated into Ger- 
 many, Arabia, and India. Juilin Martyr and 
 Origen in particular journeyed as mirlionaries 
 into diftant countries ; and their example, 
 together with that of the Apoftles, joined 
 with our Lord's exprefs command, " Go 
 " ye, and teach all nations," cannot fail of 
 having a powerful influence upon every re- 
 flecting mind. The Church of England, re- 
 
256 SERMON VIII. 
 
 taining the original moderation of her princi- 
 ples, and impeded by many domeftic difficul- 
 ties, has not fignalized herfelf in promoting 
 millions in an equal degree with fome other 
 European Churches : but the Almighty will, 
 in his good time, give fcope to that genuine 
 fpirit, which, removed from the heat of re- 
 ligious bigotry, and the interelied purfuits of 
 worldly policy, is folely intent upon fpreading 
 the bleflings of Chriftianity, after the example 
 of a pure and primitive age. 
 
 Wherefoever in primitive times the Gofpel 
 was preached, there was an appointment of 
 regular Minitters. The inttitution of Parifh 
 Priefts may be called the corner-done of ec- 
 cleliaftical polity : this ufeful body of men 
 have in almort all ages and countries main- 
 tained a character of refpediability in the 
 Chriftian world, a character of moderation, 
 which word, in the original smewe?, may be in- 
 terpreted to mean, a complying and confident 
 propriety of conduct. The iiate of religion in 
 a country depends in. a principal degree upon 
 the qualifications of the parochial Ministers : 
 the faith and practice of the Paftor influence 
 the faith and practice of the flock. May the 
 Clergy of this land be enabled, in their re- 
 fpeclive offices, to maintain in all its purity 
 the faith once delivered to the faints. " For- 
 " tunati nimium fua fi bona norint;" they are 
 
SERMON VIII. 257 
 
 engaged in promoting, as their peculiar bufi- 
 nefs, the happinefs of mankind. Yet is their 
 fituation one of perilous refponfibility. An 
 ecclefiattical polity, framed with the greateft 
 purity and wifdom, an Apoftolical fucceflion, 
 a divine commifTion, are great and powerful 
 means deposited with us : while we reflect 
 with gratitude upon thefe facred trufts, let us 
 remember that their utility and fuccefs depend 
 entirely upon ourfelves. God has not vouch- 
 fafed miraculous gifts to thefe latter times ; 
 but he has promifed to be always with the 
 preachers of his word to the end of the world. 
 Let us therefore be of good courage; ftrong in 
 the Itrength of the Lord we mall not fail : we 
 have put our hands to the plough, and it be- 
 comes us not to look back ; we are armed for 
 the battle, and by God's help we mall have 
 the victory. The primitive Fathers devoted to 
 their Matter's fervice their time, their ftrength, 
 their fortunes, their lives, their reputations : 
 they believed, with holy confidence in the 
 Lord's help, that the Gofpel through their mi- 
 niftry would triumph over all obftacles, and 
 they prevailed. We have the fame caufe, the 
 fame almighty Helper and Comforter: equal 
 energy will crown our labours with the fame 
 fuccefs. 
 
 The object of our purfuit is the falvation of 
 fouls : we teach the way of eternal happinefs 
 
 s 
 
258 SERMON VIII. 
 
 by Jefus Chrift, who died for our fins, and 
 rofe again, and ever liveth to make interceffion 
 for us. This doctrine comprifes a more per- 
 fect fcheme for the improvement of this tem- 
 poral ftate, than any yet devifed by human 
 wit and philofophy. They who delight to 
 draw a picture of virtue triumphant upon 
 earth, and the confequent progrefs of felicity 
 and enjoyment in the condition as well of in- 
 dividuals as of communities, make a repre- 
 fentation of effects which true religion only is 
 calculated to produce in the world. This 
 makes governors more apt to rule confcien- 
 tiouily, and inferiors more willing to obey; 
 and teaches all perfons to perform, contentedly 
 and faithfully, the duties of that itation, public 
 or private, in which God has placed them. 
 As the fun and rain render the earth fruitful 
 and lovely, fo the divine word and grace en- 
 lighten, invigorate, and nourifh man's immor- 
 tal fpirit : and thus the being, who was framed 
 out of the dufl, when advanced to full ma- 
 turity, is capable of the ineffable fruition of 
 the prefence of God, and the Almighty may 
 again fee that the work of his hands is good. 
 
APPENDIX. 
 
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262 APPENDIX. 
 
 NUMB. II. 
 
 P. no. From TertulUans "Apology." 
 
 te Would you have us prove the exiftence of the one 
 " true God from his wonderful works, by which we are 
 " fuftained, which minifter to us both delight and fear : 
 " {hall we prove it from the teftimony of the foul itfelf ? 
 " Though confined in the prifon of the body, fettered by 
 " evil cuftoms and habits, exhaufted by luftful pafiions. 
 " a flave to falfe Gods, yet when the foul does recover 
 " herfelf, as from fome furfeit and ficknefs, and is in a 
 " ftate of health, me calls upon God; for there is but one 
 *' true God, the good, the great. And ( as it pleafes 
 ( God,' e God fees,' 1 1 commend to God,' thefe are ex- 
 (i preffions in general ufe. O teftimony of the foul na- 
 " turally Chriftian ! And he who fpeaks looks, not to the 
 " capitol, but to heaven. The foul acknowledges the feat 
 l( of God : from him and from thence is her defcent." 
 The Author proceeds to ftate, how this natural fenfe of 
 the Deity is improved by his revelations, received by 
 pure and candid minds, which imbibe the Chriftian faith 
 not given by nature. " Fiunt non nafcuntur Chriftiani." 
 
 P. 113. From the fame, 
 " Our battle is to be called before your tribunals : 
 " there we contend for the truth at the peril of our lives. 
 " But to obtain what you contend for is victory. The 
 " object of this victory is the glory of pleafing God, and 
 " the fpoil eternal life. — O glory allowed becaufe it has 
 " a human object : therefore its daring is not thought 
 " wafted, nor its confidence defperate, in defpiimg death 
 " and pain : and it is permitted you to fuffer for your 
 " country, for the government, for your friends, but not 
 " for your God. Yet for thefe heroes ye caft ftatues, and 
 " carve images, with infcriptions, and defign thefe me- 
 
APPENDIX. 263 
 
 " morials to laft for ever : ye may be faid to afford a re- 
 " furre&ion to the dead. He who hopes to enjoy it in 
 " truth from God, is mad." 
 
 P. 116. From TertuU'ians treatife "On Shows." 
 
 " If you ftill think that this fhort fpace of life requires 
 " amufements, why are you fo ungrateful, as not to 
 fe think fufficient and to acknowledge the many and 
 " great pleafures beftowed by God. What delights can 
 " be greater, than a reconciliation with God our Father 
 " and Lord, than the revelation of truth, the expofure of 
 " error, and the pardon of all paft fins ? what pleafure 
 " more pure, than a rejection of pleafure, a contempt of 
 " the age, a true freedom, an upright confcience, a con- 
 " tented life, a fearlefs profpefit of death ? You tread 
 " under foot the gods of the Gentiles, you expel devils, 
 " you heal the tick, revelations are made to you, you live 
 " to God : thefe are the pleafures, thefe are the mows of 
 " a Christian, holy, conftant, without price. Call it your 
 " circus to view the courfe of the age, to reckon the 
 (i lapfe of years, to look forward to the goal of life : de- 
 " fend the party of the Church, take your ftation under 
 " the banner of God, roufe yourfelf at the angel's trump, 
 " let your glory be in the palm of martyrdom. Do you 
 " delight in the arts of the ftage, we have fufficient litera- 
 " ture amongft us, abundance of verfes, fentences, and 
 " even fongs ; we have the words, not of fable, but of 
 " truth, not in illufion, but in fimplicity. Do you want 
 " fights and wreftling ? They are at hand, and of great 
 " intereft. Behold lewdnefs overthrown by chaftity, 
 " faithleffnefs flain by faith, cruelty bruifed by com- 
 " paffion, impudence caft down by modefty : fuch are the 
 st contefts, in which we receive crowns. Do you alfo 
 " wifli for blood ? You have the blood of Chrift. Then 
 " what a fight will the approaching advent of our Lord 
 
 §4 
 
264 APPENDIX. 
 
 " exhibit, appearing in manifeft glory and triumph ? Think 
 u of the exultation of angels, and the fplendour of faints 
 " in the refurreclion, the reign of the juft, and the city of 
 " the new Jerufalem." 
 
 P. 146. From Cyprian's treatife " On the Vanity of Idols.'* 
 " This is the order, thefe the reafonable principles of 
 " Chrift's coming, and of the manner of falvation by him. 
 " God was firft gracious to the Jews. Thus their fore- 
 " fathers were juft and religioufly obedient: from this 
 " fource proceeded the grandeur of the people, and upon 
 " this foundation was built the lofty eminence of their 
 " power. Afterwards they became negligent of difci- 
 " pline, proud, puffed up with a vain confidence in their 
 " race, they fet at nought the divine commands, and con- 
 " fequently loft the divine grace : now they are fcattered 
 " wanderers over the earth, in confufion, outcafts from 
 " their own foil and climate, aliens and guefts in a ftrange 
 * f land. Moreover God predicted of old that the time 
 " fliould come, when God would draw to himfelf from 
 " every nation and people and place, thofe who fliould 
 " worfhip him in greater faith fulnefs and obedience, and 
 " fliould be velfels fit to receive the gifts of that divine 
 " favour, which the Jews defpifed and loft. It follows 
 " that the Word and Son of God is fent as the difpenfer 
 " and mafter of this mercy, grace, and difcipline : he was 
 " proclaimed by all the ancient prophets, as the enlight- 
 " ener and teacher of the human race. He is the virtue, 
 " word, and reafon of God, his wifdom and glory. He 
 " was in the Virgin's womb, and by the operation of the 
 " Holy Ghoft took flefh, and mingled Godhead with 
 " manhood. He is our God, he is Chrift, and being a 
 <c mediator between two, clothed himfelf with human 
 " nature, that he might exalt it to a union with the 
 « Father." 
 
APPENDIX. 26s 
 
 P. 151. From the treatife " On the Unity of the Church" 
 
 " Whoever by feparating from the Church commits 
 " adultery, is feparated from the promifes of the Church. 
 (i He who leaves the Church, reaches not the rewards of 
 " Chrift. He is an alien, an infidel, an enemy. Indeed 
 " none can have God for their father, who have not the 
 " Church for their mother. If any could efcape, who 
 " were not within Noah's ark, then may they hope to 
 " efcape who are not within the Church. The Lord 
 " fays, ' I and my Father are one.' And again, of Father, 
 " Son, and Holy Ghoft it is written, ' Thefe three are 
 f one.' Can it be thought that this unity, fubftantiated 
 " in the divine nature, cemented by heavenly facraments, 
 " is to be broken in the Church, and a fchifm made by 
 " the collifion of oppofite wills ? This unity he who keeps 
 " not, keeps not the law of God, keeps not the faith of 
 " the Father and of the Son, keeps not the truth to fal- 
 ** vation." 
 
 P. 153. From the treatife " Concerning the Lapfed." 
 " Lo peace, my beloved brethren, is reftored to the 
 " Church : and what thofe of doubtful mind thought diffi- 
 " cult, and infidels deemed impoffible, our fafety has, by 
 " vindication of the divine aid, been reeftablifhed. Joy is 
 " reftored to our minds j and, after the difperfion of clouds 
 " and ftormsj a ferene and tranquil funfhine has again 
 " broke forth. Let us offer up our praifes to God. The 
 ( ' day fo univerfally defired has arrived ; and, after the hor- 
 " rible black darknefs of a long night, the world is once 
 " more radiant with the light of the Lord." 
 
 " The multitude of by-ftanders is attendant on the 
 {( fbotfteps of your glory. The fame fincerity pofTefTes 
 <( their hearts, the fame tenacious integrity of faith. The 
 (( divine precepts and Gofpel traditions are as unfhaken 
 " roots to their fouls, and therefore they have feared nei- 
 
266 APPENDIX. 
 
 " ther allotted exile, nor deftined torments, neither the 
 " lofs of pofTeflions, nor bodily fuffering. Thefe heavenly 
 u crowns of martyrs, thefe fpiritual glories of confeffbrs, 
 " thefe great and eminent virtues of brethren who have 
 lt flood the teft, one only forrow clouds. I grieve, bre- 
 " thren, I grieve with you ; nor is my affliction foothed 
 " by the thought of my own integrity and individual 
 " health : for the fhepherd feels the wounds of his flock." 
 
 P. 154. 
 
 " Did not your fenfes fail, did not your tongue cleave 
 " without fpeech to your mouth ? How could the fervant 
 " of God (land there, and fpeak, and renounce Chrifl, 
 " who had already renounced the devil and the world ? 
 " That altar, at which he was to die, was it not a facred 
 " funeral pile ? Wretched man, do you offer a facrifice 
 " on that altar, do you bring a victim with fupplication 
 11 and prayers ? At that altar you are the facrifice, you 
 " are the voluntary vi&im. There you immolate your 
 " falvation : your hope, your faith, are confumed in thofe 
 " fires of mourning." 
 
 " Let none deceive themfelves : mercy belongs only to 
 " the Lord. He only can pardon fins, who bore our of- 
 " fences, who was affli&ed for us, whom God delivered 
 " for our offences." 
 
 P. 155- 
 " If any pray with his whole heart, if he pour forth 
 " the groans of true repentance with lamentations and 
 " tears, if he mitigate the Lord by uniform a£ts of juflice, 
 lc upon fuch perfons He can have mercy, who has pro- 
 " claimed his mercy, faying, * When thou turned from 
 ' thy fins and repenteft, thou fhalt be faved : I defire not 
 * the death of him that dieth, but that he mould be con- 
 1 verted and live." 
 
APPENDIX. 267 
 
 P. 155. From Cyprian's treatife " On Mortality." 
 " He indeed may fear to die, who not being born 
 " again of water and of the Spirit, is in bondage to the 
 " fires of hell ; he may fear to die, who has no part in the 
 {t crofs and pafiion of Chrift ; he may fear to die, who 
 " fhall pafs to a fecond death." 
 
 P. 756. 
 
 " My beloved brethren, we mu.fl confider, we mud 
 *' always bear in mind, that we have renounced the 
 " world, and that we pafs our time of iojourning here as 
 " pilgrims and ftrangers. Let us look forward to that 
 " day, which affigns to each their proper habitation : 
 " who that dwells from home would not haften to return 
 " to his country ? Our country, fo let us deem it, is pa- 
 " radife. There dear friends in great numbers expedt us : 
 " there our fathers, brothers, fons, long for our arrival, a 
 " large and goodly company, enjoying their own immor- 
 " tality in fecurity, and anxious now for our falvation. 
 " How great will be the mutual joy to them and to us in 
 " feeing and embracing each other ! What will be the 
 " pleafures of thofe heavenly kingdoms without fear of 
 " dying, in eternal life ! What perfect and perpetual fe- 
 " licity ! There is the glorious band of Apoftles : there 
 " the company of exulting prophets : there the innu- 
 " merable army of martyrs, crowned with victory over 
 ** trials and fufferings : there triumphant virgins : the pi- 
 " tiful of heart now recompenfed with reward, who in 
 " food and benefactions to the poor formerly did the 
 <£ works of juftice : and thpfe who by keeping the Lord's 
 " precepts have laid up earthly pofleilions in the treafure- 
 " houfes of heaven. To thefe, my beloved brethren, let 
 " us haften with all avidity : let our Lord Chrift fee the 
 " fixed purpofe of our mind and faith : he will give the 
 
£68 APPENDIX. 
 
 * c more ample rewards of his glory to thofe who (hew 
 " greater love to him." 
 
 P. 157. From the addrefs " To Demetrian." 
 " When we mail have departed this life, there will be. 
 (( no place for repentance, no efficacious fatisfa£tion : here 
 " life is loft or retained : here by the worlhip of God, 
 " and by the fruit of faith, we mull provide for our eter- 
 " nal falvation. While we live in this world, no repent- 
 " ance is too late. Chrift imparts this grace, this is the 
 " free gift of his mercy, by fubduing death with the tro- 
 " phy of the crofs, by redeeming the believer with the 
 " price of his blood, by reconciling man to God the Fa- 
 " ther, by reviving man according to a heavenly regene- 
 ie ration. Him, if we are able, let us all follow; let us 
 " all take part in his facrament and fymbol ; he opens 
 " the way of life to us, he reftores us to paradife, he will 
 (( bring us to the kingdom of heaven." 
 
 NUMB. III. 
 
 P. 165. From Tertullian " Upon Idolatry " c. vi. 
 
 " Can you deny with your tongue what your hand 
 t( confefTes ? Pull down by words what your actions build 
 ee up ? Acknowledge one God, you who make fo many 
 " Gods ? the true God, you who make falfe Gods ? I 
 " make them, but I worfhip them not, fay you. As if 
 " the fame feeling which induces you to fear to worfhip 
 " them, would not alfo point out your duty to be not to 
 " make them : God is offended in both cafes. Nay, you 
 " worfhip them, by making them to be worfhipped. You 
 u worfhip them not with the vapour of fome vile fmell, 
 " but with your own breath : not with the life of forne 
 fl purchafed animal, but with your own foul. You 
 
APPENDIX. 269 
 
 et deny that you worfliip the work of your own hands ? 
 " But they (the devils) do not deny it, to whom you 
 ee facrifice your falvation, a viclim more favoury, more 
 (e adorned with gold, more valuable." 
 
 P. 167. 
 
 " He (the Pope) alone can depofe or readmit Bifhops. 
 
 " If any are excommunicated by him, we ought, 
 " among other things, not to remain in the fame houfe 
 " with them. 
 
 " The name of Pope is alone in the world : there is 
 (i none like it. 
 
 " He can depofe fovereigns. 
 
 " His fentence, or decree, can be repealed by none : he 
 " alone can repeal all other decifions. 
 
 " He is to be judged by none. 
 
 " The Church of Rome has never erred : and by the 
 ee teftimony or Scripture, ilie never will err. 
 
 K He is not to be thought a Catholic, who is not in 
 " union with the Church of Rome. 
 
 " The Pope (or the Church) can abfolve the fubjecls 
 i( of iniquitous princes from their allegiance." 
 
 " Thus far Gregory concerning the privileges of the 
 i( Roman Pontiff and of the Apoftolical See. 
 
 P. 171. From Irenceus, book hi. chap. 3. 
 
 " To this Church (of Rome), on account of its fuperior 
 *' headship, every other muft have recourfe, that is, the 
 " faithful of all countries." 
 
 P. 172. From Tertullian " On Prefcriptions againji He~ 
 iC retics," ch. 36. 
 
 <( Now would you exercife your curiofity to better 
 " purpofe in the bufinefs of falvation, run through the 
 i( Apoftolic Churches, in which the chairs in which 
 
27© APPENDIX. 
 
 te the Apoftles fat are now filled ; where their authentic 
 '•' Epiftles are read, conveying the found of their voices, 
 t( and the reprefentation of their perfons. Are you a 
 " neighbour of Achaia, you have the Church at Corinth. 
 " If you are not far from Macedonia, you have Philippi, 
 " you have ThefTalonica. Pafs into Afia, there is Ephe- 
 " fus : in Italy, Rome ; an authority to which we can 
 " readily appeal. Happy Church, which the Apoftles 
 (t fully impregnated with all their do£trine, and with their 
 " blood !" 
 
 P. 173. and note. From TertulUan " On Chqftity" ch. 1, 
 aij 22. 
 
 " I hear alfo that a decree, a peremptory decree has 
 " been ifiued. The Chief Pontiff truly, the Bifbop of Bi- 
 " mops fpeaks; ' I abfolve penitents from the fins of adul- 
 1 tery and fornication.' O edict of evil !" 
 
 " Who could forgive fins, but God alone ? Whence do 
 u you ufurp this right for your Church ? If, becaufe the 
 " Lord faid to Peter ; * Upon this rock I will build my 
 
 * Church ; I have given to thee the keys of the kingdom 
 
 * of heaven ; whatfoever thou malt bind on earth, &c.' 
 " you therefore prefume that the power of loofing and 
 * l binding is derived to you, that is to fay, to every kin- 
 il dred Church of St. Peter : fee how you overturn and 
 " alter the manifeft intention of our Lord, in conferring 
 tc this on Peter personally. Acls xv. ' Why do ye tempt 
 ( the Lord in impofing a yoke, &c. By the grace of Je- 
 f fus we believe that we fliall be faved.' This fentence 
 u loofened and bound the things which were omitted or 
 " left open in the law. Therefore the power of loofing 
 " and binding delivered to Peter has nothing to do with 
 u the capital fins of the faithful. Right, power, and ju- 
 •* rifdiction belong to the Matter, not to the fervant; to 
 « God himfelf, not to the Prieft." 
 
APPENDIX. 371 
 
 P. 174. From Cyprian, Ep. lv. 
 
 " And if the number of African Bilhops feemed infuffi- 
 " cient, I wrote moreover to Rome concerning the affair 
 " of the lapfed, to Cornelius, our colleague, who himfelf, 
 (< in council with many fellow-bifhops, with equal gravity 
 " and wholefome moderation, coincided in opinion with 
 11 us. I think myfelf obliged to fhew, that I a£ted not 
 V lightly, &c." 
 
 From Ep. xlix. 
 (i We are not ignorant that there is one God, one 
 " Chrift our Lord, whom we have confefled, one Holy 
 (e Ghoft, and that there mould be one Biihop in the Ca- 
 " tholic Church." 
 
 P. 175. From Cyprian, Ep. lix. 
 
 " Herefies and fchifms have had no other origin and 
 Si fountain than difobedience to God's pried : becaufe re- 
 {i fpe£t is not paid to one prieft for the time in the 
 (i Church, to one judge in the place of Chrift." 
 
 From Ep. lix. 
 
 " Afterwards the Heretics, having conftituted for them- 
 " felves a falfe Bifliop, dare to fet fail, and to carry letters 
 " from fchifmatics and infidels to the Chair of Peter, and 
 " the Head Church, from whence the unity of the prieft- 
 u hood originated : nor did they confider who thole Ro- 
 i( mans were, whofe faith the Apoflle extolled, with 
 u whom perfidy cannot avail." 
 
 ii We all determined, according to equity and juftice, 
 (e that the caufe of each mould be heard, there, where the 
 " offence was committed ; and that each pallor fliould 
 i( have the charge of a portion of the flock under his rule 
 " and government, of which he muft give account to the 
 
*73 APPENDIX. 
 
 " Lord. Thofe therefore who are under us mould not 
 iC hurry to all parts, nor make a breach in the epifcopal 
 ec union by their crafty and fallacious temerity." 
 
 P. 176. note. From Cyprian's treatife " On the Unity of 
 " the Church.'" 
 
 " Although he gives to all the Apoftles equal power, 
 <c and fays ; ( As my Father fent me, fo fend I you, &c.' 
 " yet that he might make manifcit the unity, he by his 
 " authority framed the origin of this unity to begin from 
 " one. Therefore what Peter was, the other Apoftles 
 " were alfo, inverted with an equal partnerfhip of honour 
 " and power ; but the beginning iflues from one, that the 
 " Church may be demonftrated to be one." 
 
