come to be the judge both quick and dead; whose blood God thall require of them that believe not in him. But he that raifed up Chrift from the dead, fhall alfo raise up us in like manner, if we do his will, and walk according to his commandments, and love thofe things which he loved, abftaining. from all unrighteoufnefs, inordinate affection, and love of money; from evil fpeaking, falfé witnefs; not rendering evil for evil, or railing for railing, or ftriking for ftriking, or curfing for curfing" but remembring what the Lord has taught us, faying, Judge not, and ye shall not be judged; forgive, and ye fhall be forgiven;" be ye merciful, and ye fhall obtain mercy; "for with the fame measure that ye mete withal, it fhall be measured to you again. And " again, that bleffed are the poor, and they that are perfecuted for righteoufnefs fake; for theirs is the kingdom of heaven." Thefe things, my brethren, I took not the liberty of myfelf to write unto you concerning righteoufnefs, but you yourfelves before encouraged me to it. For neither can I, nor any other fuch as I am, come up to the wisdom of the bleffed and renowned Paul; who being in perfon with those who then lived, did, with all exactness and foundness, teach the word of truth; and being gone from you, wrote an epistle to you; into which if you look, you will be able to edify yourselves in the faith that has been delivered unto you; which is the mother of us all, being followed with hope, and led on by a general love both towards God and towards Chrift, and towards Our neighbour; for if any man has thefe things, he has fulfilled the law of righteoufnefs: for he that has charity is far from all fin. But the love of " money is the firft root of all evil." Knowing therefore, that as we brought VOL. II. No. 14. 66 nothing into this world, fo neither may we carry any thing out;" let us arm ourselves with the armour of righteoufnefs; and teach ourselves, firft to walk according to the commandments of the Lord, and then your wives to walk likewife according to the faith that is given to them; in charity, and in purity, loving their own hufbands with all fincerity, and all others alike with all temperance; and to bring up their children in the inftruction and fear of the Lord. The widows likewife teach, that they be fober as to what concerns the faith of the Lord; praying always for all men; being far from all detraction, evil fpeaking, covetoufnefs, falfe witnefs, and all evil: knowing that they are the altars of God who fees all blemishes, and from whom nothing is hid; who fearches out the very reafonings and fecrets of our hearts. Knowing therefore that God is not mocked, we ought to walk worthy both of his command and glory alfo the deacons must be blameless before him, as the minifters of God in Chrift, and not of men: not falfe accufers, nor double tongued, nor lovers of money but moderate in all things; coma paffionate, careful, and walking according to the truth of the Lord, who was the fervant of all; whom if we please in this prefent world, we shall be made partakers of that which is to come, according as he has promifed to us, that he will raife us from the dead; and that, if we walk worthy of him, we be lieve that we fhall alfo reign with him. Let the young men alfo be unblameable in all things, ftudying in the first place, to be chatte, and to reftrain themfelves from all that is evil. For it is good to get above the lufts of the world, becaufe every luft wars against the fpirit; and neither fornicators, nor effeminate, nor abufers of themtelves with mankind, fhall inherit X the the kingdom of God; nor they who do fuch things as are foolish and unreasonable. Wherefore it is neceffary, that ye abstain from all thefe things, being fubject to the priests and deacons, as unto God and Chrift; the virgins admonish to walk in a spotlefs and pure confcience. And let the elders be compaffionate and merciful to all, turning them from their errors, feeking out thofe that are weak, not forgetting the widows, the fatherleis, and the poor, but always " providing what is good both in the fight of God and men;" abftaining from all wrath, refpect of perfons, and unrighteous judgment, and efpecially being free from all covetousness; not afy to believe any thing against any, not fevere in judgment, knowing that we are all debtors in point of fin. If therefore we pray to the Lord that he would forgive us, we ought alfo to forgive others; for we are all in the " fight of our Lord and God; and must all stand before the judgment-feat of Chrift;" and fhall every one give an account of himfelf. Let us therefore ferve him in fear, and with all reverence, as both himself hath commanded, and as the apoftles have preached and taught us, and the prophets who foretold the coming of our Lord. Being zealous of what is good, abftaining from all offence, and from false brethren, and from those who bear the name of Christ in hypocrify, who deceive vain men. "For whofoever does not confefs, that Jefus Chrift is come in the flesh, he is Antichrift; and whofoever does not confefs his fuffering upon the cross,is from the devi!; and wh foever perverts the oracles of the Lord to his own lufts, and fays that there fhall neither be any refurrection nor judgment, he is the firft-born of Satan. Wherefore, leaving the vanity of many, and their falfe doctrines, let us return Wherefore, I exhort you all that ye obey the word of righteoufnefs, and