learned editors prefix the name of Vigilius. As this work is composed in the form of a dialogue, and Athanasius is introduced as one of the speakers, the reasoner who would seriously deduce from its title the proof of a fraud practised under the name of the Alexandrian patriarch, could only merit, in reply, a smile to rebuke his simplicity. Were his pertinacity thought deserving of severer castigation, his attention might be directed from the title to the body of the work, and his presumption checked while his calumny was refuted, by one short remark of the author, delivered in his own name; "ut unius cujusque personam cum sui dogmatis professionibus, quasi præsentes cum præsentibus introducerem....Sabellium ergo, Photinum, Arrium, atque ad nostras partes Athanasium introduxi." P. 642. e. But of this tract, which was "put forth under the name of Athanasius, or Arius, for their title to it stands on the same grounds," of this tract to which the objector must either allude, or leave his charge against Vigilius destitute of the slightest authority, a further use remains to be made, than what it thus obliquely serves in evincing his learning. In this luckless tract, which is the undisputed production of Vigilius, the doctrine of the Trinity is expressly and diffusively treated; and the opinions circumstantially detailed, which were held respecting it, by Athanasians, Sabellians and Arians. In it, the Scripture testimonies are accumulated with great industry, St. John is fully and frequently quoted, and his Epistle expressly adduced; but amid this attention riveted to the subject before us, not the smallest notice is taken of the Heavenly Witnesses. What conclusion, the objector is disposed to deduce from this stubborn silence of his chosen witness, at such a conjuncture, I profess some desire to be informed. If to be favoured with the inference which we derive from it, will afford him any inducement to

gratify us with the sight of so great a curiosity, as we are not disposed to be surpassed in generosity, we precede him thus early, in making a disclosure of the secret of our strength. That Vigilius was thoroughly acquainted with the dis puted passage, and has expressly quoted it, is a point on which we are mutually agreed; that he has intentionally omitted it, in his controversy on the Trinity, remains indisputably established by the evidence of the tract in question. It is this paradox in his testimony, of which I shall soon give the solu tion which raises it to a level with that of Facundus, in supporting both parts of our hypothesis, and in levelling that of its opponent in the dust. It is needless to observe, how effectually the positive argument in favour of the Heavenly Witnesses is sustained by the allegation of Vigilius; and an observation will evince, how fully the negative argument in its favour is confirmed by his silence. For, if the nature of the disputed verse, and the untoward circumstances of the controversy imposed on its grand patron and fabricator, the necessity of suppressing it in the very work where he was principally required to bring it forth; how unreasonable is the requisition which demands its production, at any given period of the time, in which the Trinitarian controversy was maintained!

Such is the result of this mighty attempt to subvert the testimony of the African Church by the evidence of its members;-the natural result of this vigorous effort to set aside its conclusiveness by the testimony of Facundus, and to account for its partial effect, by the evidence of Vigilius Tapsensis. Let it be even supposed, though in defiance of all probability, that the last-named Father, with his accomplice Fulgentius, succeeded in imposing, on the Christian world, every work that already is, or may be hereafter ascribed to him, and that all of them

contained the Heavenly Witnesses. Still, the objector's hypothesis, as resting on the assumption, that they derived the disputed verse from St. Cyprian, is proved, by one or two obvious considerations, to bottom on an absurdity. In the enumeration of the Heavenly Witnesses, in every copy of this early Father, they appear under the terms, "Pater, Filius, et Spiritus Sanctus;" in every allegation of the disputed passage by the African Fathers, they present themselves under the titles, Pater, Verbum, et Spiritus Sanctus." This is so palpably the fact, that the distinction is acknow. ledged by the witness, whom the objector, with his wonted felicity, claims in support of his hypothesis: while Fulgentius confronts St. Cyprian with St. John, he marks this. difference between their words. How far Vigilius and Fulgentius, in thus conspiring to depart from their author, give evidence of having followed him, every reasoner, however gifted, is endowed with capacity to decide. What illustrates the probability of the assumption, and, I trust, lays this fortunate conjecture eternally at rest, is, that by the dere. liction of their author, St. Cyprian is left on the side of the orthodox, and St. John thrust over to that of the heretics. For on the difference between Filius and Verbum, the whole controversy between these hostile parties turned from the first; and as it was the heretics who rested their cause on the latter term, so perversely adopted by Vigilius and Fulgentius in opposition to their original, they only could derive benefit from this improvement on the authority of St. Cyprian.