 P. 176. 
 
 " For none of us has conftituted himfelf Bifliop of Bi- 
 " fliops, nor forces his colleagues by tyranny and terror 
 <e to a conftrained obedience : fince every Bifliop has his 
 " own jurifdiclion, according to the extent of his liberty 
 t( and power; and can no more be judged by another, 
 <l than he himfelf can judge others. But let us all wait 
 " for the judgment of the Lord of all, Jefus Chrift, who 
 iC himfelf alone has the power of making us overfeers 
 " and governors in his Church, and of judging our a£ts." 
 
 P. 177. 
 
 " Cyprian to Cornelius, his brother : to Stephen, his 
 * { brother." " Cornelius to Cyprian, his brother." 
 
 " BlefTed Pope." 
 
 " Beloved brother, I exhort and requeft you to do at 
 61 my folicitation, what of your own accord you have of- 
 " ten honoured me by doing, namely, to let this my 
 " letter be read before your excellent coadjutors, th« 
 " Clergy, and your holy flock." 
 
APPENDIX. a 73 
 
 P. 178. note. From Firmilian's Letter. 
 
 " Upon this queition I am juftly indignant at the open 
 ef and manifeft folly of Stephen (then Bifhop of Rome) : 
 " becaufe he who glories in his particular bifhopric, and 
 " contends that he is Peter's SuccefTor, upon whom the 
 " foundations of the Church are laid, yet introduces 
 <c many other rocks, and ere&s many new Churches, by 
 " defending upon his authority the baptifm they have 
 " among them." 
 
 ie That at Rome they do not in all things obferve the 
 " original traditions, and vainly pretend Apoftolical au- 
 " thority, any one may underftand from this circum- 
 " fiance; that they differ concerning the time of keeping 
 " Eafler, and many other holy rites of religion, and do 
 " not obferve exaclly the cuftoms of Jerufalem." 
 
 P. 180. A fentence from Vincent of the Ifle ofLerins, 
 
 a great upholder of Tradition, A. D. 434. 
 u What has been believed by all, at all times, in all 
 " places." 
 
 P. 184. and in the note. From Cyprian's treatife " Con- 
 " cerning the Lapfed." 
 
 iC Let no one flatter, and deceive himfelf: the Lord 
 Ci alone can fhew mercy." 
 
 " Pardon to our fins, committed againd: him, he alone 
 u can grant, who bore our fins, who fuffered for us, 
 " whom God delivered for our offences. Man cannot be 
 il greater than God ; nor can the fervant remit or pardon 
 " by his indulgence the more grievous faults committed 
 u againft his Lord. Let the lapfed beware left he add to 
 (i his offence by forgetting the prophecy, ' Curfed be 
 ' the man who trufts in man/ Pray to the Lord : the 
 <: Lord is to be appeafed by our fatisfa&ion ; who has 
 " faid, that he will deny thofe who deny him, who alone 
 " has received all judgment from the Father. We believe 
 
 T 
 
274 APPENDIX. 
 
 " indeed that the merits of martyrs and the works of juft 
 " men avail much with our Judge; that is to fay, when 
 " the day of judgment fliall come, when, after the fall of 
 " this age and world, Chrift's people mail (land before 
 " his judgment-feat. But if any one, with premature 
 " hafle, has the temerity to fuppofe that he can remit 
 ' ' fins, or dares to refcind the Lord's precepts ; inftead of 
 " profiting, he injures the lapfed." 
 
 " Nor do we preoccupy the Lord's power of judg- 
 " ment : if he mail find the repentance of the finner full 
 " and juft, then can he ratify our decifion." 
 
 " What fwelling arrogance, what forgetfulnefs of hu- 
 " mility and lenity, what ofientatious arrogance, for any 
 iS one to dare to do, or to believe that he can do, what 
 " even to the Apoftles the Lord granted not, namely, 
 *' diflinguilh the tares from the good corn ! or, as if it 
 " were given to him to bear the fan and to purge the floor, 
 \ f to endeavour to feparate the chaff from the wheat \" 
 
 P. 196. From Cyprian, Ep.lxxiii. 
 
 " Moreover in vain do they, who are confuted by rea- 
 " fon, oppofe cuftom to us; as if cuftom were greater 
 " than truth, or that were not to be obferved in fpiritual 
 " things, which the Holy Spirit has revealed for our 
 " better direction. 
 
 " After the infpiration and revelation which we have, 
 if he who wilfully and knowingly perfeveres in error, fins 
 " without the excufe of ignorance : nothing but prefump- 
 " tion and obftinacy can fupport him againft reafon. 
 
 i( Let no one fay, we follow what we have received 
 " from the Apoftles ; for the Apoftles delivered but one 
 *' Church. Wherefore rejecting the errors of human 
 t( contention, let us, with pure and religious faith fulnefs, 
 li return to the authority of the Gofpel and of Apoftolic 
 " tradition." 
 
APPENDIX. 273 
 
 P. 197. Ep. lxxiv. 
 
 " For amongft other things either arrogant a , or not to 
 " the purpofe, or contradi&ory one to another, which he 
 tc (Stephen Bifhop of Rome) has written, without know- 
 " ledge and without caution, he has gone fo far as to 
 " fay : c If any Heretic fhall come to our communion, let 
 c there be no innovation upon tradition, only let his re- 
 6 pentance be with imposition of hands.' — No innovation 
 " upon tradition ! Whence is this tradition ? Is it de- 
 " livered down to us, on the authority of the Lord and of 
 " the Gofpel, or from the precepts and writings of the 
 " Apoftles ? For God himfelf teftifies, that thofe things, 
 " which are written, are to be done. Jq/h. i. 8. And the 
 " Lord, fending his Apoftles, commands the nations to 
 " be baptized, and to be taught to obferve whatfoever he 
 " has commanded. If therefore it be prefcribed in the 
 " Gofpel, or contained in the Epiftles or A£ts of the 
 u Apoftles ; by all means let this divine and holy tradition 
 tc be obferved. What obftinacy, what prefumption, to 
 " prefer the tradition of men to the divine ordinance, 
 " without confidering that God is angry and provoked, 
 " whenever human tradition breaks and overlooks the 
 " divine commands !" 
 
 P. 199. 
 
 " The cuftom which had crept in among fome perfons 
 lt ought not to prevent the prevalence and victory of 
 " truth. Cuftom unfounded in truth is antiquity of error. 
 lc Wherefore, leaving errors, let us follow truth ; which 
 " Chrift has manifefted to us, faying in his Gofpel, ' I am 
 * the truth.' 
 
 " If we revert to the head and fountain of tradition. 
 
 a Cyprian's moderation forms a ftrong contraft : " a primordio Epi- 
 " fcopatiis mci itatueriui nihil fine confenfu veltro (the Prefbyters and 
 " Deacons) et fine confenfu plebis mea privatim fententia facere," Ep, 
 xiv. p. 33. 
 
 T 2 
 
276 APPENDIX. 
 
 " error ceafes. If an aqueduct fails, do we not have re- 
 " courfe to the well-fpring, to trace the caufe of defi- 
 iC ciency ? Now this the Priefts of God ought to do, to 
 " obferve the divine commands ; fo that if the truth 
 ei thall at all waver and feem doubtful, we mould trace 
 " it back to its origin from our Lord, and his Gofpel, and 
 l( Apoftolical tradition : that the reafon of what we do 
 li may be fimultaneous with our order and origin." 
 
 P. 208. note. From Irenceus, book iv. ch. 75, 6. 
 
 " It is good to obey God, and to believe in him, and 
 " to keep his commands; and this is man's life: as not 
 " to obey God is evil, and man's death. Man, by a 
 " greatnefs of mind which is the gift of God, has know- 
 " ledge of the good of obedience and of the evil of dif- 
 iC obedience ; fo that, making experience of both by his 
 " mind's eye, he may choofe with judgment the better 
 " part. Firft you rauft keep your place as man, and then 
 " you may be a partaker of the glory of God. Mollify 
 " your heart, and prefent it tractable to him : preferve 
 " that form, in which the great Artift has moulded you ; 
 u if you are a veflel without moifture, you may by indu- 
 " ration lofe the traces of his fingers. To make is the 
 " property of the lovingkindnefs of God : to be made is 
 " the property of human nature. If therefore you offer 
 n to him what is your part, that is, faith in him and fub- 
 «* miflion to his will, you will receive the workmanihip of 
 " his art, and will be God's perfect work. But if you 
 " do not truft in him, and make your efcape from his 
 " hands, the caufe of imperfection will be in you who 
 " have not obeyed, not in him who called. He has fent 
 " meffengers to call to the wedding ; and thofe, who have 
 cs not obeyed him, have deprived themfelves of the King's 
 " fupper." 
 
 " They who have gone afide from the light of the Fa- 
 
APPENDIX. 277 
 
 e f ther, and have tranfgreffed the law of liberty, have 
 " gone affray through their own fault, being created free 
 " of choice, and matters of tbemfelves. But God, who 
 " has foreknowledge of all things, has prepared fit habi- 
 " tations for both : to thofe who feek the light of incor- 
 " ruption, and run after it, he mercifully gives the light 
 " which they long for : but he has prepared darknefs, 
 " congenial to thofe who hate the light, for others who 
 <c defpife it, and avert themfelves from it, and as it were 
 " blind themfelves ; and thofe who fly from his fervice he 
 ec has appointed to fuitable punifhment. But the fervice 
 ie of God is reft and peace everlafling." 
 
 P. 310. From Clem. Alex. Strom, lib. vi. p. 66j. Edit. 
 Paris. 1 64 1. 
 
 " I think that the orders here in the Church of Bi- 
 " mops, Priefts, and Deacons, are imitations of angelical 
 " glory : and of the difpenfation, which, the Scriptures 
 'f fay, awaits thofe who, treading in the footfteps of the 
 " Apoftles, fhall have lived in the fulfilment of righteouf- 
 " nefs, according to the Gofpel." 
 
 P. 210. From Cyprian, Ep. xxxiii. 
 " Through different ages, in regular fuccefTion, the or- 
 {i dination of Bifliops and the order of the Church is de- 
 {i livered down, that the Church may be conflituted upon 
 " the Bifnops; that every a£t of the Church may be go- 
 (i verned by the fame rulers." 
 
 P. 211. From Cyprian, Ep. xlvi. 
 11 My heart pains me, and I feel an intolerable depref- 
 " fion of mind, from finding that, contrary to every eccle- 
 " fiaflical ordinance, contrary to the law of the Gofpel, 
 " contrary to the unity of the Catholic eftablifhment, you 
 " have confented to the appointment of another, a fecond 
 <c Bifliop, (of Novatian at Rome, where Cornelius was the 
 
 T 3 
 
2?8 APPENDIX. 
 
 " lawful Bifhop;) that is, what neither can nor ought to 
 " be done, to the formation of another Church, to the 
 " tearing afunder Chrift's members, to the dividing the 
 f{ Lord's flock, which is one in fpirit and one body, by 
 c: zealous contention." 
 
 P. 211. Ep. xvi. 
 " How great reafon have we to be afraid of the wrath 
 " of God, when fome Prefbyters, neither mindful of the 
 " Gofpel, nor of their own ftation, nor thinking on the 
 " future judgment of God, nor confidering that they 
 " have a Bifliop now their governor, dare to afliime all to 
 " themfelves, to the contempt of their governor ; a thing 
 " never before attempted under any of my predeceffors." 
 
 P. 211. and note. Ep. in. 
 
 u You have a<Sled in a manner which confers honour 
 " upon me, and according to your wonted humility, in 
 (i preferring to bring your complaint againft him (the 
 " refractory Prefbyter) before me ; although by force of 
 " the Epifcopal office itfelf, and in the exercife of the 
 " authority of your fee, you poffefled the power of fum- 
 " marily righting yourfelf." 
 
 " The Deacons mould remember, that the Lord chofe 
 " Apoftles, that is to fay, Bifhops and Governors ; but 
 " the Apoftles conftituted Deacons. What we may dare 
 " to do againft God, who makes Bifhops, that Deacons 
 " may dare to do againft us, by whom they are ap- 
 " pointed. Therefore the Deacon, concerning whom 
 " you write, ought to fhew repentance for his audacity, 
 " and to acknowledge the honour due to the priefthood, 
 " and to fatisfy the Bifliop his ruler with all humility 1 ." 
 
 a Hooker long ago faid to the Prefbyterians : " We require you to 
 " find out hut one Church upon the face of the whole earth that hath 
 " been ordered by your difcipline, or hath not been ordered by ours, 
 " that is to fay, by epifcopal regiment, fithence the time that the hlefled 
 u Apoftles were here converfant." Preface, feet. 4. And again: "Let 
 
APPENDIX. 279 
 
 P. 218. From Jujiin Martyr's "Apology " p. 93. 
 
 E7r£JT« ayovTai v<ft rjpwv evSot uScog sent, xcu Tpoitov avaysvv>j- 
 
 <rsw$ ov xoli rifj.iii; oivtoi avtxysvvYiSripsv otvctyswcovTur en ovo\x.aTo; 
 
 yap TOV "STUTgOg tudv oAojv xcti ^BO"K0T0V ®sov, xui th (yaiTYipo; rjxetiv 
 
 Ijjctou Xpjarot/, xai CTVsujxaTOj ayiou TO sv Tea vIuti TOTS XoVTfOV 
 
 •GTOIQUVTOU. 
 
 P. 218. From Tertullian " On Baptifm" c. r, 6. 
 
 " BleiTed is our facrament of water, for by it the fins of 
 x< our former blindnefs are warned away, and we have 
 (< freedom to eternal life." 
 
 " As John was the forerunner of the Lord, preparing 
 <c his way; fo the Angel, (Bifhop or Minifter,) who dif- 
 <e penfes baptifm, prepares the way for the coming of the 
 " Holy Ghoft by the ablution of fins, which faith, fealed 
 cc and witnefied in the Father, Son, and Holy Spirit, ac- 
 " complifhes." 
 
 P. 218. From Cyprian' s Addrefs to Donatus. 
 " After that the pollution of former habits had been 
 " warned away by help of the water of life, light from 
 ie above poured itfelf into my bread, purified by expiation 
 " from fin : after imbibing the heavenly Spirit, and a fe- 
 " cond birth formed me into a new man, I felt, by an 
 " immediate and wonderful change, that confirmation 
 " fucceeded to doubt, hidden things were made manifefl, 
 " obfeurity was turned into light. Knowledge was im- 
 " parted to me : that what was born of the flefli, and be- 
 " fore lived in the bondage of fin, was earthly ; that 
 11 which the Holy Ghoft had juft animated and infpired, 
 " began to be of God." 
 
 " us not fear to be herein bold and peremptory, that if any thing in the 
 " Church's government, furely the rirft inltitution of Bilhops was from 
 " heaven, was even of God; the Holy Ghoft was the author of it." 
 Ecclef. Polity, book vii. feet 5. 
 
 T 4 
 
a8o APPENDIX. 
 
 P. 219. and note. From Cyprian, Ep. lxiv. 
 
 " With regard to infants, who, when brought within 
 c< the fecond or third day after birth, you fay ought not 
 te to be baptized, in confideration of the ancient law of 
 " circumcifion : our council is unanimoufly of a contrary 
 " opinion : we have all with one confent judged, that it 
 " is not right to deny the mercy and grace of God to any 
 " fon of man." 
 
 " Since the Lord in his Gofpel fays : i The Son of 
 6 man came not to deftroy men's lives, but fave ;' as far as 
 u it is poflible on our part, no foul is to be loft. As God 
 Ci accepts not perfons, fo does he not accept ages : with 
 et impartial equity he offers himfelf a Father to all, that 
 " they may attain eternal life. — But if any thing could 
 " hinder men from the attainment of grace ; then much 
 " more the heavier weight of fins would hinder thofe who 
 ic are advanced in years. Moreover, if remirlion of fins 
 ee is given to true believers, though they may have been 
 " in former life the greateft of finners towards God, and 
 " no one is debarred from baptifm and from grace j much 
 " lefs ought an infant to be debarred, who being juft 
 " born has finned in nothing, except that, being of the 
 " flefh and race of Adam, his nature has contracted the 
 * c original contagion of death. Therefore, dear brother, 
 " this was our dccifion in council, that we ought to im- 
 " pede none from baptifm and the grace of God; who is 
 " merciful, kind, and of tender love to all. As this is to 
 (< be obferved and praclifed towards all men ; efpecially 
 (i we think it lhould be obferved in the cafe of infants 
 " lately born, who have more claims upon our aflifiance, 
 11 and upon the divine mercy for this very reafon, that in 
 " their helplefs (late they can only fupplicate with cries 
 t( and tears." 
 
APPENDIX. 281 
 
 P. 222. Fro?n Cyprian, Ep. lxxiii. 
 
 " Hence we underftand, that only governors in the 
 <e Church, and thofe who are eftabliftied on the founda- 
 {i tion of the law of the Gofpel and divine ordination, 
 * f have power to baptize and remit fins : out of the 
 " Church nothing can be loofed or bound, for there is 
 " no one who can loofe or bind. Nor do we lay down 
 (e this rule without the authority of holy Scripture, in 
 " faying that all thefe things are difpofed by God accord- 
 ing to a certain law and a peculiar ordination; and 
 i( that no perfon can take any authority upon himfelf, in 
 " oppofition to the Bifhops and Priefts, in matters not 
 " within his province. For Corah, Dathan, and Abi- 
 " ram, &c. The fame punifhment awaits thofe who in- 
 " troduce without right a foreign and falfe baptifm a ." 
 
 " Since the fins of each perfon are remitted in baptifm, 
 " the Lord proves and proclaims in his Gofpel, that fins 
 u can be forgiven by thofe only, who have the Holy 
 "Ghoft." EpAxix. 
 
 P. 223. From Cyprian's treatife " Of the Unity of the 
 « Church." 
 
 " Thefe are they who prefide among the hot-headed 
 " in conventicles without divine appointment, who con- 
 " ftitute themfelves rulers without any law of ordination, 
 " who affume the name of Bifhops, and receive Epifco- 
 " pacy from no hands but their own. Againfl men of 
 " this ftamp the Lord himfelf cries out ; he reftrains and 
 " recalls from them his erring flock, faying, < They fpeak 
 * a vifion out of their own heart, and not out of the 
 1 mouth of the Lord.' Jer. xxiii. 16'. They cannot attain 
 
 a The opinions of the Fathers of the firft three centuries are fhewn 
 to be in oppofition to the peculiar tenets of the Church of Rome and of 
 the Diffenters, in a ufeful work, entitled, " A Treatife on the Govern- 
 " pent of the Church." Publifhed at Dublin, 1811. 
 
282 APPENDIX. 
 
 " peace, who have broken the Lord's peace by the fury 
 " of difcord. Let them not deceive themfelves by a vain 
 " interpretation of the Lord's words, ' Where two or 
 ' three are gathered together in my name, there am I in 
 ' the midft of them.' Thofe who corrupt and falfely in- 
 " terpret the Gofpel, (train particular pafTages to an ex- 
 " treme meaning, and pafs over the preceding context : 
 i( part they remember, and part they craftily fupprefs. 
 11 As they are divided from the Church, thus they fepa- 
 fC rate one particular text from Scripture. When the 
 ". Lord was perfuading his Difciples to unanimity and 
 " peace, he (hews that he paid more regard to the unani- 
 " mity of fupplicants than to their numbers. ' If two of 
 * you,' he fays, ' (hall agree upon earth :' union and con- 
 ft cord are the previous conditions, then ( I am with 
 'them;' I am with the fimple-minded, the peaceable, 
 " with thofe who fear God, and keep his commandments. 
 " But how can he agree with any, who does not agree 
 " with the body of the Church, and the whole brother- 
 " hood ? For we have not feparated from them, but they 
 (< from us." 
 
 NUMB. IV. 
 
 The two following documents exhibit the excefs of 
 Pontifical tyranny, and the light, which fhewed the way 
 to liberty, from the torch of Erafmus. 
 
 " Bonifacius (A. D. 1303.) Epifcopus Servus Servorum 
 " Dei, facrofanclae Romanae Ecclefia? (quam imperfcru- 
 " tabilis divinae providentiae altitudo univerfis difpofitione 
 " incommutabili proetulit ecclefiis, et totius orbis proeci- 
 " puum obtinere voluit magiftratum) regimini praefidentes 
 " curis agitamur continuis, 8cc." 
 
 Corpus Juris Canonici Scxt. Decretal. Lib. p. I, 2. 
 
APPENDIX. 283 
 
 tc Unam fan&am Ecclefiam catholicam et ipfam Apo- 
 f( ftolicam, urgente fide, credere cogimur et tenere. 
 
 « In hac ejufque poteftate duos efle gladios, fpiritalem 
 " videlicet et temporalem, evangelicis di£tis inftruimur. 
 " Luc. xxii. Uterque eft in poteftate Ecclefise, fpiritalis fci- 
 " licet gladius et materialis. Sed is quidem pro Ecclefia, 
 " ille ab Ecclefia exercendus. Ille Sacerdotis, in manu 
 u regum et militum, fed ad nutum et patientiam Sacer- 
 " dotis. Oportet autem gladium efle fub gladio, et tempo- 
 " ralem au&oritatem fpiritali fubjici poteftati. Spiritalem, 
 " et dignitate et nobilitate, terrenam quamlibet praecel- 
 " lere poteftatem, oportet tanto clarius nos fateri, quanto 
 " fpiritalia temporalia antecellunt. 
 
 " Si deviat terrena poteftas, judicabitur a poteftate fpi- 
 " ritali : fed ft deviat fpiritalis, minor a fuo fuperiori. Si 
 " vero Suprema, a folo Deo non ab homine poterit judi- 
 " cari. Eft autem haec aucloritas, etfi data fit homing et 
 te exerceatur per hominem, non humana fed potius di- 
 " vina, fie divino Petro data, fibique fuifque fuccefforibus, 
 " in ipfo quern confeflus fuit, petra firmata a : dicente 
 " Domino ipfi Petro, i Ouodcunque ligaveris &c/ 
 
 " Ouicunque igitur huic poteftati, a Deo fie ordinatse, 
 " refiftit, Dei ordinationi refiftit ; nifi duo (ficut Mani- 
 " chgeus) fingat effe principia : quod falfum et haereticum 
 " judicamus : quia, teftante Moyfe, non in principiis, fed 
 <* in principio, coelum Deus creavit et terram. 
 
 " Porro, fubeffe Romano Pontifici, omni humana? crea- 
 " tura? declaramus, dicimus, definimus, et pronuntiamus, 
 " omnino efle de neceflitate falutis. 
 
 " Datum Latera. ponti. noftri anno 8." 
 
 Ibid. Extravagant. Commun. de Majoritate et Obcdi- 
 entid, lib. i. p. 219. 
 
