Академический Документы
Профессиональный Документы
Культура Документы
5:*,
PRINCETON,
N.
J.
SAMUEL AGNEW,
BX 5055
.L477 184A
Misopapisticus
Letters on the writings of
the Fathers of the first
LETTERS
REFLECTIONS ON
ON
r)
vTzoKijipig avTiov,
By MISOPAPISTICUS.
PUBLISHED BY
R.
B.
AND SOLD BY
AND
G.
SEELEY,
2014
https://archive.org/details/lettersonwritingOOmiso
PREFACE.
Koyov
ofXiX-riiTovTis,
tuv Se
Bia
irpoaeAyiAvdeifid'
you by these
to flatter
tcov
km
aKpiji-q
fin]
(^sracTTiKOi'
letters, (writings,) or to
not to you,
Uon towards
The
lish
"
i.
diiposi-
Sect. 2.
brethren,
larged
they were
the Clergy.
containing
Letter was
this
Apol.
The Record,"
tlie
by a muii-pleasimi
Martyr,
first
year.
copious
written some
time
Notes.
ago,
The
additional
and appeared
object
is
to
in
our Church.
is
in
for
not
PREFACE.
IV
The
flected upon, is
known
are better
by
than
that,
by
ovra
their
title,
There
is
a sort of
spell
As
of truth.
Bacon, so
it
it
was
The
respect to religion.
deemed oracular
in religion,
in
is
measure, with
stiU in a
voice of antiquity
is
by too many
The
senti-
in the
word
degree in which
and so
and
far
after times
in
progress, being
facilitated
the
introduction and
its
dages,
has
and
accommodating
itself to
it
also
the innovations of
What
What
is
human
is mutable, and may and ought to be changed, when circumstances require.
But to render what is human stable
divine
and
fixed,
is
fixed,
what
is
is
is
divine, but
it
to
PREFACE.
progress of truth.
kind, there
to clog its
its
is
As
the Gospel
nothing
is
blessings.
tried
by the writers of
the
justifiable only
is
the attempt
nothing but
is
is
It
is
to give that
is
on the ground of
evil.
human which
On
is
calculated to do
importance to what
is
divine, to transfer
is
of the
to create
the writings
orthodoxy, and to
its
Tlie
is
justly
ton
)'."
to tlic
much
uh!
tiiiios,
Loud Bacon.
its
due to
CONTENTS.
I.
PrelimiiiaiT
Apostolical
Succession
The
sentiments of
and Archbishop
11.
Extracts
W.utE Tradition
Hermas
III.
IV.
V.
made
review of Justin
Postscript
Martyr's
of the Fathers
78
review of the
Postscript:
VII.
VIII.
Works
of
Iken.eus
Extracts on various
Baptism, according
to the views
85
interesting subjects...
108
117
138
Church
PosT.scRiPT
48
63
writings
Remarks
Justin, and on
VI.
33
of Orders
...
157
CONTENTS.
'Ill
LETTER.
IX.
PACE.
The Character
Addenda
of the
Letter on
Appendi.x
of the
Oxford Tracts
162
Church"
System
Tradition
Notes
jgg
216
237
LETTERS.
I.
Sir.
I
am
in
for the
able, bold,
Popery
in
Protestant
Church
what
while
may
call
some monk or
very
some of
and
They have both
the doctrines of the Romish
like.
of superstition
Church.
spirit,
and
is
There
is
a high-toned pretension,
of
humility
an
combined
apparent candour,
a puling
dis-
vity, evidently
APOSTOLICAL SUCCESSION.
and
There
enced.
them a
is in
is
much
in
inexperi-
which
who
are
is
young and
to impose on the
possesses any
There
can deny.
superstition,
who
racter
them
That
genuine godliness.
vital principle of
more
led
by
is
their feelings
Tliis,
ever the subject be, zeal has always a very attractive power,
and has often proved the means either of doing great good,
or of producing great evils.
There
is
amazing
working be
its
sets
its
for
and of good
will
It is
but whether
If true religion
e\'il,
be beneficial
man.
to
will
good or
in motion.
it
working
effective
results.
But
if
it
motion, dishonour to
in
we
see
it
character.
When
we
zealous
but
tions.
but
it
was
it is
professors
it
is
of heathenism
for
are
often
its
for tradi-
for foolish
rites,
but
will
displayed,
Tlie
extremely zealous
human
nature.
APOSTOLICAL SUCCESSION.
of
barbarous age
Such seem
for
Supper
cessary
we
if
" Beware of
What you
to
are captivated
in the present
it is
by
their zeal in
And woe
movements.
its
its
How
attractions.
day to say to
ne-
religious people,
all
prophets !"
false
To
the purpose.
was much
infer the
Rome.
is
surely an absurdity
The
more
to
difficulties
know.
It
those
tlian
who
seem
it
them produce
it
2 Tim.
2,
subject has
which might
left to
is
has, let
The
it.
purpose
me among many
but to doctrines.
this
who
If
text in
"
The
witnesses,
be able to
But this does not refer to " orders,"
He was
shall
to
which he had received from Paul, that they also might convey
them
to others.
This
is
if
tion in the
New
The
a conferring of orders.
is
fact
is,
and
let
no command, no
them disprove
rule,
it
no regula-
B 2
Vide
'
to be the things
be to us,
customs of a
And why
so
.''
a'
APOSTOLICAL SUCCESSION.
The answer
right
is,
God
because the
of
tliink
it
subject
As
the event.
it
is,
where there
no command, no
is
rule
on
selves
their
themselves in
supposed
We
appointing
mand
and
others,
such as
any com-
appointing
Stillingfleet.
and regularity.
and
it
may be
suitable
his apostles
in this respect.
" Nothing
Iremc.
ministers,
Timothy and
exclusive
'
is
I shall
make
what may
be certainly known to have come from God, with an intention to obhge believers to the world's end." " Example
doth not bind us as an example.
Ibid.
^'
"
'
the law,
making
which gives
it
it
to be a duty
to
and, consequently,
nature of
" Those
who
toi'y
P-
must
Scripture examples,
Ibid.
it
either produce
officers in his
Church, and
APOSTOLICAL SUCCESSION.
invested
to preach,
word
a])ostles in superiority of
in
will
is
of Christ
to us
re-
all
is
Scripture,
in
prescribed, but
made known
an equality of power,
royal law."
his
are
and ad-
baptize,
ordinances
clearly
is
of God.
which contains
and
their
as
left
circumstances and
matters of Christian
which
all
actly prescribed
we Kead
of
some general
things."
"
expressed
in
Any
particular
form of government
government
law,
it
is
instituted
neither
^^^'^
^'
by Christ.
is
nor can be
If there
it is
be any such
determined
in Scrip-
Now,
IW^^
^'
all
but whatsoever
is
not so necessary in
not so
commanded
is
command
of
and what
and
confession
itself,
says,
.yj'd
"
;;
Seneca.
Church.'""
primitiva
commune
in
Ecclesia
prima
We
Church the
office
of
" Estius,"
fairly
quits the
weapons
'
:
Quod autem
non
ita
pres-
That bishops
by Divine right superior to Presbj-ters, though it be
not so clear from the Holy Scriptures, can vet be sufficiently proved from other quarters.' "
Upon this the
Bishop shrewdly remarks, " The difficulty is, how a jus
are
"
place,
in these
tliree
propositions
Tliat
neither can
we have
APOSTOLICAL SUCCESSION.
that certainty of apostolical practice, which
constitute a Divine right
nor, secondly,
necessary to
is
is it
probable that
modelling Churches
thirdly, if
7ior,
we must
it
several
interesting to us
the Scriptures
Cranmer.
also,
by
also
their election.
In the
And
commonly did
New
the people,
elect their
Testament, he that
is
by the Scripture
sufficient.'
for
is
"
was instrumental
in
civil
magis-
trate
for
better
undergone the
Articles of
fiery
trial
in
Queen Mary's
days, in the
Irenic.
^'
APOSTOLICAL SUCCESSION.
diminishing expression, had they looked on
it
as absolutely
shall
Church."
make a few
Irenicum: "
fleet's
of antiquity
and
certain
the Apostles
now
handle
what
extracts
I
herein
for that
the antiquity of
repugnancy of
it
testimony,
I shall
it
it,
to the
as
make one
"
If
of that
shewing
Then
fourfold
testimony, from
this
to itself."
it,
as to defectiveness,
and persons
as to places, times
observation
Stilling-
testimony
notices
only the
endeavour to show
shall
and makes
it
this
were enough to
it
We
is
upon them-
all
other."
through
all
there
is
mony
of antiquity.
in
it
And quoting
which he acknowledges
it
testi-
cellent
way
make
bend the
APOSTOLICAL SUCCESSION.
opinion of his lacquey, what sentence he shall pass upon
to make Scripture
know whether it may have
not
Are
stand up in hand
leave to speak or
all
all
these long
from the
first
Then
let
succession
for
it
be
will
The testimony
is
I shall
add
it
here
where the
is,
Hooker
Ecc. Pol.
to ordain.
we are
may
give,
place.
And
God
there-
a lineal
of bishops
I
of
The
am
also
another
in
following
is
and good
man.
Archbishop
Wake.
viii.
10
APOSTOLICAL SUCCESSION.
(Episcopacy)
Churches) to be cut
oflF
no
valid Sacraments,
Who am
Christian.
among
us, think
them
I,
that
whom
appear
all
to possess
met
-w-ith
a word, because he
is
not so wise, or
is
not exactly of
my
do
it
may
way
be,
is
and therefore
"
directly against
And
not merely because they are great names, but because they
seem
to have
their side.
living,
Scripture,
reason,
Of
For they
clearly
their tongues
may
And
their ravings
on
whom
and
mark
of a Christian minister."
soft
11
APOSTOLICAL SUCCESSION.
ceremonies and traditions, and even towards the
tices
silly
prac-
essentials of religion.
heavenly-mindedness,
with sacramental
ciphne
It is
be,
not with
rites,
and correct
and
faith,
in the
love,
and
dis-
wooden
idols,
It is
in-
some people regard rites and outward forms, asthem such virtues as are wholly unwarranted,
and paying them a sort of idolatrous adoration similar to
what the Israelites formerly did to the brazen serpent.
Two things seem to me to combine to form such characLearning has
tersambition and a superstitious spirit.
been ascribed to these men, and piety too and hence some
feelings
cribing to
was
in all ages.
Tei'tiillian, for
certainly
them
Piety,
all
when
is
but a
^^pj^^
and ceremonial
rites,
folly.
The
is
of
all
things
piety of forms
of the extravagancies
and
fooleries
C.
12
APOSTOLICAL SUCCESSION.
of Popery.
learning.
Ambition
Knowledge
is
And
puffeth up.
if
possible,
ambitious men, in
above others,
will
are,
and
and unimportant
common way,
quity,
If,
privileges, or to
whether wise or
and
of preaching
to swell the
mea-
enlightened Protestants
selvesof
of compassion,
as
it
respects them-
ill-informed.
devotional.
failed to
fasting,
in,
supersti-
is
APOSTOLICAL SUCCESSION.
the progeny of faith, love, and hope
is
supersti-
13
that which
Vide
The latter is often more apparent, showing itself at
the comers of the streets, or by crossings, and genuflexions, ^PP^^*^'
rites.
and
is
and
fictitious
display, than
But
real
is
We
that even
shallow
is
show, and
noise,
and genuine.
have seen
and Archbishop
it.
of in the
little
And
the truth
New
on the necessary
is,
little
made very
is
laid
We
find
men
first
of the Apostles, was not to preach or baptize, but to minister the alms of the
Paul,
Church.
corded
in
Acts
And what
men }
ordained by
and appointed,
Saviour
but
importance,
still,
or
in
if
if
it
is
re-
It is true, that
he was
apostolical succession
why was he
to think of
what
was not by
we
are
was an ordination,
xiii.
was
first
of such
Apostles
own
for the
APOSTOLICAL SUCCESSION.
was
said
What,
received.
of his
fied
appears, understand
it
ministry,
in his
ovm
work.
in his
what
case,
can be
The
effects
This
satis-
And though
circumstances, a necessary
means
of that
good order
in the
many not
persuaded that
ordained at
power, for
all
episcopally ordained,
am
and not
them
blesses
And
all
this kind,
ought to be owned
To do
otherwise, would
own
Apostles, which
is
with
me
This
is
But
very true.
it
may be
who were
They were
They were
first
converted, or
for a time, to
in value nothing,
his ministry.
To
of a Christian minister,"
"there
is
my
is
to say
is
put on him
man
of straw
is
a real
or that a scarecrow
is
APOSTOLICAL SUCCESSION.
a real man, because a hat
is
put on
its
15
Ordination
head.
is
tion at
For
all.
my
part, I
who
well his
of a Christian minister,
all
who
those
When
would
is
is
marks
an one to
people adopt
notions, there
And may we
all.
at
will
degrade the
yea,
office
altogether.'
gance
the law
under
He
caused them
to
discontinued, by removing
be
And what
did he say of
the
"To what
is
incense
is
an abomination to me."
And was not the temple built with the express approbation of
God } And what did he do to the temple, when the people
thought that to be a
his people
are
made
He
sufficient external
destroyed
it.
of such consequence,
mark
of their being
APOSTOLICAL SUCCESSION.
try
God
men
and "orders,"
their ministry;
not because they are not right in their place, but because
much
considered
eis
and nothing
will
them
Jews
as
if
fail
go to
to prove
tradition
broken
man
cisterns.
The Fathers
disposition of
marks
requires.
infallible.
It
to leave
This
indeed, acknowledge
they do,
the
Scriptures,
the writers
Oxford Tracts.
tra-
is
but
they
really
and
The same
British
of the
Unin-
must be
brought
God,
in to overrule
to
proper.
curtail
or extend
there can
will
its
word
but
if
they be constituted
that God's
way
will
be paved for
Some
of the
APOSTOLICAL SUCCESSION.
in interpreting Scripture of
17
which
meaning men
demi-gods,
when they
but
it is
men
foUy.
And
here,
sir, I
and
I will
do
so,
is this
and
my
chal-
of the very
apostolical.
This
is
my
challenge
and
let
of
them.
am
sure I can
With
I will
MiSOPAPISTICUS.
18
II.
Sir,
Before
is
necessary that
it
all
According
New
The Gospel
St.
96 and 99.
These are
the
all
is,
two
Clement,
epistles of
one of Barnabas,
by Hermas,
mands,
and
Ignatius,
similitudes
relations of the
tain
all
Fathers, that
the apostles
of the
martyrdoms
we have belonging
New
inspired
There are
visions,
seven
com-
epistles
of
of Ignatius
to those called
the Apostolical
who
has
19
EPISTLES OF CLEMENT.
them
translated
tion
all
into English,
after Christ."
To make up two
Justin Martyr,
centuries,
we must
Aihenagoras,
Theophilus,
All other writmgs durmg the first two centuries are either
F.
.
The
Apostles' Creed, as
may be
period, as
we have
it, is
heretical.
no production of that
clearly proved.
the Apostles,
we now
300 years
after Christ."
first
two
As a
centuries, they
work belonging
century
is
to that period.
The beginning
any of them. To
call
of the third
them Apostolical
is
very wrong, as
it
origin.
epistles
I shall
now
Fathers.
I.
His first
Rome
epistle,
to the
written in the
Church
at
Corinth,
c 2
name
is
of the
Church
at
Vide
Appendij
g.
20
EPISTLES OF CLEMENT.
sent between the years 68 and 70, clearly after the death
of Paul.
It is
very excellent
and
size.
much
most
part, are
of schism
e^'ils
it
was
Church,
and
long quotations from the Old Testament, and some from the
New.
Ye know
Holy Ghost.
Sect. 45.
counterfeit
Though
fanciful,
that there
is
forged)
(irapairTroiv)/*6K',
nothing unjust or
written
in
them."
Judaising
spirit
adduce
now
That
appears evident.
may
not trouble
and
Sect. 40.
"
It
italics are
mine
God
The
Wake.
First Ep
of
is
at their
manded
appointed seasons
offerings
:
things in
to do
and
he has com-
and
all
and service to
for these
give
Archbishop
we perform our
satis-
I shall
will
disorderly,
they
make
all
may
all
weU-pleasing
happy
EPISTLES OF CLEMENT.
that,
sin.
And the same care
must be had of the persons that minister unto him. For
the
the chief priest has his proper services, and to the priests
their proper place is appointed
and
commanded
The whole
confined within
is
laymen."
to
effect of this
The command
Church.
tian
is
of the
Lord
as to offerings at
The tenor
in the
New Testament,
is
but to the
ceremonial, legal,
and Jewish.
The second
Its
epistle of
genuineness
bishop
It
Clement
is
ascertained.
many
is
is
others.
short,
Its
The
spirit of
and
its
in
inferior,
not very
is
it
conclusion
is
Where he
got
this,
it is
not
difficult to
guess.
That
it is
he no doubt heard
it
mark
and
still
of a Rabbinical origin
this,
if
they choose,
down
to
Clement
22
EPISTLE OF BARNABAS.
in the
way
but
Of
and there
^nd
bodies,
he means
he
calls
is
quite consistent
we speak
is
that which
this,
is
is
the female.
that he
is
he
calls
When,
within
female
man
therefore, a
is
come
to such a pass,
spirit in
is in
he
shame,
And
good works.
its
is
within, and
is
without.
means
Clement
this tradition,
other
he got
have explained.
them,
and being
evil
his soul
of
and
II.
he has written.
Vide
Appmdi.x,
Scriptures but that he
;
of the
allowed by
is
called
many
an
what
That he was a good man appears from
is
was inspired
to
wite
to
Many may
be good,
wrong and
foolish in
many
of their notions.
The date
of this ^istle I
cannot
EPISTLE OF BARNABAS.
ascertain.
cially to
It is
It
This
epistle,
is
fictions.
it
many
even
common
sense
wisdom and
folly,
as half-inspired, seems
things in
it
which offend
a strange mixture
It is
extravagance.
How
incongruous
is
their covenant
and
How
lowing
the
is
fol-
into the
Now, what
meaning of
said.
you
in the flesh
this
is,
learn
it
who
it is
shall
as
if it
the spi-
had been
be manifested to
earth
honey
is
signifies the
milk and
For he has
shall live
foretold, saying,
Increase
and
24
EPISTLE OF BARNABAS.
multiply,
who
there that
is
now
is
the Jishes,
know
that to rule
set over
not now, he
Wa^e.
we
Pp.^169,
of
But forasmuch
when we
perfect, that
have
shall
all,
it
of the epistle.
was the
it,
I
is
shall
inheritors
him
margin,
more
fully, that
'
his house,
('
Many others,'
says Wake,
Mark,
that
by which we are
his cross.
it.
and
because the
is
('
he
the figure of
he signified Jesus,
knows
And
letters
He who
within us,
letters of ten
Wherefore, by two
the cross).
worthy
first
^,
For the
three hundred
say.)
cross
Abraham, who
letters.
Abraham circumcised
If so,
in this.'
and were
first
purely Cabalistical
176.
we have
when
namely,
we may be made
to
should be
Ibid,
man
as this
to give
passage, which
Pp. 175,
For you
fanciful,
I
But
tijg
I
rules.
us
tells
become
shall
to
is
what he
8fc.
but
that
I
never taught
trust
that ve are
"
HERMAS.
This
material cross
How
Cabalistic fiction.
inspired writings
more
admire the
Scriptures,
we
thankful ought
The more
solidity,
to
be for the
sobriety,
am
fact,
such as to be sufficient of
itself to
of
in
convince us of their
inspiration.
III.
It is
by
St.
THE
WRITINGS OF HERMAS,
Church
at
Hermas.
Rom.
xvi.
He
Rome.
He seems
is
14,
called the
to have been at
Pastor or Shepherd
Rome when he
wrote,
and the time appears to have been about the year 70. His
works occupy 147 pages in Wake's Translation, and are
second, 12
whom
he sees either
in
dreams, or
visions.
is
greatly at a loss
is
what opinion
a thought that
HERMAS.
mind cannot
the
moment
for a
entertain
and
his ideas
unmeaning, that
is
it
many
the Fathers, as
The difficulty
is,
learned
men have
much
This
enthusiast.
is
whether he was an
to determine
Bunyan, or an enthusiast,
like
like
still.
allegorizer,
Jacob Behmen.
consideration, that he
It
was an
He
formed of him.
think, be
sees
ladies, old
no great
which certainly
(Hermas) neglect
"
is,
Of
his
in
before,
the place,
I fell
" When
down upon my
unto the Lord and to glorify his name, that he had esteemed
me
when
the old
woman whom
And
thou
tell
former
sins.
last year,
And
me
my memory,
'
Lady,
but give
Take
again to me.'
'
it,'
me
As soon
as
God
cannot retain so
the book and
says she,
I
'
walking, and
me my
'
Canst
answered
many
things in
'
I will
write
them
had received
it,
went aside
it
to
HERMAS.
a certain place of the
27
field,
letter, for
my
hands, but by
whom,
saw
not.
when
ness,
Now
all
earnest-
'
called
treachery.
they
filled
be thy
sister
all
and
Thus have
But do thou
iniquities.
let
when she
when thou
shalt
reproach
repent with
all
their hearts.
their hearts,
this
and remove
day
all
if
they shall
doubts out of
sin, he shall
not be saved.
its
How
end
;
the days
of repentance
is
206.
this vision
Wa^*e.
Pp.205
*j
last day.
1
Then,
28
HERMAS.
after fasting
made
letters
to
him
and
find
mercy
a discovery of these
is
words
among
is,
Then she
other
sure to repent
is
After
he
this,
all
is
a determinate time,
The
"
for
down
Hermas,
No more does
to the water
of baptism,
when we go
we must
no more, but
and that
after that
And he
sin
Thou
sins
live in purity.
informed."
The
some
respect,
and
and
,^bp.
W ake.
p. 238.
sin,
John
'ii^ri^'
by the
devil,
men of Oxford go
so far, or farther than this. It was
not without reason, as it appears evident from Hermas,
the
that St.
1
John
He
in
HERMAS.
some
others.
On the
subject of baptism he
He
as extravagant as
is
built,
He
it
from various
any one
all this,
He
plain,
and
which he does
at
length.
About
the stones of the deep, which were the saints under the Old
they might be at
into the
rest.
kingdom
of their former
life.
Son
of God, and so
re-
ceives the
death
life.
Now
that seal
is
the water
was
said.
Why
them out
He
of the
answered.
who
preached the name of the Son of God, dying after they had
received his faith and power, preached to them viho were
30
HERMAN,
dead before
They went
down, therefore, into the water with them, and again came
up.
up again
down
alive
alive,
and came
they received
life,
Abp.
entire
Pp.%25
purity
326.
