fays, he believes that Story. Καὶ ἔγωγε πείθομαι. That Father goes on thus: Another Perfon told me, not upon a Hear-fay, (for he was thought worthy of feeing it,) that thofe, who depart this Life, after they have been made Partakers of thofe Myfteries, are carried into Heaven by Angels, because of THAT which they have received, i nevo To anodev.

Among the Dangers (fays St. Chryfoftom) to which the Virtue of a Bifhop is daily expofed, that which arifes from his frequent converfing with Women, is none of the least. "Whilft he vifits fick Women, "whilft he comforts thofe that are afflicted, and re"proves the Lazy, &c. the Devil may eafily find seve"ral Ways to get in, unless he be very careful to ftand .66 upon his Guard. For the Eyes of Women, whe"ther they be Virtuous or Unchaft, make a quick Impreffion upon the Heart: Their Flatteries are very "engaging, &c. Nay, a fervent Charity, which is "the Caufe of all good things, occafions a thousand Evils to thofe, who know not how to make a right "Use of it.

St. Chryfoftom does ingenuously confess that he is fubject to feveral Paffions, which render him unworthy of the Epifcopal Dignity. That Father was a Man of great Parts, and his Writings are generally very much esteemed.

He is called un orgueilleux Villain (a proud Rafcal) in the Scaligerana; but I cannot believe that Scaliger was guilty of all the fcandalous Reflexions upon feveral Authors, that are to be found in that Book. I have a better Opinion of his Morality. Whoever has an ill Tongue, cannot be an honeft Man.

Some Men are strangely prepoffeft against the Fathers, fo far as to fay that they are more foolish than the Rabbins. Others admire them to fuch a Degree, that they can hardly find any Mistake in their Writings. Those Two Extremities ought to be avoided: Otherwife we shall never be able to make a good Ufe of the Fathers. How many useful Discoveries might have been made, if their Works had been read without any Prejudice!

This

This Treatise concerning the Chriftian Priesthood is an Excellent Piece. St. Chryfoftom discovers a great Knowledge of Human Nature: His Descriptions are lively, his Obfervations very Judicious, his Moral Precepts admirable; and the whole Book is written with great Perfpicuity and Elegance. The Publick is very much obliged to Mr. Thirlby for publishing such a fair Edition of that Work. It were to be wifhed that the beft Pieces of the Fathers were printed by themselves for the Use of thofe, who are not able to buy the Works of those Ancient Writers.

Mr. Thirlby informs us that the Greek Text of this Treatise, especially in the three laft Books, has been collated a fecond Time with Manuscripts, and is more correct than it was in the foregoing Edition. He has revised the Notes, and made fome Alterations in them. He has also mended several Faults, and altered fome things in the Differtation. The whole has been performed according to the Notions of the late Editor, who defigned to reprint St. Chryfoftom's Treatise.

As for what concerns the Differtation prefix'd to this Work, I fhall only obferve, that the Author undertakes to prove,

I. That the Chriftian Church is a true, (tho' Spirituál,) Society properly fo call'd, diftinct from all other Societies; and that every Man is bound to be a Mem ber of it.

II. That the Government, of that Society was committed by the Apoftles to the Bishops, with a Power of ordaining the Ministers of the Church.

III. That this Chriftian Society was not confounded with the Civil Society ever fince the Time of Conftantin the Great, but always remained a whole Body distinct from the Civil Society in every thing relating to the Spiritual Power,

IV. That the Power of Excommunication belongs to the Church Jure Divino.

V. That

V. That none have a Right to adminifter the Lord'sSupper but Priests duly ordained by Bishops.

VI. That the Laity never had a Right, properly fpeaking, to give their Votes at the Election of the Clergy. These are the Heads on which the whole Differtation runs.

I fhall hereafter give an Account of St. Gregory Nazianzen's Apologetical Oration, and of Mr. Thirlby's Notes upon it,

SOME Particulars relating to CASTALIO. In a Letter to *** By the Author of these Memoirs.

