"who is very powerful in fpeech, fay things "different from thefe, for no man is above his "master, nor will he, who is weak in speech, "invalidate the tradition. For as the faith is "one and the fame, neither he who can fay “much usually adds, nor does he, who can "fay but little ufually diminish." The interesting cause, in which they were engaged prompted them to use every method of fupporting it; they travelled into foreign countries, they corresponded with foreign Churches. Pantænus, the inftructor of Clemens Alexandrinus, went to preach the Gofpel in India, and ended a long life devoted to the fervice of religion in the catechetick School of Alexandria, where his very learned Pupil became his fucceffor.

That the Chriftians fhould worship One, who, like a common malefactor, had fuffered a publick and ignominious death, was a conftant topick of invective or ridicule among the Pagans: notwithstanding which, the practice was ingenuously acknowledged, and zealously vindicated, fometimes by pofitive declarations, that he was God as well as Man, and that as man he fuffered; fometimes a fortiori by adverting to the groffer customs of

the

the Pagans themfelves, who having from, gratitude deified the inventors of useful things, or from fear the fuppofed authors of evil, could, under no circumftances, with decency or propriety arraign the adoration of Christ.

It remains that we make some observations. on the mode of contention with Hereticks. The various opinions, which many entertained and propagated, were fo abfurd in themselves, so fubversive of every thing excellent, and every thing rational in religion, that no warmth of expreffion, no severity of censure ought to excite our wonder. "The* prin

ciples and doctrines of the ancient Here"ticks" fays a learned prelate "were infi"nitely more fhocking and abfurd than those "of any modern fectaries. The reason is, "that the ancient Hereticks formed their "tenets on the principles of Pagan philofo

phy, while the modern fectaries form theirs "on the books of Sacred Scripture." It is true that in process of time fome opinions were ftigmatized as heretical, which did not affect the effentials of Chriftianity; and the difpute concerning Eafter was carried on with a degree of animofity, which the most important

* Introduction to Bishop Warburton's Julian.

conteft

contest would not justify. The original Anathema was no more than an excommunication or temporary exclufion from the Church, the governors of which, like the governors of all other focieties, must have a right to prescribe rules for their own internal peace and tranquillity. Indeed, one general idea prevails in the writings of the Fathers, that our Saviour and his Apostles had delegated to the ministers of the Word, but more efpecially to bishops, a power of determining controverfies, and deciding upon matters of faith. This power did not imply infallibility. It was an abfurdity reserved for modern days to imagine that every man was qualified and authorized to frame a fyftem of belief for himself. The Apostles are zealous in their admonitions to unity, and in fevere denunciations against herefy. St. Paul, particularly, in his first epiftle to Timothy, mentions fome, who having put away faith and a good confcience, concerning Faith have made shipwreck. Of whom was Hymenæus and Alexander, whom he bad delivered UNTO SATAN that they might learn not to blafpheme. After all the disputes concerning the real interpretation of delivering UNTO SATAN, it feems to imply no

1 Tim. i. 19, 20.

e

more

more than an exclufion from the Church, from the means of grace and from spiritual inftruction, which, during its continuance, may be confidered as a temporary dereliction to the power of Satan. The real purpose was not to hurry them headlong to despair, but to reduce them to a fenfe of their error and an abhorrence of blafphemy. Notorious offences in the Primitive Church, whether they regarded principles or practice, were punished in a fimilar way; a restoration to the privileges of communion was purchased by many prayers and tears. The power of the keys, which is a name of stewardship, was exercised with becoming fpirit, and yet with moderation. It is affirmed from good authority," fays an able* champion, "that abfolution in "the Primitive Church was nothing else than

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restoring men under the displeasure of the "Church to the Church's peace again." "Under these restrictions," to use the same writer's words in another paffage, “their cen"fures were acts of compaffion as well as of justice, and were equally to be excused from "invafion on the rights and cruelty to the "foul of the criminal.

*

Rogers of the Vifible Church, p. 83.

The

The alternate Anathemas, which, after the Council of Nice, were denounced by each party against the other, as each became victorious, afforded much triumph to the Pagans, as they have done to every unbeliever. Surely, religion itself is not chargeable with fuch abufes. The purity of the Nicene Faith does depend upon the majority of voices in the Nicene Council, though to fo confiderable a majority, when no finifter motive can be proved, when freedom of debate was fully allowed, fome deference will be paid by moderate men. When ancient terms and expreffions have been mifunderstood and perverted, the introduction of others is not only juftifiable but neceffary. Nor can we forbear wondering, that, after the Defenfio fidei Nicana, publifhed by an eminent * Prelate, and after a late Abftract of the Opinions of the Fathers of the three firft Centuries, the Author of which received from this place a just tribute of gratitude, the unlearned fhould be told, that the Divinity of the Son and Holy Ghoft was a doctrine of later date. It would at least be ingenuous to acknowledge that there are fome paffages in the Fathers which feem to favour fuch an opinion, and that perfons not altogether unac

* Bishop Bull.

+ Dr. Burgh.

quainted