 Erafmus, in an Expofition on the thirty-eighth Pfalm, 
 
 b Note of explanation: " Firmata in ipfo Chrifto petra, quam Petrus 
 « confeffus fuit." 
 
384 APPENDIX. 
 
 as a check to the plea of infallibility, points out the errors 
 which have been committed by the beft men ; and afferts, 
 though with fome caution, that no men and no books are 
 faultlefs, except Jefus Chrift, and the canonical Scriptures. 
 He inftances in the Fathers of the Church : and we have 
 already quoted (fee Sermon I. p. 13.) his ftriclures upon 
 Origen, whofe genius preferved him not from herefy ; 
 upon Tertullian, who, notvvithftanding his learning and 
 difcernment, lapfed into the fchifm of Montanus ; upon 
 Cyprian, a man of Apoftolic fan£tity, who declared bap- 
 tifm by Heretics to be void: and upon Irenaeus, whofe 
 knowledge and love of true religion were not fufncient to 
 defend him from the error of the Millenarians. 
 
 Erafmus, in continuation of his fubject, brings to view 
 the miftakes of fucceeding Fathers. He fays : St. Am- 
 brofe makes Peter's denial of Chrift an allegory ; that the 
 errors of La&antius are too obvious to need enumeration; 
 " Jerome, that pillar of the Church, thought that he 
 " who married a fecond wife after baptifm, the firft wife 
 " being dead, (hould be eje&ed from the priefthood for 
 " bigamy : the Church decrees differently." " Auguflin, 
 " than whom no one has more genius or circumfpe&ion, 
 " is perhaps free from error. No : he thought that bap- 
 " tifm availed not to infants, without the body and blood 
 (< of our Lord. How often does he deny the merit of 
 e( good works, and afcribe falvation to grace c ? He afferts 
 " that the Apoftle erred in a matter of faith, after having 
 (C received the Holy Ghoft." 
 
 Chryfoftom thought confeffion of fins to the Prieft not 
 necellary, but only to God. Hilary fpeaks improperly 
 
 c " Idem quot locis inculcat nulla effe bominum raerita ? Quoties 
 " univerfcim hominis falutem afcribit grfttiae ? All'evciat l'etrum Apo- 
 " fiolum, poft acct-ptai)) Spiritum fanctum erraffe in fide, tribuens illi 
 " perverfain vohmtatem, ac fuperftitiofam luiriiuin gentibus iniponendi 
 " Mofaics legis jugum." 
 
APPENDIX. 285 
 
 of the Holy Ghoft, as " Spiritus Dei Patris." Gregory 
 thought marriage impure 5 and that no image fhould be 
 worfhippedj " nullum manufa&um ullo modo adoran- 
 <c dum." Writers of inferior celebrity, Bernard, Gerfon, 
 Thomas, Scot, committed many errors. 
 
 " How many things are contained in the decrees and 
 " decretal epiftles of the Popes, which would now be 
 " confidered heretical. For we are now come to the 
 " chief Pontiffs, whom fome deny to be fallible, at leaft 
 " in matters of faith and morality d . What is the mean- 
 
 d " In decretis ac decretalibus epiftolis Pontificum quam multa re- 
 " feruntur, quae nunc haberentur haaretica? Jam enira venimus ad 
 " fummos Pontifices, quos quidam negant pofie labi, duntaxat in his 
 " qua? fpectant ad fidem et bonos mores. Quid igitur fibi vult, quod 
 " frequenter pofterior Pontifex refcindit de mortui decreta. Nonne 
 " Joannes vigeiimus fecundus, de paupertate Chrifti et Apoftolorum 
 " diffentit a Nicolao? Ne connnemorem tot errores quos illi intentant 
 " Occanifta?, certe de piorum animabus, non fruituris vifione beati- 
 " fica ante refurre6tionem, et huic adhaarentes fententias damnavit 
 " etiam Schola Parifienfium. Nonne Innocentius tertius pugnat cum 
 " Celeftino, qui jus fecerat iterandi conjugii, fi alter fuiffet prolapfus in 
 *' hserefim. Nonne Pelagii conftitutionem de conjugibus adimendis 
 " Sicilian diaconis, quas ante edittum proditum legitime duxerant, Gre- 
 " gorius primus abrogavit, tanquam Evangelio repugnantem et proinde 
 " haereticam. Rurfus quod damnat Gregorius, probat Innocentius ter- 
 " tius. Adhffic quod Romani Pontifices ftatuerant, ut qui cum duabus 
 " contraxiffet ea efl'et uxor, quam cognovifiiet, nonne refcindit Innocen- 
 " tius tertius, pronuncians earn effe uxorem, cum qua prius contraxerat. 
 " Jam fi quis excutiat prifcas Synodos, quam multa reperiet, quae nunc 
 " multis nominibus pateant calumniae. Quorum illud eft, quod in Sym- 
 " bolo Synodi Conftantinopolitana;, quod hodie canitur in facrificio 
 " milfae, Spiritus fanclus tantum dicitur ex Patre procedere : atque in- 
 " ibi quum Filius pronuncietur Deus verus ex Deo vero, Spiritus fanc- 
 " tus tantum Dominus dicitur. De Cmonia quam multa decreta funt, 
 " quorum alia nunc funt ufu abrogata, alia veluti perperam definita, 
 " reprobata. Prioris generis funt tarn nmltse conftitutiones de libertnte 
 " eleclionis, de multitudine facerdotiorum, de immtinitatibus eccle- 
 " fiarum : pofterioris quod fnnoniacus ordinans nihil agir, fed quod 
 " accipit facrilegium eft, quod dat lepra eft. Sed quod ego hoc \ lagu 
 " immenfum aggredior. Laudata et theologorum pia civilitas qui talia 
 
286 APPENDIX. 
 
 " ing then, that one Pontiff often refcinds the decrees of 
 " his deceafed predeceffor ? Did not John the tvventy- 
 " fecond differ from Nicholas, concerning the poverty of 
 " Chrift and his Apoftles ? Is not Innocent the third at 
 tc variance with Celeftine, who allowed a fecond marriage, 
 " in cafe one of the parties were heretical ? Pope Pela- 
 " gius ordained, that the Sicilian Deacons fhould be de- 
 " prived of their lawful wives : Gregory the firft abro- 
 " gated this ordinance, as repugnant to the Gofpel, and 
 " therefore heretical. And again what Gregory con- 
 " demns, Innocent the third approves, &c. But where- 
 " fore fhould I engage in this boundlefs fubjech? The 
 " pious courtefy of theologians is to be commended, 
 " who, when fuch things fall in their way, either decline 
 ie them, as they term it, or give them a convenient inter- 
 " pretation : fuch conceffion is made to antiquity, and to 
 
 " quoties incurrunt, aut deelinant, ut ipfi folent loqui, aut commode 
 " interpretantur : datur hoc antiquitati, datur vita? fan£timoniaj. Audio 
 " et probo. Sed interim verum eft quod propofui, ne fumrnos quidem 
 u viros potuiffe cavere quin alicubi laberentur." 
 
 Erafmus feelingly adds : " Accedit hue prodigiofa qusdam hominum 
 " ingratitudo : pro tam multis bene dittis nulla eft gratia, unus et alter 
 " lapfus, licet humanus, faevis exagitatur modis. Tantorum laborum ac 
 " vigiliarum memoriam obruunt pauculi nagvi. At mifer ille pro tot 
 " vigiliis, pro tantis fudoribus praemii loco refert furiofos clamores, con- 
 " foditur veneno tinebs Unguis, lapidatur petulantilhmis libellis, undique 
 " fie tunditur rixantium, et conviciantiura vocibus, ut fe nee aures 
 " habere credat nee oculos. Sunt enim ingenia qua? dicas in hoc 
 " nata, ut aliis aliquid praeclari molientibus obftrepant, ac rem piam 
 " fedulo conantibus oppedant, ipfa nihil ex fefe pariant. Deinde paula- 
 " tim contagio ferpit lues, et ufque glifcit incendium, donee omnibus 
 u phanatico fpiritu afflatis undique clametur, Crucifige, crucifige. Ge- 
 M nerofus animus ndiil h:\bet fama clarius, adeo ut nuilti mortem minus 
 " horreant quam ignominiam." Erafmi Enarratio in Pj'alm. xxxviii. 
 lib. v. p. 362. Edit. Bafil. apud Froben. 1540. 
 
 In the 28th book of Erafmus's Epiftles, vol. iii. of the fame edition, 
 the reader will find a diftintt and judicious account of moft of the 
 Fathers : Erafmus publifhed thefe works at Bafil, and prefixed prefaces 
 addreffed to diftinauilhed men. 
 
APPENDIX. 287 
 
 " fan&ity. I hear and I approve : I only mean to afiert 
 " the truth of my propofition, that the beft and greateft 
 t( men are fallible." 
 
 NUMB. V. 
 
 Extraftfrom M. Da'dle's treatife " De Ufa Patrum," 
 Genev. 1686. p. 9. and 356. 
 
 11 Juftin and Tertullian and Clement declare the vanity 
 " of falfe deities, and teach that the objects of heathen 
 " worflnp, Jupiter, Mars, Juno, were in fac~t mortals ; and 
 " that there is one only God, the Creator of heaven and 
 " earth. Irenaeus overthrows Bafilides, Valentinus, and 
 " the other Gnoftics, thofe monfters, and fabricators of a 
 " theology at once the 1110ft deteftable and the mod un- 
 if wife. Tertullian alfo refutes the Gnoftics, and more- 
 u over combats Marcion, and Hermogenes, and Apelles 
 " and Praxeas, and others who conftituted two gods or 
 " two firft principles ; or who confounded the perfons of 
 " the Father and of the Son. Cyprian employs himielf 
 " almoft entirely in promoting difcipline and virtue in the 
 " Church of Chrift. 
 
 £i That the authority of the primitive writings is fu- 
 " preme and infallible we indeed deny : but we do not 
 " therefore think them ufelefs. If nothing but what 
 " is infallible were conducive to the interefts of reli- 
 " gion, all human compofitions would be vain. We read 
 " with great advantage the authors of our own time, and 
 " of an age immediately preceding. How much more 
 " advantageous muft the ftudy of the Fathers be, whole 
 " piety, if not greater, is at leaft more confpicuous than 
 iC that of moderns ? Auguftin defpiied not the ancients, 
 e< becaufe he thought the truth of their opinions refted 
 
288 APPENDIX. 
 
 <c upon the light of reafon and the authority of Scripture. 
 " The fame may be faid of Jerome, who perufed the 
 " Fathers, though he noted their miftakes. Take from 
 " the primitive writers, I do not fay that fovereign autho- 
 te rity, which they never claimed, but their reputation and 
 f{ very name : their writings will not in that cafe be 
 " ufelefs. For books profit, not becaufe they are com- 
 " pofed by this or that perfon, but becaufe they teach 
 " ufeful truths, and profcribe error and vice. Expunge, 
 " if you pleafe, the name of Auguftin from the frontif- 
 " piece of thofe capital treatifes ' De Civitate Dei' and 
 * De Do£trina Chriftiana ;' I mould ftill receive informa- 
 " tion of the moil valuable kind from both works, al- 
 ic though I knew not the author of them. The fame 
 " reafoning holds good with refpecl: to other Fathers. 
 
 " Above all, in thefe ancient records are fcattered very 
 " many folemn exhortations to holinefs of life, and the 
 " obfervation of Chriftian duties. There are numerous 
 11 and obvious pafTages, which copioufly illuftrate and 
 " confirm the univerfally acknowledged fundamentals of 
 " the Chriftian religion : many ufeful explanations of 
 se Scripture, and the myfteries contained in Scripture : 
 " and thus they are of great weight in proving the truth 
 " of Chriftianity. For, let me afk, is it not a wonderful 
 " thing, that fo many men, endowed with ftrong under- 
 " (landings and a felicity of genius, born through fo 
 (l many centuries in different countries, differing in dif- 
 " pofitions, in purfuits, and fometimes in opinion, mould 
 ie firmly confent and agree in all the fundamentals of 
 il Chriftianity, as with one mind and one will ; and, 
 iC however they may differ on other points, fhould wor- 
 " fliip one Chrift ? fliould teach the fame fanclitication ? 
 <( fliould hope in the fame immortality ? fliould receive 
 (C the fame Gofpels ; and all behold in them great and 
 4C fublime myfteries ? I confefs the truth of Chriftianity 
 
APPENDIX. a«9 
 
 iS is fufficiently eftablifhed by the reafon of things, by the 
 " excellence and wifdom of all its precepts, by an extra- 
 " ordinary and inherent beauty, which makes its celeftial 
 " origin felf-evident, without any more certain or finking 
 i{ proofs. Still the aftonifhing confent of the Fathers, 
 " upon the fubjeft of the truth of the Gofpel, is no light 
 " teftimony to the fame effe6t. For it is quite improbable 
 " that fo many men, poffefled, as thefe memorials fliew, 
 " of clear and fuperior intellect, mould be fo ftupidly be- 
 i( wildered, as to place the fum of every thing in the 
 " religion of Chrift, to flake for this religion their whole 
 " fortunes, to encounter for it all kinds of difficulties and 
 H dangers, to fpend their lives for it willingly and joy- 
 " fully ; unlefs there be really in this religion a heavenly 
 <e virtue and efficacy in making an impreffion on the 
 ** fouls of men. Is it credible that thefe heroes, who 
 ct with fuch admirable conftancy agreed in the truth of 
 " the Gofpel, had views of things lefs clear and juft than 
 " fome few Atheifts, who have here and there vented 
 {( their calumnies againft Chriftian holinefs, fo foully and 
 " unreafonably, that they appear more like barking dogs 
 " and fwine, than men gifted with the faculty of fpeech ? 
 " Did thefe perfons pofTefs in reality thofe powers of 
 " mind, of which they falfely and foolifhly boaft, ftill 
 " their own morals and way of life would invalidate their 
 f teftimony. For it is not furprifing, that men, devoted 
 " to ambition and the gratification of their lufts, mould 
 " defame that difcipline which condemns the proud, and 
 " whoremongers, and drunkards, to eternal punifhment. 
 " They eafily perfuade themfelves that Chriftianity is 
 " falfe, becaufe it is their intereft that it mould be falfe. 
 (i To attach importance to the calumnies of fuch wretches 
 " againft religion, is the fame thing as to liften to the 
 " opinion of thieves and ftrumpets, concerning laws made 
 lc for the prefervation of morality. 
 
290 APPENDIX. 
 
 " Very different was the conduct of thofe holy men, 
 " who perfevered in their Chriftian profeflion. Born and 
 f educated in infirmities, doubtlefs they were, like other 
 " men, naturally prone to thofe vices which the law of 
 " Chrift forbids, and averfe from its falutary injunctions. 
 " Neverthelefs they proclaimed its truth, and their tefti- 
 " mony is not open to fufpicion. Therefore, even if the 
 " Fathers did not, as they manifeftly do, excel Infidels in 
 " understanding and knowledge, yet their bare word 
 (l ought to carry more weight than any teftimony from 
 " the oppofite quarter. 
 
 " The difagreement which we have noticed to exift, be- 
 <( tween the Fathers, upon fome points, is fo far from 
 " detracting from the value of their evidence, that it en- 
 " hances it, as it frees them from all imputation of collu- 
 " fion. It proves that the unanimity, with which they 
 " fpeak of Chrift, proceeded from no confederacy. They, 
 " who are perceived to differ on many fubje&s, cannot 
 " derive their agreement upon others from any mutual 
 " fettled communication : but it muft proceed from me- 
 " ditation and fixed confideration of the fubjefit itfelf. 
 " And if this were the only ufe of the works and monu- 
 " ments of the Fathers, it would be an ample recom- 
 '* mendation to fludy them. 
 
 " Notwithftanding the differences and errors of the 
 " Fathers, the moft grateful fruit may be gathered from 
 " their writings. For Christianity confifts not in fub- 
 " tleties and cafuiftry, &c." See Sermon VIII. p. 249. 
 
AN ABSTRACT 
 
 OF 
 
 JUSTIN MARTYR'S DIALOGUE 
 
 WITH 
 
 TRYPHO THE JEW. 
 
 E7re< si vsvoyjkcits to. eigjjju-eva into toov 'srpcxprjTcov, ovx av e%rtf>- 
 
 ysierSs ctUTQV etvctt 0;ov, too fxovov x«i aysvvrjTOU xai appqTQtJ Qeov 
 
 vlov. 
 
 Dial, cum Tnjphon. p. 355. Ed. Colonics. 
 
 " If ye had understood the sayings of the Prophets, ye would 
 " not be found denying that this is God, the Son of the only, 
 ** uobegotten, ineffable God." 
 
 jy a 
 
CONTENTS 
 
 OF 
 
 JUSTIN MARTYR'S DIALOGUE WITH TRYPHO. 
 
 Sed. 
 
 I. THE meeting of Jufiin and the Jews in the Portico at 
 Ephefus : Jufiin declares the fuperiority of the Gofpel 
 over Heathen morality, and the Jewijh Covenant. After 
 a trial of different feels of teachers f he had found Chris- 
 tianity the only true philofophy. 
 
 II. Jufiin enters into a defence of his religion, and extols 
 that piety which is fpiritual above thofe external cere- 
 monies, which were ordained to the Jews for a particular 
 and temporary purpofe. He points out the judgments 
 denounced in Scripture againfl the Jews. 
 
 III. The admijjion of the Gentiles into God' s covenant fore- 
 told by the Jewijh prophets. The Mofaic rites not 
 effential, becaufe the patriarchs olferved them not : but 
 
 juftice and virtue are of eternal and unchangeable obli- 
 gation, and were preached by Chri/l. 
 
 IV. Trypho objects to the abject condition qfJefus Chrifl, 
 as being inconfijient with the glorious character of the 
 MeJJiah, delivered by the prophets. Jufiin fliews that 
 
 fome Scriptures, which the Jews apply to Solomon and 
 Hezekiah, really refer to Chrifl. The two advents of 
 the Meffiah. 
 
 V. The failings and offences of fome profeffors of Chrifti- 
 anity no conclujive argument againfl its truth. The 
 llamelefs and exalted character of Jefus. 
 
 U3 
 
294 CONTENTS OF JUSTIN MARTYR'S 
 
 VI. Trypho, admitting that two advents of the Mefjiah, 
 one in humility, the fecond in glory, are predicted, ajks 
 
 for proof that Jefus is Chrifi. 
 
 VII. He thinks it llafphemy to affert, that this crucified 
 perfon was in preexifience with Mofes and Aaron, and 
 became man, and is to be adored. 
 
 VIII. Juftin expounds fome types and prophecies in the Old 
 Tefiament, relative to Chrifi : and (hews that the ritual 
 law was given to the Jews particularly, on account of 
 the hardnefs of their hearts. 
 
 IX. The my fiery of Chrifi' s birth: he ivas born of a Virgin 
 according to the Scriptures. Remiffion of fins is through 
 him. 
 
 X. Of eternal falvation. Trypho afks, Will thofe who ob- 
 ferve the law of Mofes live with Enoch, &c. according 
 
 to your principles P The entire law of Mofes cannot 
 now be kept. 
 
 XI. Trypho afks, If any true Chrifiian ivifk alfo to keep 
 the law of Mofes, will he be favedP Jufiin gives his 
 opinion in the affirmative. 
 
 XII. Trypho returns to the quefiion of Chrifi' s preexiftence, 
 which he thinks a paradox. The celebrated pafjage in 
 which Juftin mentions that fome profefjbrs of Chrifii- 
 aniiy thought Chrifi a mere man : he hbnfelf does not 
 agree with them. 
 
 XIII. Trypho thinks the doStrine that Chri/l had only a 
 human nature the mofi probable. Hefiarts as an objec- 
 tion to Jefus being the Chrifi, that Elias mufifrfi come. 
 Jufiin replies, that Elias is come, becaufe John the Bap- 
 tift came in his fpirit. 
 
 XIV. It is farther proved that this is Elias, that was for 
 to come. The law and the prophets were until John : 
 the fulfilment of prophecies in the dif perfon of the Jews, 
 after the coming of Jefus Chrifi. 
 
 XV. Trypho preffes for an explanation of the doclrine of 
 there being another God befides the Creator. Jufiin 
 
DIALOGUE WITH TRYPHO. 295 
 
 enters into a detailed proof, that the heavenly Being who 
 fpake to Abraham, Jacob and Mofes, was God, but not 
 God the Father and Maker of all. 
 
 XVI, XVII. More proofs from Scripture of the prcexifl- 
 ence of God the Son. 
 
 XVIII. Trypho afks for proof that this fame God endured 
 to be born of a virgin, to be crucified, and to die. 
 
 XIX. Trypho fays, Be this then Lord and Chrifl and God 
 to you Chriflians. But we worfiiip the God who made 
 Mm ; and need not conftfs this Chrifl. Jufiin repeats 
 that none can be fared but through Jefus Chrifl. The 
 inefficacy and temporary inftitution of the Mofiaic law 
 again urged. 
 
 XX. Trypho is flow to comprehend how God endured to 
 become man. Jufiin brings more arguments to this 
 point : he marks the difingenuoufnefs of the Jews in ex- 
 pounding Scripture, and infifts upon the great authority 
 of the verfion of the Seventy. 
 
 XXI. The fecond day's conference. God the Son ivas born 
 of a Virgin, according to the Scriptures. 
 
 XXII. The power of evil angels. 
 
 XXIII. Recapitulation. 
 
 XXIV. Trypho inquires, If Chrifl had preexifience as God 3 
 how could he receive the Holy Spirit P 
 
 XXV. Trypho fiumbles at the ignominious and accurfed 
 death of Chrifl. It is explained to be the fulfilment of 
 Scripture. 
 
 XXVI. The benefits of Chr fit's paffion, 
 
 XXVII. The fianclification rfi Chriflians. 
 
 XXVIII. Jufiin urges the power and Godhead of the in- 
 carnate Redeemer. 
 
 XXIX. No remiffion of fins without repentance. 
 
 U4 
 
AN ABSTRACT 
 
 OF 
 
 JUSTIN MARTYRS DIALOGUE 
 
 WITH 
 
 TRYFHO THE JEW. 
 A. D. 150. 
 
 I. 
 
 JUSTIN relates the manner of his being accofted by 
 Trypho and his companions, in the public Portico at 
 Ephefus. Trypho declares hinifelf a Jew, and expreffes 
 his fondnefs for the Grecian philofophy : Juftin admo- 
 nifhes him of its futility, and of the fuperior importance 
 of the Jewifh Scriptures ; he points out the doubts and 
 ignorance of heathen philofophers on the fubje&s of the 
 nature of God and of a future ftate, and obferves, that 
 they attracted followers, not from an admiration of any 
 real knowledge they poflefied, but by their confpicuous 
 virtues, by their fortitude and temperance, and the no- 
 velty and elegance of their language. He dates his own 
 experience of the vanity of thefe teachers e , and the extra- 
 ordinary dire&ion he received to Chriftianity, that truly 
 divine wifdom which no man can underftand, unlefs the 
 Spirit of God be with him. The Jews ridicule Juftin 
 believing in Chrift. It were better, fay they, to have re- 
 
 e See the account of Juftin in Sermon HI. 
 