The men
portion of what
made up
them."
is
said here
their
to
otherwise
it,
it
will
They
living to be baptized
and, giving
them the
seal of baptism,
To
men.
ter,
did.
transcribe
all
one good
is
I shall,
there-
in the
the
if,
shalt
which
27(5,
have been."
The
another
letter,
and
The
There
neous.
it,
We
So
far
knowledge, that
it
it
believed
that they
and sub-
their heavenly
all
circum-
its
lime truths.
is,
is
doctrine ascribed to
fully
31
appears, judging by
writings
the
what are we
to think of them
by the reproofs
in
many
Epistles, but
And no wonder,
first
Too much
The
these were
is infallible.
Church was in my
Hence
time.
inspiration
of the primitive
Nothing but
of the
know-
considering the
of
And
light
rise
many
so
strange here-
it
clear
and
From
New
Testament
in
:
how came
fifty
many of
And
they to be discontinued
New
generally dispersed.
It
the Ca-
New
Testament.
MiSOPAPlSTICUS.
33
III.
Sir,
It is
between know-
We may
thodox
many
and
in
And
true.
exist,
be quite or-
of our opinions.
Christian,
right,
while
A man may
is
also
we may be wrong
in
by no means correct.
exhibits abundant
men to be found among all denominations of Christians who hold the essentisds of the Gospel
and yet how
various and contradictory are many of their sentiments, on
pious
points, too,
deemed
of considerable importance
make
observations
epistles
is
So that
clear
am going
make on
to
34
IV.
Ignatius.
When
are told,
saint
was "
conducted himself
ver\'
The old
it.
We
cannot but
ing him,
condemned him
to be
Rome he was
especially at
courage, he
thrown
Rome
to wild beasts
and
On
and
re-
whom,
and
Epistles.
it
was during
this
he wrote
all
epistles
his epis-
ties.
Magnesians, Trallians,
Ro7na)is,
They
are
Philadelphians, Smyrall
short,
occupying
al-
When
he arrived
at
Rome
and
al-
together justified.
It
would be wholly
of this
unjustifiable to
it
forward as an authority
unscriptural.
I shall
in
many
support of
arrange what
I shall
things wholly
epistles
cies.
grown
lowing but in
this light
in his epistles,
and some
God and
is
Kpi
'^!,
'^J
Trail.
no Church."
This was to claim for pooi-
belong to them
without them
in
En-
fol-
is
and
fallible
to assert
that
wholly unscriptural
there
no Church
is
we read of Churches
for
Then he speaks
these officers.
as being
we should not
And
what
"My
soul
offering
live
erroneous
be for
for
but
die,
but
yours;
of
Ephesus."
in
the
blood
but when
My
soul
shall
have
"
I
deceive
heaven,
visible
-2
of Christ,
these
like
and
believe not in
sml'a)
"Let no man
Epi.
to'^the
passages
unto God."
bread"
are
your Church
be your expiation,
attained
himself;
or invisible,
(he
if
they
Sect.
to^'the
Trail.
.ect. 13,
36
IGNATIIS.
EpU^.
angels)
not
Smyr.
sect. 6-
it
shall
full
them
be to
grown
condemnation."
to
we meet
error that
fancies or extravagancies
which gave
to
But
much
with, so
rise
them
in
as
after
ages.
n. FANCIES.
There are many things which may be classed under
term, the following are some specimens
"
Epist.
Ephe*
sect.
6.
^'n'
himself."
"
Am
I fear lest I
(excuse
me
should
this care)
and
lest
am
in
bonds, yet
Christ
myself, although I
am
For even
their respective
and
but in these I am yet
For many things are wanting to us, that we
Epist.
Ti^^
a learner.
5.
let
we ought
But
sect.
more
It is
this
invisible
How
God."
come not
short
is all this,
of
foohsh and
strange
free
from
conceit.
"
her,
Now
was kept
in secret
this world, as
Epist.
to the
Ephes.
sect. 19.
Qq(J
of our
\Sliat
Lord
of
was
a frivolous
fancv or
tale
in
secret
was
this
37
IGNATIUS.
How much
He tells us
also,
Jewish
like a
tale or a tradition of
heaven beyond
which
still
say,
that
an apostolic tradition,
is
Ignatius.
all
in
all
the elders
it is
many
of the
its
roots in
III.
EXTRAVAGANCIES.
retained
ibid,
by
stock,
Christians.
do not
know what
in
"
saints,
What but
Father
" It
is
honoured of God.
of
Christ,
things with
8.
sect.
9.
journey, full of
sect.
God
Ye
9.
Epjgt.
and reverence
"
command of God."
^^^^^
to the
sect.
God
all
"
:
full
(carriers)
the
commands
of holiness
of Christ."
adorned
in
all
This language
and
g^j^j
to the
sect^'^g.
38
IGNATIUS.
"
Let
it
to
Sect. 13.
cises his
other places
any where
else.
outward means,
epistles
and
is
this
was one
of the
in
judgment.
He was what
all
of us have seen
our day, humble and yet vain, honest but credulous, devoted
to his
calling,
superstitious,
confessing
Vide
characters.
There
ning through
all
is
office,
and indeed of
all
official
his epistles.
Appendix,
making any
them not to
was wholly
efforts to get
He was
He
released.
inconsistent with
him
How
He earnestly
That
prays
when
it
pleased
God
39
IGNATIUS.
To account
Ignatius did.
difficult
He
"
It is
me
evidently,
is
to attain
by procuring his
me
to die for
am
God
the wheat of
whom
;
what
is
" Pardon
in
altogether
the
great
1.
it
Sect. 2.
Sect. 4.
God:
be ground by the
found
matter
the
I
pure
know
begin to be a disciple."
this spirit,
Sect.
was
g^^.^
clearly gene-
scriptural.
Church
be
this
in
"I am ready
me to be
" Suffer
shall
but
Ye cannot do
may
me
Now
profitable to me.
and
to be sacrificed unto
bread of Christ."
"
in
if
release.
in
unto God,
expressions
that
martyrdom
epistle to the
as these
it
not
is
to any one that will read his epistles with any at-
tention.
his
not only
as
to be considered
meritorious,
but also as
tyrdom, which
is this
world
of Polycarp's mar-
Sect. 2.
of indi:
They
deemed almost
Divine,
IGNATIUS.
spirit
once canonized,
of the Gospel.
it
was
And when
difficult to rid
persons were
the public
mind from
the undue
but
in right
and
in
mitive heroes
But
it
would be wrong
The Saviour
more
Repentance is
mostly the theme of Clement, Barnabas and Hermas and
there is very little of the Saviour and his works in either
of
;
them.
Ignatius
is
them.
says
of Hermas is not to be found in Ignabut what evidently appears inconsistent with it.
He
: " As many
even
thc.'^c
shall
41
of God,
may
that they
And
again,
that
repent,
live
in
if
Epist.
p]|!jj
Not
mas
In his
says.
Epistle,
first
sect.
sect.
8.
is,
And
repentance.
whom
he had
referred)
jireviously
concerning
it,
all
"As
saith the
live,
^,
Lord,
repent."
i.
xviii.
30 32; Isaiah
God
And more
all
dispen-
old
section
thus
express
8.
Epist.
sect.
still is
come
to repentance."
and
see
how
is
of repentance for
all
the world.
in the sight
of
God
all
the ages that have gone before us, and let us learn, that
still
given place to
was
j)ressing
refractory
All this he
members
And
it
was
Sect.
1.
42
POI.YCARP.
not
according to
the
men
of the
proceed to notice
The
thirt\' years.
an epistle to the
is
He seemed
extant.
IV.
He was
But
to be a sounder
It
He was
temperature.
evidently a
Scripture, and
recommends
of the Philippians
in
if
the
it
referring
"renowned Paul
which
^'
the
in
is
scriptural.
which he appeals to
them
has been
to
he says,
of
Sect. 7.
Sect. 9.
them thus:
many, and
word
Again,
that
"Wherefore,
unto
was delivered
ness," which
could
to
to "
be no
us
Obey
from
you."
errors,
leaving the
He exhorts them
which
"Into
edify yourselves
delivered
and perusal
to the Epistle
that
and contains
to the attention
His
nothing, as far as
I
it
man
he
vanity
return to the
the beginning."
the icvrd
of righteousword of God.
43
POLVrAKP.
And
ye
well
are
nothhig
hid from
is
when he keeps
of the
"I
trust that
the
you."
Priest
men
tlius
How
is it
And
teaching, which
having
their
filled
first to
teaching of Tradition
the
is
the
their people
Sect. 12.
possible,
Holy
hear their
and
after
no better
is
word
the
of
mind and
be consulted
Oxford
God
it
fill
!
for confirmation
with
This
the
is
and then
folly,
new wisdom
the
let
word
of
God
of the Protestants of
l)eople, "
false doctrines,
and return to the word that was delivered unto you from
is no other than the word of God.
Connected with Ignatius and Polycarp are the " Rela-
tions
four
of
their
pages.
one
Martydoms,"
said,
by
it
which
is
soon
his friends
sentence in
occupying
short,
shall transcribe, as
in the
the
(a previous
manner
faithful
twenty-
Church
about
Ignatius.
it is
as
is
shews the
present dav.
a few years longer
persecution
of a Divine
it
There
is
with
the
not by tradition),
Sect. 2.
44
POLYCARP.
The martyrdom
He was
147.
burnt
alive,
like
and
The conduct
CathoUc Church."
He
courageous.
practicable
The answer
to
.").
my
now
wrong
the least
Sect.
Saviour
disapproved
this
Sect. 4.
was
when
years have
it
"
of
it
was
served Christ
How
this
in
this
" Eighty
and six
then can
The courtiny
required
is
blaspheme
my King
of persecution
" Relation."
is
The
sentence
offer
and
expressly
is
themselves
no such thing."
was considered
It
is
right but
it
anv support,
it is
quite
Tracts.
The boast
in this
respect avail
tract
which
I shall
enough
for the
men
of the Oxford
them at all. There is one more exmake from this relation. The authorities
was
carp."
The
at
the
" And
this
J5
POLYCAKl'.
who
of the Jews,
him out
watched
also
of the fire
us,
that
not considering,
of
all
we do
of God,
adore
neither
is it
such as
for the
ungodly
that
who
we
as
nor worship
we worthily love
Master and
Of whom may we be
their King.
also
made
Sect. 17.
men
suspect,
Saints' days,
and
a disposition very
motion towards
the faithful,
much
akin to popery.
Rome and
and
It is
mummeries.
its
especially
is
martyred dead,
for the
at this
martyrdom
but
it
its
was
is
yj^^
a retrograde A))pendix,
Reverence for
itself,
yet
attained
it
acknowledged.
formally
This
seems to
and how
we
it
exposes
its
it
extreme
ciples
ples."
As "
dis-
How
to disciples
committed
in this
land,
if
the wise
EAKLY FATHERS.
the country with their doctrines.
demolishes
saintworship,
establishes
it
the
worship
of
dissipating
And this
i.*
i.^^
sanctifying,
wish
now completed my
have
Fathers.
me
you
If
to proceed, I
may be
I shall
1.
is,
inclined to carry
to the
Martyr and
There
is
nothing
in the apostolical
tradition,
on
my work
of Justin
that
is,
Irenceus.
Fathers to counte-
livered
more
fairly
some
is
traced
to
tlie
nor do their
contained in Scrip-
tlie
KARLY FATHERS.
And
apostles.
if
found
ditions,
it
if
traditions
apostles
no
are they to be
talkative.
2.
There
entitles
is
them
nothing
to any
productions of
in
men which
pious, honest,
and zealous,
somewhat
superstitious.
Were
and very
justly,
"is, that
ought
to
for
that
that
that
is.
Sir,
modem
and
it
divines,
MiSOPAPISTICUS.
48
IV.
Jan. 22.
Before
my
proceed further in
of the early
Fathers,
I shall
1838.
in
which
have
said, the
was the
tury.
first,
This
most
illiterate
reaching
down
may be
considered to have been a wise dispensation of God, in order to cut off, as much as
possible,
of the times.
The
After
tlieir
some
miraculous deliverance
their
ERRORS OF THE EARLY AGES.
became
time
the
it
verij soon
exceedingly deteriorated
first
kings,
under the
is,
49
but
course of
in
judges and
latter
Church
as
fifth centuries.
was followed,
Israelites
ter,
Church
for
how can an
it
is
heretical
?
Similar
evidently in a state of
to the
it
right to specify
which
more
particularly
have expressed
my
reasons
in
world
immoral and
at the time.
absurdities.
with
it
from Paul's
and some
Epistles,
traces of which
thers
we
were
in a
measure tainted
appears
to posterity,
yj^^
Appendix,
50
ERRORS OF
tilizing teachers
of which
some
proofs.
The
2.
first
of the Gospel
The
3.
Some seem
we meet vdth
what
Vide
WTiat was
was not
more than in the
but
it
Fables,
useless ques-
tary humility',
&c.
Ap^ndix,
prevailing,
And
in the
tions,
and
by them.
present day
safely
inspired epistles.
left
main truths
these are
these
are
some
made
too
much
Fathers.
of
to
for
The
fact, that
is
first in
the churches as
\NTiether
all
these are
difi'e-
Eusebius.
nias,
Her-
stition,
5.
51
clear both
is
The
that
fact,
penmen
all
known and
Hermas and
discontinued
and
was owing
it
others were
the
that
by the
but not
earlier,
to discard
all
The
Church found
down
itself of
to the heretics,
timents
and
who
Even
wonder,
if
was, the
appeahng
practised,
owing
in favour of
first
first
their relics
their opinions,
and even
and no
were
Such instances of
their
fancies,
What may
Christians
under
is
this
suflf'erings,
They were
holy,
and remarkable
and
first
for unity
But
E 2
and early
their
and love
knowledge of Scrip
ERRORS OF
in
was by no means
great,
all
means
of
knowledge was
unknown
leges
Their
far inferior to
Our
converts
How,
therefore
additional
when in fact they seem to come short themof much that the Divine word contains, and when
information,
selves
some
tilings
which
it
and which are not consistent with its doctrines } What Dr.
Cave, in liis " Primitive Christianity," says of them, is
most
true.
and numerous
The
articles, as in a
vicious principle of
much
life."
Chmxh,
And
I shall
That
Fathers
is
this principle
future letter.
it
quite apparent
show in a
and
is
may appear
strange
53
ceremonial law.
mind
in
that the
earlier
epistles,
many
may be said
of
also, that
It
living,
subject,
and
counteracted this
evil.
No
doubt
did.
it
But
lives,
read,
tells us,
As during their
so when their writings became generally known and
the practice of ceremonializing the Gospel, if I may
still
evil.
prevailed.
this
after-ages, the
said,
rise,
assumed, in
which are
by the Church of Rome, to
said,
errors,
Thus the
themselves.
fruits of
own
labours
Some
They
and
it
iv.
it
it is
9-12.
See Col.
1
Tim.
it),
they
efforts of
Church.
are the
effects of the
Church
are
ii.
8, 16, 18,
iv.
1 3.
purging
2023.
Titus
i.
14.
it
Gal.
out of the
ii.
Heb.
12, 13;
xiii. 9.
54
THE CONSENT
A
is,
how
to distinguish
in the
They
receive.
apostles,
in a
apostles.
world,"
tality,
we should
The
not die."
first,
while some
may be
deem one a
But there
is
no
Jewish
fiction,
we may deem
evi-
If
we
the other as
who
man
It
is
possible to
draw
penmen.
Let,
if
he can, any
all
it
all absui'dities,
seems,
is
is
to
resorted to.
to be approved,
and what
or THE FATHERS.
they discarded
Fathers to
to be discarded.
is
know what
later
apostles,
Was
it
unto
them.''
by
Then how
tradition
It
tradition.
sifted
come
other than
oral
Thus
of the Church.
Romish
one, the
and both
tradition,
And
gle straw.
Oxford Tracts
here
might
all,
ask,
how came
the writings
by
They were
for
thority
said,
were other
satis-
Their au-
of the universal
in
be
in their favour
it
If
on that groimd
were
and the
drift
Eusebius says,
manner
of the phrase
and
when he speaks
style,
;
" as
now
extant, not
THE CONSENT
56
spurious, which
we have
after the
We
Testament,
till
the
What
the Apostles.
New
we can
therefore,
traditions,
possibly
is
term of years,
O.
...
lar opinions
and
placed on such a
mode
What great
And
to particu-
no dependence can be
of conveyance.
As
,
interpretations,
changes
especially as to its
fifty
denied.
If we are
as to doctines
conveyed.
the
so
much
valued
this,
it
now by
It
was
good
by no means
indebted for
tradition
a channel, which,
if it
was
their
much
interpretations
longer
than
this
to
;
for
channel of oral
the
writings
of
Justin
Martyr and
has existed,
IrencBUs,
now
exists,
but of whatever
till
centm-y, give
Any
but oral
as derived
is
There
is
apostles taught
own
avows and
The
interpretations
of the third
contained in their
Church
fifth centuries,
who wish
to
distinctly
in their time,
most
of Protestants.
or those of the
they
is
There
is,
others.
The
it,
as a snowball, collected,
rites
as
and
it
And
rolled
traditions,
as
intend fully
to
show
was
really apos-
hereafter,
especially
subjects, baptism
Supper.
There
is
specific notice
Church
I
:
that of miracu-
That
it
its
opinions.
is e\i-
But
Irenaeus.
to admit this,
is
The possession of such gifts is consistent, not only with a weak judgment, and defective and
even wrong views in religion, but with an imregenerate
state.
Balaam possessed the extraordinary gift of protrine or practice.
phecy.
miracles.
demption
it
was not
They had
e\\-
members
till
our Saviour
many
miraculous
of the Corinthian
them
for
latter is justly
sufi'ered that
it
was
clearly imderstood
conferred on them
tween
gifts.
Many
We
of the
and
their
The
New
many
not
how long
it is difficult
to determine.
Now
would
ask,
on luhat grounds
30
such importance
is
Were any
of
is
after
modem
cannot be
proved.
Modem
for they
and
if
any
will
Were
times, especially
of Printing,
discovery
the
lam
them inspired?
and
if
asserted,
it
ought to be more
divines
and
it
what may
collect
foolish,
and lay
be
it
fall
The
up as something oracular.
it
the learned
is
it
wise or be
ignorant.
I
Is
it
is
so
much weight
interpreting
the
cessary requisites.
Is it
common
sense,
are
deemed ne-
from
interpretations
the Apostles
assert
There
it.
What
is
it
man
says, "
But
universal."
is
is
most
in.
when he
true,
traditive interpretations
it
it
no channel of convey-
is
It
many modems.
degree than
It
is
of aU
judgment.
Once more
deference
I ask,
is
Is
it
firmness.
same, and in a
spirit far
martyred Reformers
outshine,
in
many
more worthy
afi'ord
of the Gospel.
examples of
respects,
this kind,
Our
which
far
and collected
in
more
difficult
tive Christians
gion,
who
Their
had
to contend with
wisdom of
was far
The primi-
trial
avowed enemies of
reli-
difficult^^ to
61
distinguish between
Reformers had to
who by
angels of light,
means
But
Cranmer.
in
sophistry tried
their diabolical
to embaiTass
all
of their
trial,
accompanied
courage,
tian
and meekness of
spirit,
found
are
to be
was
in the primitive
with
such
submissiveness
in
martyrs an excess of
zeal,
There
a haste, a
foi-wardness, an enthusiasm,
were
in
We can therefore
the Fathers.
cified
and
let
find
If there
be any reason,
let it
be distinctly spe-
and
consistently.
is,
that,
Henry.
What
have no doubt
may be
left
us." *
The same
it is
especially creditable to
Ar-
Scott.
with Henry
zing authority
tifies
what
is
is
is,
what
who
it
ugly,
dignifies
what
make a
It is blind,
sort of
is
it
ama-
foohsh, beau-
moderates
vulgar,
Fathers.
is
is
fanciful
and
gods
infatuated,
MiSOPAPISTICUS.
63
V.
JUSTIN MARTYR.
February
Sir,
What
1,
1838.
some acThey
count of the character of Justin Martyr's writings.
are justly deemed more valuable than any that appeared
previously from the close of inspiration. He was far superior
in attainments to any of the apostolic fathers, and by no
means
inferior to
them
in zeal
and
is
piety,
to give
Justin
nor in Christian
the Jew.
(Xoyo?)
to
Greeks,
the
7rapaivT(/(o;) to
cond Apology
An
his,
called,
Admonitory
(Xoyo?
the
A Word
Word
His
first
apology
is evi-
Though he was
first.
There were
The
first
was
Quadratus.
64
Aristides.
JUSTIN MARTYR.
called, living at
who soon
Athens,
he has
after addressed
an
many
tury
now extant.
is,
command that
all
is
to suppose
experience.
attention
To sup-
posterity'.
what
is
con-
most valuable.
We have, in all
what has
of
is
no great
consider
He
studied, as
appears,
it
philosophy then
known
all
He was
converted to Christianity'
About
of school for
his
garb as a philosopher.
parts
of the
empire
and
at
Ephesus he met
65
JUSTIN MARTYR.
accidentally with
is still
extant.
and
in the following
Apology addressed
of Pius
to
bold,
is
a work of great
explicit,
and
pir&t
for Apologj'.
He
also
appeals
them
no crimes but a
for
and by
corruption,
the folly,
Christians.
his Apostles
age, exposes
Tliis
is
summary
and
what
this
Apology
contains.
is
As in
short.
the
first,
he complains
gg^^jj^^
He
He,
JUSTIN MARTYR.
why do you
going to God,
replies,
helper,
why
stroyed
"
who
said,
If
God
"
He
is
your
advances some
singular things.
it
to angels.
Some
of these be-
whom
they cohabited
and their offspring were the demons, which have ever cornipted, and
still
These
and Heraclitus.
"
God having
created
which he seems
fruit
to
heaven to angels,
angels, having
whom
men and
this
of things imder
But the
all
those
desirous of
JUSTIN MARTYR.
living according to reason
wonder, therefore,
to
and of shunning
hated,
vice.
no
It is
if
much more
cause them to be
who
live,
not according
(o-nep/xaTixoi'
Xoyav,')
but
which
feet reason
is
Christ."
vi.
1,
2.
tended beyond
to
But
its
by no means
it
in
this opinion
made
to Justin
Athenagoras
we have
to
it.
There
far greater
is
its
we have no
As
to bishops, distinct
two
clearly
centuries.
two
officers
in the
Church
in
Justin men-
his time,
terms bishop
from
for the
first
So
in its favour,
and
presbyter
whom
Irenceus
indiscriminately.