exercife all patience, which ye have feen fet forth before your eyes, not only in the bleffed Ignatius, Zozimus, and Rufus, but in others among yourselves, and in S. Paul himself, and the rest of the apostles; being confident of this, that thefe have not run in vain, but in faith and righteoufnefs, and are gone to the place that was due to them from the Lord, with whom alfo they fuffered ; for they loved not this prefent world, but him who died, and who was raised again by God for us. Stand therefore in these things, and follow the example of the Lord; being firm and immutable in the faith, lovers of the brotherhood, and kindly affectioned towards each other, united in the truth, carrying yourfelves meekly to each other, defpifing none: when it is in your power to do good, defer it not; for "Charity delivereth from death."Be all of you fubject one to another, having your converfation. honeft among the Gentiles; that by your good works works both ye yourselves may obtain praise, and that God be pot blafphemed through you; for woe unto him by whom the name of the Lord is blafphemed. Wherefore, teach all men fobriety, and be yourselves converfant in it. I am greatly afflicted for Valens,` who was once a Prefbyter among you, that he fhould fo little understand the place given him in the church; wherefore, I admonish you that ye abstain from covetousnefs; and that ye be chafte and true of fpeech. Keep yourfelves from every evil work; for he that in these things cannot govern himfelf, how fhall he be able to prefcribe them to another? If a man refrain not from covetoufnefs, he will be defiled with idolatry, and fhall be judged among the heathen. Who among you is ignorant of the judgment of the Lord? Know ye not that the faints fhall judgé the world?" as Paul teaches; but I have neither found nor heard of any fuch thing among you, among whom the bleffed Paul laboured, and who are named in the beginning of his Epiftles; for he glories of you in all the churches who then only knew God; for we did not then know him. Wherefore, my brethren, I am very forry both for him and his wife; God grant them true repentance; and be ye moderate on this occafion, and account not fuch as enemies, but call them back as weak and erring members that your whole body may be faved, for by fo doing, ye fhall edify your ownselves. I trust that ye are well exercised in the holy fcriptures, and that nothing is hid from you; but at prefent it is not granted unto me to practife that which is written. Be ye angry, and fin not, and let not the fun go down upon your wrath." Bleffed is he that believeth and remembreth thefe things; which I truft you do. The God and Father of our Lord jefus Chrift, and himself, who is our everlasting High-prieft, the Son of God, even Jeíus Chrift, build you up in faith and in truth, and in all meekness and lenity, in patience and long-fuffering, in forbearance and chastity; and grant unto you a lot and portion among his faints, and us with you, and to all that are under the heavens, who shall believe in Jefus Chrift, and in his Father" who raifed him from the dead." Pray for all the faints: pray alfo for " kings, and all that are in authority ;" and for those who perfecute you, and are ene, mies of the cross; that your fruit' may be manifeft in all, and that ye may be perfect in Christ. Ye wrote to me, both ye and alfo Ignatius, that if any one went from hence into Syria, he should bring your letters with him: which I will take care of fo foon as I shall have a convenient opportunity, either by myfelf, or fome other whom [ fhall fend on your account. The epiftles of Ignatius, which he wrote unto us, together with what others of his have come to our hands, we have fent unto you according to your order, which are annexed to this epile; by which ye may be greatly profited; for they treat of faith and patience, and of all things that pertain to edification in the Lord Jefus. What you know certainly of Ignatius, and of thofe that are with him, fignify unto us. These things have I written unto you by Crefcens, whom, by this prefent epistle I have and do again recommend to you; for he has unblameably converfed among us, as alfo I believe among you. Ye will alfo have regard to his fifter, when fhe fhall come unto you. * Be ye fafe in the Lord Jefus Chrift. Grace be with you all. Amen. CHRISTIAN, JEWISH, AND ROMAN ANTIQUITIES. ECCLESIASTICAL HISTORY. CONTAINING HE STATE AND PROGRESS OF [Continued from page 108.] M geans, from the place where they had their firft principal abode. To speak properly, Montanus ought to be numbered among the firft of enthu fiafts, and fanatics, as well as herefiarchs. He pretended that the true gift of prophecy remained still in the church, and that fome of the faithful had the fame fenfible manifeftations of the fpirit as the apoftles had, and received interiour revelations, enabling them to bring the church to the greatest perfection, though by very different means from thofe taught in the word of God. Montanus profeffed himself to have the fame infpirations and revelations, and said that they were granted to all the members of his church, even to women and children, fuppofing they themfelves had an ardent defire to arrive at the gofpel perfection. But, as he was a man of the moft rigid notions, and cenfured with a more than ordinary feverity human actions, he had few of his followers who could attain to the perfection he prescribed, and