2o8 JUSTIN'S DIALOGUE 
 
 mained a follower of Plato, and an obferver of moral vir- 
 tue, than to leave God and place your hopes in a man. 
 They wifh to perfuade him to embrace their faith, inftead 
 of foolifhly throwing away this life by an adherence to 
 this obfcure and falfe Meffiah. 
 
 He enters into a defence of his religion, and begins by 
 alluding to the calumnies propagated againft Chriftians, 
 which Trypho candidly admits to be incredible. The 
 Jew expreffes moreover his admiration of the purity and 
 fublimity of the Gofpel, which he read from motives of 
 curiofity : and is furprifed that men, profeffing to receive 
 the Mofaic writings as the word of God, fhould yet neg- 
 lect the Mofaic ritual. Juftin declares, that the God of 
 the Jews and of the Chriftians is the fame ; he quotes 
 Ifaiah li. 4, 5. and lv. 3, 5. and Jeremiah xxxi. 31, 34. to 
 prove the promifes of a new, a fuperior, and a fpiritual 
 covenant ; and he makes an extract at length from the 
 52d and 53d chapters of Ifaiah, of prophecies applicable 
 to the perfon of Jefus Chrift. Again from Ifaiah lv. 7. 
 and lviii. he (hews, that the ceremonial law was in its de- 
 fign temporary and typical, and that God always required, 
 not only outward obfervances, but the inward obedience 
 of the heart. 
 
 II. 
 
 He continues thus : " Renounce therefore your brok- 
 " en cifterns, and be baptized with the water of re- 
 <e pentance. Cleanfe your fouls from anger, from avarice, 
 " from envy, and from hatred ; and, behold, your bodies 
 " will be pure. That external rite of circumcifion, which 
 " ye received from Abraham, is now become a mark of 
 " reproach ; your country and your cities are laid walie, 
 " and your land ftrangers devour it in your prefence. All 
 " thefe judgments are fallen upon you, becaufe ye put 
 " to death that Juft One, and his prophets. You tell 
 " me, O Trypho, that you have read the Gofpel of our 
 
WITH TRYPHO THE JEW. 299 
 
 " Saviour : confider the fpiritual worfhip which he en- 
 " joins, and how he admonifhes you that external rites 
 " were commanded on account of the hardnefs of your 
 "hearts. Ye ftand in need of our circumcifion; but when 
 " we have circumcifed the evil affections of the heart, we 
 " want not that which is outward in the flefli. No fuch 
 Ci external ceremony is abfolutely neceffary to pleafe God; 
 " as is proved by the examples of Adam, Abel, Enoch, 
 " Lot, Noah, and Melchifedec, who were all uncircum- 
 " cifed in the flefh. To you alone, on account of your 
 " impiety and wickednefs, the ordinances of the Law 
 (t were neceffary : and becaufe you were prone to forget 
 " God, he reftrained you from particular kinds of food, 
 " though he had given every living thing for food to 
 " Noah. He appointed facrifices and ordinances, not 
 " becaufe he took pleafure in them, but that he might 
 " reftrain you from idolatry. Ezech.xliv. 24. Amos v. 26. 
 i( Pfalm xlix. And for the fame reafon he ordered a 
 t( temple to be built at Jerufalem. The patriarchs ob- 
 " ferved not circumcifion, neither can women : it is there- 
 " fore evident that it is a fymbol and mark, and not one 
 " of thofe works of jutlice, without which none can 
 " pleafe God. The blood of circumcifion is now abro- 
 f f gated, and we believe in a faving blood f . There is 
 u now another covenant, and teftament ; another law 
 i( has gone forth from Sion, even Jefus Chrift, who cir- 
 " cumcifes all who are willing s, that they may be a juft 
 " nation, a people obfervant of faith, truth, and peace. 
 " Come therefore with me, all ye who fear the Lord, 
 " who wifh to fee the prosperity of Jerufalem : come, let 
 " us enter into the light of the Lord : for he has freed 
 " his people, even the houfe of Jacob. Come together, 
 
 ^ Aiftxri c-arr.gity ■zriTHrnvxaftiv. p. 241. 
 
 S VL'.ToivttK fia.xa>oais f alluding perhaps both to Peter and to Zipporah, 
 Exod. iv. 25. See p. 342. of the Dialogue with Trypho. 
 
3co JUSTIN'S DIALOGUE 
 
 " all ye nations : let us aflemble in Jerufalem, which i* 
 " no longer befieged for the iniquity of the people : for 
 " the Lord cries by Ifaiah, * I am fought of them that 
 f afked not for me ; I am found of them that fought me 
 
 * not : I faid, Behold me, behold me, unto a nation that 
 ' was not called by my name. I have fpread out my 
 f hands all the day unto a rebellious people, which 
 1 walketh in a way that was not good, after their own 
 c thoughts ; a people that provoketh me to anger to my 
 ( face h ;' a people who wifh to have the lot of their in- 
 (c heritance with us, even for a little fpace, juflifying 
 tc themfelves, and faying that they are children of Abra- 
 
 * ham. The Holy Spirit proclaimed this by the mouth 
 et of Ifaiah : ' Doubtlefs thou art our father, though 
 
 * Abraham be ignorant of us, and Ifrael acknowledge us 
 c not : thou, O Lord, art our father, our redeemer '.' 
 ' Thy holy cities are a wildernefs, Zion is a wildernefs, 
 
 * and Jerufalem a defolation. Our holy and our beau- 
 £ tiful houfe, where our fathers praifed thee, is burnt up 
 e with fire ; and all our pleafant things are laid wafte k ." 
 
 III. 
 
 ee What fay you ?" interrupted Trypho : " that none 
 <f of us fhall obtain an inheritance in the holy moun- 
 " tain ?" Jujiin. <( I fpeak only of thofe who have 
 " perfecuted, and do yet perfecute Chrift, without re- 
 
 * pentance. And the Gentiles who believe in Chriit, 
 <c and repent of their fins, will inherit together with the 
 " patriarchs, and prophets, and all the juft fons of Jacob : 
 " although they obferve not the Jewifh fabbaths, and cir- 
 * c cumcilion, and holy-days. Thus God fays by Ifaiah : 
 f I the Lord have called thee in righteoufnefs, and will 
 ' hold thine hand, and will keep thee, and give thee for a 
 
 h Ifaiah lxv. 1, 2,3. ' lxiii. 16. k lxiv. 10, 11. 
 
WITH TRYPHO THE JEW. 301 
 
 * covenant of the people, for a light of the Gentiles ; to 
 e open the blind eyes, 8tc. l ' And again : ' Lift up a 
 ' ftandard for the people. Behold, the Lord hath pro- 
 « claimed unto the end of the world, Say ye to the daugh- 
 ( ter of Zion, Behold, thy falvation cometh ; behold, his 
 
 * reward is with him, and his work before him. And 
 < they fhall call them, The holy people, The redeemed of 
 e the Lord : and thou (halt be called, Sought out, A city 
 c not forfaken m .' ' Who is this that cometh from E- 
 6 dom, with dyed garments from Bofrah, &c. n " 
 
 Trypho. " You feleft what you pleafe from the pro- 
 <e phetical writings ; but you omit thofe paflages which 
 <c clearly enjoin the obfervance of the Sabbath ; as Ifaiah 
 « lviii. 13." 
 
 Jujiin. " I have not pafled over thefe prophecies, my 
 *' friends, becaufe I thought they made againft me. Un- 
 <c derftand that the Lord iflues by the prophets the fam« 
 <e commands, as by Mofes : on account of your hardnefs 
 t( of heart and ingratitude, his injun&ions are always the 
 " fame ; in order that ye may be reformed and pleafe 
 " him, and not facrifice your fons and your daughters to 
 u devils, and not be partakers with thieves, lovers of 
 " gifts, followers of rewards, not judging the fatherlefs, 
 " nor the caufe of the widow ; and that your hands may 
 iC not be full of blood °. i For the daughters of Zion 
 * have walked with ftretched forth necks, and wanton 
 ' eyes, and long trains to their garments P.' ' For all,' 
 " he cries, * have gone out of the way, all are become 
 « abominable j there is none that doeth good, no not one. 
 ( Their throat is an open fepulchre : adders' poifon is 
 ( under their lips. Deftru&ion and wafting are in their 
 f paths, and the way of peace have they not known 4.' 
 
 I Ifaiah xlii. Q, 7. m kii. 10, 11, 12. n kiii. 1. 
 
 ° Ilaiah i. 23. P iii. 16. 
 
 1 Pfalm xiv. 3. v. 9. cxl. 3. Ifaiah lax. 7, 8. 
 
Sos JUSTIN'S DIALOGUE 
 
 " The Law was originally given on account of your of- 
 " fences ; and it was continued, becaufe ye continued 
 "in them. Would God, think you, have enjoined your 
 " priefts to offer facrifices on the fabbath-day, and chil- 
 " dren to be circumcifed on the fabbath-day, if thefe 
 " things had been fin ? Could he not have commanded 
 (< that the child mould be circumcifed on the day before, 
 11 or the day after, the fabbath ? The patriarchs too, be- 
 " fore Mofes and Abraham, men renowned for their 
 <f righteoufnefs and accepted with God, wherefore were 
 " they not enjoined circumcifion and the obfervance of 
 u the fabbath ? Trypho could only anfwer, Thus it pleafed 
 " God : the ufual pretext of thofe, who have no reafon- 
 " able defence to make. On the other hand faid I, I bring 
 ** you arguments and proofs from Scripture and from fa£ts : 
 u delay not therefore; liften to me, though uncircumcifed; 
 <e and become profelytes to Chrift, while time is yours, and 
 " before his coming, when your repentance and tears will 
 i( be vain. Circumcife your hearts: no longer fow among 
 sc thorns, and on land unploughed : but become new men 
 <e in Chrift, and your hearts will then be like frefli, beau- 
 (i tiful, and rich land. s Behold, the days come, faith 
 e the Lord, that I will punifh the circumcifed with the 
 ' uncircumcifed; Egypt, and Judah, and Edom, and the 
 ' fons of Moab : for all thefe nations are uncircumcifed, 
 1 and all the houfe of Ifrael are uncircumcifed in the 
 * heart r .' Thus God only regards circumcifion as a fign. 
 *■* But if a Scythian or Perfian know God and his Chrift, 
 (i and keep the law of eternal juftice, he has the good 
 " and ufeful circumcifion ; God is friendly to him, and 
 te rejoices in his offerings. Let me remind you of the 
 <f words of the prophet Malachi : ( I have no pleafure in 
 *■ you, faith the Lord of hofts, neither will I accept an 
 
 r Jer. ix. 25, 26. 
 
WITH TRYPHO THE JEW. 303 
 
 S offering at your hand. For from the riling of the fun 
 * even to the going down of the fame my name fhall be 
 'great among the Gentiles, &c. s ' And of David: ' A 
 s people whom I have not known fhall ferve me. As 
 f. foon as they hear of me, they fhall obey me l S Let all 
 " of us affembled nations glorify God ; becaufe he has 
 <f vifited us. Let us glorify him through the King of 
 ff glory, through the Lord of powers. His fayour is 
 " towards the Gentiles : our facrifices are pleafanter to 
 " him than yours. What then is circumcifion to me, 
 " who have a teflimony from God ? What is the ufe of 
 ** that baptifm to one who is baptized with the Holy 
 " Ghofl? Thefe reafons mull, I think, perfuade men of 
 " any underflanding : for the matter is no preparation of 
 " mine, neither adorned by the art of man : the words 
 " are in the Songs of David, and in the Gofpel of Ifaiah; 
 <( they are the prophecies of Zechariah, the writing of 
 " Mofes. Do you acknowledge them, Trypho ? They 
 " are depofited in your, let me rather fay in our, Scrip- 
 " tures : for we believe in them, and obey them : ye at- 
 " tend to the letter, but the fpirit efcapes you. No 
 " longer therefore vent your bitter reproaches again ft us, 
 " becaufe we obferve not circumcifion and the fabbath : 
 " by which rites foolifh men a& the part of fycophants 
 i( towards Almighty God, who has indeed always taught 
 "all men the fame juft laws. Many have thought thofe 
 " commands unreafonable and unworthy of God, not 
 " having received grace to perceive that they were iffued 
 (i on account of your wickednefs, to lead you to repent- 
 " ance. It is plain that God's law is fweeter to us than 
 " honey or the honeycomb, becaufe we fuffer death ra- 
 ** ther than deny it. 
 
 " We always implore God, through Jefus Chrift, to 
 
 - s Mai. i. 10, 11. f Pfalm xviii. 43, 44. 
 
304 JUSTIN'S DIALOGUE 
 
 e< guard us from thofe evil fpirits whom we formerly 
 (C adored. Him we call upon, our Helper and Re- 
 <c deemer, who was crucified under Pontius Pilate; and 
 (C at the found of his name, the devils now tremble and 
 " obey. Such power has the Father given him, and 
 <e hence we may gather what his appearance will be in his 
 iC glory, according to the defcription of the prophet Da- 
 t( niel : c I beheld till the thrones were caft down, and 
 ' the Ancient of days did fit, 8cc.' See Daniel vii. 9. to 
 « the end." 
 
 IV. 
 
 ** When I had ceafed, Trypho faid : Thefe and fimilar 
 " Scriptures oblige us to expeft that glorious and great 
 " One, who, as the Son of man, is to receive from 
 fC the Ancient of days an everlafting kingdom. But he 
 " who is called your Chrift was born in a ftate without 
 Si honour or reputation, and fuffered the extreme curfe 
 '* of the law, even crucifixion. If I had not fhewn, I 
 ** faid, from the Scriptures, that his appearance was 
 " mean, and his generation obfcure ; that for his death 
 ** the rich (hould fufFer death, and that by his ftripes we 
 " are healed ; and that he was led like a lamb to the 
 " flaughter : and if I had not explained his two advents, 
 " one in which he was pierced by you, the other when 
 " ye mall look on him whom ye have pierced, and your 
 <c tribes (hall mourn : I iliould indeed have thought I had 
 * c fpoken unintelligibly. But I adduce all my proofs 
 ** from the holy and prophetic Scriptures, hoping to find 
 <f fome among you, through the grace which comes from 
 " the Lord of hofts, relerved for eternal life. That the 
 ts point in queftion may be made clearer, I will now 
 " bring forward fome writings of blefied David, in which 
 *' ye will perceive, that he mentions the Lord Chrift by 
 il the divine Spirit of prophecy, and the Lord the Father 
 
WITH TRYPHO THE JEW. 305 
 
 of all things bringing him upon earth, and placing him 
 
 at his right hand, until he makes his enemies his foot- 
 
 ftool. Which came to pafs from the time that our 
 
 Lord Jefus Chrift afcended into heaven, in the fulnefs. 
 
 of time, after his refurreetion. Daniel alfo mentions 
 
 him who (hall fpeak blafphemous and great words 
 
 againft the Moft High, until a time and times and the 
 
 dividing of a time u . This ye do not rightly interpret : 
 
 for ye lay that a time is one hundred years ; therefore 
 
 the man of fin muft reign at leaft three hundred and 
 
 fifty years. Thefe things I bring forward indirectly, 
 
 that ye may perceive their application to yourfelves, of 
 
 whom it is faid, c The wifdom of their wife men (hall 
 
 perifh, and the understanding of their prudent men mail 
 
 be hid x ." No longer therefore feduce others, but learn 
 
 of us, whom the grace of Chrift has made wife. Thefe 
 
 are the v/ords of David : ' The Lord faid unto my 
 
 Lord, Sit thou on my right hand, until I make thine 
 
 enemies thy footftool, &c. The Lord hath fworn, and 
 
 will not repent, Thou art a pried for ever after the order 
 
 of Melchizedeky.' Which words cannot apply, as ye 
 
 fay, to King Hezekiah : for ye do not afTert that he 
 
 was, or is, a prieft. But they are fpoken of our Jefus, 
 
 as ye might perceive, if your ears were not flopped, 
 
 and your hearts blinded. The Lord fwears, on account 
 
 of your incredulity, ' He is a prieft for ever after the 
 
 order of Melchizedek/ Now Mofes fays, that Melchi- 
 
 zedek was prieft of the mod high God, and he was 
 
 prieft to the uncircumcifed, and alfo blefTed Abraham 
 
 in circumcifion, who gave him tithes. Thus God ma- 
 
 nifefted that he would be an eternal highprieft, both to 
 
 the circumcifed and uncircumcifed ; and would blefs all 
 
 11 Dan. ix. 26. x Ifaiah xxix. 14. 
 
 y The whole 110th Pfalm is here quoted. 
 
 X 
 
306 JUSTIN'S DIALOGUE 
 
 " thofe who come to him, that is, who believe in him, 
 " and afk his blefling. The laft verfe of this Pfalm, * He 
 ' fliall drink of the brook in the way : therefore {hall he 
 s lift up the head,' (hews his ftate of humility, and of ex- 
 " altation. As a farther proof of your felf-deception and 
 " mifinterpretation of Scripture, I will quote another 
 " Pfalm, compofed by David under the infpiration of the 
 " Holy Ghoft, which ye refer to Solomon, but which 
 " was really fpoken of our Chrift. This fentencc, ' The 
 ' law of the Lord is perfect z ,' means not, as ye expound 
 " it, the Mofaic covenant : whereas God himfelf pro- 
 " claims, that he would make ( a new law and a new co- 
 ' venant with the houfe of Ifrael a .' Again : ' Give thy 
 1 judgments unto the king, O God V This ye apply alfo 
 " to Solomon : but the words of the Pfalm explicitly de- 
 " note Chrift, the eternal King : for Chrift is King, and 
 " Prieft, and God, and Lord, and Angel, and Man, and 
 " chief Captain ; and a Stone, and born a Child, and be- 
 " ing made firft expofed to fuffering, reafcended afterwards 
 il into heaven, and fliall come again with glory, having 
 " obtained an eternal kingdom. I can fliew that all this 
 " is propheiied of him in the holy Scriptures c . I know 
 " that Solomon was a king, great and glorious, and that 
 " by him the temple at Jerufalem was built : but the 
 " Pfalm is not applicable to him. For all kings did not 
 iS worfhip him, nor did he reign to the ends of the earth, 
 " nor did his enemies bow down before him, and lick the 
 " duft. Let me remind you of his worfhipping idols, by 
 " means of a Sidonian woman, which is mentioned in the 
 (t books of Kings ; a thing which they who acknowledge 
 " the Creator of all things through the crucified Jelits 
 " cannot do, but they rather endure torture, and puniih- 
 " ment, and death." 
 
 z Pfalm xix. 7. a Jer. x\xi. 31. b Plalin lxxii. 1. 
 
 c The whole of the 72d Plalin is here quoted. 
 
WITH TRYPHO THE JEW. 307 
 
 V. 
 
 Trypho. " But I hear that many profeffors of Chrif- 
 a tianity eat things offered to idols, and fay there is no 
 " harm in fo doing." " I underftand there are fuch per- 
 (e fons," I replied, " who acknowledge indeed Jefus to be 
 " Lord and Chrift, but inftead of his doctrines, they 
 " teach thofe of the fpirit of error. We are followers of 
 " the true and pure difcipline of Chrift Jefus, and are 
 <e more faithful and firm in the hope revealed from him. 
 " He himfelf faid : s Many fliall come in my name, clad 
 t in fheep's clothing, but inwardly they are ravening 
 1 wolves;' and i There fliall be herefies and fchifms ;' and 
 e Beware of falfe prophets ;' and c Many falfe Chrifts and 
 e falfe apoftles (hall arife, and fliall feduce many of the 
 t faithful.' Accordingly there are and have been many, 
 " coming in the name of Jefus, who, by word and deed, 
 " have taught atheifm and blafphemy ; and we denomi- 
 i( nate them after the authors of fuch doctrines. We 
 " have no communion with thefe ungodly, irreligious, 
 " and unjuft men, who, inftead of worfhipping (osSsw) 
 " Jefus, confefs him only in name : as idols are infcribed 
 " with the name of God by the workers of wickednefs 
 " among the Heathen. Thus fome of them are called 
 " Marcionites ; others take the names of Valentinian, 
 " Bafilides, and Saturninus, from the chiefs of their dif- 
 " ferent opinions, juft as the fefts of philofophy receive 
 " their titles. From thefe things we know that Jefus 
 u was a true prophet, and from others which he foretold 
 Cl would happen to thofe who believe and confefs him to 
 " be Chrift. Our fufferings and perfections from our 
 " countrymen he explicitly foretold : nor is he reprehen- 
 " fible in word or deed. Wherefore we pray for you, 
 " and for all others, our enemies ; that ye may repent 
 " and think with us, and no longer blafpheme him, who 
 " by his works, by the virtues now exifting through his 
 
 x a 
 
30S JUSTIN'S DIALOGUE 
 
 " name, by the precepts of his do&rine, and by the pro- 
 " phecies accomplished in him, is altogether without fpot 
 " and blamelefs, Chrift Jefus. By faith in him fave your- 
 " felves at his next coming in glory, that ye may not be 
 " condemned to fire by him." 
 
 VI. 
 
 Trypho. Be it fo, that Chrift came, according to pro- 
 " phecy, liable to fuffering, that he was called the Stone, 
 " and that he fhall come again in glory, the Judge 
 " of all, an everlafling King and Prieft : ftill how do you 
 i( prove that this is he ?" 
 
 " I am coming in good time to that proof. At pre- 
 " fent permit me to adduce fome paffages from the 
 " prophets, to (hew that Chrift is God and Lord of 
 " power, and is fymbolically called Jacob d by the Holy 
 u Spirit. Your interpreters are, as God declares, with- 
 " out understanding, who refer thefe fayings, not to 
 " Chrift, but to Solomon. Thus the twenty-fourth Pfalm 
 " is fuppofed to relate wholly to the carrying the taber- 
 11 nacle of teftimony into the temple built by Solomon : 
 " but Solomon was neither Lord of power, nor King of 
 " glory. In the forty-feventh Pfalm the paffage, ' God 
 ' is gone up with a fhout, the Lord with the found of the 
 ' trumpet, &c.' can only relate to Chrift. In the ninety- 
 t( ninth Pfalm, he whom ye refufe for your King is called 
 " King and Lord of Samuel, and Aaron and Mofes and 
 "ofaJl." 
 
 VII. 
 
 Trypho. (< We fhould do better to attend to our 
 <c Rabbis, and not to have any intercourfe with you : for 
 " you fpeak blafphemies, in attempting to perfuade us 
 
 d A fupplanter. Gen. xxv. Q6. xxvii. 3(3. * He took his brother by 
 " the heel in the womb, and by liis ftrength he had power with God." 
 Hofea iii. 3. 
 
WITH TRYPHO THE JEW. 309 
 
 " that this crucified perfon was with Mofes and Aaron, 
 " and talked with them in the cloudy pillar 5 then that 
 " he became man, was crucified, and afcended into hea- 
 " ven, and that he will come again upon earth, and that 
 " he is to be adored (-orpocntuyrjTov) ." 
 
 " I anfvvered : I know that according to the word of 
 ts God, the great wifdom of the Creator of all is hid 
 " from you : wherefore, out of feeling for your condition, 
 " I labour to make you underftand thefe apparent para- 
 " doxes; at lead that I may be unpunifhed in the day of 
 "judgment. Ye will hear ftill more incredible things; 
 " but be not difturbed, rather liften with more alacrity, 
 " and caft afide the traditions of your teachers, who are 
 " more attentive to their own doftrines, than to the pre- 
 i( cepts of the holy prophetic Spirit. The forty-fifth 
 " Pfalm is alfo a prophecy of Chrift. It is no wonder 
 " you hate us, who underftand thefe prophecies, and who 
 " conftantly reprove the hardnefs of your hearts. As God 
 iC reftrained his anger in the days of Elias, on account of 
 " the feven thoufand who had not bowed their knees to 
 " Baal, fo is he now flow to judgment, becaufe many are 
 " daily converted to Chrift, and leave the way of error, 
 ef and receive a diverfity of gifts through the illumination 
 " of Chrift ; one the fpirit of underftanding, another of 
 " counfel, another of ftrength, another of healing, another 
 " of foreknowledge, another of teaching, another of the 
 « fear of God." 
 
 Try p ho. " You are mad." 
 
 Jufihi. " I am neither mad nor befide myfelf. After 
 " Chrift's afcenfion to heaven it was prophefied, that he 
 f( fhould lead us away captive from error, and give us 
 " gifts e : and we fhew, that, although ye are wife in your 
 " own conceits, yet we alone, being inftrucled in all 
 
 e Pfulm lxviii. 18. 
 
 x 3 
 
310 JUSTIN'S DIALOGUE 
 
 " truth, honour God in works, in knowledge, and in 
 " heart. Perhaps alfo ye forbear to confefs Chrift, and 
 *' the works that are done in his name, on account of the 
 <c perfecution of perfons in power, who being inftigated 
 " by the ferpent, that wicked and fedu&ive fpirit, ceafe 
 " not to put to death and to perfecute thofe who confefs 
 te Chrift, until he fhall come again, and diftribute to 
 " every man his reward." 
 
 VIII. 
 
 Trypho. " Now then prove to us that he, who you 
 " fay was crucified and afcended into heaven, is the 
 " Chrift of God. For you have fufficiently fhewn from 
 " Scripture, that Chrift was foretold as obnoxious to fuf- 
 " fering, (-sja^Tog,) that he will come again in glory, and 
 " that he will receive an everlafling dominion over all 
 M nations, all kingdoms being fubdued to him." 
 
 Jufiin. " This has been already proved to thofe who 
 " have ears to hear, according to your own confeffion. 
 " I will bring forward more proofs in due time : but let 
 <e me now continue the thread of my argument. The 
 f( pafchal lamb was a type of Chrift, with whofe blood 
 " the faithful fprinkle his temples, that is to fay them- 
 " felves. But the pafchal lamb was a temporary inftitu- 
 " tion, for it was only to be offered in the place where 
 " the Lord's name was called upon, and God knew that 
 " the time would come when Jerufalem fhould be deli- 
 '.' vered into the hands of your enemies. The two goats 
 i( of the Levitical law f , the fcape-goat, and the other of- 
 " fered in facrifice during a faft, are types of the two ad- 
 <( vents of Chrift. He became an offering for all who 
 (c wifh to repent of their fins, and to faft, according to 
 " the faft prefcribed by Ifaiah, as I have already dated. 
 
 { Lev. xvi. 5. 
 
WITH TRYPHO THE JEW. 311 
 
 <c Ye know that the offering of the goats is permitted 
 " only in Jerufalem. The offering of fine flour for the le- 
 ii prous prefigured the bread at the eucharift, which Jefus 
 " Chrift our Lord commanded to be done, as a token of 
 " our gratitude to God, becaufe he created the world and 
 f( all that it contains for man's ufe, and becaufe he has 
 fi delivered us from the itate of fin and evil in which wc 
 " were, and has utterly deftroyed its principality and 
 " power, by him who became fubject to fuffering through 
 " his will. I have already quoted the words of Malachi, 
 iC one of the twelve prophets, on the fubjecl of your 
 " former facrifices ; f I have no pleafure in you, faith the 
 1 Lord of hofts, neither will I accept an offering at your 
 1 hand. For from the rifing of the fun even unto the go- 
 
 * ing down of the fame my name (hall be great among 
 1 the Gentiles ; and in every place incenfe flia.ll be offered 
 ' unto my name, and a pure offering : for my name (hall 
 
 * be great among the heathen, faith the Lord of hofts. 
 ' But ye have profaned it s." 
 
 " As circumcifion originated with Abraham, and the 
 " fabbath, the facrifices, the offerings, and the festivals with 
 f< Mofes, and were all ordained on account of the hardnels 
 i{ of your hearts: fo muff, they have their accompliiliment, 
 " according to the will of the Father, in him, who was 
 " born of a Virgin of the feed of Abraham, and of David, 
 " of the tribe of Judah, the Son of God Chrift Jefus. He 
 <c came, according to the prophets, to preach to the 
 " whole world an everlafting law, and a new covenant. 
 *' And we who approach to God through him, have re- 
 " ceived not a circumcifion of the flefh, but a fpiritual 
 f c circumcifion, which Enoch and the others obferved. 
 " This we receive, being finners, through baptifm, by the 
 (S mercy of God : and all may fo receive it. 
 
 S Mal.i. 10,11,12. Some remarks concerning the typical rites of 
 the Jews are here omitted. 
 
 X4 
 
312 JUSTIN'S DIALOGUE 
 
 IX. 
 
 te The myftery of Chrift's birth now demands our 
 conlideration. Ifaiah declares that it is inexpreffible : 
 Who mail declare his generation ? for he was cut oft' 
 out of the land of the living : for the tranfgreffion of 
 my people was he ftricken h .' Thus is he fpoken of by 
 the prophetic Spirit, who came into the world to die, 
 that by his ftripes we might be healed. When Ahaz, 
 being at liberty to choofe a fign, refilled it, faying, e I 
 will not tempt the Lord ;' God himfelf gave him this 
 fign, ' Behold, a Virgin (hall conceive, &.c.'' But ex- 
 cept Chrilt, none of the feed of Abraham was born, or 
 faid to be born, of a Virgin. Ye and your Rabbis 
 dare indeed to fay there is no fuch prophecy in Ifaiah, 
 and explain the words to relate to king Hezekiah : and 
 I will therefore enter into a farther commentary. If I 
 perfuade you, my confcience will be clear : if ye re- 
 main hard-hearted, and vainly fuppofe that ye will re- 
 ceive the rewards promiied through the Mefliah, be- 
 caufe ye are the feed of Abraham, ye will then be felf- 
 deceivers. None of the feed of Abraham can receive 
 them, urilefs their faith be equal to that of Abraham, 
 and they have a knowledge of myfteries : upon them 
 the commands to obferve piety and juftice were obliga- 
 tory, for God ffays by Ezekiel, * Noah, Daniel, and 
 Job mould not deliver their fons and their daughters; 
 they Ihould only deliver themfelves k :' and by Ifaiah, 
 The Lord God faid, They (hall go forth, and look at 
 the carcafes of the men who have tranfgrefTed againft 
 me; their worm (hall not die, and their fire (hall not be 
 quenched 1 .' Wherefore call from you thefe vain hopes, 
 and halten to know the way of the remiflion of lins, 
 
 h Ifaiah liii. 8. j Ifaiah vii. 14. 
 
 k Ezek. xiv, 14. J Ifaiah lxvi. 24. 
 
WITH TRYPHO THE JEW. 313 
 
 '* and to have confidence in the inheritance of promifed 
 " bleflings. There is no other way but to confefs Chrift, 
 " to be baptized for the remiffion of fins, according to 
 " Ifaiah's words, and to live without fin." 
 
 X. 
 
 Trypho. " Permit me to interrupt you by one queftion." 
 Jujiin. " As you pleafe." 
 
 Trypho. " They who live according to the law of Mo- 
 " fes, will they live with Enoch, Noah, and Job in the 
 ' li refurre£f.ion, or not ?" 
 
 Jujiin. " I quoted Ezekiel to prove that thofe three 
 <l righteous men would deliver themfelves only, not their 
 " fons and daughters : each perfon will be faved in his 
 ii own righteoufnefs, and fo they who obferve the law of 
 " Mofes. For in that law the things which are naturally 
 " excellent, and pious, and juft, are prefcribed : and alfo 
 " other things, which were commanded on account of 
 " the hardnefs of your hearts. And they who do the 
 iC things which are entirely and naturally and everlaftingly 
 " good, pleafe God : and through this Chrift, in the re- 
 " furre&ion, as their forefathers Noah, and Enoch, and 
 " Job, and other juft men were faved, fo fhall they be 
 " faved, together with all who acknowledge Chrift the 
 " Son of God, who was before the morning-ftar and the 
 " moon, and endured to be made flefh of that Virgin 
 " of the feed of David, that through this difpenfation, 
 t( the ferpent wicked from the beginning and his angels 
 " might be deftroyed, and the power of death fet at 
 « nought, ceafing altogether at the fecond coming of 
 iC Chrift, and exifiing no more with refpeft to thofe who 
 " believe in Chrift and live according to his will. Then 
 " fome (hall be difmifled to the juft ientence of evcrlafting 
 " punifhment by fire : and others fhall enter into a ftate 
 
3M JUSTIN'S DIALOGUE 
 
 " free from fufiering, and corruption, and grief, and 
 " death." 
 
 Trypho. " If there be among the obfervers of the Mo- 
 " faic law, who wim now to have life, believing alfo in 
 " the crucified Jefus, conferring that he is the Chrift of 
 t( God, and that to him is given abfolute judgment over 
 *' all, and that his kingdom is eternal : can they alfo be 
 " faved?" 
 
 Juftin. " Let us confider, is it poflible now to obferve 
 * f all things which Mofes commanded ?" Trypho. " No : 
 " for the pafchal lamb, the goats, and other offerings . 
 " cannot be facrificed, as you have faid, any where but 
 <l in the holy land ?" Jujiin. M Tell me then fome of 
 " thofe which it is Mill poffible to obferve m ." He an- 
 fwered, " The fabbaths, and circumcifion, and moons, 
 " and ablutions." Jujiin. " Abraham and Ifaac and Ja- 
 " cob and Noah and Job and the patriarchs before them, 
 " and Sarah, Rebecca, Rachel and Leah, obferved none 
 "of thefe : you think that they are faved?" Trypho. 
 et Surely : Abraham and his pofterity were circumcifed." 
 Juftin. " Yes, but the rite began with him. And all the 
 i( ceremonies given by Mofes were appointed on account 
 se of the hardnefs of heart of the Jews ; in order that by 
 " many inftitutions in every action ye might have God 
 " always before your eyes, and not be feduced into in- 
 {i juftice and impiety. Your lcarlet clothes and your 
 " phylacteries were for the fame purpofe : Mill the Jews 
 i( fwerved from the worfliip of God, and all thefe inftitu- 
 " tions preferved them not from idolatry. On the con- 
 " trary, rather than continue to facrifice to idols, we 
 <c Chriftians endure extreme torments, and rejoice in 
 " death : believing that God by his Chrift will raife us 
 li up to incorruption and immortality j and we know 
 
 m Infiead of »■<»* oitv aSivarov itn <pvX»ffffiii } I read riva «v» k 3i;v«t«». 
 
WITH TRYPHO THE JEW. 315 
 
 ** that thofe things which were appointed to you on ac- 
 '* count of the hardnefs of your hearts, do not really con- 
 " ftitute juftice and religion." 
 
 XI. 
 
 Trypho. " What if any, befides having fincere faith 
 i( in Chrift, and paying obedience to him, mould farther 
 " wifli to keep the Mofaic ritual : will he be faved ? 
 Jujtin. " Indeed I think fo : provided he does not at- 
 ii tempt to perfuade others, the Gentiles particularly, to 
 i( be of that opinion, telling them, as you have juft told 
 " me, that they cannot be faved without the Mofaic 
 " rites." Trypho. " You fay you think fuch a perfon 
 " will be faved. Are there then who think otherwife ?" 
 Jtijiin. " Yes, and who would not dare to have any com- 
 " munion with fuch perfons : but I aflent not to their 
 " opinion. If any, of weak underftanding, wifh to ob- 
 " ferve what Motes lias delivered, as far as they can in 
 ( f the prefent ftate of things, befides their hope in this 
 " Chrift, and befides the works of juftice and piety which 
 " are eternal and obligatory by the law of nature; and 
 " prefer conforming with faithful Chriftians, without, as I 
 i( have faid, preffing upon them eircumcifion, and the 
 " fabbatical and other rites : for my part I think they are 
 " to be received with open arms, in entire fellowfliip, as 
 " brethren of our own flefh and blood. Upon the fame 
 " principles, if any of your people, Trypho, converts to 
 " Chrift, force the Gentile Chriftians to obferve the law 
 " of Mofes, I am not for receiving them : but ftill think 
 " thofe Gentile Chriftians, who are perfuaded to follow 
 " the law of Mofes, may be faved. They who have been 
 ee converted to Chrift, and relapfe into the legal infti- 
 <c tution, denying Chrift, cannot without repentance be 
 <( faved : nor they of the feed of Abraham, who live ac- 
 " cording to the law without faith in Chrift; and efpecially 
 
316 JUSTIN'S DIALOGUE 
 
 " the perfecutors of Chrift in the fynagogues. Such in- 
 " deed is the goodnefs and loving-kindnefs of God, fuch 
 i( the immenfity of his mercy, that, as he fays by Ezekiel, 
 " he will receive him who repents and turns from his 
 " wickednefs, as juft and blamelefs : but him who is an 
 ce apoftate from the true worfhip of God, and the ways 
 " of righteoufnefs, he confiders a finner and an infidel. 
 " Thus our Lord Jefus Chrift has faid : t In whatfoever 
 ' (things or actions or ways) I (hall find you, in them will 
 1 I alfo judge you." 
 
 XII. 
 
 Trypho. ee Well, we have heard your fentiments on 
 " this point. Refume, if you pleafe, the thread of your 
 <( difcourfe. You fpeak a paradox, incapable I think of 
 " demonftration : indeed to fay, as you do, that this 
 ee Chrift is God preexiftent before the worlds, (ro-poiwa^av 
 <c Qsov ovtcl vrpo cuxvwv todtov XpKTTov,) that he was born 
 (C and endured to become man, though not of man, this 
 te appears to me rather nonfenfe, than a paradox." 
 
 Jitjiin. " I know that this doctrine appears paradoxical, 
 " particularly to the Jews, who have not been willing ei- 
 " ther to know or to do the will of God, but obey the 
 " precepts of their teachers, as God himfelf declares. 
 ce However 11 this truth will not perifh, that this is the 
 " Chrift of God, although I may not be able to demon- 
 
 n From this celebrated paffage Dr. Prieftley and other writers nave 
 inferred, that JufHn Martyr and the primitive Church in general held 
 communion with Unitarians ; and cunfequently did not think the doc- 
 trine or" the Godhead of Jefus Chrift an article of faith effential to fal- 
 vation. Bifhop Bull's obfervations on this point, Judicium Ecclef. Ca- 
 tholic, p. 69, 70, &c. are worthy of all attention, lie with reafon re- 
 marks, that Jullin's argument is here addrelVed to the man, to the Jew; 
 whom he wants to convince in the tirit place, that the expected Meffiah 
 has come in the perfon of Jefus Chrift. The character of the Meffiah, 
 whether or not he be really God, he for the prefent omits to confider. 
 
WITH TRYPHO THE JEW. 317 
 
 " ftrate that the Son of the Creator of the univerfe had 
 " preexiftence, and was God, (srpoym^sv uioj tov -btohjtou 
 " tmv 6\u)v 0soj wv,) and became Incarnate of a Virgin : at 
 " all events it has been already proved that, whatever be 
 " the character of the Meffiah, the anointed of God, this 
 " is he. Though I mould not mew that he had preexift- 
 " ence, and endured to be born man of like paffions with 
 tc us, in the flefh, according to the will of the Father, it 
 (( is in juftice only my error : but it will not be fair to 
 " deny that this is Chrift, although it mould appear that 
 u he was born a man of men, and was by election made 
 " Chrift. For there are fome, my friends, of our race, 
 " who confefs that this is the Chrift, but make him out 
 " to be a man of men. With them I do not agree. Were 
 " Pthey many in number, I mould afcribe little weight to 
 " their fpeeches ; for we are commanded by Chrift him- 
 " felf to believe, not in human doctrines and traditions, 
 i( but in the declarations of the prophets, and in his pre- 
 " cepts." 
 
 XIII. 
 Trypho. " They who fay that he was born a man, 
 " and was anointed by election, and made the Chrift, 
 
 Bifhop Bull reads vptnoov, your. See Judicium Ecclef. Cath. p. 73. 
 In either cafe the words refer to the Nazarenes or to the Ebionites-. 
 The Nazarenes were Jewilh converts to Chriftianity, who retained the 
 Mofaic Law : and the terra Nazarene conveyed to the Jews the fame 
 fignification as Chriftian to the Greeks. The Nazarenes, after the ruin 
 of Jerufalem, retired to the little town of Pella beyond the Jordan. 
 They are not convicted of herefy. The Ebionites (in Hebrew " poor") 
 feem to have received their name from their abject condition. They 
 were perhaps a feci or a remnant of the Nazarenes: but they denied 
 the divine nature of Jefus Chrift, and thought Judaifin neceflary to fal- 
 vation. See Mofheim De Rebus ante Conftant. p. 328. &c. and Eiiliop 
 Bull's animated ftriftures ; Judic. Ecclef. Catholic, p. 20, 2 1, &c. Bi- 
 fhop Horfley has ably defended the diftinction between Nazarenes and 
 Ebionites, which the Unitarians are fo fond of obliterating. See Tracts 
 in Controverfy with Dr. Prieftley, p. 393. Ed. IS 12. 
 
 P I have ventured to offer a new conftruclion of this paffage. 
 
3i« JUSTIN'S DIALOGUE 
 
 " appear to me to deferve more credit than thofe of your 
 a perfuafion. We all think that the Median will be born 
 te a man of men, and that Elias will come to anoint him. 
 " If therefore this be Chrift, he muft be known to be a 
 " man of men : but fince Elias is not come, I think this 
 " is not the Chrift." 
 
 Jujiin. "Does not the word by Malachi fay, that Elias 
 " muft firft come, before that great and terrible day of 
 " the Lord ?" Tnjpho. " Certainly." Jujiin. " Then if 
 " we muft acknowledge that the prophets fpeak of two 
 " advents of Chrift, one in a fuftering, abjecl, and inglo- 
 " rious condition, and the other when he fhall come in 
 " glory to judge the world, (as I have before (hewn,) do 
 " not thefe words of jVlalachi relate to his fecond com- 
 "ing?" Tnjpho. " AfTuredly." Jujiin. "So our Lord 
 " prophefied, when he faid, Elias muft firft come : and 
 " this we know will take place. And there was a fore- 
 " runner of his firft coming, the Spirit of God which was 
 " in Elias, in John the laft prophet of your race. At the 
 " river Jordan he cried, ' There cometh after me a greater 
 ' than I, &c.' Him your king Herod fhut up in prifon, 
 " and afterwards had his head brought to him in a 
 " charger, at the inftance of his brother's wife, whofe 
 " daughter had pleafed him by her dancing. Our Chrift 
 " therefore faid, that Elias was already come : and it is 
 " written, that his Difciples underftood him to mean 
 " John the Baptift." 
 
 Trypko. " I know not how to believe what you fay, 
 " that the fame divine prophetic Spirit, which was in 
 " Elias, was alfo in John the Baptift." Jujiin. " Do you 
 " not think the fame thing happened in the cafe of Jo- 
 " ftma the fon of Nun, when Mofes was commanded to 
 " lay hands on him ?" Trypho. « Yes." Jujiin. « Well 
 " then, as God took of the Spirit that was upon Mofes, 
 " while he lived, and gave to Jolhua, fo could he bring it 
 
WITH TRYPHO THE JEW. 319 
 
 to pafs that the Spirit of Elias mould come upon John 
 
 « the Baptift." 
 
 Try p ho. " You feem, from practice, to be ready in an- 
 " fwers. Firft tell me then how you prove there is an- 
 " other God, befides the Creator : and then you can (hew 
 " that he endured to be born of a Virgin." 
 
 XIV. 
 Jujiln. " With your leave I will firft quote Ifaiah's 
 fi prophecy concerning John the Baptift, who was alfo a 
 " prophet, the forerunner of our Lord Jefus Chrift." 
 [The fortieth chapter of Ifaiah is here quoted : ' Comfort 
 ' ye, comfort ye my people, &c.'] Trypho. " The words 
 " of this prophecy are of dubious import." Juftin. " If 
 te your prophets had not ceafed (ince the time of John 
 ** the Baptift, you might fay fo. But if John came 
 " preaching repentance, and Chrift fuperfeded his mi- 
 " niftry, and proclaimed the Gofpel, and that the king- 
 " dom of heaven was at hand, and that he muft fuffer 
 " many things of the Scribes and Pharifees, and be cruci- 
 " fied, and rife again the third day, and come again to 
 " Jerufalem, and there eat and drink, with his Difciples, 
 " and that in the interval before his coming many falfe 
 %< priefts and falfe prophets mould arife : and if all thefe 
 " things have come to pafs : what room is there for 
 " doubt, (ince ye have the evidence of facls? Chrift him- 
 " felf explains them : ' The law and the prophets were 
 
 * until John the Baptift : from which time the kingdom 
 ' of heaven fuffereth violence, and the violent take it by 
 
 * force. And if ye will receive it, this is Elias, which 
 
 * was for to come. He that hath ears to hear, let him 
 ( hear 9.' The patriarch Jacob prophefied the two advents 
 " of Chrift 1 ": and that the Gentiles who believed in him, 
 
 1 Luke xvi. 16. Matt. xi. 12—15. r Gen. xlix. 8—13. 
 
320 JUSTIN'S DIALOGUE 
 
 fC when obnoxious to fuffering, fhould wait for his coming 
 " in glory. You cannot deny, with any pretence, that a 
 " prophet and a ruler were not warning to your nation, 
 cc until Jefus Chrift was born and iuffered. For Herod 
 " the Afcalonite was of your nation, and under him ye 
 " were able to make offerings, and obferve all the law of 
 et Mofes : and your prophets continued in fucceffion until 
 " John ; even under the Babylonifh captivity, though 
 " your country was laid wade, and your facred veflels 
 " carried away, ftill you wanted not a prophet of your 
 " own, the lord and leader and ruler of your people : but 
 " fince the manifeftation and death of Jefus our Chrift, 
 " there neither has been, nor is, a prophet among you. 
 i( Ye have ceafed to be under a king of your own : 
 " moreover your land is left unto you defolate, and like a 
 " lodge in a garden of cucumbers. The words of Jacob, 
 1 Unto him fhall the gathering of the people be,' figura- 
 " tively denote his fecond coming, and the converfion of 
 " the Gentiles, as ye may at laft perhaps underftand. 
 f And the words, ' binding his foal unto the vine, and his 
 f afs's colt unto the choice vine,' predict both the works 
 " done by him at his firft advent, and alfo that the Gentiles 
 " mould believe in him : for they were as an untamed colt, 
 " until Chrift fent forth his Difciples among them ; and 
 " they fubmitted to the yoke of his word, and their backs 
 " to bear, on account of the recompence of reward promif- 
 " ed by him. Chrift himfelf at Bethphage, when he was 
 '.' about to enter Jerusalem, bade his Difciples bring him 
 " an afs and her colt, and fat thereon, according to the 
 " prophecy s . Yet though thefe Scriptures have been 
 " manifeftly fulfilled, your hearts remain hard. And the 
 " two aftes in Jacob's prophecy fignify your nation ac- 
 " cuftomed to the law, and the Gentiles unufed to clifci- 
 
 5 Zech. ix. 9. 
 
WITH TRYPHO THE JEW. 3 zl 
 
 *' pline. Zechariah prophefies thus ; ' Smite the fhep- 
 i herd, and the fheep {hall be (battered l :' and it was ful- 
 " filled; for after Chriil's crucifixion, his followers were 
 " fcattered, until he rofe from the dead, and proved to 
 " them that it was foretold he muft fuflfer. And they 
 *' were convinced, and went out into all the world, teach- 
 " ing thefe things. We are firm in his faith and difci- 
 tl pline, for we are perfuaded by the prophets, and by 
 " thofe who through the world have believed in him who 
 ie was crucified, and have become pious. In the prophecy 
 " of Jacob, f He warned his garments in wine, and his 
 " clothes in the blood of grapes,' the Holy Spirit denotes 
 " thofe who mall be wafhed by his blood, and receive re- 
 " mifTion of fins. The expreflion, c blood of the grape,' 
 " means that the efficacy of Chrifl's blood is not any 
 " thing human, but by the power of God. This prophecy 
 « mews that Chrift is not a mere man, born after the 
 *•' common manner of men." 
 
 XV. 
 Trypho. " We mail bear in mind what you fay on this 
 " point : now refume your proof that the Holy Spirit 
 " has declared another God befides the Creator. Re- 
 " member that the Gentiles were fufFered to worfhip the 
 " fun and the moon, and that the prophets often fay, 
 'Thy God is God of gods, and Lord of lords 11 ,' adding 
 " the epithets, ' great, firong, terrible x .' They were not 
 " in reality gods, but we are taught to believe that the 
 " true God, the Creator of all things, is only Lord of 
 u . thofe who are called gods and lords. Thus the Holy 
 " Ghoft fays by holy David ; ' The gods of the nations 
 tc are images of gods, not godsy-.' and a curfe is added 
 " upon thofe who make and thofe who worfhip them." 
 
 • Zech. xiii. 7. u Deut. x. 17. x Pf. 1. 1. * Pf. cxv. 4. 
 
 Y 
 
322 JUSTIN'S DIALOGUE 
 
 Jujiln. ee I mean not to adduce proofs of this kind, but 
 (t fuch as cannot be controverted. Though read daily to 
 tc you, they will feem new : and hence ye may under- 
 <c ftand, that on account of your iniquity God has hidden 
 i( from you the wifdom of his word : though a very fmall 
 " remnant indeed is left, as Ifaiah fays, that your nation 
 (i may not be like Sodom and Gomorrah. Attend there- 
 * c fore to my evidences from Scripture, which require not 
 " explanation, but only to be heard. Mofes indicates 7, 
 ie that God was feen by Abraham with the two angels 
 te fent to the judgment of Sodom by the other (God), 
 u who is always in heaven, neither is feen by any, nor 
 u converfes with any, the Creator and Father of the uni- 
 " verfe." Trypho and his friends exprefs themfelves not 
 convinced by this evidence. Jiiftin. " Do you not think 
 u that God was feen by Abraham under the oak of 
 (e Mamrc, as the word fays ?" Trypho. " Yes." Jitfiin. 
 " And he was one of the three, whom the prophetic Spirit 
 ie mentions ?" Trypho. c( . No : God appeared to him 
 {C fir(t; and then the three angels, who are called men." 
 Jujlin. " Yet one of the three faid to Abraham, ' I will 
 c certainly return unto thee according to the time of life ; 
 ' and lo, Sarah thy wife fhall have a fon :' and afterwards 
 " it is written, ' God faid unto Abraham, Let it not be 
 ' grievous in thy light, becaufe of the lad, and becaufe of 
 * thy bondwoman z .' Was it not therefore God who re- 
 iC turned under the oak of Mamre, and fpoke again to 
 " Abraham ?" 
 
 Trypho. " You have not proved that this is another 
 " God befides the Creator. Though I confefs I was not 
 " correct in faying that the three who were in the tent 
 " with Abraham, were merely angels." Jujtin. " You al- 
 " low at leaft that you can comprehend how God, who was 
 
 y Gen. xviii. 1, 2. z Gen. xxi. 12. 
 
WITH TRYPHO THE JEW. 32$ 
 
 S( before the creation of the world, appeared on earth in 
 " the form of a man. I fhall now attempt to perfuade 
 " you from Scripture, that the fame who appeared to 
 " Abraham, and Jacob, and Mofes, is called God, and 
 <( differs from the Creator in number, but not in will. 
 ' The fun was rifen upon the earth, when Lot entered 
 c into Zoar. Then the Lord rained upon Sodom and 
 ' Gomorrah brimftone and fire from the Lord out of 
 f heaven a ." Here the fourth of Trypho's friends faid, 
 te We muft then allow that this was another Lord God, 
 " befides the one who appeared to Abraham." Jujiin. 
 " David fays the fame thing : ' The Lord faid unto my 
 
 * Lord, Sit thou on my right hand, SccV and again : ( Thy 
 
 * throne, O God, is for ever and ever; thou haft loved truth 
 f and hated iniquity ; therefore God, even thy God, hath 
 < anointed thee with the oil of gladnefs above thy fellows ." 
 (The Author proceeds to quote at large the 18th and 
 19th chapters of Genefis, for the purpofe of proving 
 that, not one of the two angels who defcended upon 
 Sodom, but he who appeared with them to Abraham, 
 and is called God, w^as both Lord and God, and con- 
 tinues thus :) " When he came to Sodom, he, and not the 
 " two angels, fpoke, as the Scripture fhews, to Lot ; and 
 " he is the Lord who brought definition from the Lord 
 " in heaven, the Creator of all, upon Sodom and Gomor- 
 " rah." Trypho fuggefts a difficulty concerning the food 
 eaten by the three who appeared to Abraham. Juftiu 
 fays, " The expreffions are to be underftood in a figurative 
 " fenfe, as when we fay, Fire devours." 
 
 XVI. 
 
 Trypho. " This interpretation helps to remove the 
 w difficulty. Now you have to explain how this God, 
 
 a Gen. xix. 23, 24. b Pfalm ex. 1, 2. c Pfalm xlv. G, 7. 
 
 Y % 
 
324 JUSTIN'S DIALOGUE 
 
 " who was feen by Abraham, and who is minifter of God 
 " the Creator, was born of a virgin, and made man, liable 
 " to human paffions." Jitjiin. " I poflefs no eloquence or 
 " art of words : I can only open to you the Scriptures, 
 ■" according to the grace which God gives me." Trypho. 
 " Your expreffions of modefty are ironical." Jvjiin. " I 
 " cannot control your thoughts. I fay, Mofes has again 
 " written that he who is called God, and Angel, and 
 " Lord, was feen by the Patriarchs : and thus ye may be 
 " confirmed in that opinion, which ye have already ex- 
 " preffed, that he is the minifter of the Creator. ' The 
 ' angel of God fpake unto me in a dream, faying, Jacob: 
 e And I faid, Here am I. And he faid, I am the God of 
 8 Bethel, 8cc. d ' Again : e Jacob was left alone ; and there 
 
 * wreftled a man (an angel) with him until daybreak : 
 
 * and he faid, Thy name (hall be no more called Jacob, but 
 1 Ifrael ; for as a prince haft thou power with God, &c. 
 
 * And Jacob called the name of the place Peniel : for I 
 ' have feen God face to face e .' Again : ' God appeared 
 i unto Jacob again, when he came out of Padan-aram : 
 
 * and Jacob called the name of the place where God 
 ' fpake with him, Bethel f .' He is called God, and is and 
 " will be God. (0?oj xaAsn-«j, xa» 0hoj =$-», xa< er«'-) 
 
 " They all nodded alTent : and I (Ju/ihi) added ; Let 
 " me remind you that this Angel and God and Lord, who 
 " was feen by Abraham in the form of a man, and wreftled 
 " with Jacob in the form of a man, appeared alfo to Jacob, 
 il when he fled from his brother E(au g . This very Angel, 
 " and God, and Lord, and man, who appeared to Abra- 
 " ham and Jacob, fpoke to Mofes from the burning bufli. 
 " For he fays, ' The Lord God of your fathers appeared 
 " to me, the God of Abraham, the God of Ifaac, the God 
 " of Jacob V 
 
 d Gen. xxxi. 11, IS. e xwii. 24, 23, 30. r xxxv. 9, 15. 
 
 % Gen. xxviii. 10, 20. h Exod. iii. 16. 
 
WITH TRYPHO THE JEW. 325 
 
 XVII. 
 
 Trypho. " We think that an angel appeared to Mofes 
 " in the buih, while God fpake to him." 
 
 Jujiin. " Even if it were fo, that both an angel and 
 " God were in the virion of Mofes, yet no one, of the 
 " flendereft understanding, would venture to fay that the 
 " Author and Father of the univerfe left his heavenly 
 (i abode, to (hew himfelf in a corner of the earth. He 
 " alone, who is called an angel and is God, appeared and 
 t{ converted with Mofes : ' The angel of the Lord appear- 
 c ed to him in a flame of fire out of the midft of the 
 * bum. And when the Lord faw that he turned afide to 
 6 fee, God called unto him out of the midft of the bum '.' 
 " As the word calls him who appeared to Jacob in a 
 " dream an angel, who fays, I am God, who was feen by 
 " thee, when thou fleddeft from thy brother Efau : and as 
 <{ the Lord is faid to have brought deftruction from the 
 t( Lord in heaven upon Sodom ; fo the angel of the Lord 
 " is faid to have appeared to Mofes, and is afterwards 
 " called Lord and God. Scripture fhews, that before all 
 " creation God generated from himfelf a rational virtue, 
 u (Suva^jv Xoyi>o]v,) which by the holy Spirit is called the 
 " glory of God, fometimes the Son, fometimes Wifdom, 
 -" fometimes an Angel, fometimes God, fometimes Lord, 
 " fometimes the Word ; fometimes he calls himfelf the 
 " Chief Captain, appearing in the form of a man to 
 " Jofhua the fon of Nun k . Thus one fire, without dimi- 
 £i nution of its fubftance, kindles another '. God himfelf, 
 " the Son, the Word, the Wifdom, Virtue^ and Glory of 
 
 1 Exod. iii. 2, 3, 4. 
 
 k Jofli. v. 14. " As captain of the Iloft of the Lord am I now come. 
 " And Jofhua fell on his face to the earth, and worlhiuped." 
 
 1 " When Juftin fays that fire propagates the fame fire, he mufr. 
 *• mean that the Son of God, generated by God, is alio very God." 
 Bulli Defenf. Eid. Nic. c. iv. feet. 3. 
 
 Y3 
 
3 a6 JUSTIN'S DIALOGUE 
 
 " the Father, fpeaks by Solomon, ' The Lord pofieffed me 
 f in the beginning of his way, before his works of old, 
 ' &c m .' The word of God by Mofes denotes him to be 
 te God, faying, ' Let us make God after our image n .' 
 (e Do not fay, after your Rabbis, that God was here 
 (e fpeaking to himfelf, or to the elements, of which man 
 " was formed : for afterwards God fays — f Behold the 
 ( man is become as one of us, to difcern good and evil n .' 
 <e They were therefore evidently two at leaft in number ; 
 " nor could the words be fpoken, according to fome here- 
 " tics among you, of angels. But in reality the very off- 
 " fpring of the Father, was before all creation with the 
 " Father, and the Father converfed with him." 
 
 XVIII. 
 
 Tryplio. My friend, you have argued this point 
 " powerfully. It now remains for you to fhew that the 
 " fame endured, according to the will of the Father, to be 
 66 born a man of a virgin, and to be crucified, and to die : 
 " and that he afterwards rofe again from the dead, and 
 " afcended into heaven." 
 
 Juftin. " I think I have already proved thefe truths 
 (c from Scripture °, particularly from the 45th Pfalm ; 
 u wherein there is a teftimony from the Creator himfelf, 
 " that he is to be adored as God and Chrift, (7rpcrxuv>;Toj 
 " eg-* x«j Qbos xcci Xp»s-oj :) and thofe who believe in him 
 " with one foul, in one affembly, and one church, form his 
 " church, called by his name, which is as the daughter of 
 
 m Prov. viii. 22. to the end. 
 
 n Gen. i. 26. iii. 22. Alraoft all the Fathers have given the fame in- 
 terpretation to this paflage. See the notes upon Irenajus, lib.iv. c. 37. 
 by Feuardentius and Grabe. " The Lord was content to iufler for our 
 " fouls, although he be the Lord of the whole earth; to whom God faid 
 " before the beginning of the world, ' Let us make man after our own 
 " image." Cath. Fpiitle of Barnabas, feet. 5. 
 
 li'ai. liii. 8. Pfalm ex. 3, 4. 
 
WITH TRYPHO THE JEW. 327 
 
 te God. ' Hear, O daughter, and confider : forget alfo 
 ' thine own people and thy father's houfe, (the cuftoms of 
 ( your anceftors :) fo fhall the king have pleafure in thy 
 « beauty." 
 
 XIX. 
 
 Trypho. " Well then, be this Lord and Chrift and 
 " God to you Gentiles, and call yourfelves Chriftians 
 " after his name. But we, being worfhippers of the God 
 ct . who made him alfo, need neither to confefs nor to adore 
 " him." 
 
 Jiiftln. " Ye are eager, not to obtain knowledge, but 
 w for contention. I fear the judgment of God, and it is 
 " not for me to determine, whether fome of your nation 
 " may not be faved through the grace of the Lord of 
 " hofts. However perverfe the controverfy may be on 
 ff your part, I will not ceafe my endeavours to anfwer 
 " your objections; and I hold myfelf in readinefs to do 
 " the fame towards all perfons of all countries. They of 
 (e your race who are faved, are faved by him, (by Chrift,) 
 " as ye might have known, if ye had attended to the paf- 
 " fages of Scripture already adduced by me." (Juftin here 
 repeats his quotations from Pfalm xcix. 1 — 7. the 72d 
 Pfalm, and Pfalm xix. 1 — 6.) 
 
 Trypho. " Though fomewhat difconcerted by fo many 
 u paflages of Scripture, I know not what to fay to the 
 " words of Ifaiah, ' I am the Lord God : that is my 
 * name : and my glory will I not give to another P." 
 
 Jujiin. " If you confider the preceding context, you 
 " will find that God affirms he will give glory to him 
 " whom he appointed a light to the Gentiles. I then 
 " quoted the paflage from Ifaiah, ' Behold, a virgin fliall 
 6 conceive, and bear a fon, &c<i.' and infilled that, except 
 
 P Ifai. xlii. 8, * Ifai. vii. 10, 18. 
 
 Y4 
 
328 JUSTIN'S DIALOGUE 
 
 " this our Chrift, it is plain none of the feed of Abraham 
 ** was born, or faid to be born, of a virgin." 
 
 Try p ho. " The true reading is, not ' a virgin,' but c a 
 ( young woman fhall conceive ;' and moreover the whole 
 " prophecy relates to Hezekiah. In the Grecian fables, 
 " Perfeus is faid to have been the fon of Jupiter born of a 
 " virgin, Danae. You ought to blufh to relate the fame 
 '•' thing, and mould rather fay that Jefus was a man born 
 " of men ; and (if you can (hew from Scripture that he 
 • (t was Chrift) that becaufe he lived a perfect life according 
 " to the Law, he was thought worthy to be elecied to be 
 ei the Meftiah. You have acknowledged that he was cir- 
 " cumcifed, and that he obferved the other legal ordi- 
 " nances of Mofes." 
 
 Jufiin. " I have acknowledged, and do acknowledge it. 
 " But he did not obferve thefe things, in order that he 
 " might be juftified by them, but that he might completely 
 " fulfil the difpenfation, committed to him by his Father, 
 " the Creator and Lord and God of all. For this caufe 
 " he endured the death upon the crofs, and to become 
 " man, and to fuffer thofe things which he did fuffer from 
 " your nation. Since you depart from your former con- 
 " ceflions, I muil again afk you, have the Patriarchs, who 
 " received not the law of Mofes, their inheritance among 
 " the blefled or not?" 
 
 Trypho. « They have." 
 
 J/ijiin. " Again, did God command your fathers to 
 " ofler oblations, and victims, becaufe he wanted them, or 
 " on account of the hardnefs of their hearts, and their in- 
 " clination to idolatry ?" Trypho. " Scripture obliges me 
 " to concede this alfo." 
 
 Jufiin. " And God promifed a new covenant, befides 
 " that in Horeb, unaccompanied with fear and trembling, 
 " thunders and lightnings : thus fhewing, that God has 
 " ordained fome precepts and work to be eternal, and 
 
WITH TRYPHO THE JEW. 329 
 
 " fuited to all mankind : and fome things he appointed, 
 " as he proclaims by the Prophets, on account of the 
 " hardnefs of your hearts ?" 
 
 XX. 
 
 Trypho. " All this muft be acknowledged by thofe who 
 " are lovers of truth, rather than of contention. Still you 
 " attempt to prove a thing incredible, and fcarcely poffi- 
 " ble, that God endured to be born and become man." 
 
 Jitftin. " Had I undertaken to prove this by human 
 u doctrines and arguments, you ought not to bear with 
 <c me. But after adducing fo many pafTages from Scrip- 
 " ture, over and over again, to the fame point, I ftill find 
 " your hearts cloied to the knowledge of the will of God, 
 " I fhall not be injured, but, retaining my own opinions, 
 " (hall take my leave." 
 
 Trypho. You have acquired this knowledge after much 
 " trouble and labour : and it behoves us, after lifting and 
 " examining every thing to the utmoft, to affent to Scrip- 
 " ture." 
 
 Jujl'in. " I am far from defiring you not to examine the 
 (( matter in every fhape. But I certainly wifh you not tc 
 i{ retract what you have already granted. The words, 
 ( Who fhall declare his generation ?' do they not fignify 
 " that the perfon fpoken of is not of human race ?" 
 
 Trypho. " Does not the word fay to David, that from 
 " his loins God will take to himfelf a Son, and will gi\e 
 " him a kingdom, and place him on the throne of his 
 " glory r ?" 
 
 Juftin. " That prophecy is explained by another, whbh 
 " is alfo addrefTed to the houfe of David, viz. ' Behold, a 
 4 virgin lhall conceive.' Believe not your teachers, \mo 
 " fay that the tranflation made by your feventy-two elders, 
 
 r Pfalm csxxii. 11. The Seventy tranllate tlius: s* kx^vov rr,; koXik; 
 
330 JUSTIN'S DIALOGUE 
 
 " for Ptolemy King of Egypt, is not in fome places cor- 
 " reft. Whatever in holy writ refutes their own foolifh 
 " and arrogant fentiments, they venture to fay is not 
 " genuine, or they diftort its meaning. Thus they affirm 
 " that the paflage in queftion relates to Hezekiah. Thofe 
 " Scriptures which manifeftly defcribe Chrift as obnoxious 
 " to fuffering, yet as adorable and God, which I have be- 
 <( . fore quoted, thofe they are forced to acknowledge 
 " refer to Chrift : but they have the effrontery to fay, this 
 fe is not the Chrift ; and confefs that he is to come, and is 
 <e to fuffer, and is to reign, and is to be God adorable. 
 <( That the Devil has fometimes counterfeited the truth 
 i: among the Gentiles (as he formerly effected his pur- 
 <( pofes by the magicians in Egypt 3 , and by the falfe pro- 
 (( phets in Elias's time 1 ) confirms my knowledge and faith 
 " in Scripture. Thus the ftories of the death and refur- 
 • e rection of Bacchus, of the exploits and birth of Hercules, 
 " of the cures of iEfculaplus, are imitations of the revela- 
 " tion of Chrift. When Chrift came, according to the 
 " prophecy", among your nation, healing all manner of 
 " difeafes, caufing the lame to walk, the deaf to hear, the 
 " blind to fee, and raifmg the dead to life again, he would 
 (t by thefe works have prevailed on the men of that gene- 
 u ration to know him. But they treated the works as the 
 :c effect of magic, and himfelf as a forcerer. Thus when 
 :t they who treat of the myfteries of Mithras, relate that 
 (< he fprung from a rock, do not they copy Daniel's de- 
 '' fcription of the ftone cut out of the mountain without 
 c ' hands x ? And thus I perceive the tempter the Serpent 
 "in the relation of Perfeus's birth of a virgin. Your 
 
 ' Exod. vii. 11, 12, 22. « 1 Kings xviii. u Ifai. xxxv. 1, 8. 
 
 c Dan. ii. and Ifai. xxxiii. Juftin here mentions the eucharift, " the 
 u Iread (a^rou), and the drink {zrarn^iou), which our Chrift ordered us to 
 il (ffer in memory of his incarnation and blood, (u; uvauvrirn r»u %oj/s.a.rf 
 
WITH TRYPHO THE JEW. 331 
 
 fC teachers have taken away many entire paflages J from 
 (C the verfion of the Seventy, which declare him, Chrift, to 
 " be God and man, crucified and fubject to death, 6ti Qsog 
 < e x«i av$pw7T0£, xaj g-aupajitsvoj, xcci u7ro§vq<Txouv. In the 96th 
 '' Pfalm and 10th verfe it is written, ' Say among the 
 ( Heathen, that the Lord reigneth from wood :' but your 
 il interpreters omit the words from wood. Among the 
 " Heathen it has never been faid that any of your race 
 ie mould reign as Lord and God, except only the cruci- 
 " fled one : the wh6le Pfalm refers to him, and the Holy 
 " Spirit declares how different he is from the idol gods 
 " of the Heathen. This mutilation of Scripture is more 
 " dreadful than the idolatry of the golden calf, than the 
 " facrifice of children to Devils, than the deftru&ion of 
 " the prophets." 
 
 Trypho. " That Pfalm appears to me to be addreffed to 
 " no other than the Father, who created the heavens and 
 " the earth." 
 
 Jujiin. " The whole univerfe is exhorted to fing praifes 
 " of gratitude to God, on account of falvation effected by 
 " the paffion of Chrift." 
 
 XXI. 
 
 [Here commentators place the end of the flrffc day's 
 conference. The Dialogue continues with a mutilated 
 quotation from Exodus xxxi. 16. And the paflage in 
 the 23d chapter of Exodus, c Behold, I fend an Angel be- 
 c fore thee, to keep thee in the way. Beware of him, and 
 c obey his voice : for my name is in him,' is applied to 
 Jofliua ( Jefus) as a type of Jefus Chrift.] 
 
 Juftin proceeds to draw thefe inferences : " If that God 
 " appeared under fuch various forms, wherefore fliould 
 " we doubt that he became incarnate and was boi a of a 
 a Virgin, according to the will of the Father, and in fulfil- 
 
 y Some inftances are given, of which the chief is Jerem. xi. 19. 
 
33- JUSTIN'S DIALOGUE 
 
 " ment of the Scriptures z ? The promifes and threatenings 
 " of Jefus Chrift himfelfarea confirmation of his miniftry a. 
 " And we who believe Jefus, who was crucified under Pon- 
 il tius Pilate, to be our Lord, by adjuration now fubjtCT to 
 " our power all demons and evil fpirits. It has always been 
 tc foretold that Chrift fhould fuffer, before he came to 
 " reign, and he himfelf declared that the Son of man muft 
 " fuffer many things, and be rejected of the Scribes and 
 " Pharifees, and be crucified, and rife again the third day. 
 " David b fang that his birth was of the womb of the 
 " morning, and proclaimed him the Chrift to be the God 
 (t of ftrength, ever adored." 
 
 TrypJio. " I ftill defire an explanation of the prophecy of 
 " Ifaiah, which ye refer to Chrift, and we to Hezekiah." 
 
 Jujiin. " Tell me, how can it be laid of Hezekiah, that 
 " before he e knew to cry, IVly father, and my mother, the 
 
 * riches of Damafcus and the fpoil of Aflyria were taken 
 i away c ?' This never took place with refpect to Heze- 
 " kiah or any Jew : but as foon as Chrift was born, the 
 " magi from Arabia came to worfhip him, and bring him 
 iC gifts d . Herod, who, on account of his iniquity, is called 
 " the king of Aflyria, when the Arabian wife men did not 
 " return according to his requeft, and when Jofeph and 
 " Mary had efcaped into Egypt, had all the male infants 
 " in Bethlehem put to death, according to the prophecy, 
 ' In Rama was a voice heard, Rachel weeping for her 
 
 * children e .' That ' the riches of Damafcus and the fpoils 
 
 * of Aflyria were taken away,' may alfo fignify the demo- 
 " lition of the power of evil angels, accomplished when 
 " the magi worfhipped Chrift. Ye will do well to learn 
 " what ye do not underftand from us Chriftians, who have 
 
 z See Dan. vir. 13. Ifai. liii. 8. and ix. 6. 
 
 a Matt. viii. 11,18. Luke xiii. '28, 29. 
 
 •> Pfalm ex. 3. lxxii. 11. c Ifaiah viii. 4. 
 
 * Here follows a relation of the birth of Chrift, as in the Gofpel. 
 
 '' Jeretn. xxxi. 15. Matt. ii. 18. 
 
WITH TRYPHO THE JEW. 333 
 
 " the grace of God, and not to enforce by all means your 
 " own doctrines, dishonouring the things of God. Ifaiah 
 " fays, ' This people draw near to me ; they honour ma 
 ' with their lips, but their heart is far from me : therefore 
 * the wifdom of their wife men (hall perifh f ." 
 
 xxrr. 
 
 Trypho, (with fome anger, but fearing, as his counte- 
 nance exprefled, the Scriptures,) faid, " The words of 
 " God are holy : but your explanations are artful, nay 
 " rather blafphemous. Ye fay that the angels have fol- 
 " lowed evil, and have apoftatized from God." 
 
 " I anfwered in a milder tone to footh him. I admire 
 <f your religious feeling; and truft you will exercife it to- 
 " wards him to whom the angels are faid to minifter s. I 
 " have not fpoken ramly : Ifaiah bears teflimony that evil 
 " angels inhabit Egypt h ; Zechariah and Job mention the 
 " adverfary, the Devil ' ; Mofes fpeaks of the accurfed 
 " ferpent, who tempted Eve, and of the Egyptian magi- 
 " cians ; and David calls thefe demons the Gods of the 
 " nations k ." 
 
 Trypho. " You endeavour to fave yourfelf under the 
 " {helter of Scripture. Tell me truly, do ye confefs that 
 " Jerufalem fhall be reftored ; do ye expecl that your peo- 
 " pie (hall be gathered together and rejoice in Chrift, to- 
 " gether with the patriarchs and the prophets, and thofc 
 " of our race, profelytes alfo, before the coming of Chrift ? 
 " or have you granted this only for the fake of argu- 
 " ment ?" 
 
 XXIII. 
 
 Juft'm. (e I am not reduced fo low, Trypho, as to fay 
 " what I do not think. . I have acknowledged that thefe 
 " are my own fentiments, and the fentiments of many 
 
 f Ifoi. xxix. 13, 14. e Dan. vii. 13, 14. h Ifai. xxx. 1, 6- 
 
 ' Zech. iii. 2. Job i. 6. k Gen. iii. Exod. vii.viii. Pfalm xcvi. 5. 
 
334 JUSTIN'S DIALOGUE 
 
 " others : yet that many alfo pure and pious Chriftians 
 " think differently. I have allowed that fome who pro- 
 Ci fefs Chriftianity are without religion, and are in fait 
 " impious heretics. Let me recapitulate the fubftance of 
 " what I have faid. I appeal not to men, or the do&rines 
 * f of men, but to God, and the do&rines derived from 
 " God. Although you may have converfed with fome 
 " nominal Chriftians, whofe profeffion of faith is different, 
 " and who blafpheme the God of Abraham, the God of 
 " Ifaac, and the God of Jacob, who fay that there is no 
 * c refurre&ion of the dead ', but that their fouls are receiv- 
 " ed into heaven, at the moment of death, do not fuppofe 
 te thefe are Chriftians : in the fame manner, as the Saddu- 
 " cees, and many other fe&aries and heretics amongft 
 " you, are Jews and fons of Abraham only in name. I 
 " myfelf, with all true Chriftians, think there will be a re- 
 " furre&ion of the flefh. We alfo think that the pro- 
 " phets m teach us there will be a dwelling for a thoufand 
 " years in Jerufalem, rebuilt, beautified, and enlarged. 
 " As among your people, in the time of the holy prophets, 
 " there were many falfe prophets : fo among us, upon 
 " whom the prophetic gifts have devolved, arife falfe 
 " teachers, as our Lord foretold, and admonifhed us to 
 tc beware of them. He foretold that we fhould be put to 
 " death, and hated for his name's fake ; and that many 
 " falfe prophets and falfe Chrifts fhould arife, and fhould 
 " feduce many : and thus it comes to pafs. Knowing the 
 " terror of the Lord, we inftitute thefe conferences from 
 
 1 At this pafl'age Dr. Jebb has collected the opinions of the Fathers, 
 of Irenaus, lib. v. c. 5, 31. of Tertullian De Anima, c. 34. and De 
 Teftim. Anima, c. 4. to prove, that the general opinion of the Ante- 
 nicene Fathers was, that the eternal rewards or punifliments of men 
 would not be determined until the diffolution of this world, and the day 
 of judgment. It does not appear that they thought the intermediate 
 ftate a purgatory. 
 
 m Ifai. Ixv. 17. to the end. Apocal. xx. 4 — 7. 
 
WITH TRYPHO THE JEW. 335 
 
 (s holy Scripture : and not for the love of money, of glory, 
 (< or of pleafure. None can lay thefe things to our charge : 
 *' for we live not like the princes of your people, who were 
 (< defcribed as companions of thieves, lovers of gifts, and 
 (( followers after rewards n .' Becaufe fome Chriftians are 
 " unworthy of the name, blafpheme not therefore the 
 f( Scriptures and Chrift. The words, ' The Lord faid unto 
 ' my Lord, Sit thou on my right hand, &x.' and * Thou art 
 ' a prieft for ever after the order of Melchizedek,' cannot 
 (C truly apply to Hezekiah. But our Jefus fent forth the 
 '* rod of his power' in Jerufalem, the word of his calling 
 " and of repentance to all nations of the earth, over whom 
 " their gods, that is to fay, devils, had exercifed dominion. 
 " His mighty word prevailed on many to leave the devils, 
 " whom they had ferved, and to believe in the Almighty 
 " God, through him. The Holy Ghoft by Ifaiah pro- 
 " mifed, * The Lord will give a fign : Behold, a virgin fhall 
 1 conceive :' but if the birth of Chrift be not miraculous, 
 " the promifed fign is not accomplifhed, You ought not 
 " to think it impoifible for God to do what he pleafes, 
 " particularly when the fulfilment of his own prophecies 
 " is in queftion. That this Chrift, who appeared in an 
 " abject condition, is the Lord of power, ye ought to be 
 " perfuaded by what pafles before your eyes. Every evil 
 " fpirit is conquered and fubdued by the name of this the 
 " Son of God, the firft-born of all creatures, born of a 
 " virgin, and made man liable to fuffering, who was cru- 
 " cified under Pontius Pilate by your people, and died and 
 " rofe again from the dead, and aicended into heaven. But 
 " if ye adjure evil fpirits by the names of your kings, or 
 <c juft men, or prophets or patriarchs, they will not be 
 " fubject to you. Angels and powers are fubject, accord- 
 <( ing to the words of David, to him who is the Lord of 
 
 n Ifaiah i. 23. 
 
336 JUSTIN'S DIALOGUE 
 
 " power, Chrift Jefus. We have but one anfwer to make 
 
 " to your queftions on this fubjett; as he who is often 
 
 il afked how many two and two make, mull often give 
 
 " the fame anfwer, four . In fine, Chrift has redeemed us, 
 
 " immerfed as we were in the mod weighty fins, by his 
 
 f crucifixion on the wood of the crofs, and by the cleanf- 
 
 " ing of water, and has made us temples of prayer and 
 
 f e worihip." 
 
 XXIV. 
 
 Try p ho. u Believe me, I put queftions to you for the 
 
 " fake of information. Now thefe words of Ifaiah, ' There 
 
 ( fhall come forth a rod out of the fiem of Jefle, and a 
 
 * Branch out of his roots : and the fpirit of the Lord fhall 
 
 * reft upon him, the fpirit of vvifdom, Sec P.' refer, you fay, 
 " to Chrift ; whom you affirm to have had preexiftence as 
 IC God, (0sov olvtov 7rpovTrug%ovTot X=yetg } ) and that he became 
 " incarnate by the will of God, and was born a man of a 
 " virgin. How can it be proved that he was preexiftent, 
 11 who is filled with the powers of the Holy Spirit, accord- 
 <! ing to Ifaiah's defcription, as if he flood in need of 
 " them q ?" 
 
 Jufiin. fi There is much good fenfe in your queftion. 
 " The powers of the Holy Spirit are here mentioned to 
 " have defcended upon Chrift, not becaufe they were 
 " wanted by him, but becaufe in him they refted and re- 
 " ceived their full accomplishment. Solomon had the 
 
 ° Here follow feveral quotations from Scripture, particularly from 
 Ifaiah lxvi. 5 — 12. and aliufions to the rod of Mofes, Jacob's ftone, Sec 
 as types of the crofs, and of Chrift. 
 
 P Ifai. xi. 1, 2, 3. 
 
 1 Biihop Bull obferves, that if Juftin's fentiments had been thofe of 
 an Arian, no fuch difficulty, as Trypho ftates, could have arifen ; viz. 
 that Chrift, though very God, yet required and received the gifts of the 
 Holy Spirit. Defenf. lid. Nicen. f. ii. c. 4. p. 68. 
 
 Dr. Jebb remarks, that Juftin would perhaps have done better to 
 have <dven the explanation which Tertullian has done, Adverfus Judxos, 
 c. 9. viz. that Chrift was filled witli the Holy Spirit as man. 
 
WITH TRYPHO THE JEW. 337 
 
 <( fplrit of wifdom, Daniel of underftanding and counfel, 
 
 <c Mofes of fortitude and piety, Elias of fear, and li'aiuh of 
 " knowledge : and others poffefied thefe or fuuilar gifts, 
 <l feparately or collectively, as Jeremiah, the twelve Fro- 
 " phets, and David. But the Spirit reded upon Chrift : 
 te this was the fulfilment of the old difpenfation, and from 
 <e that time thefe powers have ceafed among you. He 
 t( had his virtue at his birth, and received increafe 
 " through every age, until thirty. John was his fore- 
 " runner ; and when Jefus came to the river Jordan, 
 " where John was baptizing, a fire was kindled in Jor- 
 " dan ; and when he came up from the water, the Holy 
 " Ghoft, in the form of a dove, flew down upon him, as 
 " the Apoftles of this very Chrift of ours have written. 
 " He did not ftand in need of baptifm or the holy Spirit ; 
 " nor was it for his own fake that he was born and cruci- 
 " fled: but for the fake of mankind, who through Adam 
 " became fubjecl: to death, and the wiles of the ferpent, 
 " befides the particular offences of each finner. For God 
 tf willing them to be in liberty of choice, and matters of 
 " themfelves, created both angels and men, to do each as 
 " he is able. If they choofe the things which pleafe him, 
 f< he will preferve them from corruption and pain : but if 
 " they do evil, he will punifh each, as feems fit to him. 
 C( Chrift's entering into Jerufalem upon an afs did not 
 " make him Chrifi:, but was a fign to men that he was 
 u Chrift : and the miniftry of John the Baptift was an- 
 " other fign that Jefus was Chrift. When he came to John, 
 " and was thought the fon of a carpenter, being without 
 <c externa] honour, (and himfelf a maker of ploughs and 
 <( yokes, that he might give an example of a juft and la- 
 " borious life,) the Spirit of God, for the fake of men, de- 
 " fcended upon him, and a voice from heaven was heard, 
 " faying, ' Thou art my Son ; this day have I begotten 
 ' thee :' that is, now is thy birth among men." 
 
 z 
 
338 JUSTIN'S DIALOGUE 
 
 XXV. 
 
 Trypho. u Be aflured that all our race expert the Mef- 
 ii fiah : we confefs alfo that thefe Scriptures refer to him ; 
 ec and I affent to the propriety of the name Jems, which 
 Ci the fon of Nun had, being given him. But we doubt 
 cf Chrift's being hanged fo ignominioufly on the crofs. 
 " The holy Scriptures declare him liable to fufTering ; but 
 " I doubt whether they declare him fubjecl to that exprefs 
 (C fufFering, which the law pronounces to be accurfed." 
 
 Jufiin. " The prophets defcribe the Mefliah as led to 
 cc death, treated with ignominy, beaten with ftripes, num- 
 " bered among malefa&ors, and led as a lamb to the 
 " Slaughter, of a generation not to be declared r . And 
 " thofe who understand the prophets will fay that this is 
 " the Chrift, for this very reafon, becaufe they hear that 
 " he was crucified. The reading of words of the prophets 
 " will be of little ufe, unlefs their reafons and meaning 
 " are explained. If any one mould afk you wherefore 
 " Enoch and Noah, although they had not circumcifion, 
 " nor celebrated the fabbath, were accepted of God : yet 
 " it pleafed him to juftify the pofterity of Abraham until 
 " the time of Mofes by circumcifion ; but thofe who fuc- 
 " ceeded Mofes by circumcifion, and other rites, viz. fab- 
 l( baths, and viclims, and afl)es and oblations : what rea- 
 " fon could you give for thefe things, except, as I faid 
 " before, that God knew, by his prefcience, that your 
 11 people would be eje&ed from Jerufalem ? Your only 
 u peculiar mark is circumcifion : but Abraham, before he 
 " was circumcifed, was faid to be circumcifed in the fight 
 " of God by faith. And thus we believing in God through 
 " Chrift, and having a ufeful circumcifion, viz. that of the 
 
 r Here Juftin enumerates palfages of Scripture, in which he thinks 
 the cro!> is prefigured ; as where Mofes (ketches out his hands for the 
 (I (feat (if AmaJek; in the henediclion of Jofeph, Deut. xxxiii. 13 — 17- 
 in the cure for the bite of ferpents in the wildernefs. Numb. x\i. 3, 9. 
 
WITH TRYPHO THE JEW. 339 
 
 " heart, (hall appear, we hope, juft and acceptable in the 
 " fight of God. Your fabbaths and oblations, and the 
 iC temple were inftituted, as I have faid, that ye might not 
 " fall into idolatry, and forget God through impiety and 
 " atheifm. There were many generations of men before 
 " Mofes, and God will be true and juft to them : for all 
 " his ways are righteous, and there is no injuftice in him. 
 te Take care therefore that ye obtain falvation by Chrift, 
 *'■ who pleafed God, and received teftimonies from him. 
 " He always and by all means offers to all men all things 
 " that are juft. Every race of men knew that adultery 
 " and fornication and murder were evil : and although all 
 ". committed thefe fins, they were confcious of the depra- 
 " vity of them, except thofe who being filled by the un- 
 " clean fpirit, and corrupted by evil communications and 
 " bad laws, loft their natural feelings, or rather extinguifh- 
 iC ed and fmothered them. For we fee men doing to others 
 " what they would not have done to themfelves, and 
 " blaming others for faults which they themfelves commit. 
 " Well does our Lord fay, that all juftice and religion are 
 <c fulfilled in thefe two commandments : ' Thou (halt love 
 ' the Lord thy God with all thy heart, and with all thy 
 ' ftrength, and thy neighbour as thyfelf.' For he who 
 " thus loves God, being full of piety, will honour 
 " no other god, and will honour that angel, according 
 '• to the will of God, who is beloved by the Lord and 
 " God himfelf. No one wifhes ill to himfelf ; and he who 
 " loves his neighbour as himfelf, will feek to do him good 
 " by all means. Nothing is fo near a neighbour to man, 
 " as man, of his own fpecies, endowed with the fame paf- 
 " fions, and reafon. Whoever has fulfilled thefe two pre- 
 " cepts is juftified. But ye have fhewn no love towards 
 " God or his prophets, or among yourfelves : on the con- 
 <c trary, ye have been idolaters and perfecutors of juft men; 
 " fo far that ye laid hands on Chrift himfelf, and execrate 
 
 z 2 
 
340 JUSTIN'S DIALOGUE 
 
 e i thofc who demonftrate that Chrift was crucified by you, 
 " Ye affirm that he fuffered defervedly as a malefa&or, 
 (( and ye will not make a proper ufe of the fign delivered 
 " by Mofes : venting whatever proportions come into 
 " your minds, but deftitute of proof, when ye meet a firm 
 i( Chriftian. Did not God command by Mofes, that no 
 " image mould be made of things in heaven above, or in 
 " the earth beneath ? yet without a breach of his jufiice, 
 c< he had a brazen ferpent made by Mofes in the wilder - 
 " nefs, by means of which thofe who were bitten by fer- 
 (e pents were healed. This was a myftery, by which he 
 " fignified that the power of the ferpent, the caufe of 
 u Adam's tranfgreffion, fhould be deftroyed : and to thofe 
 " who believe in him, whofe crucifixion was fhadowed by 
 " this fign, falvation was promifed, and a deliverance from 
 " the bites of the ferpent, which are bad actions, idolatry, 
 " and other wickednefs. What other reafon can be given 
 '* for the erection of this fymbol, in contradi6tion to the 
 " commandment againft. graven images ? 
 
 " Now as God enjoined the making of the brazen fer- 
 {( pent, without breaking his own laws : fo the curfe pro- 
 " nounced in the law againft perfons crucified exemplifies 
 " a parallel cafe. The curfe is not only applicable to 
 " Cbrift, by whom he faves all who are obnoxious to the 
 " curfe, but to the whole human race ; for it is written by 
 (t Mofes, ' Curfed is every one who does not keep all the 
 i words of this law, to do them s :' and ye will not venture 
 " to affert that any one has obferved them punctually. 
 " Much more are the Gentiles expofed to this curfe, who, 
 " befides not keeping the law, worfhip idols, and commit 
 " other grofs fins. Since God the Father of the univerfe 
 " willed his own Chrift to take upon him the curfes of all, 
 " knowing that he would raife him up again after cruci- 
 
 s Deut. xsvii. 26. 
 
WITH TRYPHO THE JEW. 341 
 
 " fixion and death, wherefore do ye fpeak of him, who 
 " endured, according to the will of the Father, as ac- 
 " curfed, and not rather deplore yourfelves ? Although the 
 " Father brought it to pafs that he mould thus fuffer for 
 " the human race, ve have not been God's minifters in 
 '.' this work : as ye a&ed not pioufly in putting the pro- 
 " phets to death. Nor can ye fay, if the Father wifhed 
 " him to fuffer, that by his ftripes all men might be 
 (e healed, we have done no iniquity. If repenting of your 
 " fins, and acknowledging this to be Chrift, and keeping 
 " his commands, ye fay this, I have faid before, ye fhall 
 <( be delivered from your fins. But if ye execrate him, 
 " and thofe who believe in him, and as often as ye have 
 ee power, put them to death, his blood muft be required 
 (e at your hands, as unjuft men and finners, hard-hearted, 
 (t and devoid of underftanding. Our hope in Chrift cru- 
 " cified is not only confirmed by the curfe pronounced in 
 " the Law, but alfo by the divine prediction, that your 
 " people would not know him, that he was before all 
 " things, and fliould be an eternal Prieft of God, King, 
 "and Chrift*. Thus it has come to pafs: ye curfe all 
 " Chriftians in your fynagogues, and other nations ex- 
 " ecute thefe curfes by putting Chriftians to death : to 
 " whom we fay, ' Ye are our brethren, acknowledge the 
 ( truth of God.' And when neither they nor you are 
 u moved by our perfuafions, but ye urge us to deny the 
 • l name of Chrift, we prefer death, and endure it, being 
 " perfuaded that whatever good things God has promifed 
 " by Chrift, he will abundantly perform. In addition, 
 " we offer up our prayers for you, that Chrift would have 
 u mercy on you. For Chrift has commanded us to pray 
 " for our enemies : and we fee Almighty God abundant 
 
 1 " Juftin here fignifies, that God the Father decreed that the fins of 
 " mankind ihould be expiated only by him who was before all, and an 
 " eternal High-Prielt." Bulli Judic. Ecclef. Cathol. c. vii. f. o. 
 
 z 3 
 
34a JUSTIN'S DIALOGUE 
 
 " in mercy and loving-kindnefs, who makes his fun to 
 ** rife equally upon the ungrateful and the juft, and rains 
 " alike upon the holy and the bad : all of whom he will 
 u bring to judgment". 
 