Thus we
centuries
is
may
two
first
naturally
what he
states,
for the
two
first
for
he stands alone
centuries,
in
period.
JUSTIN MARTYR
many
this opinion
in that
age.
of Justin,
has as
It
it
is
much
coun-
consent
It
is
tulHan,
puted
tion,
till
and
and Athenagoras
Christians,
all,
it is
Embassy
refers
is
Irenseus
find out
for
for the
Whence
Oxford Tracts.
The nearness
It
he plainly
tells
What
its
clearly derived
is
all
favour.
from the
in
many
of the Rabbins
This
us that
then
was
of the time
of course strongly in
(vfta^peia)
of the
dis-
an interpreta-
to Scripture.
it
From
after
clearly
But
in his
manifestly
it
is
there to enable us to
Fathers
or
them
is,
to bring
Tlie consent
60
JUSTIN MARTYR.
of the Fathers
often to exists
of truth, as
we
even where
where
it
it
really exists,
does not,)
work
He met
no sure evidence
But
must
Dialoc
j^l'^p^
on philosophy and
whom
whom
said
is
it is
of Justin.
is
instance.
(and
religion.
own
con-
in a field
man
that he
said,
He was
so impressed
was induced
to read
many
is
to be found
in his
repetitions
He
of the Fathers.
of
and unsound.
some Jewish
others are by no
The Dialogue,
The
are
difficulties
means
so,
solutions
foolish,
puerile,
very satisfactory,
while
as a whole,
is
JUSTIN MARTYR.
I shall now add
some remarks on their character. There was not much
room for him, either in his Apologies or in his Dialogue, to
go
mostly
Apology
in his First
Sacraments, he
very
is
And
this
account
manner
pecial
full
way
in
and
mean
also
Irenaeus,
first
and
at the
same time
what
to introduce
compare
to
their
views
fifth centuries.
It
fective
and
faulty
of Scripture he
1
parti-
subjects
on them, and
and gives a
explicit,
of these
does this
for I intend
He
He
is
on several points
often
is
wUd and
by no means
Original Sin.
He
and as an interpreter
fanciful.
mark
became a
fallen
good
ing)
as well as evU,
which he
and he represents
virtue (KaKiai;
Kai
fallen
apcTiji;
man
as capable of vice
and
such a way as
may
SeKTiKo?) in
him
as strongly disposed
be very imperfect
nor with the Articles of our Church, and paved the way,
for
71
JUSTIN MARTYR.
had not
Pelag-ius
found
his sentiments, he
many
was doubtless
in
Church favourable
in the
Pelagius.
The Church
his errors.
ready to take
bustibles
to
fire
when
Pelagius
applied
his
torch.
2.
to
former
sinful state
able clearly to
faith.
This de-
of
man,
will not
be
comprehend the nature of the remedy proBut it is not only Justin who had but
all,
con-
This doctrine,
brightness
till
It
fully to light.
Scriptures,
That
error,
ness
some
others,
scriptural clear-
unknown
for a time,
to the early
Fathers.
but
it
Vide
Appradix,
he who does not clearly
it
in-
JUSTIN MARTYR
Church, until another Augustine the great Luther appeared, and, being assisted by other illustrious reformers,
which
and darken
was involved.
it
at different
This
by
faith only,
is
what
evidently one of
To be
Wliat
times to becloud
is
freely justified
will
the
Atonement more
It is
the
as
corrupt
It
is
not so
much
as an offence against
its effects
God
on man.
manifestly defective.
The
justice
the
commandments,
penitence,
or
mercy, love,
of faith
who
in
This
is
mands
of
all
and
formality,
ritual
and of
all
Let a
observances.
works (and
this notion
And
life
in
man once
entertain
the
JUSTIN MARTYR.
and
lie
rites
and ceremonies.
naturally
will
need of the atoning Sacrifice as the only ground of acceptance with God, and of the merits of the Redeemer, as the
only
title
human
to eternal
life.
pose of procuring
There
ous
life.
magnify externals,
religion.
is
way
own
meritorious,
for the pur-
disposition to
ceremonials
of
this of a self-righte-
spirit.
But
Scripture.
respect
He makes
that prophetical
faults in
which
is
him
in this
not so
and
He
1.
apt
is
first
He
Tryphon.
ivith
phetically,
and
find prophecies
to
where
none
exist.
in his
He
xxxiii. 16,
"Bread
shall
prophecy
it
is
which
commemoration
(iroieo')
in
o-w.uaTOTror-j^ao-flai avTOf)
JUSTIN MARTYR.
who beheve
those
for
also passible
in
(7ra9)T(i?) and
he taught us to
offer,
he became
cup, which
While we may
his blood."
whom
concerning the
prophecy
we cannot
but ap-
commemoration (ek
signify.
both
ava/*vij<ry)
Many
of
parts of the
He
appUes
similar instances
ticular
2.
He makes
meet
in his
lamb
on the
this
kind
so,
cannot well
description
understand,
The offering
made by
how
it
priest,
signified
ty|jified
high
it
notwithstanding his
appended
We
The
was
and
of Christ
coming
coming all
his enemies
is
to
in the field,
presignified
JUSTIN MAIlTYl!.
that " his horns were the
am
; The broken
by Christ.
This
mad, not to be
is
modern
Many
times.
other
Notwith-
He
they professed.
since
of his views,
As a
There
tures
and,
as
to
guide,
is
tradition,
materials
He
but
invites
first
is
attention to the
some
of his
Scriptures.
as follows
it
vainly
Ajwlogy, and
"Through the
of
it.
some
constant
of our
think,
own,
many
Had
is
commended his
in
justifies
There
Reformation.
the
men
^^P"'
JUSTIN MARTYR.
who
to themselves
for
we not
to you, as
you
see, for
will
few,
we
shall gain
much
And
all.
for
we
shall,
we persuade
if
good husband-
as
is
conceive,
latter
The
to the Papists,
The
Scriptures,
it
seems,
Justin
age
of
Rome "without
note or com-
the
that
mark"
external
interpreting the
ages,
Church,
of orders,
word
of God,
in
that
is,
power
men
ministers
of the
who have
is
a vagary
for the
demons had
in
" the
right of
unknown
to the
same purpose,
as
view in inducing
to " retain
manifestly the
the
or those
men
its
idea
first
years
Tlie
as interpreters.
appears
knew
The
fifty
them
slaves to themselves."
This
is
JUSTIN MARTYR.
the Church exclusively, and the work of enslaving
Church
as in the
of
Rome.
will
the
be done as completely
It is
or
Popery.
The
divines alluded
seem
to,
to tread
very
the
in
is
the way,
if it
seems,
it
and
And
unity
an
to
this is
unity, which,
but of blindness,
escencenot
not of conviction,
of reason, but of
slavish
It
work
to
unity
rational
will
and
dictates of the
in a willing
submission to the
This
Highest.
and
convinced,
enlightened,
beings,
the unity
is
of
account
The venerable
Church, as the
inquirer to an intelligent
point
is
afford.
It
is
not,
circumstances, to send an
;
but the
first
to give
business to
making
all
which
it
were,
its
ministers
direct
him
may
to the
a cayion of inter])re-
JUSTIN MARTYR.
is
far better
is
a mere figment,
tation,
than the
and
errors
which
is
absurdities,
or
to a right interpretation.
prescribed
It is
is
man
literate will
and with
Without
most
of
takes.
full
it
the
it
sufficient
And
They
it.
error.
late
will
Et^^oK
Kai
give
troj
Xoiaroi avTov.
navrav fuTO^
ir/)o
itaaiv
trvvvoriTa
gates of light
an ancient and
in the old
it
as literally as I can
a-vvottra svSe
is
it
I shall
it
as
all
But
may
he
anoi-xfi'/inat
((rriv,
ei
fM)
opened
to
you
irtXa;.
ra 0eo; 8w
all
on
yap
a-vneyai
things the
for these
flhe
understand (them)."
MiSOPAPISTICUS.
Postscript.
There are sentiments announced by Bishop
Kaye in his "Account of the writings, &c. of Justin,"
which require some notice, as they are entertained by not
a few.
In his
first
benefits of consulting
the
Fathers
of the
and while on
this
JUSTIN MARTYR.
he adduces
subject,
in favcur of
to be valid.
human
science,"
difference
is
made
The
human
said to
The compari-
is
field
or book
which
is
is
of
science,
the second,
that
is,
that
it
who
engaged
first
in the
more
mature and more enlarged views." This has both reason and
The very
of the Fathers,
especially the
first,
forbid
us
to
think
that they
the wide
field
and
their
of Revelation.
what the
illiterate,
to
first scientific
few of
inquirers
many have
methodist preacher
much
Fathers,
epistles
more enlarged,
JUSTIN MARTYR.
is
The Bishop
than
all
work on Justin
to the meaning
is
centuries
first
a proof of this.
And
Fathers
yea,
it
instances, to the
might
his very
many
cases,
all
first
many
the Fathers
no more than an
is
down from
as
justly
any of the
rightly be preferred, in
universal consent of
opinion
his
would be
early times,
tests of Tertullian
by the vicious
tests that
and
strictly ap-
plied, the
environed
rigidly
as
Rome, and
tests,
extent, in the
as
tianity,
it
first
is
evident from
Felix.
Had
tradition
is
first
We
is
by no means
are
Christians;
contains substantially
we have
this
warrantable.
the
in its appUcation
all
to
draw
fountain
this
skill
many
as
we have
And
to us
is
it
The fountain-head
strangely main-
is
it
is
if
to
to get rid of
may
It
How
difficult
it
notions,
names
also
here
.rustin's
Justin
Dialogue.
Browne,
and
is,
It is
vicar
a translation
of Nether
made by
But there
impartial translation.
can judge, a
in
is
both
in the translator
and
lessen the
number
of
its
fair
and
to one's
in the editor.
The
Rev. Henry
the
own
views,
Tlie passage
re-
Millen-
mum.
number
so
much,
of that age.
The
that
And
it."
to
many
Sect. 80.
JUSTIN MARTYR.
number
their
authorizing
body
He
greatly.
this
alteration
can reconcile
else
have used
Justin
what a strange
Had he
"
with the
it
"many"
in
sort of diction
in the
way
that
the
the
is
instance,
first
this opinion
"many;" who,
The
divided.
he employs by putting
done by
who do
TOVTO
it
as
would
and there
not believe
respect to
in
this construction
it."
But
both parties,
is
he
if
Besides,
as
for one,
but neither
conceive,
be,
of Millenarians
Mede,
refers to
:
two negatives,
several," instead
editor,
junj
yvapi^eiv
who
passage
KaBapaf Hat
is as,
tt/!7efov^
etT'^y.ai/a <roi
are Christians
follows
ovtuv XpiiTTia-
of a pure
and
have signified to
you."
Tliis
made.
is
as literal
How
it is
difficult
to see.
Neither
admit of
word, in
all,
its
When
admissible,
as
it
it
rendered,
is
word
for
scarcely, if at
JUSTIN MAHTYll,
very
the
Tryphon asked
against
answer,
this
elicited
proposed
this
alteration.
Justin,
Jerusalem would be
whether he avowed
&c., or
rebuilt,
Now
this for
it
scarcely credible,
is
which
question
seems clearly to be
if it
sentence would
make
it
change
this
in the
number nearly
stating the
The conclusion
is true, in this
not just.
The
opOoyyafA.ovff
ae<T9ai
Kai
original
my
but in
is
this
Kai xiXia
Kat
Christians, orthodox in
all
Se,
<7af>Koi;
Kai
" But
I,
and
<'
if
is
T(ye? ettriv
"ycv/j-
(ji/<oS<!,)}9e(0"/)
le^exivjX
Kat
will
will
things, do
at Jerusalem,
it
in the
avacTaatv
Trpo^vjTdi
ot
change
trvj ev leportraXrjfi
i:\aT\jyB(i(T7\,
so rendered,
Eyw
e'lrta-TajjieBa'
KOT/A'/jSeio-i)
is
is
commencement
of the
The
the
following
wepi
tij?
%iX(Oi/Ta-
question
84
JUSTIN MARTYR.
cT/jptloi;
TatTij? emev.
of a thousand years."
given at large
and no reference
is
afterwards
made
is
to the
resurrection.
It
See
^
Eccl.' Hist,
B.iii. ch.l.
as
millennium,
reputed
to those
orthodox
for
it
jg jjqj.
heretics, operated as
denounced as
to be
was
tradition,
and
it
by some of the
it
one reason
why
in after-times it
heretical.
The
came
Whether
the credulity of
judgment, have
cates in
it
all
in a great
much
in
some
measure characterized
its
advo-
That
borders too
that
its first
respects on the
denied
nor can
many
Mahommedan
it
of
be doubted,
its
abettors,
its
left
weigh evidence on th
subject.
it,
but
many
when we
85
VI.
IREN^US.
Sir.
in the
What we
became a
tians,
heretic)
and a
treatise
Athenagoras
Embassy
on the resurrection,
and
Theophilus'
which may
all
and which
They seem
to
Irenaeus
same
Smyrna, and
at
Poly carp.
Tliat
is
to
is
in the
strain
defects.
supposed to have
his great
and
faults
been born
in
much
He was made
Bishop of Lyons
in Jive books,
addressed
86
IREN-US.
to
a fi-iend.
The
Oxford
is
in the year
702.
Irenseus \\Tote in
made soon
Greek
Some fragments
but
is
after
of the original
in
among
style
was rude
lator is
his edition.
appears
was not
he
in
But
It
of Irenaeus
ruder
is
his trans-
so barbarous that
it is
difficult often to
is
valuable
many important
truths.
in
plain, obvious,
its
Their attempts in
and as what
Lib.
i.
jixo^efv)
to
what
is
or prophetic expressions,
their
system
(aiAagrvpoy)
bles,
may
passing
not
appear to
be without evidence
and context
87
IRENyEUS.
(dfl^oi')
ing
and as
of the Scriptures,
the
far as
fables, the
words of God."
He
known
what
of
doctrines of the
Church
is
now
whole and
entire, that
may
summary of
I shall
your readers
may understand
what
to
what Irenseus
It
scattered
one God,
earth,
"
and
And
in
Father Almighty,
seas,
and of
all
maker
which
of heaven,
is
and
them
the Son of God, incarnated
things in
"
And
in the
things,
and to
sum up
mankind
up
all
the flesh of
all
that to Christ Jesus, our Lord, and God, and Saviour, and
^"P-
88
IREN.EUS.
King, according
to
the
invisible
of wickedness (ra
who
men
incorruption,
life,
grant
his
commandments, and
after
repentance continued
in his love."
Now
Tracts, according to
what
of the writers
is
of the Oxford
what
is
part
There was
it
that
at least in
at that time
the creed
and
it
was on account of
new accessions,
now possesses.
human composition,
To palm it on the
acquired
fulness
it
attempt
to foist
word of God,
in
in sornethinfj
was the
else as Divine,
or
is
either
it is
an
besides the
89
IREN.'EUS.
What
contained in
lieved
is,
it,
summary
own words
" This preaching and this faith, the Church having re-
we have
ceived, as
said before,
same house
and
it
if
inhabited the
it
and
and delivers
teaches,
(irapaSiSao-jj/)
it
these
For though
if it
if
harmoniously
it
the dialects through the world are different, yet the substance of what
is
Germany
neither the
tvj?
napaSoo-ew?)
is
one
Churches founded
in
nor those
ZoaiTiv),
Celts,
deUvered (dwafAi^
And
among
the
among
or
Iberians,
the
to
come
to
the
knowledge of the
all
(for no one
different
is
delivered
men who
And
who pre-
truth.
is
from these
will the
weak
in
tradi-
tion)
for
can say
tradition.
His tradition
and
this
Cap.
3.
IREN^US.
.90
tiTith is
mainly included
given.
and
this
many
it
the
in
other points,
Churches, and in
all
in
the
all
We
it is
Reformed or Protestant
as Irenaeus did,
is
by
Protestants
all
But
same way
deemed
this declaration
of
as he tells
from
its
This
is
all
matters
heretical work.
reasoning
object,
falsely taught,
they were."
They were,
the reach of
of
for the
human knowledge
most
Gnostics
own words,
Their opinions
knowing
sentiments, differing in
for the
beyond
name
sort of things
part, things
many
many beings
or
IREN.EUS.
God
it,
91
call
of the
many
all.
at least
all,
to
pay some
re-
men
point,) but
directs
fantasies
made a
thirty,
&c.,
as
The
mentioned
in the Bible,
and existing
in
nature.
; that
some
of
avowed by
The
truly Protestant,
heretics perverted
parts,
and
92
IREN.^US.
How
them
Does he
refer
He
another course.
make
^'
'
is
to our
No
he pursues
To shew
this
God
sound, and
does
to the teach-
safely explained.
Lib. 2
down
lays
them
safe,
them,
in
And
these are things which are obvious, and are openly, and as
to diction, inambiguously, read in the Divine Scriptures
to
biguous points.
be adapted to amis,
by the
and the
But
all.
those things which are not plainly spoken, aud are not obvious,
it is
folly to
couple
for thus
many
who
Vide
ppradix
but
many
explanations,
Because
who
of those
from them
is
certain, indubitable,
and
who
cognised.
The "
rule of truth"
is
to
explain
what
is
93
IREN.liUS.
obscure by what
will
clear
is
another direction
each other.
Tlie heretics
started curious
ture, but
"
the reach of
culties,
many
We
result
diffi-
in Scrip-
by man.
And
in the
Spirit.
God and
his Spirit,
in that
degree
we
If some
is it, if,
of
being
spiritual,
some, and
if
we
some should be
is
to come, that
God may be always teaching, and man may be always learnGod ? If, therefore, according to what we have said,
we refer some of the questions to God, we shall keep our
ing of
faith
will
(o-Kft^aivcic),
will explain
((ntXva-e'i)
the
parables."
We
cap. 47.
94
IREN.EUS.
directions
Tradition
is
safely interpreted.
When
he prescribes
rules,
suitable to
not con-
but recommending
difficulties,
all,
all,
them
The explanation
aright.
explained,
is
so
the following
is
what
is
what
is
less
" For these (the heretics) are not more competent (that
is,
Nor ought we
to
leave the
Vide
capable of being
"
insolvable, is referred to
God.
Cap. 54.
of
and
to believe, these,
who
is
\lipuiaix,
The
is,
in
my
men
of the
Oxford Tracts
Many
of the things
What
is
their
Cathohc
is
every age. That these writers dote and say the most delirious
things, on the points above mentioned,
their writings.
is
IKEN.liUS.
The
object of
tlie
how
the Gospel
;
came
"
to
them
He
begins by stating
and
his
to, tradition
They
in the world.
are
whom
come
God
Scriptures,
and
to be the foundation
pillar
of our faith
et
this
They held
knowledge.
On
this point
he makes
this declaration
" After our Lord arose from the dead, and they (the
Apostles) were endued with the power of the Holy Ghost
coming upon them from above, and were filled with all things,
and had perfect knowledge, they went forth to the extremities
of the earth, evangelizing those
celestial
peace to men,
Lib.
3^
to us
all
alike
(Omnes
9G
lUEN/EUS.
There
in the
is
well deserving
Tracts, as
it
men
whom
shews
The
of the Oxford
and
The Jews
quoted
it,
maintaining what
The passage
l^gp
"
When
superstitious,
foolish,
is
this
is
it
or unscriptural.
were not
Vide
right, or
)IK^di.x,
but by word of
To meet
this objection,
were, on their
own ground,
that tradition,
if
there
are ignorant of
heretics,
Irenaeus proceeds to
as
it
shew where
whom
who
for that
He justly
they
^^j^j^^jj.
tradition
if
was anything
it
orally
dehvered
to those
He
then
the
first
Then he goes
to Asia,
tradition.
and
truths
97
IKF.N.EUS.
delivered to writing.
uiiiversally in these
He
words
when
it is
we ought not
easy to take
it
from
it,
which belong to
drink of
take from
the
it
Cap.
life."
that
this,
4.
is,
and there
any
tradition,
oral
will
independent
of
They
Scripture.
all things
belonging
gap to escape
Apostles
left
some things
who maintained
would
it
left
that the
The very
" What
if
Churches
.''
"
He, throughout,
whom they
committed the
with
own views.
His very
Vide
'^PP'!'^'
all
he advances
is,
to
The
of heretics for
Cap.
4.
IREN.EUS.
his preface that
?
To bring proofs from
make those proofs to bear
he was going to do
And
the Scriptures.
in order to
and are
there could not have been less or more than four Gospels.
" Since there are," he says, " four regions of the world in
which we
are,
is
Cap. 11.
of the
(o-Tijpj'yjua)
that
breathing
incorruption
Tijv aif^a^ijiaii
Church
is
life, it is fit
it
everywhere
pillars,
and revivifying
men
(jn-eovra?
Though
sentence
expect, hardly
But there
There
is
Church
Prophets
is
He
an im-
a mutual support.
is
the Church.
is
is
laid
Christ.
He makes
with Adam,
a false
comment on
99
IRKN.EU;
"Of
tlie
body," making
it
different
when quoted
fruit of
in
Acts
ii.
was
to be
bom
common course of
of a virgin, and
The
nature.
stone,
mentioned by Daniel, " cut out without hands," was a presignification of the
of
Moses becoming a
He
of Christ.
living serpent
and Feuardentius
tells
God
The rod
Adam,
after
it
undergoing many
at last to
Mount
Calvary,
worse
many
judgment and
And
for their
was a general
So much the
discretion.
iv.
the same,
Son, and
is
While he
to them.
God
is
one and
God
of the
Liber
and
jects
this leads
some
of
him
to notice a great
number
of sub-
scripturally
but there are others on which his remarks are singular and
fanciful.
Quoting
John's saying
children to
^^^ppj^^jx
Z.
"
100
IREN.EUS.
He
applies the
" Isaiah
i.
says," he observes,
"Thy
ling,
tylum firmamentum
Ecclesiae).
The
variegated sheep of
Paul
had more
to
in teaching the
Jews. Lot's
incest
represented as ex-
is
and they
are
made
after
Many
him.
similar
things might be
mentioned.
as
if
is
Feuara vast
fictions
And
almost the
infallible
if
and
whose
into sober
men who
Christian verities.
are to be
whom
the
Notwithstanding these blemishes, there are many passages in this book that are truly valuable.
IREN/EUS.
appears throughout
tradition of the
Scripture
101
it
Church
that the
is,
is
read by
all.
This is what he says to the heretics
" Read more diligently that Gospel which is given us by
:
more
(omnem
unAyoM
doctrinam),
them."
this, were any thing more to be
Here is " every doctrine," and
Had he
in
'^''P-
been useless; for they might have again told him, "These
are imperfect, there
dition."