It is now to be observed, as supplementary to these remarks, that, when the same principle is followed but a little way up, out of the same distinction arises a demonstration, that neither Cyprian, nor his master Tertullian, can be the source from whence the disputed verse was derived, whatever be the member of

the African Church by whom it is conceived to have been invented. For they coincide in adopting the orthodox term Filius, which the whole of that Church conspires in rejecting, for the heretical term Verbum: and it is in these writings that we are taught the value of the distinction between their terms, which it would have contributed to the credit of some polemics, who must needs meddle with their quotations, to have learned, before they obtruded into the present dispute.

Let it be further stated, as a corollary to these observations on Tertullian and Cyprian, that, as the disputed verse cannot be traced to their expositions, without violating all probability; their unquestion. able allusion to the Heavenly Witnesses, and quotation of" tres unum sunt," cannot be traced to the earthly witnesses, mentioned in the succeeding verse, without warring against common sense. In expla nation of the final clause, Tertullian decides, that "tres" in the masculine, as opposed to "unum" in the neuter, indicates a person as distinguished from a substance; and Cyprian acknowledges the justness of the distinction in his reference either to the earthly or the Heavenly Witnesses. Let the tail of the verse, "et hi tres unum sunt," thus expounded, be re-united with the head, "spiritus, aqua et sanguis,” and it so ingeniously misses its mark, that instead of illustrating the Apostle's sense, or exemplifying the expositor's meaning, it reduces the text of the one to pure nonsense, and furnishes an illustration by which the comment of the other is proved to be at once false and absurd. For instead of being persons, "the water and blood," must, under every construction, remain substances; and the comment makes them not only persons, but of one substance with the spirit. With these considerations, let it be now taken into account, that the Church of which these Fathers were mem

But to bar the pretensions, not merely of these Fathers, but of all others whatever, to whom the fabrication of the contested verse may be hereafter ascribed, I here put a plea on record; and that it may be advanced, on evidence not to be questioned, challenge, in behalf of it, the chosen witnesses, Facundus and Vigilius, by whom the testimony of the African Church has been overthrown. The difference that set the parties at variance, which divided this Church, as they are stated by Facundus, and confirmed by Vigilius, were these; while the orthodox contended for "Filius Dei in duabus naturis," the heretics disputed, for " Verbum Dei in una simplici natura." In the multifarious shapes which the disputed verse has assumed, it is always true to one side of the controversy, (which need not be specified,) and reads, "tres sunt qui testificantur in cœlo, Pater, Verbum, et Spiritus Sanctus, et hi tres unum sunt." I shall waste no time in proving which party would have found it to their advantage, to call in the aid of this text, to settle the dispute. The clue, thus furnished, will enable the dullest enquirer to unravel every intricacy in a subject, so curiously perplexed, to those who refuse to follow its guidance. For thus, the paradox which embarrasses the case of our common witnesses, receives an immediate solution; and the antipathy, which Facundus manifests towards one part

of the disputed verse, and the affection which he betrays for the remainder, are at once reconciled: while the obstinate silence which Vigilius preserves towards the whole passage is fully explained; as, in producing it in the Trinitarian controversy, he must have brought it forth on the side, and from the mouth of a Sabellian. This difficulty in their testimony being adjusted; on their authority, I now put forth my plea. In a word, they prove, not by an isolated passage, but the entire tenour of their works, that, whatever nameless fabricator of this verse be raised up, whatever inscrutable object be ascribed him in fabricating it; as the controversies of the African Church were conducted, he must have forged and adjudged it to St. John, to place the testimony of the Evangelist on the side of the determined adversaries of that Church. Thus on a supposition, so utterly repugnant to common sense, as that they practised a cheat upon the Apostle, to place his authority on the side of their enemies, every system however ingeniously erected, which is opposed to their testimony, must ultimately rest. Until, therefore, some rational motive be assigned for so senseless a purpose, which, from some experience in this controversy I do not wholly despair of seeing some ingenious polemic labouring to effect, every hypothesis which is opposed to the external evidence of the disputed verse, must have this stupid absurdity for its foundation.

Of the other objections of your correspondent to the disputed verse, I hope, by God's blessing, to give on a future occasion, as good an account. What other advantage may have been gained by him, in his attack upon the testimony of the AfricanChurch, than that, by a feeble and unskilful restatement of the old objections to its evidence, he has enabled its defenders to repel them more forcibly, with the arguments, by which they have been for nearly

seven years set aside, I am at some loss to conjecture. Unless, indeed, I may be allowed to conclude, that he takes some credit to himself, for having brought another confirmation, by his example, to the shrewd observation of him, who has told

us, that "truth may bend, but it will never break, and always surmounts falsehood, as oil floats above water."