 " In the Gofpel he fays: ' All things are delivered to 
 6 me from the Father. None know the Father but the 
 * Son, nor the Son except the Father, and thofe to whom 
 ( the Son fhall reveal him.' He has revealed to us all 
 li things which by his grace we underftand from Scrip- 
 (( ture : knowing that he is the firft-born of God, and 
 " that he has exifted before all creatures, and that he is 
 " the Son of the patriarchs, being incarnate of a Virgin 
 " of their race, and endured to take the form of man 
 ft without comelinefs, in difhonour, and fubjecl to fuf- 
 (e fering. He himfelf prophefied, i It behoves the Son of 
 ' man to fuffer many things, and to be rejected by the 
 f Scribes and Pharifees, and to be crucified, and to rife 
 ( again the third day.' He called himfelf the Son of man, 
 il on account of his birth of a Virgin of the feed of Da- 
 (< vid, Jacob, Ifaac, and Abraham. Eve while a virgin, 
 u being feduced by the ferpent, bore difobedience and 
 <( death : the Virgin Mary conceived of the Holy Ghoft 
 (l faith and joy, and the holy Child born of her was the 
 iC Son of God. Of her was he born, whom the Scriptures 
 (C declare, by whom God deftroys the Serpent, and an- 
 <( gels and men who refemble him ; and works redemp- 
 <( tion from death to thofe who repent and believe in him. 
 " Thefe words of the twenty-fecond Pfalin, ' Our fathers 
 1 hoped in thee, and thou didft deliver them : I am a 
 
 n Juftin pves here more types and prophecies of (Thrift's crucifixion 
 from Pfaim iii. 4, 5. lfiii tii lxv. 2. li v. 9. and particularly the twenty- 
 fecond Pfalm: "They pierced my hands and my feet;" " They parted 
 '* my i iith j u mongfl them." " The Jews," he fays, " deny that this 
 <' prophecy relates to the Mefliah : but what Chrift or anointed King 
 " ever lutfered crucihxion among you, except Jeius only?" 
 
WITH TRYPHO THE JEW. 343 
 
 *■ worm, and no man ; a reproach of men, and an outcaft 
 * of the people, 8cc.' (hew that the fathers who hoped in 
 Xi God were faved by his help, and not by any counfel or 
 (( ftrength of their own. Again : ' All who fawme laugh - 
 f ed me to fcorn, mooting out their lips, and faying, 
 { He traded in God, let him deliver him, if he will have 
 ' him :" thei'e words are a prophecy of what happened 
 " to Chrift crucified. 
 
 " When Jofeph fled into Egypt, if it be afked where- 
 " fore God did not rather deftroy Herod ; we may pre- 
 " vioufly alk, could not God originally have annihilated 
 i( the Serpent, inftead of putting enmity between him 
 " and the woman's feed ? Could he not have created at 
 " once a multitude of men? But he knew that it was beft 
 (i to give them a choice of following what is good, and 
 " time of preparation both for general and particular 
 ''judgments. Thus our Lord afted differently at diffe- 
 ie rent times, according to the will of the Father, de- 
 " clared by the prophets : he refuted the difputatious 
 " Scribes and Pharifees, and all the mafters of your race : 
 " and his tongue, like a plentiful ftream turned backward, 
 " was filent before Pilate. 
 
 " Again : the words, ' Thou art my God ; forfake me 
 ' not;' teach all men to place their hope in God who 
 " made all things, and to fcek fafety and affiftance from 
 " him only : nor is the opinion to be entertained that 
 " falvation can be obtained by birth, or wealth, or power, 
 " or wifdom. 
 
 6 My bones are poured out like water : my heart in 
 ' my body is like melting wax :' thefe words are a pro- 
 " phecy of what befel Chrift in the mount of Olives, the 
 " night that he was betrayed. And the prayer, ' If it 
 ' be poffible, let this cup pals from me,' proves that the 
 u fufferings of the Son of God were real : as the expref- 
 " fion, ' My tongue cleaves to the roof of my mouth,' is 
 
 M 
 
344 JUSTIN'S DIALOGUE 
 
 " prophetic of his filence x . Remember the fign of Jonah, 
 f( which Chrift appropriated to himfelf : inftead of repent- 
 " ing like the Ninevites, ye have lent meflengers into all 
 " countries to fay, that an impious and unjuft fedition 
 iC had been railed by one Jefus, a Galilaean, whole body, 
 {f after crucifixion, was (tolen away by his dilciples. 
 
 " All your commentators agree that the prophecy of 
 iC Micahy relates to Chrift, but they are not aware that it 
 " prefigures his two advents, one in which lie is in a ftate 
 "of humility and fufiering, and crucified; and the fe- 
 u cond, in which he fhall come from heaven in glory, 
 " when the man of fin, fpeaking great fwelling things 
 " againft the Higheft, fhall dare to do injury to us Chrif- 
 " tians ; who have received the true worfbip of God from 
 tc the law and the word proceeding from Jeruialem, 
 " through the Apoftles of Jefus, and fly to the God of 
 " Jacob and the God of lfrael. Surfeited with war, and 
 " mutual (laughter, and all kind of malice, we come 
 <c from all countries to turn our fwords into ploughfhares, 
 il and our fpears into inftruments of hufbandry ; the foil 
 " which we cultivate is true piety, juftice, humanity, 
 " faith, hope from the Father in him who was crucified : 
 " and we live in domeftic content with our wives each 
 " under his own vine. It is plain that none can terrify 
 " or cnflave us who have believed in Jefus through the 
 Ci whole earth : for though fmitten with the fv/ord, cru- 
 " cified, thrown to beads, tormented in chains and fire 
 (i and other pains, ftill we recede not from our profeflion 
 " of faith ; and the more torments are exercited againft 
 " us, in the fame proportion do the numbers of thofe 
 " who follow the faith and religion of Jefus increafe; as 
 
 x I have omitted fome allufions to Scripture und the crucifixion 
 which occur here. 
 y Micah iv. 1—8. 
 
WITH TRYPHO THE JEW. 345 
 
 " a vine flourishes by being pruned. The vine of* God 
 " and of our Saviour Chrift is his people. 
 
 " Our Chrift therefore, who luftered and was cruci- 
 " fied, did not fall under the curie of the Law, but ma- 
 " nifefted himfelf the only Saviour of thole who departed 
 ," not from his faith. The blood of the paflbver fprinkled 
 " on the door-pofts faved the Jews, when the firft-born of 
 il the Egyptians were (lain : and Chrift is our paflbver, 
 " according to Ilaiah's words, ' He was led as a lamb to 
 ' the flaughter.' The blood of Chrift will deliver thofe 
 (i who have believed from death. The red lines which 
 (i were given by Jofliua's fpies, to be faftened at the 
 " window of the harlot Rahab, are a type that by Chrift' s 
 u blood fornicators and all finners among mankind, who 
 ie amend their lives, may receive remiffion of fins. Your 
 " teachers confine themfelves to low, mean, and groveling 
 " points, and they have not the fpirit to enter into an 
 " expoiition of matters of real importance and dignity. 
 " Thus are they, as our Lord called them, * vvhited fe- 
 ' pulchres, fpecious without, and within full of dead 
 ' men's bones ; who ftrain at a gnat, and fwallow a 
 e camel ; blind guides.' Ye cannot extract their true ufe 
 " from the prophetic writings, unlefs ye defpife the doc- 
 " trines of thofe who exalt themfelves, and wifh to be 
 " called ( Mailer, Mafter.' That Ofliea, as I have before 
 u faid, who was fent out with Caleb to fpy the land of 
 " Canaan, Mofes named Joflma or Jefiis. Wherefore he 
 Xi did fo, you afk not ; you neither doubt nor inquire. 
 " Therefore Chrift is hid from you ; and reading you do 
 <{ not underftand : and even now, when you hear that 
 " our Jefus is Chrift, you do not confider the realon of it 
 " with yourfelf, that this name is not given to him idly 
 " and at hazard. But your theology is employed in ela- 
 (i borate diflertations upon the addition of an a to the 
 " name of Abraam, and an r to that of Sarah. You pay 
 
346 JUSTIN'S DIALOGUE 
 
 no regard to the tranfmutation of Jofhua's name, or to 
 ' his character; how he alone of his contemporaries led 
 f the remnant of the people into the holy land, and di- 
 ' vided it by lot among them : as Jefus Chrift will con- 
 ' vert the difperfed people, and will give a portion of good 
 4 land to each. The one divided a temporary inheritance; 
 ' being neither Chrift God, nor the Son of God (« Xp^og 
 ' 6 Q:o$ oov, «§s uh$ 05« :) the other, after a holy refurrec- 
 
 tion, will give us an eternal pofieffion. One, having 
 ' been furnamed Jefus, and receiving ftrength from his 
 ' Spirit, caufed the fun to ftand ftill : for I have (hewn 
 i that it was Jefus, miniftering to the will of the Father, 
 1 who appeared and converfed with Moles and Abraham, 
 1 and the other Patriarchs. I fay that he became man of 
 6 the virgin Mary, and is for ever. He it is by whom the 
 ' heavens and earth were made, and through whom the 
 ' Father will renew them : he will caufe eternal light to 
 ' fhine in Jerufalem. He is King of Salem after the order 
 ' of Melchizedek, an eternal High-prieft of the Mod 
 ' High. He with knives of itone, that is to fay with the 
 ' words of our Lord, has given a fecond circumcifion to 
 ' the people, and cut off idolatrous worfhip : Chrift, as I 
 * have (hewn, is termed by the Prophets a done and a rock, 
 ' and they who receive this fecond circumcifion enter into 
 e the holy land. Their hearts are circumcifed from all evil, 
 ' and waflied with the water of eternal life. 
 
 " You will perhaps fay, that there was a Jefus a high- 
 ' prieft in the Babyloniih captivity : but I undertake to 
 ' fay, that the revelation under him was made through 
 ' our Prieft and God and Chrift, the Son of the Father 
 •of all." 
 
 XXVI. 
 
 " JBy Chrift crucified we are freed from the filth of 
 * c corruption. The devil our conftant adverfary preffed 
 
WITH TRYPHO THE JEW. 347 
 
 n on us, wifhing to draw all men to himfelf : and the 
 " angel or power of God, fent to us by Jefus Chriff, over- 
 " comes and drives him from us. We are as brands 
 " fnatched from the burning, being purified from our 
 " former fins, and proved by afflictions and a fiery trial, 
 " with which the devil and his minifters exercife us. Je- 
 " fus the Son of God has promifed to clothe with pre- 
 " pared garments thofe who keep his precepts, and to 
 i( receive them into his eternal kingdom. As one man 
 " we all believe in the Creator of all things, and are his 
 " true priefthood. God receives facrifices only from 
 " priefts : and he accepts the facrifices, namely the eu- 
 " charift. of the bread and of the cup, which all Chriftians 
 " offer in the name, and through the command of Jefus 
 " Chrift. But your offerings he has rejected 2 : though 
 " you interpret the words of the prophecy, i that God's 
 * name fhould be glorified among the Gentiles,' as refer- 
 " ring to the prayers of the Jews difpcrfed in all coun- 
 il tries, after the capture of Jerufalem. I alfo fay that the 
 u prayers and praifes of worthy hearts are the only per- 
 " feci: offerings and facrifices acceptable to God : and thefe 
 " Chriftians only can offer, in the commemoration of that 
 u dry and liquid food, which is a memorial of that paflion 
 " which God through God endured a , whole name your 
 " high-priefls and teachers have caufed to be blafphemed 
 " throughout all the world. But God will take away all 
 " reproach from us in that day, when he fliall raife all 
 " men from the dead, and fliall place fome without cor- 
 <( ruption and death, and pain, in an eternal and incor- 
 " ruptible kingdom, and fliall deliver others over to the 
 " everlafiing puuifhrneat of fire. The prophecy cannot 
 " relate to you, for many countries and nations are igno- 
 " rant of the Jews : but there is no race of men^ barba- 
 
 e Maiachi i. 10, 11. 
 
 *■ Ev n Kcci th VuS-v; i -xivloi^i 1! awrt a Q'.o;, (or o vU; TV Out fuuir,Teu.) 
 
34S JUSTIN'S DIALOGUE 
 
 'f rians, or Greeks, or of any other country, by whatever 
 
 " name they are defignated, whether dwelling in waggons 
 
 " and without houfes, or in tents among their flocks, 
 
 " among whom prayers and praifes are not offered to the 
 
 " Father and Creator of all in the name of the crucified 
 
 " Jefus. Be no longer therefore lovers of contention ; 
 
 " but believe in this Chrift, an excellent High-Pried, an 
 
 " eternal King, as the Son of God. Do not fuppofe that 
 
 " at his fecond coming Ifaiah and the other Prophets ex- 
 
 ie hort that facrifices of blood or libations fliould be offer- 
 
 " ed on the altar, but true and fpiritual praifes and thankf- 
 
 " givings. 
 
 XXVII. 
 
 li Thefe things we could not underftand in the Scrip- 
 " tures, unlefs we had received grace from God. We are 
 " not a defpifed and barbarous nation, as Carians and 
 " Phrygians, for God has chofen us, and called us his 
 " people, even a holy people. We are that race, which 
 ii God of old promifed to Abraham, faying, that he fhould 
 " be the Father of many nations, not of Arabians, Egyp- 
 (( tians, or any particular people, (for Ifmael was the Fa- 
 " ther of a great nation and Efau :) but Chrift granted 
 " this grace to Abraham, calling him from the land which 
 " he inhabited. And us he has called from the evil con- 
 " verfation of our former lives, which relembled thofe of 
 iC other men : and together with Abraham we fhall poflefs 
 C( by inheritance the holy land, everlafling life : for we are 
 " children of Abraham, having the fame faith with him. 
 " As he believed the voice of God, and it was counted to 
 " him for righteoufnefs, fo we believing the fame voice, 
 " again uttered by the Apoftles of Chrift, and before by 
 " the Prophets, have renounced all worldly things even 
 " to death. Some of the children of Abraham may be 
 " likened to the fand on the fea-fliore, not only on account 
 " of their multitude, but for their unfruitful barrennefs. 
 
WITH TRYPHO THE JEW. 349 
 
 " The Prophet fays, ' The fceptre {hall not depart from 
 ' Judah, nor a lawgiver from between his feet, until 
 ' Shiloh comeV Now this is faid, not of Judah, but of 
 " Chrift Jems, who led your fathers out of Egypt, who 
 " has come, as we have {hewn at large, and whom we ex- 
 " peel to come again in the clouds ; when he {hall give an 
 ({ eternal kingdom to his faithful fervants, and mall fend 
 " the impious and impenitent into everlafling fire. 
 
 XXVIII. 
 
 " My earned: defire is to fpeak the truth on thefe points, 
 l( though I {liould be torn in pieces by you. Thus I was 
 " not afraid of my own people, the Samaritans ; but in 
 " my addrefs to the Emperor, declared that they were 
 " feduced to worfhip Simon Magus as their God. The 
 tf times of idolatry, when men worfhipped the fun, God 
 " winked at : but none ever endured to die for his faith 
 Cf in the fun. For the name of Jefus men of all ranks 
 11 have endured and do endure all torments, rather than 
 " deny him. And if now repentance and reformation are 
 tf effected by him, and devils are fubjeel to his name, what 
 " power will attend his fecond coming ! ' I have placed 
 * thee for a light to the Gentiles, that thou mighteft be 
 ( for falvation to the ends of the earth c :' thefe words, ye 
 " think, are fpoken of the Giaour d , Strangers and Profe- 
 " lytes ; but they in truth refer to us who are illuminated 
 " by Jefus. As from Jacob only, who is furnamed Ifrael, 
 iC all your nation is called Jacob and Ifrael ; fo we from 
 " Chrift, who has begotten us to God, are called and are 
 ii true Sons of God, while we keep his commands. Thus 
 " the Pfalmift ; c I have faid, Ye are Gods, and Sons of the 
 
 b Gen. xlix. 10. Juftin here prefers theverfion of theSeptuagint : and 
 accufes the Jews of expunging fome parts of Scripture, " with a wooden 
 " faw." 
 
 c Ifai. xlix. 6. d r«a»«v, Tuupx;. EufeLius lib. i. 7. Ifaiah xiv. 1. 
 
350 JUSTIN'S DIALOGUE 
 
 c Higheft e ;' and we have already {hewn that he calls Chrift 
 ec God. The name of Ifrael fignifies ' man conquering 
 ' power,' which is denoted by Jacob's wreuTing with him, 
 " who appeared to do the will of the Father, and who 
 ff was God, as being the Son the firft-begotten of all 
 ff creatures. This was a fign of what Chrift incarnate 
 " mould do : who overcame and caft down the devil who 
 " tempted him to worfhip him. 
 
 "He who is called the Angel of great counfel and Man 
 " by Ezekiel ; and as the Son of man by Daniel ; and a 
 " Child by Ifaiah ; and Chrift and God to be adored by 
 "David; and David and Chrift and a Stone by many; 
 " and Wifdom by Solomon ; and Jofeph and Judas and a 
 " Star by Mofes; and the Branch by Zechariah ; and fub- 
 " jecl to fufTering, and Jacob and Ifrael again by Ifaiah ; 
 " alfo a Branch, a Flower, the chief Corner Stone, and the 
 " Son of God — this fame, O Trypho, has come and was 
 " born and fuffered, and afcended into heaven, and {hall 
 " come again to be the judge of all men, even to Adam ; 
 " and then {hall your twelve tribes, who revile him, mourn. 
 " If ye had underftood the Prophets, ye would not have 
 " denied that he is God, the Son of the only unbegotten 
 ( l and ineffable God. 
 
 " The Father and Lord of all comes not into any place, 
 " neither walks, nor {leeps, nor rifes, but remains in his 
 <s own habitation, wherever it may be, feeing and hearing 
 " all, not indeed with fenfible organs, but by his infinite 
 " power he overlooks all things, and knows all things, 
 " and none of us are hid from him. He moves not, nor is 
 " he contained in the world, for he exifted before it was 
 " made. How fhould he appear in a corner of the earth, 
 " when the people at mount Sinai could not endure to 
 " behold his glory ? The Patriarchs never therefore beheld 
 
 e Pfalin Ixxxii, 
 
WITH TRYPHO THE JEW. 351 
 
 " the Father and Lord of the univerfe, but Chrift, him 
 " who, according to the will of the Father, is God. I 
 " know that fome explain thefe appearances to be emana- 
 " tions of the Deity : but it is certain that angels have a 
 " real exiftence ; and that power proceeding from God f , 
 iC which the facred word calls God, and Angel, as we have 
 " before fhewn, is not merely a divine emanation, as light 
 " from the fun, but is in number another not nominally, 
 " but really, and was born of the Father, without a divi- 
 " fion or diminution of his effence, as fire is kindled by 
 " fire. 
 
 " I have fhewn that God always promifed to call to 
 " himfelf all nations of the world through Chrift, though 
 " he chofe to himfelf your race, a ufelefs, a difobedient, 
 (i and a faithlefs people. Even now your hands are lifted 
 * l up to do evil, nor do you repent of having killed Chrift, 
 te and of perfecuting us, who believe in God the Father 
 iC through him : while on the contrary we pray for you 
 '* and for all men, as we are taught by Chrift our Lord to 
 " pray for our enemies, to love thofe who hate us, and to 
 " blefs thofe who curfe us. It will be better for you to 
 u follow God than your blind guides, who to this day 
 iC permit you to have four or five wives each. The mar- 
 (i riages of Jacob prefignified Chriftianity : for Leah is 
 (i your people and fynagogue, and Rachel is our church, 
 iC and Chrift has ferved for both even to the crofs. Leah's 
 "weak eyes denote your blind undcrftandings; and as 
 " Rachel ftoie her father's gods, and hid them, fo have 
 e f our paternal and material gods perifhed. 
 
 XXIX. 
 
 " Abftain, my brethren, from fpeaking evil of him who 
 " was crucified, neither deride his flripes, by which it is 
 
 f Vide Bulli Jutlic. Ecclef. Gathol. f. viii. p. S4. 
 
jo- 
 
 JUSTIN'S DIALOGUE 
 
 ie poflible for all to be healed, as we are healed. They 
 <e who prepare themfelves by water, and faith, and the 
 ec crofs, and by repentance, will eicape the judgment of 
 " God. Leave the broken citterns, which will hold no 
 " water, of your matters, who teach, as the Scrip! ure de- 
 " clares, for doctrine, the commandments of men ; who 
 " flatter you, that thofe who are of the feed of Abraham 
 '} after the flefh, fliall inherit an eternal kingdom, although 
 <e they be Turners without faith, and dilbbedient. Ifaiah 
 " fays, e Unlefs the Lord of Holts had left unto us a 
 * remnant, we fliould have been as Sodom and Gomorrah:' 
 " and Ezekiel, ' Noah, Daniel, and Job, fliall not deliver 
 ( their fons or their daughters :' neither the father for the 
 " fon, nor the fon for the father, but each man mall die 
 <e for his own fin, and each fliall be faved by his own 
 " righteoufnefs. l Many fliall come from the eaft and 
 ( from the weft, and fliall fit down with Abraham, Ifaac, 
 ( and Jacob, in the kingdom of heaven ; but the children 
 f of the kingdom fliall be call; into outer darknefs.' 
 f f Moreover thofe who are foreknown that they (hall be 
 <e evil, whether angels or men, are not evil through God's 
 (i means : but each is as he is, by his own fault. That ye 
 " might have no pretence for faying that it was neceffary 
 " that Chrift fliould fuffer, and that there fliould be tranf- 
 <e greflbrs among the Jews, and that things could not have 
 te been otherwife ; I prevented this objection, by Mating 
 tf that God, when he wiflied angels and men to do his 
 tc will, willed to make them mafters of themfelves to do 
 <c righteoufnefs, with reafon that they might by whom, 
 <c and for what they were made, having no prior exiftence, 
 <( and with a law, that they fliould be judged by him, if 
 ({ they act contrary to right reafon. And we are all, 
 cc angels and men, convinced in ourfelves, when we do 
 " evil, unlefs we exercife timely repentance. If the word 
 " of God predicts that fome angels and men mull be tor- 
 
WITH TRYPHO THE JEW. 353 
 
 " merited, it is, becaufe God foreknew that fuch would 
 " be irrecoverably evil, and not becaufe he made them fo. 
 <( Wherefore if they mall repent, all who fue for it, may 
 ce partake the mercy of God : and the word pronounces 
 ie them to be blefled, e BlefTed is he to whom the Lord 
 ' fhall not impute fin.' But there is no remiffion of fin for 
 " thofe who only acknowledge God S, without repentance : 
 iQ For even David, that great and anointed king and pro- 
 (e phet, was not pardoned, except upon his penitence, with 
 iC fupplication and tears." 
 
 Trypho. ei You fee we came without prepara ! on to this 
 " conference. I may fay we have been much gratified 
 " beyond expectation ; and if we could have more conver- 
 (i fations of this kind, we fliould receive more advantage. 
 " by a diligent examination of the Scriptures." 
 
 s Juflin alludes to the Gnofiics, as well as the Jews. 
 
 THE END. 
 
Princeton Theological Semmary-Spei 
 
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