No: he
"every doctrine"
who
is
says,
what
God
who
in their
hearts,
own
by many to be pres-
lusts,
and
of the principal
said before,
For
are believed
oral tra-
is
here.
is
as
we have
ordine)
and conversation
blamelessly
^.^^
for the instruction Appendix,
One more
passage
I shall set
down from
this book,
What he
and
says of the
102
IREN.-EUS.
Jewish traditions,
"
true of almost
is
some
His ex-
all traditions.
is
by which
away
things,
v.
last
pursued,
is
and the proofs are mostly taken from the Apostolic Epistles.
The
and proved.
The character
and the
subject
is
of Antichrist
the
Millennial
is
then described
question.
last
What
is
first
subjects
for
is
most part suitable, though mixed with what is extraneous and fanciful.
What he says on the Millennium
the
Added
to
new
much
is
in
them.
interest,
now
lost.
by
whom
col-
declared
all
is
a mention
same
effects of
IREN/EUS.
the
appear defective
fall
fault of
man
is
set forth
103
sin as a de-
really exist,
to an extent that
scarcely any
There
is
as distinct
from
is
modern
and
perhaps no author
who
none,
is
who
conceive,
when he
is
Irenaeus
To
we have only to consider the design
and the way in which he executed it.
them
sense.
and
convince us
of his wri-
In his first
heretics,
and
mon
rightly understood,
the Church.
much
has given so
of this,
tings,
scheme
beyond what
sanctification,
where none
Consequently
And
and the
in-
by pleading
oral tradition.
The very
and on that he
declaration, that
fights
mostly
and
pillar of
104
IREN.EUS.
is
by overlooking
main
drift of his
this declaration
How
what he blames
in the heretics,
He most
all
could he
and what
explicitly, in
to a few,
which
But
must
he
oral tradition,
palpably
false.
He
is
confessedly and
am going
to mention
He
Tlie
one
are the
is
re-
received
it.
some
elders,
from
whom
he seems to have
who had
him,
how
in
twelve gallons)
of wine.
And
105
IREN.EUS.
better cluster,
the Fathers
all
me
much
take me, by
bless the
am
The
Lord."
up
is,
save infants
who were
these ages.
all
conversant with
testify, that
He
tells
Tliis
John de-
us also that
he makes out by
Thou
fifty
So
and Scripture,
in
and
common
Justin.
what Protestants
their inferences, in a
do, without
way
them,
to
if
whom
could
we
And
expect
similar
lj^,
jj
Cap. 39.
ii.
^ap. 40.
106
IREN.EUS.
eastern as well as with the western Churches
And we
named as
How
Apostles.
to Irenseus,
left
to the
Newman
false)
Church by the
the ap-
is
when he
in his Lectures,
nature
surely expect
anywhere
else.
we have
terpretation,
and as to
by what
explain.
which
is
is
plain,
And
pi-ay er
let
:
in-
and
refer to
difficult
thus
and we
shall
do
far better
than by follow-
or any
The
plain
is,
that for
But
if
or pontifical,
IRENiEUS.
Catholic
tradition.
that baptism
to
it,
as
is
is
If
we want
done by the
men
we must
If
we want
we have
Supper,
we shaU
men of
If,
it,
" and
we
shall
again,
we wisR
to
and monopohzing
to Catholic tradition
principle,
the heretics, that the " Scriptures are not perfect," and
cannot be
fully
and we
shall
some
If
On
and useless
if
many such
authorities.
we
will
desire to
of
know
the Highest,
in his
the truth of
to be ac-
that
is
edification,
and
108
IRENiEUS.
salvation,
"
venerable old
may be opened
may
tion,
through
faith
which
God may be
of
Scriptures,
say,
man
the
man
The
to us."
is
is,
in
good works."
all
MiSOPAPISTlCUS.
Postscript.
Subjoined
"
Lib.
i.
Cap.
1.
its
of
what
said to
is
truth, will
denude
their system,
heretic,
and
Lib.
i.
for
of God,
and
indirectly
Cap. 30.
mimarried-
blaming
heretical sentiments,
infallible
is
being un-
things."
in
great
Church of Rome.
far distant
from those
affections
109
IllEN^US.
for he
is all
..
Cap. 16.
God and
knowledge, and to
men
and
it is
knowledge,
to
was
fall
away from
which
love,
vivifies
Son
of God,
who
man's thought,
velocity of
word
is
once, as
is
it
being spiritual
is
Cap. 45.
is
hence our
Lord hath
strate.
clearly declared,
And
that
Scriptures in like
and other
God foreknew
scriptui-es
that this
would
demonbe, the
as he has
beginning eternal
would transgress.
fire
^
tap. 47.
for those
that
Lord taught.
We
ought therefore
^.^
Cap. 49.
;;
110
IREN.-EUS.
"
whom
Cap
Church
^.^
...
Pief.
whom
whom
Christ reveals,
5^5
whom
the
believes."
is
in
it."
(after
quoting
iv.
citizens of the
Tijc;
KatvYji
new covenant,
S<aSvjf<-<j5
TroXiTiov)
iii
Cap. \2.
were truly
perfect,
(that
who
is,
in
what
is
patience,
and announcing
briefly
and compendiously
and think
it
not prolixity,
knowing
this,
that
...
Cap. 12.
(Ostensione quae
them
(the heretics)
inflated,
little
sheep, to
their redemption,
now
his
own
angel
Ill
IREN/EUS.
of a dunghill cock.
that the
good conduct
by some
on
this
say,
attain
to
j^n,.
jji.
us for
fit
God.
who
are
many,
which
And
from heaven.
is
fructify
we
also,
like
"Though
the
so
supema
receives
if it
being at
life,
first
without the
voluntaria pluvia.")
Cap.
l.o.
faitliful,
even contrary,
and altogether
of
full
blasphemies,
by
draw
in their poison,
which
is in
nature dissimilar
as any
of colour
us, has
who
in
"
Gypsum
is
l;],
Cap. 19.
be able to judge
writings.
There
is
when he
have no
"
It
men,
own
relationship,
(oiK-eioTijTo^,
and unanimity,
(o/xovoiva,)
to
men."
...
Cap. 20.
112
TREN.US.
"The
is
and from
apostles,
of God, (that
end, that
yea, in
is,
all
is
human
it,
This
committed to
might be
vivified
is
it
the disciples.
all
is,
For
prophets,
Spirit
teachers,"
God
partakers,
is,
of God
and the
Spirit
there
is,
is
is
worst operation.
the spirit of
there
God
who
life
resort
through
For where
is
who do
not partake
^^^^
iii
Cap. 40.
shunning the
that they
may
objectionable,
not be instructed."
if
No
portion of this
is
The preaching
of the Church was then consistent, and the same as to all
the points in dispute with the heretics.
The Spirit of
ing to the state of things at that time.
God and
for there
Spirit does
113
IREN.EUS.
where
churches,
the
of
Spirit
God
tliose called
does
not
reside.
primitive
Church of Rome ?
" That where the
is
character of a Church.
tolical
doubt a
What
fact.
said
is
who
of those
left
it
was
therefore true.
He who
"
to seek diligently to
For
it is
know
who knows
who
free in will
and to be of
sometimes
are
ill,
made
and arguments.
their principles
He
chaiF.
his
Piefatio.
like
own power,
to himself
is
will therefore
he has lost
rational,
become adverse
irrationally, has
rene
spirit,
and serving
" Because
all
kinds of lusts."
he (Christ,) teaches
men
to
know God by
is
truly
the
God, from
cap. 9.
it
all
his
is
know God,
own word."
to
truly
man, and
from
his
own
condition
from
and
lastly,
from death
itself.
And
the Son,
j^j^^
cap.
10.
114
IREN^EUS.
cap.
14.
know God."
" Sacrifices
j^jj^
cap. 34.
need of
all
God
sacrifice
who
has no
being
offers,
"
As they who
take of
its
brightness
who
so they
God, are
see
in
who
God,
vi\-ifies
And
them.
They
on
this
therefore possess
life,
God.
see
as his greatness
terable
who
cap. 37.
Him.
his
is
goodness
The
life
through
He
to those
life
not possible,
is
to
For
unut-
God
to enjoy
"
glorj' of
God
is
living
life
of
man
cap. 43.
grants
life
is
a contradiction (^ai/nXoyia.) to
^.^
faith.
so his goodness
Ibid.
untraceable,
is
Him
see
see
the support of
j^.j^
faithfiU
and what
is
exactest explanation,
"
On
is
those
who
an enigma and
When the
men.
it
time comes
obtains the
."
(aK/>i?o-TaT>)? ^riyri<reai)
believe
not,
God
much on
the light
but to those
cannot look
115
IRF,N;t;US.
of mind."
'.^j''
"jj,
" If
for themselves
livered
those
this
who were
be doubted by some.
" Every word (omnis sermo) will appear to him,
may
who
who
This
cal doctrine."
is
whom
the apostoli-
is
jbij
^'''59
is
whom
Church which
fullest
is
in
every place
(in
is
according to
which) there
having reached
us,
and
is
the
Scriptures,
fiction, receiv-
falsi-
and the
which
is
eminent than
all
other gifts."
1
fullest
cap. 63.
116
IREN^US.
" addition or
We,
^.^
veritatis
cap. 69.
truth, (regulam
we
all
in
" As
many
as fear
may be
the Spirit,)
to
cap.
9.
God
justly said to
and
spiritual,
and living
him
to the
life
of
who
God."
exhorts us to preserve
versation, the
Ibid.
Spirit of
God,
by
lest
faith
Holy
win
is
to
itself.
is
The
what
is
Frag. Ser
de Fide. yovjrtKij o/jefi^,
fifXijfifv
vov^ oj>KTi(CO?,
emvevov<ra."
Kai Ita-
117
VII.
BAPTISM.
Kai errepyeiv
euo-fjSef?
Xoyo?
Kai
vi^ayopevei,
TaXijflf?
ftXoa-ofovi; jAovov
oiaiv.
Ttapairovf^evovi;
" Reason
So^af?
prescribes,
true,
is
declining lo follow
they be worthless."
if
the
Justin
Martyr.
Apol.
i.
sect. 2.
Sir,
I
two
have
now completed my
first centuries,
I find
is
Baptism,
present subject
is.
Baptism.
My
118
BAPTISM.
and
no reference to Baptism.
In
and longest
epistle, I find
Baptism a "
^
q Baptism.
refers to
it
In Clement's
seal,"
which he exhorts us
In Polycarp, there
no mention
is
have acted
their writings,
in this instance
who have
All these
somewhat
men seem
little
either
and
seals,
These being
sealed.
Oxford Divines.
whimsical
and exaggerated.
"^^^^'^ epistle,
Sect
and cabalistic
efi^usions of
is
of this kind.
What
is
verv fanciful,
follow's
It is, as will
from
Bar-
be seen, an
II
how
it is
Now
giveness of sins
that cannot.
heaven, and
For thus
let
saith the
Prophet
it,
Be astonished O
,
119
BAPTISM,
proceeds thus
currents
And
its
fruit
in its season,
stand
how
they apply
cannot under-
water together.
For
this
he saith
cross
and the
<SfC.
give
whole
it
them."
How
inapplicable
and incoherent
for
"
is
the
In like
fruit
Jesus,
having
by the
in
Spirit."
divines of the
are
men
On
is
in
their system
go
If they
"Lady, why
She
is
120
BAPTISM.
Hear, therefore,
shall be saved by
Thus the foundation of the Church is water! and
not that laid by the apostles and prophets.
In the quotation
;
because your
life is
and
water."
which
in a
former
letter,
he makes the
Baptism
How
he gives to Baptism
only he connects a
disembodied
is
is
wrong
spirits
a question which,
idea with
is
making
it,
not wrong;
it
a sort of
tory.
my
he gives of Baptism
is
The following
tain, substantially,
very
Justin
full,
Martyr.
The account
satisfac-
Whosoever
are persuaded
be able so to
fasting, of
live,
we
is,
sins,
we
at the
same
for, in the
viari Toie
Xoi/Tpoi- Trotonvrai)
Except ye
121
BAPTISM.
be regenerated
(avayfi/vridyire)
Apol.
up
in evil
we may
obtain
God,
called over
is
generated, and
that
is
to be
who
(tw
(that
to be re-
eXo/tevia)
we
is,
say over
give a
to say
that there
And
this
is
a name, he
washing
is
is
called
mad
him
of the Father,)
illumination (yTiV,o?),
since
He
who is illuminated is washed (o <paTi%oiJ.(i'oi; Xoverai) also in
the name of Christ Jesus, who was crucified under Pontius
Pilate, and in the name of the holy Ghost, who, through
those
the
who
prophets,
Jesus."
"We,
fore-annomiced
after thus
mind
the
illuminated.
concerning
things
met together, about to join fercommon prayers for ourselves, and for the illumi-
vently in
all
may be worthy
but
full
and
distinct,
we
There
everlasting salvation."
citizens,
that
it is
is
very
it.
more
so than
i.
**'
kingdom of heaven. Since, being ignorant of our first generation, we were bom from necessity, and were brought
122
BAPTISM.
much
liable to
centuries, and
first
not
objection.
who
Another addition
Spirit,
is fasting
is
much
And there
enjoined.
is
of the objection to
it
The reason
it was so
;
given, because " the illuminated was washed," and not be-
As
to Irenceus,
^^^ditional,
Irena!us
except
in
him
that
is
it
words
are,
"
Our
bodies have
received
iii.
^ap- If-
our souls,
ration
by the
several
this ordinance
generation,
He
Spirit."
times.
The
first
and illumination
cribed in a particular
but
Baptism regene-
calls
only terms
seal,
by washing
then given to
centuries,
were
re-
which
in
it
was
administered.
I shall
in
Dr Cave
Prim.
nstian.
the
now
notice the
two succeeding
"^"^^^ given to
it.
mode
which
it
was administered
some of the
The tenth chapter in Dr. Cave's Primi-
Baptism
in
centuries,
in
on
" the
and
also
this subject
primitive
the adminis-
Church."
His
123
BAPTISM.
I shall select certain particulars,
The time
its
which
will
administration
for baptizing
be
sufficient to
to Easter
and Whitsuntide.
2.
terrogated on
3.
were
it
was made
in
devil,
in-
defiance of him.
This
and
towards
when he was
renunciation
at the font.
Austin
calls
which they
signified the
expeUing of the
evil spirit,
and the
the
nnointed with
oil,
stript of his
date."
5.
Together with
was made on
the forehead.
6. Then followed the trine immersion
the person was
immerged in water at the naming of each person of the
:
Trinity.
7.
8.
which he was
to
wear
for a
a white
whole week
and then
it
was
What
124
BAPTISM.
Not one
which
of
with
nexion
is
mentioned
in
How
Apology.
first
came they
we beheve
From
be shown
in
though
not
in the
however, to what
is
came
Some
it
They
cannot
which way.
of course,
and
to be adopted,
tradition,
for
we cannot
We
second centur^^
how
are
for
they
ciful applications of
of
Scripture expressions
heathen practices.
borrowed
from the
either
heathens,
or
from
Jewish
double origin.
Some
to Scripture, and
some
of the Fathers
it
as
fancifully
refer
it
used by heretics
in
his
The
sign
of
125
BAPTISM.
the cross, as Dr. Cave reports from Tertullian, was " no
in
him no
allusion to
it
except
it
up
and
it.
the Church,
in
fan-
laying
it
contains,
it
ciful application of
of
The
by a pious custom."
in
Rev.
13.
vii.
Of
in the temple.
the ceremonies.
The
fancies of
and increased
as they roUed
down
Nor
rites.
is it
had
attained,
And
ritual observances.
it
is
fi'om
so
it
many pompous
expressions,
some,
derived
the progeny of
and
monials
these
Baptism
tell
so
If the
as
of
but
let
them not
it
tell
is
If
it
was,
126
lAI'TISM.
how came
Gentiles,
manner
in
which
it
it,
Why
having
and according
When
no fasting no
turning to the
devil
rite
in their time, it
possibly be
coidd
that
outward
and others
tles
to the
borrowed ceremonials
to the
much
they to add so
no anointing of the body after the manner of chamno crossing of the forehead with the ointment no
pions
him with
defied
none afterwards
as
laid
up
Baptism
ancients.
these persons,
Shame on
And
in the church.
appears, a sober,
it
had
be equalled by any
Mahomet
hand no
uplifted
you,
correct,
who
are to give us
scriptural view
of
men
would not
it
and
of Oxford
follies
of
these
to choose follies
venerable
and imi-
propagate them at
first.
(xapio-;i>ca),
incorruption
viaticum, &c.
absolution,
(afSapaiai;
Some
redemption, the
vSv//ia),
of these
clothing
of
unction, consummation,
words seem
clearly to be con-
127
BAPTISM.
Irenseus tells
them
of
T5JV
expressly in his
civai Lib.i.c.18.
(deemed)
redemption."
ointment
" tovto
wish this to be
BeXovtrt they
aircXuT/jiiio-o
heretics, for
first
by that word:
and
it
is
it
tised,
vagrant
spirit
of
superstition led
many
of
the
so that
ordinance.
Some,
maintained, that
Augustine,
as
heaven.
state,
which was
It
was on
this
ment.
tize.
a sanctifying
also,
power
and he as well
He
as
Augustine held
layman might
justly bap-
it
was
who were
it
out of
appointed minis-
128
BAPTISM.
Many
ters.
attainable
scarcely
falsely
of the Fathers
held,
forgiveness was
that
hiterpreting
the
expression,
baptism,
after
" being
once
en-
to baptism.
own
notions
duced a
false opinion,
tenour of Scripture
members
idea
it
of truth."
in the
And
heretics,
this strange
De
Tertullian
Ue
Bapt.
Sect
Baptismo.
But we,
are
life.
born
in water,
little
fishes*
....
nothing
*
is
What
impossible.
is left
rather to mention
And
it
in a note
mov-
whom
1-29
BAPTISM.
man,
in
the
because
it
is
cause
was the
it
place, to
first
an old substance
dignity, be-
'WTien inhabi-
command was
first
first
liquid
seem wonderful
But
it
should
knew how
to ani-
lest
live,
all this,
it
seems,
ditional virtue
for
he
being given to
mediately (that
is,
Spirit
it.
Tliis,
brings
Sect.
."i.
however,
some ad-
is
supplied
and remains
itself ;
But he
tifying."
not
is
its
to
The
is
down an angel
this, for
he
: " The
an angel,
tion of
is,
of
man)
is
the waters,
washed
and the
mun-
datur)."
This
is
Sect. 4.
surely enough,
if
anything can be
so,
to produce
If they
appears to
me
them
is
spirits,
130
BAPTISM.
the flesh, nor any such waters as " drink, or suck in the
power of
rivers in
The Ganges,
sanctifying."
Are we
As
is
to be plunged again
to be taken only in
what
literalized
what
often with
to
figurative
what
language
literally,
and what
They
figurative.
dealt
paraboUcal.
is
is plain,
so they sometimes
sense,
symboUcal and
is
is
Irenaeus, with
figurative
its literal
They interpreted
truth. "
Hence their
They interpreted symbolical
and by this means they were led to
language
literally,
represents.
Who
and
actually,
and
effectually,
faith in Christ
symbolically
God
at the
He was
same time
bol represented.
This
Now
but
in
God by
his Spirit,
is
upon
him which the symthe washing of regeneration"
to do that for
Again,
'
some render
the word, bath, but very wrongly, for there was nothing
rivei s
and ponds
till
BAPTISM.
The language
century.
be understood
to
cision
ges,
intended.
the
is
symbolized
ordinance
of the
is
in
here
And
expresses
of the
There
Regeneration
soul.
God, or of the
to be born of
act;
first
subsequent
its
commencement
the
it is
The language
in
is
used, but
taken, but
follows,
is
language of circum-
is,
circumcision.
is
spiritually, as the
is
" The
that
of the ordinance
nothing
is
Spirit, is
continued
the
is
context
in the
Another thing
to be
remarked
in the
Fathers
is
this
John
5.
iii.
They seem
to
at all
as in the
case
of
And
tion.
so do the
Oxford divines
man be born
cept a
is,
kingdom
are
of
There
yet
is
it is
God."
God
in
this
world, the
interpreted
!
" Ex-
iense
says,
that they
denial of which
after
Our Saviour
is
this text is
maintained
supposed to
afl^ord,
so
Tliey have
drawn
tliis
conclusion,
though thev
132
BAPTISM.
had nothing
draw
to
from
it
This
is
men
and
is
it is
upon
this miscalled
scriptural foundation,
which
and
that
it
brought
this text is
it,
in,
regeneration
their interpretation.
is
were none
The
contravening
days,
in their
which probably was not the case, they might have remembered Simon Magus, who was born of water, but
clearly not
born of the
Spirit,
He
bom
takes place in
it
tized,
remains to be shewn
it is,
is
The passage
we
in St.
handled
subject
is
ment.
The
lately published,
witli
great
acumen and
it
and the
force of argu-
it
what
much.
ther notice.
tlie
for he
scarcely so
and
when he comes
but
it
all
is
some-
of divine truth
which
is
by the writers
133
iAPTISM.
of the Oxford Tracts.
is
in
text,
There
all
opposed to
and which
is
not
But
of the Fathers.
this
is
what
ture say
it
is
inconsistent
An
truth.
and of
its
to any other
Tracts
which
than
conclusion
is,
that
stated in the
Plain
earth.
on the ground of
fession of Christ
its
is
made
may
this passage.
or,
means,
in
water
is
added to the
But
in the verse in
Spirit, the
is
author of the
dispute, tlie
New
It
"
Birth
"
lie
seems that
It is
134
BAPTISM.
meaning
Its
is
to be determined
terms employed
in connection
"
" he
connections.
in different
with
"
it.
The kingdom
of
kingdom
of
God."
The
that
clearly meant,
God
of
in
the
in
instance,
first
^Hiat
the reigning
is
tives, elevating
and controlling
all
movements
the
mo-
affections, directing
In the second
within.
is
seeing or comprehending,
leges are clearly intended
is
power
then
its
blessings
and
privi-
But
in
the
third
instance,
another thing contemplated, which is implied, and necessarily implied in the term to " enter."
there
We
for
is
still
We
it
enter
Tliat
we may
What
within us
is
then
we
we must
is
We
must view
kingdom,
enter.
Now
God
in this sense
And
it
is
this
is
it is
that
evidently
its
as
it
we can
an associated
properly be said to
meaning
in this
kingdom
passage.
kingdom of
of God,
and yet
BAPTISM.
13
it
and
while
form, which
in its associated
it
has,
it
ca)i
still
everlasting glory.
affords
entering
of
into
we
meaning
the only
is
not to
is,
the
but
that
when we speak
have,
we may
God
its
as a society, for
we hear
The same
it
to
Melchisedec,
God's kingdom on earth, but not indispensable for an admission into the kingdom of glory.
As
wisely determined.
It is
astonishing
had succeeded
had collected
in
throwing
in the
represent baptism
It
difficulties
are
which
They
generally
necessary
to
salvation.
a moral command,
absolute necessity
its
how
it
cannot on any
and there
is
nothing
The
obligation
is
in
it
that
of
the soul.
command,
essential connection
136
BAPTISM.
his creatures.
obligation
Its
that of circumcision,
it
is
same purpose.
wUdemess
would
in the
stay
Israelites'
non-observance of baptism
justify the
To
it.
as
plainly
it is
who
ture
same with
exactly the
entertained
interpret scrip-
authority,
pendix
'^^P^ct for
b.
its
men engaged
tice of
its
in the
heretical sentiments.
Baptism
it
so
is
practicable,
We
was.
circumcision
as
generally
evidently
for reasons
it,
own minds
factory to their
deem
necessarj'
it
satis-
command
sult
is
not
now
obligatory.
And what
wrong
the re-
is
who
of Christians
dently possess
men
all
He who
for heaven.
that he himself
things.
The
observe
Many
it.
is
will
yet blind
deny
them most
evifit
only prove,
being produced,
God
this, will
and ignorant of
of
And what
spiritual
is
a clear
does this
137
lAPTISM.
men
in the
on a point not
religion,
no
is
He
to prepare them,
to dwell in his
benefits.
shall
now
" What
flesh
tized
is
makes the
and the body only clean ? Let yom- soul be bapfrom wrath and from covetousness, from envy and
from hatred
will
be clean."
MiSOPAPISTICUS.
138
VIII.
ccKoXovBtiv,
Dial,
aXXa &ea km
sect. 80'.
men
choOSe
God
Justin Martp-.
Sir,
It is a
ordinance, is not mentioned through the whole Epistles, except in these three places,
and
Cor.
comparative non-importance
ing for the dead,"
meaning; and
"that there
in
i.
which
is
it is
is
17
xv. 29
Eph.
iv.
its
in the second,
the "baptiz-
mere
assertion,
purpose of showing
its
spiritual
import; Rom.
it is
vi.
for the
5:
iii.
13; Gul.
xii.
Pet.
iii.
21.
iii.
27; Eph.
It is
26; Col.
v.
12; Tit,
ii.
to,
And as
it,
and that
first
which
as
it,
make
believe
am
so,
correct,
Neither
it.
and
I
I
nor
it,
am
am
sure that I
now
are
disposed to do.
seem
to do, they
They looked
whilst these
men do
If
rites,
grace
If these
the
to
is
it
chiefly
made
so
through these
little
them
of
.''
alluded
shadow,
communicated only or
how was
res-
much
to
them
This
of the Apostles
never
number
it
is
And
they well
are
140
make
to
much
too
If
we
signify
rites
and
then
we must conclude,
we must apply
We
made
We
up.
is,
that
respect to baptism
the deficiency
with
for
for I can
author),
shall
on the subject
an allusion, that
can
find,
us here
fail
my
fourth letter
is
one place.
in
Ignatius
at
all,
Heb.
and
He
and so does
But Ignatius's " altar" is
mentioned by Paul
it
Nor does
Hermas,
them even
point.
quoted in
to this ordinance.
xiii.
and Hermas's,
10;
which
is
is
that
not on
141
The
"command," is this:
sad man has no efficacy to come up to
prayer of a sad
will
The
God."
supposed deficiency.
is
They
interpret a portion of
it,
guage of Ignatius,
to the
Romans,
is
from
I take
no pleasure
pleasures of this
drink that
and
in
an
life.
long for
I desire
is
life."
epistle in
his blood,
He
which
is
uncorruptible love,
contemplated
is
He
aU in view.
It
could not,
was
spi-
is
Justin Martyr
Ignatius,
is
and the
ritual eating
his epistle
in
and perpetual
way as to
The lan-
"
^'
is
deserving
gect. 7.
142
in his
for,
first
apology, he undertakes to
baptism.
subject.
I think,
but one
Justin's account
be found
" Bread
is
in
ing Irenaeus.
Justin.
is
The words
is
(icooea-TaTi)
with water)
of the
wine mixed
{evxa^ia-rtav
tirt
and thanksgiving,
Be
it
so.
all
saying.
(e-Kfvfvjfjiet,)
When
moXv
When
vouchsafed by him.
naunai)
for these
things
And Amen,
Amen.
in
Hebrew means.
who
are
by us
the bread and wine and water, which had been thanked for
(airo Tou enj^a^io-TjjflfVTo;
a^TOv
kcx.i
called
is
(et^ ayayevyyiaiy),
and unto
H3
and blood
flesh
flesh
word tliat
change
common) are
nourished, is both the flesh and blood of Jesus, who himself
was made flesh. For the Apostles, in the records made by
(that
is,
not
is
my
body
is
and a participation
made
as to each,
my
blood
very explicit,
these par-
to the president,
He
offered praise
Amen
and thanksgiving
for
Then the
deacons distributed to
And
This was
all
"a bloodless
sacrifice" (a^aiiJiaKrov
not on tradition.
He
1.
is
to the absent."
we have
Apol.
(SiaSoo-i;)
(//cTaXvj|/ii;)
this
is
every
indeed applies
Sect.
(il.
THE lord's supper.
144
the word, sacrifice
to this ordinance,
(dua-ia.),
but in the
and
Dialogue
his
Justin.
"We, who
all,
God
the
Jesus, in
name
is,
man,
believe,
our
his
as one
Maker of
sins,
calling
being purified as by
we
God
race of God, as
fire
are the
himself
testifies,
wcll-pleasing to him
2)lace
who through
name
his
offer the
Therefore
sacrifices
is,
those
to be well pleasing to
made by
made
(eir( tij
God haxang
him
those,
which Jesus
at the
tvxa^nma.
TroTvjpjoi;)
in every
sacrifices
all
by the
preferred tes-
perfect (reXeiat
offering
//lOKaj)
of fine
flour,
to him."
" The
giving
aprov
(rvTTO; Tov
ttj;
fuj^apnTTias)
cleansed from
which he endured
all
it
for
wickedness
for
man, and
that,
having made
for
for
avaf*i')o-ii')
men whose
at the
this world,
souls are
same time, we
and
all
things
evil in
THE
which we
lived,
supper.
I.OIId's
143
principalities
sufferer according
to his will."
S,,,.4j
Justin,
were a thank-
and
giving
and
and these
this offering,
were con-
sacrifices,
present
all
of them,
were " the true high-priestly race of God," that they might
for
all
must be
so, for
come up to those
many
of
Protestants
they
views
may
be stated in
two sentences,
His
Popery.
to
the
elements were
accompanied with
sacrifices of praise
and thanksgiving
for
perhaps justifiable
in after
in
Sacrifice, as applied
;
the greatest of
all
impieties
Kaye
"
work on
With
has
it
Justin's writings.
we
find that
;
and thanksgivings
L
says,
mixed with
to
God
that
"^"'90'
146
the
llicn
and wine to
bread
delivered the
away a portion
to those
all
who were
absent."
Lord's Supper,
who
is
who
heretics,
He
Iren<eus.
works
and
He had
to
do with
prove that
and some of
cion,
^Lfbl'lv*"
Cap. 40.
and
made
use
body
unless there
But
ment.
liis
is
my
was a
in this,
real
are these
But
body."
as in
it
is,
This
some other
"
iv
is
the figure of
my
is
Irenaeus's argu-
instances, he carries
jects, to find
Lib
Cap. 34.
disciples
body, that
flesh.
same argument,
of the
and
institu-
most
those of Justin.
^"^^'^^ ^
"
some
As
He seems
efiiect
consisting of
;
to hold
immor-
venly
in
is
earthly and
God,
{ivxafia-Tta,,)
what
is
hea-
no more corruptible (fOa^ta), having hope of the resurrection, which is for ever."
It is a notion similar to what
he expresses respecting the effect produced by the water
baptism
at
fanciful idea,
to
much
With
our bodies.
147
objection,
to
not liable
is
have been
in
outward ordinance.
As
Supper,
shall avail
Primitive Christianity
book
on
is
we find in Cave's
The eleventh chapter of his first
myself of what
.
this subject.
He
undertakes to speak, as to
and manner of
administration.
The
1.
persons.
select the
I shall
Those
who
main particulars
administered
The
it
were the
distribution of
made by
the
The
xhe
by the deacons.
it
whoUy
for
it is
in
on what
in case of those
a severity
life,
Newly-baptized in-
and to the
under censures,
if
and
the cup was given them, sometimes even after they were
dead
councils.
them some
sions
this
The
Christians
also
in
early
times
kept by
custom was
also abolished
L 2
by councils.
ft-iends
Now
but
almost
Cave's
ciuist.
148
THE LORD
all
these uses
SUPPER.
made
strangely superstitious
The
2.
time.
It
was
week
Sunday,
is
Christmas, Easter,
and Whitsuntide.
primitive
whenever
Church,
This
of universal
consent.
many
of the Church,
to be
stances.
things
in
our day
communion.
it
left
let it
If
be done.
who seem
anxious to
But
the custom
if
is
superstitious
men with
are in duty
edification
bound
is
to put a stop to
of course
made
it.
but then
The pretence
we must
of
consider
if
their
said,
Do
ing,
if
this in
how came
so
is
it ?
And
we
men seem
these
so fond of
we must
but
which
altars,
celebrate the
What
there
is
was a great variety in the primitive Church Tersays, that it was celebrated at supper-time, and
:
tullian
Cyprian pleads
it
is
This
observed.
no
is
scriptural decision
left
the Church
is
and any
stir
made by
individuals about
it
The place.
private house.
It
When
tyrs.
them, and
table of
was instituted
was celebrated
It
some time
an upper room in a
in
in private
houses in the
after,
churches
were
built,
it
was celebrated
v
"^Pg
in process of time,
at
the east-end,
it
The Laodicean
its
first
Council, and
fault with
many
celebration in private
no
in
on a
who
I find
the
The manner.
public
service
things, of bread
offerings,
consisting,
among
other
150
From
love-feasts,
first
these the
their
cency
:"
it.
prayer for
all
and the deacons into the hands of the people, who received
them
at
We
while standmg.
commenced.
for there is no
practice of kneeling
no consequence
subject
but
it is
the ordinance
being reduced
that
it
rule,
introduced kneeling
in
no command on the
should be
only
suitable
it
uniform
hymns and
but that
its
in
is
well,
every
reverence
measure, the
for order's
communion.
and blessed the people, and they kissed each other the second
time,
and parted.
many
more
ceremonies
mentioned
how abundantly
And
than
amazing how
yet
prolific
and
They
all,
what
fast
It is
here,
apostolic.
Tiiu
151
lord's supper.
The customs were not uniform nor permanent, but continually varying.
The primitive Church of
one century differs widely from the primitive Church of
another century and which of them are we to choose ? The
ceremonies were constantly on the increase
if some were
cUscontinued, a still greater number were introduced, till
jectionablc.
was fdmost
lost in
The
them.
ideas
monstrous dogma of
the
ages,
brought forth
entertained of
it
of
succeeding
at last, in
till
Transubstantiation was
it
writers of the
rituals,
this well
for
us, are
of this ordinance
is
we
we
from them
We
making
it
more
like
many
instruct us in
please
who
:
but
its
it
to infants
for
emergent
its
celebra-
spiritual
are intent on
let
it
novelties in
those
have
tion,
to be told
to be sought for
meaning and
intention
so,
Let
.''
if
they
And
let
"
152
made
but
let
all
itself,
do
in
remembrance of me
" As
he come."
ing means,
the sign
And
it is
to
a mode
till
and drink-
act in eating
of speaking quite
common
in Scripture)
same way as to
of Christ, in the
John vii.
2763.
It
act,
faith
faith
with thanksgiving.
is
an outward and
inward, that
is,
means
visible
the act of
To add importance
^-j-jj
is
j-j^g
pj^yj.
jj.
and main-
and
same.
is
wholly illegitimate,
The context
cannot admit
and
it is
The
it.
27th verse;
Our Saviour
first
some appearance of
truth.
the manna,
manna
or bread of
life,
that
heaven, that
153
and as he proceeded
bread of
life,
one and drinking the other, that they might not die but
And he
as he began,
which must
be eaten
sort of eating
Coming
he had
order
in
view
in
to
is
obtain
life,
What
life.
frequently mentioned.
expressly stated
times connects
and with
faith or believing,
and everlasting
life
life
are
he several
flesh,
and drinking
his blood.
What
then
is
the ob-
what
his blood,
is
that
to " feed
is
it
thanksgiving
"
;
is
faith
eum
dere in
him
is
as
est
to believe in
This interpretation
is
also
wholly incongruous
with
reference to time.
for
life,
It
stituted, is a notion
in-
"
^^
154
To
anticipate
by
faith,
and to
realize future
practicable
is
events,
when
when
is
when
revealed,
there
no command to do
is
so,
of
which Papists,
and such
of the
Oxford Tracts,
are alone
capable.
The
introduced by this
sense
interpretation,
Eternal
life
is
also
is
most
may be
for
has eternal
life
it,
as
us,
The one
it
is
evi-
may produce
said to be necessary,
eat
warns
is
essentially different.
we
but
We
is
are to
we may
not
Him,
it
is
sideration
is
quite
enough
to be done in
remembrance of
he come.
till
is
is
But there
is
THE lord's supper.
15.5
nothing
flesh profiteth
"
and to impress on
their
minds
character of what
the
spiritual
the eternal
Not
life
inappropriate in
as
Jews thought
his
if
flesh
intolera- Tertullian
should be really De
resur.
eaten by them, (ver^ edendum), to refer the state of salvation to the Spirit,
quickeneth
"
and
nothing," that
he premised, "
It
is
"The
then added,
Then
to quicken.
is,
which
before
Him
but
and
cause the
life,
and
shall not
come
"
life
he called
life
is
what he
"The words
into condemnation,
is
profiteth
flesh
follows also
flesh,
life,
it is
and
hence to be sought
is
to be devoured by
faith."
The
words that
spirit,"
This indeed
but there
may be done
is
no neces-
-wijitijy
156
THE LORD
SUPPER.
there
much
interpreted
If I
am
to beheve, I
itself,
consistently
evi-
men
yea, besides the decrees of all the councils that ever have
existed.
my
faith
will
in
evi-
be a mere
If there
be
such
as,
say, at
least
painful
in
that
none that
is
worth anything
some
It is really
of the delirious
and
157
is
What
this.
They
may
are to
How
"/or they
are received,
ture,"
How
Church.
is
called
We
maybe
proved thereby
an
lieved as
tradition
all
itself to
and
This
the Scriptures.
itself
is
requisite
throw overboard
to
or
at
all
Prayer-book and
ject the
should be be-
of faith, or be thought
article
necessary to salvation."
once
it
all
now
will
No
close
my
There
am
Church
letter in the
no
is
any considering
man
to build upon.
not,
than this
it
and to
God
does
word
live
to
accord-
it."
MiSOPAPISTICUS.
Postscript.
of
The
efficacy of
in the Oxford
Sacraments were represented as means of
grace, there would be no objection
but when they are made.
virtue
Tracts.
orders,
is
If the
Chill'"S^\<"'"i
suffi-
THE SACRAMENTS.
or set forth as things in themselves efficacious, provided
Were
a manifest error.
is
they not
thus
made,
as useful
also as
signs of spiritual
The only
is
this,
that
efficacy,
when
the
divines
mind
of the recipient
seem not
is
often say
These
in a right state.
amounts
to nothing less.
It is
tions of the recipients that are dwelt upon, but the necessity
and
efficacy of the
the
an error,
state
of
mind with
is
to terrestrialize
is spiritual,
what
is ccelestial,
by transfering to a bodily
to materialize
act
what
is
what
peciJiar
to the mind.
Tliat
any grace
is
with
It
it,
nor
has nothing in
its
is
common
159
ORDERS.
displeasure, so
Andean we
when they
somehow
manner of charms.
after the
exercise
It is
of
repentance and
faith
And what
ficial.
is
the
therefore
ought to be
cliiefly
enforced,
of the Sacraments
entirely
said of orders.
ing,
What
that
It is
to be
is
chiefly
regarded.
is
is
qualifications.
These
seem
writers
on their
think that
to
He
of any
being previously
Church.
confer
it
Whatever other
on the supposition of
to teach publicly
fitted,
gift
the
spiri-
their
in
the
capable of receiving
it.
who come
facts.
This
is
scriptural,
What
does ordi-
the
work they
unfitted for
IGO
ORDERS.
undertake
any
Does
spiritual gift
qualify
it
Does
it
make them apt to teach, or transthem from a thoughtless state of mind into sober and
serious piety ?
Does it give them a new heart, or does it
new bent
give a
and affections
to their wills
is
who
are
more
too
spiritually quali-
on the wholly
We
and
unfit,
likely
What
at
Is
it
to propagate the
into
de\'il
means
of orders with
all
the neces-
who
fied
exercises
from above,
the
is
sacred
office
somewhat
like
without
Those
and sent to
whom
the
quali-
a person authorized by
He
being
God
and
if this
his
own
appointed
and from
be not their
good and
evil
ORDERS.
As the
adult person,
repentance and
faith,
or
who
who
who
is
baptized without
an unworthy recipient, so
is
If
faith
may be
and no commission,
To
in Scripture,
he
is
office,
them.
he
ent
is
cations.
ledge
having
it
no
recipi-
conferring of orders
can
to supply
on the ground of
is
an act of
and to con-
extremely absurd
it
is,
as
it
gift,
is
162
IX.
i/si/v
yovt/Tff
Ta
yivonaoi
yi/uirecix;.
y.oyia Kvfiov,
kcci
mWovi;
avTijv /Aey
;
jAi)
iraiovpyciii;
elaOev favTaata^
mind
irtSavu Ze nepi^XrijActrt
Tij?
paZiovp-
uKav/j Ka6'
kui
fatvciat Zia
mxiAoiKuTiCfiXyiTiv avravf,
tf'/j'yijTai
1838.
22,
rott;
aizeiporepoii.
managed
" They
speciousness, the
fairly said
and they subvert many, seducing
them by the appearance of knowledge. Error does not
shew itself alone or by itself, lest being naked it should
become apparent but being craftily adorned by a specious
things
covering,
it
ward splendour,
Irenai Prefatio.
Sir,
I
far
beyond
my
first
intention on the
But
My
am
design
163
be
this shall
is
my
it
opposing.
not at
all
And
liness.
may be
it
real, if
by things plausible
" Error,"
consequences are subversive of vital religion.
says Irenseus, " is persuasive (suasorius), and similar to
truth,
but truth
is
without disguise,
To conclude
that all,
who
ing
its
mained
main
of
it,
errors,
what
men
facts
living in
Church,
still
re-
its
its
Anti-
christian spirit.
dividuals
really pro-
is
religion, is
among
Pharisees
the
in
our
Saviour's
in-
time,
of
men
this
world
and
panied by what
which
is
are
often
essential parts of a
concealed or
bad
accom-
What
^^ih- iii
Ch. 15.
164
When
error
mixed with
is
man
is
adopts the
what
To
is
sary to
Vidc
good.
mark
dency of
ndix valued
its
its
it is
neces-
chief doctrines, or
It
as
mostly
are
is
is
Some
are
The system
truths,
in
the hands of
improved,
present advocates
its
absorbed
is
an old
different
but
deplored
religion revived
it
was
no
much
for
During the
it
manifesting no warmth,
ness,
some important
some respects,
in
now by
last century,
vitality.
Hence
its
its
Worldliness had
present abettors.
When
TIIR
declamation, abuse,
braced
it,
Combined
effect.
and
irreligion
as
it
infidelity,
it
mortuum
its
165
of Chris-
this
it
and
worldly,
irreligious
spirit
of the
light
these
for
had
ence.
But another
in a
short
with
the
all
influence
their
all
influ-
of the
of those
It
it.
com-
power, had
in
other sort
of helpers.
strangers to
it
before.
has
It
But
its
now formed
new
associates are
many
supporters
no
times
observance of days,
prayers,
its
great
show
devotion,
of
and
influential of
has ever
it
been associated.
In tracing the genealogy of this system,
brief.
Cain.
to
am
might
limits of a letter.
its
origin
But
is
e\'idently
sufficient of itself.
to think
He had
easily
I
shall
not from
was
offering
166
mere outward
of a
Jews
in
the
as
'.'
its
same thing
We
act of worship.
undoubted proofs of
which
When we come
we
As
own
in
was
one,
" We are
fciith,
true descendants,
disciples
He saw
this error.
is,
in
who
some
are those
One
spirit.
who
of our
He
expected
St. Paul
subjection to
had
flesh,
Oxford
this evident
Confidence in the
yj^g^g
as suitable to the
Notwithstanding
to him.
of the system
maintained
is
divines, as
it
condemnation
it is still
adopted and
privileges,
commandments
voluntary humility,
of men,
of men,
traditions
show of wis-
affected zeal,
boasting of Uneage,
and bringing to bondage these are
ii. 2022.
and they are
things which he condemned
^18^23 ^"'"^ ^
:
ii
ii.
2 ^Cor?
jd!
Col.
20, 22.
Oxford
divines,
to write
167
we
find
The
observance of saints'
and
and nm-tured,
tiU
it
finally
it
it
was caressed
Man
of Sin,
is
The
it
it
is
own
it
all
it
system.
fraternities
There
is
a sympa-
and
it
would be
They have
should be otherwise.
been seduously trying to remove the objections and antipathies of Protestants to what Cecil caWs the " masterpiece"
of the prince of darkness.
show
Man
that Popery
is
not the
all
to
the
earth,
it
is
a true
into light,
Him who
When we
try,
we
God
and prevalency
Thomas A Becket was a celebrated advoFrom being the most profligate of men, drink-
of this system.
cate of
it.
and austere
saint.
It
eftbrts
to destroy
168
eis are
Bon-
divines.
ner and his associates are far more closely allied to them.
It
advocating
it
lion,
his
day
and by
it
place,
the Jesuits,
it
produced
in part
new
gained
by
its
friends in
its side,
and
the Church of
it
austerities.
Rome, many
of
its
strict
advocates were
of
And
is
from authors of
quotations.
Then
this
some
their system
TVnd
in the times of
essentially
the
same
Romish.
it
principles.
and
exclusion of both
men
When
it
as these of the
now
very anxious
to such
men
Its
advocates, nursed on
169
which
can have,
when
the
civil
power
is
is
dis-
made
The system was found
remedy
until
it,
of late years.
last to
means of supporting
civil
last
and
abettors, seeing
its
to
at
no
it,
power, or in opposition to
have at
it
it,
now
fastings, mortifications,
and
austerities,
advertisement to the
first
In the
they
vious causes,)
first
more ob-
motives to restrain
discipline."
They
it
sensibili-
influential
for
they have recourse to the only means that can possibly save
their
ruin.
The
difierent religious
have done to
it
amazing
ligious
at
at
for the
another.
to be read on
The
Book
of Sports, which
too,
most
irre-
was
was one of the
:;
170
men
party.
of this
book
less
whom
of
and
all
Puritans
The
half
first
bribe for
encouraged to
this pri\41ege
;
and be very
premium or
of the
Sunday the
be as
irreligious
and profane
to be.
mode which
deemed needful
edly to promote
the
abettors
as
we may
as they
wished
go together.
of this
system
working, as
it
tion,
of
their forerunners
feiting
is
religion
enough
to state
to
ters of the
far
Reformers.
is
usually adopt
tliis
those
who
Who
all
who
generally
fall in
with the
such as think
to attend
Church on Sunday,
and amusements of
quite
it
enough
What
no
difficulty in
never undertaken
it,
facts,
spiritual
testified
These very
emoluments.
symptoms of a
its
clearly
their
have
honours and
sufficient
shew the
earthly, the
;
it
It
general character of
kingdom
It
and unrenewed
in
172
dels.
warm
Infi-
advocates of bap-
Such
most
in general
is
all
are
offspring.
who
is
the
full
grown
of
man
in the place
of the
may be
in
is
and forms of
is
deemed neIt is
religion.
and therefore
far worse,
and more
when
at-
Manifest unbelief
is
not so mischievous as
Gospel.
There
is
far less
dan-
testantism.
Pro-
173
Critic has
become
its
and defence.
Magazine, whose
which
it
Tlie British
tactics are
is
the British
As
when
But
for
work of a dignitary or of
a popular preacher is reviewed, the work on the whole is
and
praised, and handsome things are said of the author
some disapprobation perhaps of some parts is expressed in
But if the book
a very smooth and complimentary way.
be published by a person of no great name, by a curate, or
an individual scarcely known, it is sneered at, and treated
instance,
the Evangelical
may
it
Ye
Does the
station of a writer,
imitators
of Jesuits
The
fact
"
The
manoeuvre
Jesuitical
greatly,
religious
is
community.
And
fall
fear the
to get into
effect
this a little
hope they
:
will
had sunk
never rise^
of genuine religion.
way
They
be the
not quite
is
object
and to
necessary
it is
is,
denounce a person
There
is
in the present
a manifest change
in the
in
The language
who
difFer
from them.
is
very smooth,
is
civil,
we must speak
Antichristian.
Even
and Popery
is
of Popery
And
this country.
when
kindly now;
intrusive in
them
are
now
Church, and
Did
it
who
of
arise
are
Such
is
from a change of
but
principles,
we have no evidence
should
it
of this
in all the
and that on
The
late
party,
in
who
many
in-
and showed considerable dislike to those called Evanamong the clergy and yet his views of Churchman-
gehcal
'
'
The same
ship were very moderate and truly Protestant.
Jhing may be said of the present Bishop of Peterborough.
our
Church
on
the subviews
of
His representation of the
But the present party, in addition
some doctrines savouring of Popery held by their predecessors, hold and maintain principles of the most exclusive
to
character
illiberal
Christian llherality
language.
liberal
if
it,
but
if
is
a high virtue,
if
it
we
hold,
the hollow
is
it
liberality of a Jesuit,
and
selfish
ambitious purposes.
tors of this
tortuosity in their
way
evidently wish to
go so
of
many
points,
and
Though
They
far as the
far
and never
be
will
who
ripe, I trust,
development of
their system.
go no farther
God
mercies of
They
Abiram.
least in
except,
frequently, however,
words, whatever
may be
hesitate at this, at
in so
yet
seems,
ments
who
and
it
is
tion
of
and
it.
no
valid
are
within.
who
given up to
I find
There
communicated.
it
This
what
All,
sacra-
appears,
is
their
confusion on this
subject
that
THE SYSTEM OF THE OXFORD TRACTS.
17C
The
nature.
whaf
style is
is
rigmarole, being an
called
to traditionary fictions
is
evi-
Rome.
and obedience.
such things,
is
And
to represent
make
it
faith, love,
as dependant on
any
most
is
to
One
priest.
they
by prayers and
fastings
it
it
be
Purgatory
it,
is
the
truth,
ceived
it is
it is
Him
only.
And
it is
the
word
is
re-
177
tlie
God
in
Christ.
The
intellectual
great truth,
"Mankind
have, in
all
by way of
it
may be
in Christ,
Bishop Hall,
man
is
not right
dear Christians
sound
this,
What ?
man
is
that, rotten.
And how
so,
Let
me
tell
you.
and
we have happily
trifles
and
The same
in
it
stuffs
or colours, or fashions, in
charity, in peace
and obedience.
attained to these,
God
niceties of indifferences,
And
if
"
?
An
be saved
main
principles of religion,
which
it
upon matter of
litigious
con-
was ranked
however
it
may be
Bp. Hall,
178
faulty in an
and unkind-
Christ,
interest in
excluded from
it
and extravagant
but
all facts
though very
Oxford Tracts.
;
and
are against
it
and
it.
I shall
It is like
the
is
" The
Fox
in his
martyr-
communion
Christ, the
this
a castle
any founda-
invisible.
ology
is
tions,
dif-
Their theory
Church
I believe
Ln the
Lord.
This Church
to
me
is
the
in this
'
Scriptures, which
of
is
the Church,
it is
:;
179
Christ
is
his body,
is
the
is
and of which
And
Christians."
worthy
truth
we know which
in
to be noted
in
power and
dignity,
"
it
men by
in
It
:
is
to have fallen
be ecclesiastical or secular
Therefore, the Church con-
whom
is
ti-ue
knowledge and
I'^"'
more
shall
called the
the year
1548, and
it
is
this
is
in
in
And
company
is
to say, a
of Christian people.
Jesus Christ,
all spiritual
sanctification or
riches
making holy
and
of the
same body
the
and these
all
the points that distinguish their system, especially with respect to the ground on which our
these
truth,
men
i^.^c'is.
reason of their
for princes,
One
Acts and
The p
Church
is
founded.
While
and Catholic
Abp.
180
By
decrees of councils.
and
all
It in fact refers,
and ceremonies,
rites
word
to the
as
quite evident
is
or proved thereby."
word of God " it
the
No
is
There
or decrees of councils.
is
As
them.
to councils,
much against
may
it is
This
is
And
this
system has
Its
knowledged
efforts
they
its
all failed
this, at
different times
ac-
Many
;
but
all
And
now they blame and condemn that very thing which their own
To make
Popish system has most undoubtedly produced.
a crime and to condemn it, is something like the work of
How came the laudable attempts to introduce
the evQ one.
a moderate system, wholly corresponding with the funda-
and WiUiam
II.
influence of those
Oxford Tracts
III.
fail in
evil
was
who maintained
and
It
this
Thus the
it.
biter
so.
much
from
Lady Hewley's
charity
and sentiments
And
whom
bequeathed her
own acknowledged
it
able,
ought
principles, until
They
notvnthstanding aU their
but
laid
down the
right principle
the Bible,
182
tlie
and were
men as those of
itself,
to
do but to
it
plan as that of Archbishop Usher, to the altered circumstances of the times, so as to absorb almost
But oh,
in the land.
no
all
the Dissent
con-
heathenish ceremonies of the primitive Church, must be regarded, consulted, revered, and almost adored
word
faith
and
comparatively of no importance
for unity.
" Diotrephes
now
but
in
and truth,
And
yet these
verity,
men
crj'
not in Popery.
Better
is diversit)-,
than
unity in Popery."
virtually
which
it
disowns
all
ng the
earth.
MiSOPAPISTICUS.
;:
183
ADDENDA
STRICTURES ON THE TRANSLATIONS IN THE
" RECORDS OF THE CHURCH."
and what
follows,
is
series distinct
The
others.
are
epistles of
epistles of Igna-
obvious
suspicion in
and
Irenaeus, Tertullian
this
matter,
is,
that
The
Clement and
many
by the
public.
It
may do
to
The
^fhe^
Church,
184
Ignatius,
ADDENDA.
Even
whose shoul-
in
first
centuries,
is
not
He
what
is
curt, has
been cut
been extended
And
off.
and what
is
weakened
shall presently
There
is
Ignatius,
a very just
have adopted
in these epistles
many
writings.
us,
that there
had
from both.
of Usher,
Vossius,
whose
edition
was posterior
differs
to that
is
called
the Florentine Text, which varies greatly from that adopted by the Archbishop, and
is
accompanied by a Latin
other.
differ
is
in
in
the
185
STRICTURES.
texts of
many pages
much
the latter
interpolations
clearer,
refers to
often
it
the text
and
it
and yet
gives
Archbishop Wake,
but
it
in his translation,
is
Archbishop's
in the "
or
not acquainted.
text
many
much
later editions
am
the former,
in
so,
it
There are
translation,
agrees mostly
The
with Vossius's
it is
to de-
part fi-om
it
here to
it
when
riority,
bishop
it
it
might be
easily improved.
There
intelligible.
sometimes
is
faithful,
the
in
The supe-
of
Nothing
is
attempt made by
ings.
tence
to each epistle, this se" Epistle of Ignatius, the friend of St. Peter and
tyrdom."
The designed
object
is
quite obvious
it is
to prepossess
author
is
apostles,
The
martyrdom."
is
A bp.
186
ADDENDA,
evident from his epistles
that he
but not,
was the
friend
But he must
may be
led
The unremitting
Papists,
effort
Scriptures,
plate,
common with
The
the
of these writers, in
is
first
writers,
is
epistle
The
Ephesians.
this
salutation,
that to
is
rendered by these
as
all
God
who
is
bles-
the Father
to
our
God
sus of Asia,
gi-ace."
all
which
is
in
Ephe-
The words,
"who is
Wake more
" being
having constantly
twice
so
elect," are
this
meaning
in
Ignatius, being
ev,
even
they make,
it is
Wake
follows another
that
STRICTURES.
the whole partakes
much
It
something true and correct, and is in a scripbut when the meaning is sought after, very
tural strain
and hardly any thing
it is sound,
little can be found
sounds
like
more"
blessed
greatness,
the
in
marvellous
"
glory,
These
expressions are
more
anything
else.
welcome
in
in
is
thus rendered
^iKai^)
quite as incoherent.
all
"
like
in all righteousness,
{%
/ce/cxijo-Se
is
in
The
first
rendered
other.
nor
The
is
first
And
(to iroXu
the
name
the
is,
last
is
put
The one
last.
"
in,
is
not correctly
possessed by just
in the expression
there
is
an evident allusion to
part should
be thus rendered
(ava^aTtvpijo-a^Teq)
" and
having rekindled
is
plished it."
This no doubt
is
its divinity.
188
ADDENDA.
The following
Sect. 9.
to
polished
it
be
a Uttle
Holy Ghost
is,
to these
they have
therefore
really
it
and rendered
it
thus
" With
by which to ascend."
as the line
we meet with
section
as
rendered
literally
the
In the same
" Ye
therefore, with
the passage
travellers,
is this
dvn
(co-re
temple-bearers,
Kai
Beofopoi
difficult
it
mean
?)
is
it
is
hate any."
are
is
all
this
" No man,
for the
" No
possessing a
improper
rendering
(what
being stronger
wrong
the
neither does he
first
is
word
However
suitable to
fellow-
Holy One-bearers,"
ayiofopoi.
Sect.
all
convey the
evident that being " full of
to find terms
What
the
Xpta-rofopoi,
-Tcavrec)
Christ-bearers,
the
Literally rendered,
avwlm
Ka.1
i/aofopoi,
may be
it
" Ye
all
full
one,
who
is
The sentence
professing faith,
an obsolete
is
literally
sinneth (a/Aa^Tavei)
When
and
a literal
intelligible,
189
STRICTURES.
to seek out another betokens either a
tion, or
desire
want of discrimina-
to obtain
views.
who
avTov iravra
Ttpaa-a-ova-iv,
him."
This
Wake,
and
the
is
is
sounds more
it
thus
literal
and
plain
" but
The sentence
they do
rendering,
intelligible
x/"^/"?
and as given by
enough
but
does
it
" yet
is,
things without
all
they do
all
man
in the office
who
When
supposition
may
office,
is
justifies
office
do,
is
and
forfeits
is
this,
to
but
when he
sanction, dese-
rights.
The contrary
To hold
that a
man's
than
its
monstrous.
quite
what
his office
office,
It
all
amounts
in fact to
God
nothing less
the devil.
is
he
therefore lengthened
serve
This
is
the
190
ADDENDA.
way
in
afterwards perpetuated.
as
tle
if
had been
it
new
original author,
his
to,
own.
The following paragraph is quoted from the same Epis: " The Bishop holding presidency over you, in the
place of
God
in
the
my
weU-be-
There
are
this passage.
is
fA-evov),
siding
" and
The reason
sounds
"service"
but as to the
fuller,
by, however,
first,
more
is
So
literal
in
(irpsKaev)-
lordly,
God
who
the
place of
that he
is
The Bishop
in the place of
The Bishop
the Deacons.
is
is
form
the term used,) and the Dea" the working clergy "
efficient ministers or
epistles,
The deacons
are
was
to be done,
to them, as
we
without
whom
nothing
Let these
epistles
"
be
STRICTURES.
deemed genuine or
191
many
contain
things
There
it.
is
all
as to Ignatius
he
either a false
is
The
ages.
latter is the
respecting
witness, or
his
wri-
in
after
and perverted
we have
There
this
writings
much known,
But
in
case of such works as those of Ignatius, they being confined to a few, the attempt
was more
feasible.
and
and
in the Bishop,
lesson of
the following
it is
in
if it
:
epistle,
we meet
" Be
Iliid.
ye made one,
incorruption."
Wake's
contains
translation
those
who
way to immortality."
come next to another Procrustean
tion in the
We
an addition
is this
is
" Neither
your own
judgment."
selfish
by which
The sentence
process,
off.
the
following
from
tence.
the
Bishop
mentioned
is
in
the
any thing
let
"
that
preceding
is,
sen-
g^'^^''''.
192
ADDENDA.
" rational "
and
ing,
shortening
made suitable,
condemns the
framed,
it
exercise of
and by cutting
off the
original
its
the
for
off
purpose
of
word "
at
As now
once as "
rational,"
selfish
"
;
ceases to par-
it
The
extravagance.
what
as containing
judgment.
private
it
take of
cut
is
the sentence
been lengthened, and the long one has had a part lopped
off.
dexterous.
sentiment
here
is
approves,
is
at
a sentiment as
a downright
make
gift
announced
should appear
for his
do
I
;
say,"
is
use.
word
'
for you.'
the priests,
Bellarmine himself,
this.
is
meaning
may
of operation,
now be adduced
all
Christ," &c.
men
The
rrn_
wise
own
the oxen,"
Sect. 3,
so deluded as to
is
Adopt such
his people to
Tralhans.
at
"Judge ye what
Epistle
to the
that nothing
us,
this,
and
Where
who
To hold
to
for themselves,
"
Ine
is
the
Like-
irayret;
193
STRICTURES.
(VTf('nea-6u<iav tovi; hiaKOiovi;
to,"
It
is
To "give heed
Xpiarov.
is
when
Ivja-cv
at;
The foregoing
Only three
stances
in-
even from
them.
to be trusted as translators,
want of
stronger proof
still
by instances
judgment
it
in a
way almost
would be very
to
difficult
Pre-
incredible.
Were
it
not so,
free translation,
original, is
then
it
and
in
It
the author,
meaning.
parts,
But
which a
translation,
every
embodying correctly
especially
In such
fully his
when those
free
translation
is
ADDENDA.
made, provided
it
be
No
intelligible.
mode
other
of ren-
These translators
They give
literally
manage
easily
be so rendered
This
free
rendered,
to introduce a
not contain.
original does
mode of proceeding
am going now to notice. It is
especially their
is
in the
documents which
not so
much
another introduced in
its
This
place.
is
is
evaded, and
done
instances with
presently see.
The
first
in
we
some
shall
those from
JUSTIN MARTYR.
What
Baptism and the Lord's Supper in Jusapology, is given in No. 13 of the " Records of
refers to
tin's first
the Church."
first set
The
Records"
shall
be
follow-
We
The
we
are created
anew
it is
this
in the translation of
" the
195
STRICTURES.
Records," as
The renewal
in the original.
is
the previous
God.
The
name
of
God
The
following
is
S'-"'^'-
By what
words,
iraTpof
phraseology of Justin
Sto-iroTOK
and
0eov
It
is
the usual
it
which these divines should have known or remembered. " The Father of the universe," or the Creator of
intention,
things,
all
opposition to the
in
this
TO fv
dering of which
word
Xovrpov,
is
It
given above.
washing.
When
all
the sub-
Kovrpov.
a passage occurs
it
should
may
It is
made
"
be attached to
it.
is
He who
leads
him
to be
washed
o 2
him," &c.
yg^t gj
196
ADDENDA.
that
is
lead him,
the laver,"
these,
is
Leading or
to XofTpov.
tir
clearly
is
what
is
meant.
And why
is
Is
for
it
Everything
to the minister
same way.
never
so.
fail
"
It
"
quote
when
is
there
so illuminated
And
the illuminated
is
no reason
still
And he who
"
in
is
we
is
for
doing
washed
also," &c.
next sentence
"
We
is
washed him who hath exand professes the faith, lead him to
common
Sect. 65.
selves,
prayers with
and
for
him who
make
now
Uluminated."
nated."
common
197
STRICTURES.
There are no
sage
and
all
less
seem
to
The
expression,
tov
Ttcweta-iAevov,
is
not, "
And
is,
is,
sion of faith
came
made by
to
what he never
make out
"
The
who
has
object of
in this passage
faith," but,
to be baptized.
to speak of a practice
But there
is
put
in,
is
which had no
illumi-
Sect. 61.
is,
is
is
this
or baptized.
or
as
to
do
their
What
Of
prejudices,"
be led
in order to
own schemes
washed
Lord's Supper
"
will
"now,"
refer to the
Sect. 65.
198
ADDENDA.
Literally
"
Of
6VT0<.)"
Sect. 66.
Literally
"
blessed."
is
Justin
blessed or consecrated.
them
were taken
On
as
having been
in
And
It
"
offers
Our
for
vphat he
is
"
God
Blessing or thanking
mentions everywhere.
Sect. 67.
for, (evxaoKn-riOeta-ay.)"
elements
president
(o
in like
wpoeo-Ta?)
manner
up
offers
"
Then a
distribution
is
consecration,
is
Justin
Diognetus, which
sufficient reason.
"
It is
is
is
what
meant by
is
is justifiable
but this
is
bestowed
said.
follow,
are
Letter to
Diognetus. ingenuities
of
human thought
the councils
of
men
in
199
STRICTURES.
What may
be viewed as a
rendering
literal
is
this
is
difficult
been found,
to
know where
word
the
by the Christians
the immediate
is
what
men
doctrine."
The mode
it
living adopted
human
is
spoken of
Something seems
preceding context.
of
in
to
human thought"
The word " champion," has not been
The
introduced, it may be, without some intention.
practice of some Christians who advocate the sentiments
of some eminent individuals, (not because they were theiiin the present day.
but those
sentiments,
Bible,) in
denounced by
Such a view
apostacy.
usual
mode
what
is
is
of magnifying
great.
It is
what
is
little,
and of
their
nihilizing
And
(ioyfAcno^
been introduced
for the
The
"
in
following
is
instead of
apparently
does
not
feel
an increasing desire
directly
spoken to the
fully to
them
"
has
clearly to
avB^uisivov)
disciples,
Word
were
200
ADDENDA.
The following
"
Who
is
a literal rendering
by
the kindly word, does not seek clearly to learn the tilings
whom
openly,
most strangely
a person
to
is
at least
yevvTjSej?,
And
be begotten or
^aycpoi;,
as
more
especially or
than to any
else,
born,
or " begotten,"
to the
the
The word
renderings.
is
Word
disciples, to
it
is
bom
The
idea that
to be discountenanced at all
seems,
" directly,"
is
The notion
and not
that something
must be propagated.
Whether
but whether
is
was
this
it
was
was
this passage.
This, most
was not the case.
Have these di\Tnes found out
some new meanings for words by means of tradition or
Cathohc truth ? or have they been taking lessons of the
Jesuits, and are they now practising what they have learnt
The next sentence is from the same section
" You shall be taught the truths which the Word communicates by those whom he chooses in his own good
Sect. 11.
time."
rai,
OTi fieXei."
No
the
"
STRICTURES.
seemingly to contain
sense would be seen
Were
it.
:
it
those,"
cates,"
is
word "chooses,"
is
he chooses," instead
whom
" by
of,
which
it
is
" Knowledge
bedience in the
The
literal
From
The
of gaining it."
rendering
this
is
but diso-
(avaiptj, kills.)"
According
to the
phrase,
TzapaKOrj
There
is
avai^et,
"
" disobedience
translated,
it,"
same
the
from
The
minister," with
is
way
bedience destroys,
"whom
he wills."
Letter
a false
left out,
meaning
But
who
they
acquainted
are
comprehend what
knowledge,
is
by
it
lineal
is,
"
way
gaining
of
Church,
rision,
The
means.
said,
this,
and
If there
being
clearly
deluded, and
under the
influence
202
ADDENDA.
of the
But
wildest fancies.
this passage,
is
to falsify
The next
public.
such a notion to
to attach
its
IREN/EUS.
There are
in
two chapters
No.
the
in
They
heretics.
14.
first
Is
it
These
willing that
Irenaeus,
Creed,
creed of Irenaeus,
last part,
which
clumsy manner.
is
is
There
is
They have rendered tXaa-fTjTav avBpwnuv, " profane men," instead of " blasphe"
"
mers
or
slanderers of men."
The rendering of the
hardly be deemed correct.
/Aov;
thing
is
most
done to countenance
lordship and
tradition,
message and
" '^^'^
Cap 3
Which should
" This
is
Every
shew
which
be,
Kyipvy/A-a.,)
and
this
is
the
faith."
