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would begin to be eclipsed, and that it would be total, were cried about every where in London, there happened to be'a Mahometan Envoy here from Tripoly, who at first thought we were distracted, by pretending to know so very punctually when God Almighty would totally eclipse the Sun; which his own Muslemen were not able to do. He concluding thus, that Almighty God would never reveal so great a Secret to us Unbelievers, when he did not reveal it to those whom he esteemed true Bejievers. However, when the Eclipse came exactly as we all foretold, he was asked again, what he thought of the Matter now, his Answer was, That he supposed we knew this by Art Magick; otherwife he must have turned Christian upon such an extraordinary Event as this was.
N. B. This Eclipse of the Sun, tho' I then did not think of it, appears now to have been a Divine Signal for the End of over-bearing Persecution in two of the ten idolatrous and perfecuting Kingdoms, which arose in the fifth Century, in the Roman Empire, the Britains and the Saxons. See Efsay on the Revelation of St. John, second Edition, Page 323, 324. As I look upon the numerous and remarkable Eclipses of the Astronomical Year 1736, to be the like divine Signals of the End of all Shadow of Persecution there. See the same Place of my Ejay on the Revelations ; and my intire Pamphlet upon that Astronomical Year, publiwed 1737, of which hereafter.
About the same Yea) 1715, I published an Astronomical Instrument, called The Copernicus, for the ready Calculation and Exhibition of all Eclipses, both of the Sun and Moon, past and to come. With a small Manual of Directions for its Use. The Price of the Instrument was six Guineas; and of the Manual only is. But of this Instrument before at A. D. 1710.
June 14th the same Year 1715, I sent a Letter to Mr. Lydal, Afiftant to Dr. Sacbeterell, on his preaching against me at St. Andrew's, Holborn, when I was present. This Letter I afterwards printed, and gave away to the Parishioners of St. Andrew's, gratis. It has been added at the End of the Collection of Papers, about my Prosecution in the Court of Delegates.
About the End of the same Year 1715, I published St. Clement's and St. Irenæus's Vindication of the Apostolical Constitutions, from several Objections made against thein; as also an Account of the two ancient Rules for the Celebration of Easter; with a Postscript, on Occasion of Mr. Turner's Discourse against the Apostolical Constitutions. There was afterwards added a large Supplement, containing Mr. Pfafius's Account of a most remarkable Fragment of Irenæus's, by him just before published. And Justin Martyr's Account of the Christian Lord's Day Worship, of Baptism, and the Lord's Supper, with Dr. Grabe's and - my Notes, to shew how very agreeable this Account is to that in the Constitutions, 8vo, Price together is.
N.B. I well remember, that the very learned Mr. Wase expressed a particular Regard to this Pamphlet, as of great Force for the Justification of these Conftitutions.
It may not, perhaps, be here improper to take particular Notice of that Branch of this Pamphlet which treats of the Wednesday and Friday's Stations, or half Fasts, and produces more Evidence for their Observation by the first Christians, than can be produced for their Observation of the Lord's Day itself, tho' both be undeniable, Page 42-48. And to note, that as the Protestants retain hardly any Traces of them, or of the other Fafts appointed by Christ and his Apostles in the Constitutions, so do the Roman Catholicks, who profess a much greater Regard to them, so far as their Church enjoins them, than the Protestants, have in Part corrupted them also, and that from their known Maxim, that Liquidum non solvit Jejunium, that drinking what is Liquid does not break their Fajt. A memorable Example of which I well remember, and will here set down. I once went to speak with the learned Dr. Woodward, the Physician; it was on a Wednesday, or Friday, I do not know which ; he offered me a Dish of Chocolate, which I refused, telling him that I kept the old Rule of Christians, and should not take any more Food 'till three o'Clock in the Afternoon : He reply'd, that I might drink Chocolate, if it were well mill’d, and thereby made a Liquid, and be fafting still: And to prove his Assertion, he produced a thin Book
in Quarto, written by a Cardinal, to that very Purpose. However, neither did the Cardinal's Authority nor Reason, move me to alter my own Christian Practice ; nor did Dr. Halley's Argument in the like Cafe move me, when on my Refusal from him of a Glass of Wine on a Wednesday, or Friday, for the fame Reason, he said, “ He was afraid I had “ a Pope in my Belly,” which I denied, and added somewhat bluntly, that had it not been for the Rise now and then of a Luther, and a Whiston, he would himself have gone down on his Knees to St. Winifrid and St. Bridget : Which he knew not how to contradict. 'Tis much safer to keep the original Rules of the Gospel, than to invent Evasions and Distinctions how we may most plausibly break them, which is the Way of the Moderns perpetually.
But now it may not be amits to digress a little, and to give some Account of Bishop Hoadley, our once famous Writer of Controversy, and observe how Preferment, or the Hopes of it alter, and corrupts the Minds of Men: I call him and the rest of his Brethren, in this paper, Bishops, as legally such ; without determining whether he, or those others who have so often, and so notorioully, broken the Canons of the Apostles, and the known Laws of Christianiry, both in their coming in and Behaviour afterwards, can be esteemed Christian BiJoops or not. Now in the Year 1711, after I had published my four Volumes of Primitive Chriftiani. ty Reviv'd, we had a Meeting at Mr. Benjamin Hoadley's (that was his Name then, and I do but transcribe my own Account from the Life of Dr. R2
Clarke, first Edition, Page 28, 29.) who upon our Debate about the Genuineness of the Apoftolical Conftitutions, thus declared his Mind," That " without entring into the Dispute, whether these “ Constitutions were really genuine and apoftoli“ cal, or not, he was for receiving them: As “ much better than what was already in the * Church." After five Years, in 1716, Mr. Hoadley was made Bishop of Bangor. At which Time I told his Lordship, that he had now 500 h. [it proved 800l.] a Year, to keep the [Primitive] Christian Religion out of England. “And I think that he has since he was made a Bishop, (for he was a much better Man before,) abundantly verified my Prediction. In the first place, he took the Bishoprick of Bangor, and the 800l. a Year, which was intended to maintain a Resident Bishop in that Diocese, and this for six intire Years together, without ever seeing that Diocese in his Life, to the greatest Scandal of Religion. Hethen became a great Writer of Controversy, one of the most pernicious Things to true Christianity in the World, as well as disagreeable to the peaceable Temper of a good Christian. And indeed this Bangorian Controversy seemed for a great while, to engross the, Attention of the Publick : Altho' when a great Friend of mine, of Ability, and at other Time of Inclination to enploy his Time better, had once acknowledged to the very learned Mr. Wase, who was his Friend also, that he was reading the Bangorian Controversy, he was justly called no other than a Reptile for his Pains. After this Bishop Headley