I have the honour to be,
&c. &c.

FRED. NOLAN.

Some Account of Bernard Hale, D.D. Master of Peterhouse in the University of Cambridge ; extracted from a Sermon preached at the Parish Church of St. Mary the Less, at his Funeral. By Joseph Beaumont, D. D. and at that time Master of Jesus College.

"BERNARD HALE was born of worthy and religious parents, and educated in the public school at Hartford, founded by his grandfather's piety, and favoured afterwards by his own, with the privi lege of sending a supply of scholars for seven scholarships which he founded at Peterhouse, and endowed with the yearly pensions of 20 marks a piece.

From that school he was after some years removed to Westminster, and thence sent to Peterhouse, where his studious, sober, and regular deportment for four years encouraged his father to fix his annual allowance, and to leave the management of it to his own discretion.

Of this stock he reserved no small portion in a particular purse, which he solemnly named the poor man's purse; and this was a fair presage of his future liberality.

He was elected fellow of Peterhouse the whole bent of his studies was to render himself solemnly and judiciously pious, and to be well versed in the Catholic doctrine and discipline of the Church.

After three or four years spent in

his fellowship, his father's death transmitted to him a fair and plentiful estate; and thereupon though a collegiate life best suited with his devout and serious disposition, he honsetly relinquished his place.

Removed from hence, he partly resided with his friends in the country, and partly in London, and that in St. Paul's Church-yard, for the 'benefit of books, and for his more commodious access to that venerable temple, there duly to offer up his morning and evening sacrifice.

Afterwards he retired to a privacy in Norfolk, where he consecrated a great part of his time to prayers and meditations. Here he made himself the parent of the poor, not monthly or weekly, but daily dispensing his alms among them; letting them understand, that such as expected his relief must learn their prayers, and be able to render some account of the principles of their religion, thus he did good as well to the souls as bodies of men.

He was wont to relate with tears in his eyes, that going once to a poor man's house with a design to relieve him, he found there a miserable company of half-starved children, very busy in killing and dressing mice for their dinner.

He gave a very seasonable support to several poor householders at Knapton, where he lived, during those dear years, and extended the like charity to several other neighbouring towns.

He bound out many apprentices, and visited such sick persons as were well-affected to the prayers of the Church; he was very bountiful to several learned, loyal, and conscientious sufferers and exiles, he gave annual and occasional exhibitions to several students in the university.

At the Restoration he was moved by a father of the Church to enter the order of priesthood, having for above twenty-four years continued a deacon, his great modesty refusing that weighty honour, and pleading that in regard of his unworthiness, he might draw down a curse upon his own head instead of a blessing. The wise prelate replied, "upon me be the curse, my son, only obey my voice." Being thus conquered, he was ordained priest.

When thereupon several prefer. ments being offered him, he constantly declined them, till upon his superiors' command, joined to

Austin.

All his former charity he crowned by his munificence to the college of St. Peter's, whereof he was master, bequeathing thereto so much land as is valued at above six thousand five hundred pounds: he gave also thereto two considerable livings, and bestowed plate upon the altar.

He told his friends that he had overcome the fear of death with the prospect of future happiness, and that he daily desired his dissolution, longing to enjoy the presence of his Lord, and on this acconnt chiefly he accepted of the mastership of this college, because, as he was pleased to express himself, that place was a commodious retirement to die in; and the event shews that this speech was somewhat prophe tical.

He was seized with a paralytic stupor, in which he continued three days, and then he died, and ac REMEMBRANCER, No. 40.

OUR accounts of the first conversion of Britain are slight and unsatisfactory, and the events which occurred after the departure of the Romans are disfigured by forgery and fiction. Consequently, the commencement of our genuine Ecclesiastical History must be dated from the arrival of Austin the monk, who landed in Kent, in the year 597, at the head of forty missionaries.

The most authentic source of information respecting him is the history of the venerable Bede, who flourished within a century after Austin's arrival in England. Bede is the most distinguished literary character of his age and nation; and, although his readers are occasionally startled by the number and nature of his miracles, yet, on the whole, he is a valuable and credible writer, and his history of the conversion of his countrymen is highly interesting and important. His materials were partly derived from the

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