To
depreciate preaching,
Sacraments,
not preaching,
are
the
sources
of
divine
203
STRICTURES.
grace," forgetting, or not believing, what St. Paul says,
that the first grace, that by which
cometh by hearing
faith,
One
preaching.
preaching;
the
of
we
saved, even
are
by the means of
of the Gospel is
and hearing
is
peculiarities
is
it
Mosaic
the
There
some measure under the law
And
but sacrifices and prayers form the principal part.
it is remarkable that preaching made no part of the religious services of the pagans. " The worship of the gods,"
and from
dispensation,
was preaching,
Adam,
says Dr.
sisted
it is
No
out prayer
systems of heathenism.
true, in
in his
Roman
prayers,
chiefly in
adds, "
all
vows and
act of religious
sacrifices
importance."
Is
it
or to heathenize
together.
And
to
live
very
and die
following sentence
down
During the
there was
"
and he
of the greatest
it ?
"
little
But
as harmoniously as
The following
"
and
And
Cap.
is
(the church,)
delivers,
(irapaSiSaxri)',)
these things, as
if
she pos-
To
is
down
to posterity to the
by no means warrantable.
to
convey
It
in this
means
to
mstance.
3.
ADDENDA
204
convey or communicate
it
To
and
deliver instruction,
TrapaSocji?
tradition,
it.
to
is
is
derived from
So
to others.
deliver to others
not
hand
to
which
word
it
is
down
The
to posterity.
from preaching,
tradition differs
is
:
is
the
to
it is
received,
and
only respect in
that
this,
it
in-
Cap.
3.
(.jjg
in
The
"
And
have
the
neither
otherwise
Churches,
believed,
(aXA.s)? itapaiidoacriv,)
founded
in
Germany,
is
often ren-
or otherwise
deliver."
To
rendering
is
however,
is
brought
in,
quite as
of so
intelligible.
much
whenever the
The word,
consequence, that
least occasion
is
it
tradition,
must be
Au-
offered.
the
'205
STRICTUHBS.
"
Among
is
Cap.
Among
Churches."
" For no one
Now
who
those
is
To
is
from
instances
no more.
for the
own
is
it
like popery,
it is
but
To
give
writers
them according
same
is
interest,
its
views,
original authors,
occur
Irenseus
whole chapter
to their
the
in
foregoing
these
(vpoeararaf)
preside
may
be,
it
semper idem.
It is a
proceeding
now be
The
last
TERTULLIAN.
given in No.
is
faith."
And
English,
senters."
" TertuUian's
is,
work,
the
called,
it is
is
the
title
concealed
Why
is
this
in
against disis
not given,
why
from
said,
done
But
These
.'i.
206
ADDENDA.
writers,
it
dishonest way,
verting,
ivhy
the
is
mangling,
concealing,
the
adding
not given
title
to,
usual trade of
Is
it
it
suit the
for
per-
ofF,
Jesuits
because
But
would not
This
is
in
was
de prcEscriptionihus
as a
as taught in the
Scriptures,
And
men-
the pouits he
by
our
all
The
first
extract given
from what
it
is
is
really
is
is.
it
in
and
appear different
make
exercised to
contain
further
all
that
to be satisfied with
His
very
we need to
them without
curiositate opus
non
post Christum
est,
Hoc enim
Cum
prius credimus,
non
Jesum
credimus, nihil
When we
nor of
believe.
207
STRICTURES.
we
we
that there
lieve,
is
first
we ought
be-
further
to believe.
Then
it
But
admits
The
in the
section,
application,
its
an evident
next
their inferences.
is
eflfort
in the
the heretics
Sect. 9.
made to keep
it
out of sight.
but there
is
The mode
of
all
The
whom
heretics with
heretics of Irenseus,
commonly
called
the Gnostics,
The con-
who
pretended to
some of
them,
their
bishops,
Tlie rule
summary
is
unfortunately
left out,)
all
difi"erently.
orthodox dissenters
divines.
By
this
in the
summary
substantially the
same
is
succession
is
as fully
present day
of truth,
truly
beheved by
as
See
and
presbyters
by these
alleged
no
Sect. 13.
208
ADDENDA.
doubt by Tertullian, to be received and embraced by the
universal
Church
in
his
was
same
wrong and to
which as an argument and a proof
But strange to say, by this
which
rule of faith,
embraced by
it
may
is
to prove
is
too
is
This indeed
The
taken.
Though
the
really
creed
beheved and
substantially
now attempt
But
is
all
it
rule of faith is
fully admitted,
and
it
through a right
is
that
all
fundamental
can be
the Bible
articles,
at least
is
nothing
that
common
is
This
is
this,
separatists.
If the
it
so
own con-
same predica-
be,
the only
Now
justifiable.
it
regularly
the Church
Not by apostoUcal
must have
209
STRICTURES.
a measure
lost, at least in
gone wrong.
lost
in
If
it
be
for otherwise
it
may be
all this,
which the
by
that
to
and obtained
it,
that
is,
was never
But notwith-
professed
similar
it
any degree, so
standing
wrong
No
And how
has
doubt in a way
found
have
separatists
books,
safer
teaching.
Bible,
How
did the
Church
sentials of faith
at
of
word of inspiration.
England become right in the es-
the Reformation
By
by
tradition,
Surely not
yea,
of such writings as
not
is
the
place
to
the sentiments of
criticise
him, when
they say in a note to the third extract, that he " does not
Tertullian
mean
misrepresent
Herfoesmean
words
are,
As
to his
tain
mode
made
est
not to be made."
is
to
His
it
was
to time
it
to a cer:
but he
too exclusive.
their system
but ought
210
ADDENDA.
an appeal to Scripture.
Let those
who
advocate
his
^^^^
the object
Irenseus,
of
and
principally to confute the same heretics hy an appeal to
u mn.
g^j-^pf^^g^ Lg^. tijogg -who advocate the consent of Fathers
er
make
the
oracles
"
Sect. 10.
Now
that
is
What
to be sought
this
be enquired after."
The
verb,
instituo,
and
derivatives, are
its
evidently
Hcec est
teaching."
it
in itahcs,
To
translate
it
institutio,
section
here,
is
" This
36,
in
rendered by
is
the
some creed
or ordinance of Christ.
Hence
it
was fomid
der credidisti, " you have believed," by the phrase, " you
have attained to
belief."
sents an instance of
is
still
to Paul's charge to
Timothy
the reference
men"
men
Sec.
26.
for the
is literally
this
wth
STRICTURV.S.
"
It
(adjiceret
should
that
lie
Gospel, that
the
whom
add,) to him, to
the ministration of
he committed
was not
it
to be
exercising
commission.
their
choose "
what favours
on the same
their
own
is
quite right,
commission "
as ex-
views.
Where
it
is,
to
is
changed.
is
to
nor inconsiderately."
hibited
in
Indeed the
"the care"
is
it
much consequence.
not of
it
in
appears,
its
place
for translators
And
this of
it
to
is
it is
course
may be
what favours
But
tise of Tertullian.
from
this
same
I shall
treatise
p.
in
in
made from
this trea-
is
212
;:;
ADDENDA.
The passage,
in
the
Tract,
following
the
is
are
light,
off-hand,
as
(Tertullian
variable
whom
they hope to
make
power] to
Now
offer."
panied by a
literal translation
Ordinationes
eorum
temerarise,
accom-
leves,
inconstantes
nunc
possunt.
by the world
is
novices
rash,
light,
variable
by truth."
is
necessarj' to
quoted
it
common
honesty.
new
idea that
According to
this
is
introduced makes
new Oxford
for
plan,
it
but
exactly suitable.
To make
things,
but
it
it
is
is
in
the conclusion of
it,
is
213
STRICTURES.
"
offer
assails,
It
which
in
is
all
anxious to establish.
false teachers
call
he
that
itself
treatise,
at
nor the
light,
Nor
was done.
it
is
It
and
Like St.
false apostles,
when he opposed
Paul,
in
is
to identify the
as
in
it
This
is
" the
heretics
the
most
shews
of
called,
is
clearly
will
apostolic
men,
as
much
being
the apostles or
being
later,
indeed
established daily,
(tamen
in
eadem
fide conspirantes,
Corresponding with
of
what may be
that
God
view
this
is
the
delivered
it
to
count he gives
truth.
He
says
"
It therefore appears,
This
is
the pur-
which
is
Sect. 32.
214
ADDENDA.
consistent with these apostolical churches, the
originals of the faith (matricibus et
to be accounted for
as doubtless
truth,
wombs and
originalibus fidei),
is
containing what
Christ,
correct,
is
in a
degree
so.
most
is
entire
till
is
what no man,
in
any
were
still
may be
moment
and
truly
fully
beheve.
admitted
and unmixed,
The church
conceded.
is
begayi
retained in
still
its
go wrong
"
in
many
there
is
Baptii-m.
The
baptism.
jj.g^j.-gg
exhibition of the
suits their views,
but what
is
translation presents
artful tactics
What
of these writers.
so that
his
a striking
much
of
actually said.
By
in
really is
public,
this
such a
is
mode
not
the
quoted
in favour of
depend on insulated
215
STRICTURES.
portions of truth which he
may
advocate,
but on the
some sentiments
quite sufficient to
There
which are
subject
of
man
baptism.
But these authors have modified some and left out others.
They should have however told their readers, that he
maintains the right of laics to baptize, and that he disIt is enough to
countenances the baptizing of infants.
say, without producing
same want
either of
21G
A LETTER
ON TRADITION.
I
The author
themselves.*
false
view of tradition.
insecure supports be taken away, and his imposing structure will inevitably
fall
to the
ground
remarks
chiefly to tradition,
which he builds
he cuts
He
nothing
my
main prop on
the
is
is
shall confine
differs
but
little
same sense
off at
it
as that
his system.
the Romanists.
tradition in the
for there
But
it.
as the
Church
some indeterminate
is
of
period,
from that of
a stream of
Rome
only
somewhere
ting short
its
* It is not
deemed necessary
His opinion
this.
it
LETTER ON TRADITION.
there
that
is,
were
we cannot
well
important
those
know
the genuine
in the
as far
exactly specified.
to posterity,
down
he includes, so far as
can
make
doctrine,
in
decrees of coun-
cils,
now
me
and
Fathers,
out, usage,
This appears to
us,
as
think,
no
solid
He
as
takes for
some of those
did transmit
of the
word
fathers themselves,
them
who, as he maintains,
and
in
the ages
imme-
diately succeeding.
"
When
article,
"
knew by a
means of keeping those things always in remembrance after his death.' Nor do the Apostles give us
any hints of their having left anything with the Church,
to be conveyed down by oral tradition, which they them-
that as a
selves
'
in writing:
but by
Bishop
his end, he writ his second epistle, that they might have
218
LETTER ON TRADITION.
after,
it is vertj
meant
The
doctrines."
sensible,
who seems
article,
Newman
that the
all
and hence of
No
Romanist has
and of exalting
ture,
"
We
Let
tradition.
call attention to
Church
me
of
make
of
How much
more
little
or
XX.
Holy Writ
"
He may say
is
the
p.
sider antiquity
323.
and
"
We
office,
con-
and
not so
much
the judge of
whether by councils or by
fathers, or in
The way
in
which Mr.
Newman
to
219
LETTER ON TRADITION.
dition
high character
be of this
"the
authoritative
from the
being received on
itself
in
New
fact of the
the testimony
Church.
for I
Testament,
of the Primitive
which he
siates
this fact,
want of honesty.
we
it is
we
it is
of Scripture on
receive from
This
divinely inspired.
But
divinely inspired."
is
them
wholly a
is,
regards certain
writings being
we
divinity
infer
from that
fact.
We
Their
because the Fathers say that they are Divine, but because
they
their
tell
associates.
This
is
"
all
or permanent, so
that
the
whole
is
is
this
as
little
Whereas here
possible to imagine
how
is
and
nothing
only report,
is
a book,
persons
as
great
by
so vast, that
all
it is
Art. VI.
220
A LETTER ON TRADITION.
continue pure, as
to be corrupted."
is
known
If
this,
that
was
it
or
and companions."
assistants
traditions,
be
but from
it
as to Jewish traditions.
New
said.
If
it
its
traditions
it
may
be equally
said,
you
since
The Jews,
ditions.
in
tra-
ing ages, might use exactly the same argument with Mr.
Newman.
he brings
purpose
Of
this
in his
for there
as the other.
It
is
as
catholicity
must appear,
much
in the
one case
truly,
fall
into
when
cially
it
is
considered
how
invariably
appealed to the
has not.
age
Man
is
this
eJI
with what
selfish
word.
his
It
preceding ages
but
it
his interest
how He and
written
realities
enamoured
his nature.
^-
A I.ETTKR ON TRADITION.
In one of the extracts which have been made, our author
Now
speaks of tradition as " coming from the Apostles."
if
can be proved,
this
enough yet
entitled to the
of course,
it is,
but he
is
same
"
he continue to indulge
if
He says,
make such an assertion
" Whatever might formerly have been possessed of a
strictly traditionary
nature
whatever
but un-
of rich,
usages
still
man seems
go
to the
lost,
we have
Mr. New-
And
he has
may
he
is
either
wrong
He
in
is,
what he
If he is right in saying
he wrongs tradition.
comes from the Apostles, then he ought to join the
asserts, or
that
it
it is
fetters of interest
fables,
is,
and how
and acquainted
is
of credibihty.
But what
sui-prises
me
exceedingly,
fix tradition
is
the
on the Church
Lectures
p. 249.
ON TRADITION.
LKTTF.R
says,
to
both
He seems aware
and hence
in
in
Our Church," he
safeguards
and Catholic
matters necessary
all
vouchsafed
are
us."
to
we have some
philosophisings
on
the
for the
subject,
omission
of
more
However, he attempts
tradition.
"
rule, Scripture
salvation,
authority, as to doc-
its
of her documents.
in
tradition
p. 326.
none
trine,
reference
in other parts to
He
principle
which he advocates
refers to the
Homily
first
;
strange
purpose of ac-
direct
but
to
make
of tra-
as implying
the
but " the stinking puddles of men's traditions," an expression which surely implies nothing favourable to his
scheme.
seems, at
that yields
There
is
him no
an old canon,
first sight,
to
afi^ord
real assistance
for
it
mentions only
And what
oral
tradition
from the
evidently
to
Form
of Ordination of archbishops,
tradition,
as
Old and
New
col-
Testa-
faith.
The canon
itself is
223
A LETTER ON TRADITION.
ing are the words respecting the
rehgionis christiante,
in legitima et
in
articles
Articuli
illi
hand
Testa-
menti.
recommend
Oxford Tracts.
beg
It is as follows
Vanas
et aniles opini-
we
Tracts as
we have had.
shall
It
is
selves
and
of Christ."
It is
not said,
or Catholic tradition,
added,
if
There
Church.
point
them.
cially
and
faith
he had drawn
is
it
up.
The adoption
of the creeds,
faith " is
it is
proves this
said,
mentioned
when
in
this,
one of
espe-
may
They
^^^("^1^^,
leave to
Collection
^^^^
2-24
ON TRADITION.
I.ETTKR
"\'aluable as
Athunasius
is
tliey
The creed
of
Bishop Burnet,
is
not, says
it
doctrine.
is
and,
Western Church.
The
Apostles' creed
is
not thought, by
it
is
true,
Aquileia
he published
it
was
since
it.
How
Ruffn, (who
own
Church acted
in
account."
adopting
Holy Scripture
of proof from
Church were
way
it,
as
if
any Protestant
to tradition.
as our author
would
2-25
LETTER ON TRADITION.
had a
far better
which
this creed is
Many Romanists
before the
is
following
is
is,
the
rule of faith.
The
Gerson, declared by
Greson.
in referring to Tradition.
The reason
of this he
on the
"It
is
plain that
which both
Irenaeu-a.
gp.
Bomet.
A LETTER ON THADITION.
226
make one
of
two
sorts of arguments.
errors
the other
is
this,
was not
said
Scriptures
their
in
which suc-
They
say.
This
by them as
if
as an authority distinct
tradition
and
apostles,
we must
In these
the au-
is
was no such
In asserting
tradition.
Tlie one
itself,
gave out."
referred to
the Romanists.
tradition
and
justly,
maintained that
them.
was
it
The reason
it,
they denied,
expressly against
thers,
as
it
It
was
early Fa-
tradition,
test
been
but
in their favour,
of truth
They
referred to
it
as
ways of expressing
In no other
it."
way but
this,
227
A LETTER ON TRADITION.
things they say in some parts in favour of tradition, and at
same time
the
nothing
is
for their
many
who
on
in his
book
"
by
us
us,
:
shall in a brief
The
and
centuries,
to us in the
our faith."
whom
his
first
some
is
to be the foundation
and
IrencRus.
fear the
it is
Hermogenes
let
written.
If
to
it
be not
them
that
it
Hyppolytus.
"Whence
is
this tradition
Is
it
what
is
.''
ward
tion."
"
If
we go back-
and Apostolical
tradi-
Cyprian.
What
^j^^
Lively^
extracts from
Scripture,
him
Whole
Fathers of
written, let
of the "
vered
"
first
than by those by
pillar of
which
The author
Duty of Man,"
collected,
When
we ought
to inquire into
Those
A LETTEK ON TRADITION.
things which are not there to be found,
" It
let
us
not seek
Eusebius.
after."
is fit
it.
Ask not concerning the Trinity but learn
only from the Scriptures; for the instructions which you
will find there are sufficient."
Alhanasius.
relinquish
" There
is
from above.
(things)
seek not
those (things) which are not written." jBastV.
" How can we make use of any thing which is not to be
found
in the Scripture
"As we
"Ambrose.
(which
is
the
is
written,
same thing
so
we
refuse
Jerome.
our doctrine,"
Au-
gustine.
"
It is the
in
would
but
we appeal to the
Scrip-
vou may
easily
yourself judge.
Christian
He
he that
certain,
resists
them,
is
way.
is
a
I
that
learnt.
tradition,
it
if
229
LETTER ON TRADITION
And what
on
Except
did
is
They maintained,
many
practised
and deserve
held,
and
things,
The
to be so.
down by Vincentius
rule laid
and the
human, and not
true church,
Divine.
is
might serve
It
cing heretics
ward
to
very ingenious
but
it is
weaken or
in his
but
is
it
sadly misapplied,
silen-
neutralize, in
The notions
creed,
of
Church teaches
it,
first
He
he refers to
its
elementary teaching
catechism
is
And
The
lic
as to
Scripture,
truth
is
he admits)
it
seems,
to be taught
is
the
what
is
final test
is
Now,
if
what
is
round
of truth,
is
the use of
and how
is
a supplement
?
The scheme, it appears, is this
Church does not preach Scripture, or bear witness
he seems to hold
and then
The
to
it,
refers to
A LETTER ON TRADITION.
230
not
all,
Church then,
for the
as
it
And
this
Thus Scripture
when brought
tradition dictates to
I
know
not what
at first
is
forward,
it
and
it.
It
is.
is
among
is
and
meet
tradition, taken
courses
p. Jer.
raylor.
"
When
the
his
Polemical Dis-
much
conform
to,
it
is
such a tradition
of Christianity,
in
Scripture.
which
;
;
A LETTER
was
necessity
to us
less as the
231
ON TRADITION.
There
truths.
in-
is,
ministration
by so
channel, and
mysteries
are so transmitted to us
may
trace
see a visible
it
we
to the primitive
fountains.
was an
It
to
all
never be
will
fidei lapsus,
et
liquidum super-
fall fi'om
either to refuse
est."
(It
is
and
vel inducere
manifest
Basil,
from determining
excellent saying of
is
No man
not written.)
and
all
faith
judgment of
is
faith
sufficiently
and heresy
recorded in
is
Scripture
to be derived
and no man
for
said
traditive propositions
the
from thence
as
much
article
It is
well as
distinct
is
as
because
in
232
A LETTER ON TRADITION.
They
interpretations universal
than the
they are.
taries
there being
many
are no
more argument
abundantly enough
bij
in Scripture
there are
and
and
spurious,
in very
much be
heretical.
The matter
of tradition will
if
a ques-
tradition,
it
will
to the behef of
all
men
determination
but
it
97^ P^*"*
^'th
it
upon
"
will
Permit me to add a few exfrom the " Collection of Articles," &c. to which
of Bishop
tracts
his birthright."
Jeremy Taylor.
Ordinances,
K.
K. Edward
Charles
full
and Constitutions
times of
The
I.
title
the following
is
Collection
Church
published to
Ecclesiastical,
with other
the
Church of
same."
My
copy
Bishop Sparrow
is
is
is
no recognition of tradition
in this
There
Collection, but
of
faith"
of our
church.
Tradition
is
wholly an
which
plant
"catalogued;" and
plant
it
233
LETTER ON TRADITION.
exotic
never been
has
Roman
from the
our church
in
will ever
soil
be resisted by the
The
at all to tradition
"They
the word of
to
works of
God
faith,
and commanded
and
same exhort
in the
their hearers
in
The
but
Edward
VI.,
1547, p.
2.
no wise, at any
unlawful time, nor for any other cause, but for their honest
necessity, haunt
And
or resort to
by day
unlawful
leisure,
game
they
Scripture."
but
shall
Ibid.
at
hear
all
times,
as
they
have
shall
Holy
p. 4.
"
and not
to
works devised by
Articles
of Visitation
by Archbishop Cranmer,
p. 26.
like."
in
the
234
LETTER ON TRADITION.
"
Whether they have discouraged any person from reading of any part of the Bible, either in Latin or in EngUsh
but rather comforted and exhorted every person to read
the same, as the very Uvely word of God, and the special
may
Ibid.
p. 31.
Visitation,
year of King
It is
respecting sin
Whether any
that
saith,
allowed to repentance,
if
Christian
men
cannot be
p. 37.
man from
the
but shall rather exhort every person to read the same with
great humility and reverence, as the very lively
God and
word of
bound
to embrace, believe,
Injunctions by
1559, p. 69.
" That the vice of
and follow,
Queen
if
Elizabeth,
may
any
be surely conceived of
all
A LETTER ON TRADITION.
set forth the
235
word
lively
of God, which
is
Ibid. p. 72.
There is not a word in these extracts, nor in the documents from which they are taken, about tradition, or the
Catholic truth, or the consent of Fathers
the
is
are
and
The
if
tradition
Articles
the year
in
humbly and
it
is
1571
in
all
an
reign, in
afterwards ratified,
are
essentially the
And we know
present Articles.
and
What
sincerely,
reverently.
drawn up
1552 and
alterations,
is
tures
tion
is
There
formable.
is
are to be
discipline,
made
or even referred
to, as
is
There
is
nothing acknowledged,
And
God.
a guide to our
Church
yet
never recognize
for
seems that
it
as well as Scripture
;
and which,
it
a bhnd one, and
error and corruption.
is
LETTER ON TRADITION.
236
in the
drawn up
first
year 1603.
in the reign of
In these, again,
James
we meet with no
few
the
last
subject
orthodoxis
iis
are
On
" Freti
trine, as to
Canon and
if
they relied on
we might expect
but we find it no where among
Now
we judge
to the concurrent
faith,
on Scripture.
ANTI-PAPIST.
APPENDIX : NOTES.
A.
It
is
second century,
Easter,
to
p. 3.
singular,
ascribes the
the end
In
Rome,
by
partially preserved
is
of the ^et
who
observe
it,
not begun
" Such
now by
who kept
made for
km
iSfoiTio-fx.oi'
it,
"
And
vulgarity.")
He
as
and we are
at
ment about
it
(xaO
not,
many
simplicity
and rudeness
"
They began
'5^4
us,
p 3
posterity
in
which
" the
lienaeuu.
238
APPENDIX
B. C.
apostles themselves
B Jeremy
faybr""^ doubt,
is
what
is
from Popery," on
said
this point.
said to be apostolical,
if
Poi'dIsc
p. 406.
and
and
are said to
if
they
if
come from
:
and
^^^Y argued and laboriously disputed into the title of apostraditions, by not only fallible, but fallacious argu-
ments."
N.
There
B.
is
p. 9,
line 2.
B. p. 10.
Let.i.p.lO.
-pjjg
subject,
Bishop
Stillingfleet
" Nothing
^fleet^
fruitful
errors,
C.
Let.i.p.xi.
Tertullian
and
that he,
imtil he became a
Montanus was a Phry-
century,
Montanist
Montanus. gian,
p. 11.
which was
late in life.
ladies,
Priscilla
He
maintained
and Maximilla,
who were
They pretended
to very great
tere
life.
then
left it,
sanctity,
much given
were adverse to
to fasting,
and to an aus-
his
some years after his death, but evenHis works were mostly written
They were in high repute
in the primitive church, and Cyprian especially admired
them and they have no doubt been the means of originating and of perpetuating many false and extravagant
tually ceased
for
to exist.
He was
man
He
berant imagination.
and a superstitious
his lapse into
spirit,
also
which
is
sufficiently
evidenced by
Montanism.
D.
p. 13.
in his Essays,
men and
things.
particidarized,
Lord Bacon,
these
: "The
jjg
Let.i. p.l3.
Lord
Bacon,
240
APPENDIX
The stratagems
lucre
E.
of
good
intentions,
at divine
And
which open-
lastly,
E.
Let.i.p.l7.
not too
much
p. 17.
"It
is false,
infallible,
so,
Taylor,
If
some
things,
every
it
it
be
and not
infallibly
man must
in many
or inspired by infallible
in all,
it is
said to
known where
places,
infallibly in
no purpose
is
hold.
infallible,
when
it is
for
broken
be
aid,
spirit.
unless
is
by a supernatural miraculous
plain, that in
it
him
many doctrines,
is
will
to
with-
And
world
for that,
S.
own
satisfaction to the
writings.
"
suppose,"
greek and
latin, that
we
is
good, and
APPENDIX
"So
241
E.
that
is
it
infallibility
of themselves
What
excepted.
Cajetan
which
think
we
new
exposition
is
is
differs
it
reject it."
"^.^^
p. 373.
man
hastily
therefore reject a
new
is
think
we
What
many
Chrysostom,
modate
if
would seem to be
jj
P-
376.
Thomas
Scott,
This venerable
in
his an-
man seems
to
dis-
been united
in
one person,
commentary on the
it
may
following
light
it
be,
Bible, as a whole, is
If
in
any age.
passages
His
no doubt superior
exhibit
the
Fathers
in
their
The
true
:-
in various
general, to be venerated
may be
in
^^^jj^'
Works.
242
APPENDIX
entitled to our
candour
F.
our creed,
remote posterity.
found
among
it
would be
a very easy
discordances
historical
that
their
undeniable mistakes.
scripture
facts,
it
list
of
rejected,
p. 223.
F. p. 19.
in the text, of
fragments
been a
man
who
said
is
by Eusebius to have
Hegessippus, author of
who
Marcion.
APPENDIX G
Melito, Bishop of Sardis,
24S
11,
who was an
and
apologist,
who
they were, namely, Modestus and Musanus. The fragmentary remains of the foregoing authors give us
no high idea
G. p. 19.
in this
passage.
Echard,
in his
" Several
other
Ecclesiastical
some
of
imputed
them
to
"
^'^^^^^
St.
the Recognitions
and
fables
Eccle.s.
'
the Recognitions."
f'l^I-
H.
Tliat this
p. 22.
is
in Scrip-
of Archbishop
epistle,
and compare
its
But when
read the
244
APPENDIX
of Paul's companion,
this epistle
it is
I.
Not
that
in the faith
may
I find,
many
that
ciful
Jewish convert
table, prefixed to
uncommon
it
is
epistle
Barnabas, a
practice not
the production of
the
name
of
in those days.
I.
p. 38.
iii.
p. 38.
Milner.
,.
move
m
.
way
calculated to re-
extent he wishes:
"The circumstances," he says, in
which the churches were, sufficiently justify the strong
expressions of Ignatius
and
of the weak.
What,
were
minds
pastors,
i.
p. 157.
no doubt
"
Ignatius was
and subjection
God and
the Saviour
this
in
APPENDIX
245
K.
them, while they taught the truth of God, and followed the
precepts of
Paul would
Saviour.
the
Ignatius's omission
and continues to be so
ages,
still.
The
in
is
his life
notion,
that
what he teaches,
and
spirit,
is
to be
we
are
The
Primitive
down
to posterity
it
rid of
This
may be
fore his
very true
so,
and there-
applicatory to
faith,
K.
pretence
is
p.
45.
The
practice
past times.
means
of
^
p. 45.
246
APPENDIX
are
K.
still,
and
fasts
and multiplied
festivals,
for
it
fails
or an assassin.
terer
in the
of
in
is, it
religious,
may
pirate,
be, at
an adul-
world presents so
Rome
self-
is
at the
ser\'ices,
else,)
numerous reUgious
spirit.
spiritual
of
common
in ceremonials
its
or rather superstitious
men
And
yet this
is
multiply
religious
observances,
to
and
is
likely
still
self-judiciaries, to
but the
to be, to
harden
men
form
may have
effect
To
add services of
will-
a show
h)'pocrites,
to
create
rjiise
bedlam than
fitter for
in
man
"
life.
for
wise God.
But
To "wor-
APPENDIX
The small
in
247
L.
recognized
still
Romish communion
This was
Having spoken
whom
draw
desired to
them as they
whom
they
vjell
who
A'^^'-
into their
holy men,
gtilling-
at such a distance
means
to
draw
1,.^,,;,.
p- 122.
in others,
did never intend by what they did for that end, to exclude
The
all
The
Protestant principle
is
accustomed
chiefly
to
but
The former
j^j^
p. 123.
is
latter,
It is
calls,
remarkable,
how
iv.
248
APPENDIX
with
the
character
While discussing
" As
many
them he
lAijii
from light
loss of all
is
darkness
being destitute of
;
as depart from
opinion, (xara
Trjy
yva-
God
is
is
death, as separation
is
the
who through
ment
own
and communion
As many
avTuv.)
from him
with God, to
((plXiav)
light,
in
fore,
and
Rome.
church of
he speaks thus
this subject,
is life
things which
God,
L.
apostate
as keep friendship
affords
God
with
of the
good
all
but punishment
destitute of
good
punish them,
itself follows
all
things,
things,
(that
is,
the
life
and light
And
\j\
God
them
and endless
are eternal
will
and through
themselves to God,
faith unite
ivova-iv
eauTOK?
stand
aloof
ru @ea,)
withdraw,)
themselves from
from the
light,
Word
God
God, the
that they
Him, and
for those
])artake of the
says, that
kingdom
may
He
all,
of heaven,
of
(afia-ravTou,
and separate
will
for those
come, and
who are
in the
who
wretchedness that
will
call
and
those
will
is
in
it.
may
Therefore he
left
hand,
APPENDIX
into
all
everlasting
And on
good things.
249
L.
for they
fire,
" Because they received not the love of the truth, that
God
working of
error,
believe a
that they
lie,
them the
may
not
He
and
sitting in the
are seduced by
tum adorent
Rev.
xiii.
18,
at large.
tacy, according to
ship of
ilium)."
It appears,
who
Irenaeus,
is
to depart
or in other words,
to depart
It is
Church,
visible
but to separate and depart from Divine light, and the en-
On
comment
this
in chap.
account,' he says,
that believeth on
me
'
shall not
faith
Now
is
by
and by
God
then,
faith
Christ
in
clearly departed
and from
faith,
united to
The union
friendship and
consists in the
most
is
according to Irenaeus,
spiritual
by
same aspect
It
has
What
does
it
as
its
deeds for
make necessary
Lib.
v.
250
APPENDIX M.
to salvation
in the
to
Not
Church.
God and
all
but
in effect faith
It
Great Redeemer.
disciples to the
the efforts
skill
teaching of
the
medium
of
it
as the
and depreciate faith in Christ and individual communion with God, and you will not fail to produce the
awful apostacy which Ircnseus describes, the very apos-
people,
tacy of Antichrist
and
this
is
Rome
is
Let
enormous
all
therefore be-
sin.
The
spirit
M.
this
all
plausibility.
p.
50.
and appropriate
sophers
APPENDIX
251
By
were incorporated.
Pharisees
izing teachers
new and
had begun
To add
it
more
Jiida-
voluntarily
strict,
and extraordinary
means the
tity
tliese
had
sanc-
but
that he
tions
to animal indulgence,
and suffering
God,
tended to
sities of
will,
yet
and willingness
for mortifica-
was not
any honour to
this
all
anything valuable in
or
satisfy,
itself,
in a dishonourable
in
nay,
the
whole
self^.^
of others."
N.
p.
54.
This passage has been found fault with by a corresponWliat has been objected to was
dent in the " Record."
what follows
That the sentence from Ignatius, " the medicine,"
substantially
1.
&c.
2.
is
in
4.
all
important points
as the primitive
Letter
^'
iv.
252
APPENDIX
My
answer to
following
1
N.
this correspondent
was
in
substance the
is
quoted
in the
Homily
in
a qimlifyingform
the Fathers are said, not to have been
" afraid " to designate the eucharist by these and similar
;
it
form PS
in
literally,
2.
many
That
Ignatius,
am
fully
liable to
be taken
them, which
in a
measure
does not shew that they approved of all that the Fathers
have
3.
said.
primitive
it
many
other
in
my Letters
much
its
4.
And
lastly, that
my
it
better understood
by our Refor-
later Fathers.
all,
that
our Reformers
it is
my
is
APPENDIX O
O.
It
is
253
P.
56.
p.
ijptter
It
and
it
it
so fast into
it.
The words
of
" Reading
of
them
is
it
is
to
This
is
that
heresies, occa-
P.
p.
all
Tom.
i.
things."
59.
says of what
is
due generally
Letter iv
p.
.51.
to ancient authors,
:
Reynolds.
opinions."
N.B. The two next referential letters
wrong ; the O in page 67," should be Q
in
;
and the
in page 7
should
254
APPENDIX
Q.
Letter
Q.
p. 67.
v.
07.
p.
^.
"
of
We
God
the first-begotten
Him
to be
Reason
live
apapoii;)
(ev
Azarias,
ancients
were unprofitable
1.
beet. 40.
jjy
reason.
"We know
that
some
men
(Sia to
and intrepid."
opinions of the
..
lived
bv reason, are
live
'
Stoics, as also
The
of which the
who
be called atheists.
who
or Reason.
is
(Koyov),
they
Word
ejxjiviov
is
(r)6iKov
\oyoy),
through the
Sect!
8.
The
spoken.
selves,
But they who have said things contrary to themon the more important matters, seem not to have
APPENDIX
possessed the science that
255
R.
liidden
is
tians.
All writers,
unseen), and
(airoirrov,
Whatever there-
belongs to us Chris-
all,
cvova-^;
rov
ef^jivTov
o-iropa?)
power (Kara
/Aiv),
by created power,
is,
if
rightly
Suva-
understand
Hence
^ajjiv).
not improbable that the idea of " seminal grace " has
originated
former
is
and the
it
from the
R.
71.
p.
on the
" sufficiently clear and cx-
Letter
v.
''
subject of justification he
plicit
is
me
to be incompatible
him out
in the opinion
the materials on this subject are very scanty, and are not
very explicit.
It
is
much
not so
of,
in
the acquittance
except
in
of a
one or two
in-
our nature
nor
explicit.
is
Bp.
Kaye.
APPENDIX
256
S.
Letter
Something
vi.
P- 9**-
way,
p. 90.
has been
actually
work, though
done by the
Irenaeus's
S.
it,
in a singular
Oxford
are given in
divines.
No. 14 of
is
appears, to
it
all
:
brethren
come home
to this doctrine of
But
By no means. The
is
We
Christ."
is
only
is
ing-house in the
fied,
much more
fully
by the contents of
if
If these
its
To
mote, but
This
is
maintain
them do
Such a shallow
is
And
Church to
to
so fairly
are to judge
to the
authors wish
we
speci-
faithfully
their Tracts.
and
is
Church
to
artifice as this
Church.
APPENDIX
T.
The
following passage
is
257
T. U. X.
p. 92.
to the
same purport
" Every
may be
who have
Letti-r vi.
"
""
'''
ceive
and
^.^
..
Cap. 10.
clear."
U.
Similar to those
in
of thing
attend
"
to
sane
94.
p.
is
it
who
nothing that
say
is
The
lubricity
p.
96.
of the heretics
was very
When
in
our
own
times.
another.
Letter
^.^^
Cap.
X.
When
to tradition
themselves.
"
vi.
these (heretics,)
to
words
failed to
When we summon
..
2.
APPENDIX
" to that tradition, which
the
X.
Presbyters
the
of
successions
is
preserved
is
the
in
in Ecclesiis
Against such
serpents,
like
must
2.
it is
to repent
them on
resist
every
We
side.
side
is
seized by error,
....
it is
to contend,
therefore
Though
Cnp.
we have
of
though that of
what he mostly employs.
Presbyters,"
is
authorities
even of the
succession
volved in obscurity
Lib.
cap. 3,
iii.
The
infallible
and the
list
IREN^US'S LIST.
list
of Irenseus,
as given
of Tertullian, as given in
iii.
TERTULLIAN's LIST.
Linus
1.
Linus
2.
Anacletus
2.
Cletus
3.
Clemens
3.
Anacletus
4.
Evaristus, &c.
4.
Clemens, &c.
1.
in
his
of each
There
is
is
APPENDIX
differ
259
X.
that the
jointly
(a gloriosissimis
little
may
It
blessed
duobus apostolis
:
but Tertullian,
later in
solely to Peter.
Rome,
Irenaeus says,
he says,
Apostles,"
(that
"
Peter and
is,
^
of
(Afvw
to
Who
keirovpyiav
Paul,)
Paul was
it
or
if
the
first
tvf)(^eipta-av).
Rome ?
first
There
is
no testimony
absurd
pretensions
of
the
more
Church
to do with the
the
in
of
among
Rome
beginning of the
Church of
Tertullian
for
extravagant and
It
then
If Peter was,
Rome.
episcopacy
the two
the
of
And
third
was
It
century,
that
(cathedra) of Peter.
had much
than Peter.
it
possessed the
by
chair
still
claims
only by
its
and
justified
by a sophistry equalled
iii.
^''P' ^'
" having founded and built the Church (of Rome,) delivered
^
Lib.
Tlie
260
APPENDIX
Y.
Letter
vi.
Y.
p. 97.
them: "They
appears
orally,
The following
themselves thus explain and
is
one of
that
say,
i.
Cap. 24.
this,
secret doctrine,
and
and
clearly to
all.
"How
"who
has made
it
and
ineffable mysteries
which he knew, not only to those who were with him, but
Lib.
iii.
Cap. 24.
Then he refers
Having
heard him."
to his address at
previously allud-
all,
"Thus
And
Lord."
of the apostles
(nihil
Cap. 15.
in
is
subtrahens
nothing)
clear
and
certain,
o-i/o-xetXa;
" The
substracting
or contracting
doctrine
APPENDIX
Z.
Z.
261
a.
p. 99.
too
This
low.)
He
by the Fathers.
great host
indeed
What
Letter
vi.
^'
he says of the
it
is
condemn it and
Hanc sententiam Hiero-
last
Feuardentius
this notion,
nymus
as
sius, Basil.
curious,
is
assures us,
Adam,
about
notion
in
cap.
ad Ephes.
am-
plectitur.
A
Irenaeus connects gifts,
doctrine, together
or of no benefit,
as
is
a. p.
101.
when
vi.
^'
nullified,
is
is
is
whom
is
that
Cap- 45.
;
262
APPENDIX
B b.
But
now.
change
also.
The channel
is
of truth
may
just.
first
in the
his time,
established
flowed then
and an appeal to
by
Irenaeus,
made.
not,
under such
This appeal,
made
and
facts
valid,
when
it
have ceased to
exist, be-
B
Letter
vii.
It is
b. p. 136.
is
We
it
lie
there,
Were
Where
they
they
Were
this unifonn,
lie
mostly,
is
what they
They
lie
some-
APPENDIX
263
C C.
Ignatius,
Hermas,
them
of putting
in their Tracts,
This
is
feet of the
this
what
is
is
evidently
were
predecessors
effectual
is
mind,"
sensibilities of the
seems,
But
sort of appeal
their
and
now to
mode of gaining
in
is
to
deficient.
be made up
profound regard
made
deficiency,
and doubtless,
it
avowed
word,
When
is
it
it
a very
is
tends to
said.
But
need to
tell
honest finds
we can
it
An
is
The
necessary to do so.
give, that
by submitting to
we regard
it
in
honest
honest
man
has no
the authority
of Scripture,
is
C
The word,
altar,
c.
p.
149.
divines of the
It is
apostle
"
than that
it
apostolic expression.
Altar,
is
it
appears,
is
should be sanctioned by an
will
much better,
it
be an
Altar.
264
APPliNDlX C
have used
it
C.
selves.
others, departed
Word
God.
of
many
as in
instance,
this
in
many
and guides.
vsTiter
great
new
in the British
Magazine, ap-
on which the
it
own
may
be,
Papists and in no
plan
is
it
in
is
said,
way much
disguised.
this kind, as a
prevent lay-hands
It
The
ings,
medium
this writer,
its
Now
being
it
is
of conveyance,
Wherefrom did
It was doubt-
The heathen
priests
article,
we have some
But this new
primitive Church,
to
we
How-
less derived
fit
had a table of
altar.
It
to
His
lest,
altar.
priests,
were
had a
offer-
after-
this writer
is
so
enamoured with
APPENDIX D
heathenish
it
may
and
be,
falls in
265
d.
that he wholly
of our Reformers, in
authority
must publish
of superstition, that he
it
to the world
and
so,
towards Popery.
d. p. 153.
flesh,
and drinking
whoUy
The
flesh
sinners
souls,
life
efficacy
These are
in
all
our ruined
and benefits
needful to the
state,
as
meat
member
in
him
of Christ's
'
;
of,
and therefore
body
and he
'
is
abideth in Christ,
a true and lively
shall
have eternal
:
life,
and so no per-
hereafter, who, in
f^*^]""
verse S3.
and Christ
p. 153.
life
266
APPENDIX E
Now this
"
as
"
it
Him
the will of
is
him up
will raise
may have
at the last
will
in
was
eaten by millions,
who
flesh, it is as false
day."
loco.
who
hitb
e.
is
be damned hereafter.
This
E
It
is
e.
p.
164,
quite
is made almost
The beginning, the
is
the
sion
was
that
it
has been
most of them.
penmen,
system
made one
evidently
What
an omis-
unaccountable
Creeds
since
admitting
it
What
not
what inadvertence
to
it
it
a mistake did
in
is,
if
How
it.
or
no
Hooker commit,
in
little
be indispensably necessary
was
it
ought
dex-
is
It
account of
is
it
How
out in the
left
of their divinity.
in the sacred
There are
apostolical succession.
And
it
New
light,
as
it
something
like light
;;
APPENDIX E
267
C.
made
clear,
religion,
thing
The
without
And
it,
it,
truth cannot
there
is
is
every thing in
no certainty of any
be preached without
yet after
the fact
all,
that
is,
Apostolical Suc-
orders,
first
which
is
of,
is
much made
the point so
cen-
What
and
is
in its favour,
it
turies, is
now
is
it
of in the Tracts
The
in the
election of the
modem
sense of the
When
was chosen
died, another
and of course,
the
in
first epistle
We
by the
one
Church
place by the
his
we
any of
of any ordinations
by
on the subject
in
but there
is
in
Clement's
no mention about
ciem.
44*^*^'
'''P]2
'
orders.
Nor
is
apostolic Fathers
far as I
can
successions
find,
;
nor
in Justin,
in Tertullian.
but in no words
TertuUian.
nor
in Irenaeus
nor, as
that convey
the
idea
the Church of
It
^'
of
Marcion.
^ib.
m.
268
APPENDIX E
letters.
is
is
built the
and
whole super-
in
made certain
Sacraments and every thing
To make things certain by what is uncertain, is a
religion
new
that opinion
in the
It
else
e.
Craumer expressed
that Archbishop
reason,
is
discovery, or rather an
have very
would
find that
many
found
of their sentiments
little,
and much
ments,
first
first
opinions, they
If persons
in these docu-
witings.
the apostolic
in
less
The
As a specimen
party,
titled,
I shall
it
In
of the Papists.
by
this
it
is
:"
witnessing
church.
I,
who
speak
to
you concerning
his
servant,
the
bishop,
his
APPENDIX
God
269
f.
style Pages
penned.
whole tract
to
is,
teachers
mate,
"We
is,
shall
probably lose
The language
the writer
f.
of irony
may be found
in
this
may
and
possibly be blamed;
on
fault with,
strain
respectability,
p. 176.
against him.
by these
this score,
somewhat
we
inti-
when writing
But
and
fanciful
other
way.
made
like
men
They
other weapon.
It
up by the keen-edged
must therefore be
sword
of
either ripped
way can
those inclosed in
it
thing
in
as is evident
from a
for in
no
be effectually remarked.
seem
pierced
or
sarcasm,
are
letter
this.
They
is
out to be nothing
4,
f).
APPENDIX
f.
How many
foolish
made, and
this,
is,
in
my
view,
Let them be
no mode of attack that can be too severe.
made the butt of ridicule and irony, as the foolish idolaters
If in these
their
felt
by him as
just,
will
ever
will
re-
make him