which he made to confit in the moft fingular autle rities, and a church difcipline the most severe. Montanus was the. firit who preferred patriarchs ta bishops in his churches, though he made all the members fubordinate to his prophets and propheteffes. The ancients make mention of fome of them. The Sibyline oracles that we now have, are probably the production of Montanus, or fome of his followers. ANY other Heretics arofe, and fpread very dangerous Errors, refpecting the perfon of Jefus Chrift, being not able to comprehend, with the true light of reafon, the great mystery of godlinefs, God manifeft in the flesh. The firft who prefumed to fet afide the divinity of Jefus Chrift our Saviour, and acknowledge him no other than a mere man, was according to the ancients, Theodotus of Byzantium, a tanner by profeffion. They fay that being grievously tormented by a perfecution, he denied Jefus Chrift, and excufed himfelf by faying, that he had not denied God, but only a mere man, an affertion which he continued to defend with great obftinacy. The church condemned, on many occa-, fions, the doctrine of Theodotus, which would have died in oblivion, had not Artemon with the fame warmth renewed and defended it. Praxeas, a perfon otherwife commendable for the fervices he had rendered the church; denied to Jefus Chrift, according to Tertullian, a right to the divine effence, in which he admitted only one perfon, namely the Father, who had fuffered in Jefus Chrift, though that perfon bore three names, and may be looked upon in three different relations. We have reafon to doubt all that Tertullian has faid refpealing the doctrines of Praxeas. We are now to speak of Montanus, the founder of the Montanifts, who made great noife in the world. They were at firft called Cataphry-word of God, but is entirely given Such were the principal herefies of the fecond century. We cannot help being furprifed, that fo near the beginning of Chriftianity, and the preaching of the apostles, there could arife fo many monftrous errors: but, alas! to what wanderings is not the human mind fubject, when it is no longer guided by the up up to the fallies of a heated imagination! Moreover, the greatest part of thefe erroneous tenets took their fource from the mythology and philofophy of the Pagans, as well as from the cabala of the Jews, which they very improperly mixed with Chriftianity. And to these reasons we may add also the ambition of gaining to themfelves a name, and of making difciples, by propofing new and unheard of opinions, and by flattering the carnal affections. But while we are lamenting the dangerous effects of heresy, we are not without reserve or examination to admit all that the fathers have told us refpe&ting them; in expofing of which, they have them felves frequently been miftaken, either through negligence or prejudice. The church, thus infected with herefies, was alfo rent in pieces by divifions. The most remarkable of which was occafioned by a difpute between the churches of the Eaft and Weft, refpecting the celebration of Eafier. Though this point was not of any great importance to the church, it produced a moft heated controverfy, which occationed vehement altercations and bitter hatreds. The faithful enquired at what time they should celebrate the paffover? The Afiatic churches anfwered, at the fame time the Jews celebrated it according to the law of Mofes, producing the example of the apoftle year 160, St. Polycarp came to Rome, and had an amicable conference with pope Anicet. They could not come to an agreement respecting it; but however they parted friends. Things took a much more melancholy turn from the pride of pope Victor, an ambitious and imperious man, who excommunicated, or at leaft threatened to excommunicate the Afiatic churches, because they refused to reft by his determinations. This violent ftep was difapproved, and St. Irenæus, bishop of Lyons, wrote thereupon a letter, full of the most preffing remonftrances, to Victor. We do not know for certain whether Vi&or went any farther it is however certain, that the churches of Afia not regarding his excommunications, periifted in their cuftom, and that things remained on this footing, till the council of Nice; which abolished the Eaftern cuftom, and branded all thofe who retained it by the name of Quatuordecimans. This was not the caufe of any formal fchifm. [To be continued. ] WESTMINSTER-ABBEY, [Continued from page 109.] Defcription of the Monuments in the AREA. S St. John. The church of Rome, you pafs round the Area, on the north fide, adjoining to St. Andrew's chapel, is a beautiful monument lately erected to the memory of general Wolfe, The front of the pediment reprefents the landing of the troops at Quebec, and their climbing the rocks; and in the back-ground is a reprefentation of the city, with the engagement. The monument is fupported by lions, and on each. fide of it is a medallion, with a Wolf's head. The general appears in the agonies of death fupported on the contrary, faid that the Sunday following was the proper time of celebrating the feaft, pronouncing that to be the cuftom of the apoftles St. Peter and St. Paul; adding, that in this manner the memory of Chrift's refurrection was much better preferved. During the courfe of this century, there were variety of fteps taken on both fides, relative to this difference, and many councils held, but they anfwered no purpofe. About the by |