AVING mentioned a Passage of Caftalio in the

fioned by thefe Words of Dr. Spencer in his Notes upon the First Book of Origen against Celfus, pag. 10. " Per"beatum hominum genus! quibus licitum erit cuticu“lam fimul & religionem impenfius reliquis curare, "congeftis frui decimis, & nefcire Mufas, jactaque "harpagine fibi rerum omnium emolumenta atque ip"fos homines adhamare, qua nec ftipites curfu flumi"nis devectos attrahere Caftellioni concedebatur.

SIR

HAVE by me a Letter written by Caftalio to the Magiftrates of Bafil, whereby I am able to clear the Paffage, about which you defire fome Information, You know that unhappy Man (infelix Literator) was violently perfecuted by Calvin and Beza. It appears

L

from

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from the Letter of that Good and Learned Mau, that thofe two Illuftrious Reformers took hold of every Opportunity to cry him down, and deftroy his Reputation. They called him a Papift, which was a moft unreasonable Accufation. They faid he had tranflated the Bible into Latin at the Inftigation of the Devil. Unum eft (crimen) quod Biblia tranftulerim impulfu, inftin&tuque Diaboli. Cogitate quam verifimiliter hoc fcripferunt. When Rivers overflow, they frequently carry down feveral Pieces of Wood, which any Body may lawfully get and keep for his own Ufe. Caftalio, who was poor, and had a Wife and Children, got with an Harping-Iron fome Wood floating upon the Rhine. When Calvin and Beza heard of it, they proclaimed every where that he had ftolen fome Wood belonging to his Neighbours. Alterum (crimen) eft, quod vicini mei ligna harpagone rapuerim. Hinc cognofcite, mei clementiffimi Domini, quales fint accufatores mei. Si enim eorum accufationi credetis, oportebit non folum me, ve"rum etiam vicinos tunc meos, & pifcatores multos, aliofque cives Bafilienfes, fortaffe plufquam trecentos, mecum dare furti pœnas, quippe qui "eadem ligna mecum palam rapuerint. Hoc ifti "cum furtum palam toto orbe publicatis libris interpretati funt, cogitate quales funt & in ceteris, præ"fertim fi quem oderint; nam mea fcripta nihilo "candidius profecto funt interpretati, quam HARPAGONEM, &c. This is a Remarkable Inftance of Odium Theologicum. I think, Sir, I have fufficiently cleared the Paffage about which you have been pleased to confult me, &c.

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ARTICLE

M.

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ARTICLE VII.

AMSTERDAM.

Bellefontaine complains, that our Physicians feel the Pulfe of their Patients too haftily. "The Chinese † (fays he) are more fuccessful in "Feeling the Pulfe: Which is not to be wondered at, because they generally beftow an Hour upon "it; during which Time the Mafs of the Blood goes feveral Times through the Ventricles of the "Heart: And therefore, after fuch a long Obfer"vation, they are able to judge of the Conftitution "of the whole Mass. But our Phyficians take a "different Courfe; and I think they are to blame "for not beftowing all the Time that is Neceffary. "When they have obferved fome Beatings of the Pulfe, they immediately give over, and fancy they know the Confiftence of the whole Mafs of the "Blood; wherein they are mistaken. For it may happen, that the Particles of Blood that follow immediately, will have another Confiftence, and "be differently mixed. Befides, an extraneous Fer

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ment, coming from the Conduits of the folid "Parts, may get into the Blood, which never"theless remains found, till thofe heterogeneous "Particles are conveyed into the Heart, where "they cause a Fermentation in the whole Mass. "And therefore the Pulfe muft needs have different Beatings, and be fometimes ftronger or weaker,. quicker or flower.

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The

* This is a Continuation of the News from Amferdam in the iv Article.

† See the Third Volume, Art. LXXVIII. at the End: