ALthough those that are able to read the Fathers in the Original Tongues , are but few ; yet there are a great many who ought to have some Notions of their Lives and Writings , because they are now-a-days made use of in the Controversies which divide Christians . The Teachers of the Church of Rome omit nothing to make Men believe , that the Fathers were of their Opinion ; because they believe , that it is not lawful to reject a Doctrine grounded upon the Testimony of the greatest part of the Fathers . When they quote a Passage , which they think to be agreeable to their Notions , they don't fail to say , As a Holy Father said well . But if One objects to them some words which they cannot well get rid of : They answer , That 't was only his private Opinion ; and reject it as an Error .

The greatest part of the Protestants do not lay down the Consent of the Fathers , as a Principle of their Faith ; but as for the rest , many of their Authors seldom make any other use of them , when they cite 'em , than the Roman Catholicks .

Hence it is , that in the Ecclesiastical Histories of both Parties , such Places as seem proper to confirm the Opinion and Practices received now-a-days amongst us , are carefully observed : Whereas such things as are thought to be Defective in their Conduct and Doctrine , are only mentioned by the bye . They persuade themselves that the Fathers , especially those of the First Centuries , held all the Opinions , which are lookt upon as Essential where they live ; and then they think themselves obliged to heap up Praises upon 'em ; and excuse , as much as they can , the Defects which are observed either in their Writings or Lives : So that instead of writing their History , they write , without being aware of it , their Panegyrick or Apology . Hence it is , that they who read such Books , believe that the Antients were Men of vast Learning , and extraordinary Holiness . From whence they conclude , that if they have ill treated any Body , they must needs have had some great Reasons for it ; and that they were far either from unfaithfully relating , or ill confuting the Opinions of Hereticks . They think themselves obliged to imitate their manner of Reasoning and Acting , without much troubling themselves whether it be agreeable to the Precepts of the Gospel , or not . Thus it comes to pass , that we have no Histories of the First Centuries , that are faithful enough ; and do not make such a Use of those Histories as we ought to make .

I am far from thinking that I can cure so inveterate a Disease , nor is it the Design of this Work : But at least , I think my self obliged to avoid , as much as I can , the Way of those , who give the Publick Partial Panegyricks , when Sincere and Impartial Histories were expected from them . I have endeavoured to practice this in The History of Pelagianism , ; and I shall yet endeavour to do it in the Life of Clemens , which I am going to write in few words .

TITVS FLAVIVS CLEMENS , famous for his Learing towards the End of the Second Century , was born at Athens , according to some Authors , who believe they can reconcile this Opinion with the Opinion of those who call him Alexandrinus , by saying that Athens was the Place of his Birth ; and that he got the Sirname of Alexandrinus , because of his long stay at Alexandria . But his Style , though florid enough , is often obscure and intricate , and doth not much relish the Neatness and Elegancy of the Athenian Writers . However , it is certain that he begun his Studies in Greece , continued them in Asia , and ended his days in Egypt .

It appears , that he was not content to be instructed only by one Master , but that he travelled much to hear many , and so to get a more exact and full knowledge of the Christian Religion , as well as to improve in Humane Learning . His Masters had been Disciples of the Apostles , or had conversed with some Disciples of those Holy Men , as it appears by his manner of speaking of them , though he doth not express himself very clearly .

He says , * * Str●m . l. 1. p. 274. Eusebius , lib. 5. c. 11. reads this place somewhat differently , upon which Valesius may be consulted . That his Writings , composed without Art , are an Image and a Picture of those lively Discourses of the Happy Men , and truly worthy of Esteem , whom he had the Honour to hear . The one ( as he goes on ) whom I saw in Greece , was of the Ionick Sect. I have seen two in Calabria , one of whom was a Coelo-Syrian , and the other an Egyptian . I met two more in the East , one of whom was an Assyrian ; and the other , with whom I conversed in Palestine , was of a Jewish Extraction : This latter was the first in Merit . I stay'd in Egypt , where he had hid himself , to look for him . He was , as the Proverb says , A true Sicilian Bee . He gathered the Flowers scattered ( if one may so say ) in the Meadows of the Writings of the Prophets and Apostles , by the means whereof he filled the Souls of those that heard him with a pure Knowledge . Those Men having preserved the true Tradition of the Blessed Doctrine , immediately after the Holy Apostles , St. Peter , St. James , St. John , and St. Paul , as a Child who keeps what he hath learned of his Father ( Although there are Few like them ) have lived to our time , by the Will of God , to shed into our Hearts the Seed which they had received of the Apostles their Predecessors .

'T is of great moment to know what Master an Author had , to understand his Opinions right ; for then , as now-a-days , the Disciples did particularly stick to the Method of their Masters ; and explained Religion , as much as they could , according to the Principles of that Philosophy which they had learned of them . Thus the School-men , who were Peripateticks , explained Divinity by Aristotle's Principles ; and Divinity is handled after the Cartesian way , where Des-Cartes Philosophy is admitted .

Wherefore the Learned Men of our Age have endeavoured to guess , who were those of whom Clemens speaks . It appears , by my Translation of the words of that Father , that he had five Masters ; but Valesius allows him but four , because he follows the Reading of Eusebius . One can't positively affirm which is the best ; but I may say , that the Interpreters who took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Proper Name , have done it without reason . 'T is not likely that Clemens , who doth not tell the Names of the other , whom he acknowledges for his Masters , should name this . Antiquity affords no Man whose Name was Ionick , and that Name may denote the Sect of Philosophy to which that first Master of Clemens did especially apply himself . Thales and Anaximander , Philosophers of Miletus , a Town of Ionia , were the Heads of it .

Clemens Alexandrinus speaks well of those two Philosophers in his Writings : Thales ( says he in one place ) * * Strom. l. 1. p. 300. was a Phaenician , as Leander and Herodotus say . He is the only Man who seems to be conversant with the Egyptian Prophets , and we do not read that any one hath been his Master , &c. Anaximander , a Milesian , and Son of Praxidamus , succeeded Thales , and had Anaximenes , Son of Eurystratus , a Milesian also , for his Successor . Anaxagoras of Clazomenes , Son of Hegesibulus , came after him ; he removed his Auditory from Ionia to Athens , and had Archelaus , Socrates 's Master , for his Successor .

Elsewhere he says , That Thales * * Strom. l. 5. p. 595. being askt what God is ? He answered , That which hath neither a Beginning nor an End . And that another having askt him , whether Men can hide their Actions from God ? How can that be , answered he , since they cannot so much as hide their Thoughts from him ?

Speaking of Anaximander , Archelaus , and Anaxagoras , Philosophers of the same Sect , he says , That the former hath establisht † † Admen . ad Gent. p. 43. the Infinite for the First Being ; and that the other two said that the Spirit governed the Infinite .

The Principles of those Philosophers may be seen more at large in Diogenes Laertius : and one may easily perceive , that some of them do well enough agree with those of the Jews and Christians ; as , That whatever is upon the Earth came out of the Water ; That the Night was before the Day ; That most Men are Wicked ; That to live Justly , we must not do what we blame in others ; That Heaven is our true Native Country , &c. 'T is not therefore incredible , that a Philosopher of that Sect should have embraced Christianity , and been the first Master of Clemens Alexandrinus .

All that can be said against it , is , that the Succession of the Philosophers of the Ionick Sect ended in Archelaus , Master of Socrates . But although there were no Masters of that Philosophy , who did immediately succeed one another ; yet it doth not follow but there might be some Philosophers , in several places , who followed the Opinions of Thales , and his first Disciples . Thus Diogenes Laertius says , in his Preface , that the Italick Sect , of which Pythagoras was the Head , ended in Epicurus ; although there hath been some Pythagoraean Philosophers many Ages after Epicurus . No Body ought to wonder that we should say , that a Christian follow'd a certain Sect of Philosophy , because it is only to be understood inasmuch as he thought it agreeable to Christianity . Thus Justin Martyr was a Platonick ; and Pantaenus , Clemens's Master , * * Euseb. l. 5. c. 10. was a Stoick .

The Name of the second , whom he saw in Great Greece , or Calabria , is altogether unknown . Some † † Vales . ad Euseb. believe that the Assyrian was Tatianus , a Philosopher and Disciple of Justin Martyr ; and others , ‖ ‖ Baron . ad Ann. 185. Bardesanes of Edessus in Syria , who had been a Valentinian , and never wholly laid aside the Opinions of that Sect.

As for him who was of Jewish Origin , some believe he might be Theophilus Bishop of Caesarea , although History doth not say that he descended from Jewish Parents . Wherefore , others conjecture that he was one Theodotus , whose Doctrine Clemens Alexandrinus had expounded in his Hypotypoles , or Institutions of the Christian Religion ; from whence it is that the Abridgment of that Work , which is to be found at the end of Clemen's Works , is intituled Extracts of the Eastern Doctrine of Theodotus . But some ascribe those Extracts to Theodotus Byzantinus , a Currier by Trade , but a learned Man , who was Excommunicated by Pope Victor , in the Year CXCIV . because he taught , that Christ was but a meer Man .

Lastly : The last of Clemens's Masters , whom he prefers before all the other , and to whom he applied himself , was Pantaenus . Eusebius is of opinion , that Clemens means Him , in the latter part of that Passage which I have citedout of him . Indeed , Pantaenus taught in Egypt , when Clemens settled himself there ; and this latter called him his Master * * Euseb. l. 5. c. 11. in his Hypotyposes .

Pantaenus's Native Countrey and Parents are not known ; but 't is certain that he applied himself much to the Study of Philosophy , especially that of the Stoicks , perhaps being moved with the severe Manners and Maxims of the Philosophers , which did well enough agree with those of the Ancient Christians .

There had been * * Vid. Euseb l. 5. c. 10. & Hieron . in Script . Eccl. long before , nay , if some Authors are to be believ'd , ever since St. Mark the Evangelist , a Publick School at Alexandria , where the Catechumeni were taught ; which Employment was bestowed only upon Men of Learning , and an Exemplary Life . Pantaenus was entrusted with it , and taught a long time in that City , Viva Voce , and by Writing . He wrote some Commentaries upon the Scripture , of which there are only some words extant † † Clemens . p. 808. in the Extracts of the Eastern Doctrine of Theodotus , wherein Clemens Alexandrinus speaks thus : Our Pantaenus , says , that the Prophets do commonly express themselves by the Aorist , and use the Present Tense instead of the Future and Preterit Tenses .

'T is likely that Pantaenus was a Catechist , when Clemens came to Egypt ; and that he studied some time under him , before he succeeded him . He applied himself there , as he did elsewhere , to the Study of Philosophy , although he was far from taking for Philosophers All those that went by that Name . ‖ ‖ Strom. l. 1. p. 315. We do not ( says he ) indifferently receive All manner of Philosophy , but that only of which Socrates says in Plato ; The same thing which is observed in Mysteries , is also to be found in Philosophy ; Many carry the Thyrsus , but Few are truly inspired with the Spirit of Bacchus . Socrates did thereby obscurely intimate , That Many are Called , but Few Elected : For afterwards he adds , That the Latter are , in his Judgment , those who have applied themselves to Philosophy as they ought to do .

Clemens would not stick wholly to any Sect , lest he should take for Philosophers such as perhaps had only the Out-side of 'em , but followed that manner of Philosophising which was then call'd Eclectick , that is to say , the Method of those , who chose , out of all the Opinions of the Philosophers , those which seem'd the most rational to them , and made a System of them for their Private Use . * * Vid. Laertium in Proem . & Suidam . Potamon of Alexandria , who liv'd in the time of Augustus , was the first that practised that manner of Philosophising . Clemens could not chuse a more commodious One for a Christian Philosopher , because there is not one Philosopher of whom all the Dogmata are agreeable to the Gospel ; although a System , that will come up very near to that of the Christian Doctrine , may be made by collecting out of All the Philosophers what they said agreeably to the Light of Nature , or some ancient Traditions current almost through the whole World .

Clemens himself teaches us thus much ; and assures us , that he applied himself to the Eclectick Philosophy , for the same Reason that I have alledged . Having said , That God had sent Philosophy to Men ; * * Strom. l. 1. p. 288. he adds , That he means neither that of the Stoicks , nor that of the Platonicks , nor that of the Aristotelians . But ( says he ) I give that Name to the Truths which those Sects have maintained , and which may lead to Justice and Piety . I don't call the False Opinions of Men , Divine Things . He says elsewhere , † † P. 299. That the Barbarian and the Greek Philosophy took the Fragments of the Eternal Truths which it contains , not out of Bacchus's Mythology , but from the Reason which did always exist . He that would join again , what hath been divided , and would make a Private System out of it , might be sure of Knowing the Truth .

A like Thought is to be met with in Lactantius , who assures us , ‖ ‖ Inst. l. 6. c. 7. That it is an easie thing to shew that the Whole Truth was divided among the several Sects of Philosophers ; and if any one would collect the Truths scatter'd among the Sects , and gather them into One Body , he would not certainly disagree from the Christians . Quod si extitisset aliquis , qui veritatem sparsam per singulos per sectasque diffusam colligeret in unum ac redigeret in corpus , is profectò non dissentiret à nobis .

Afterwards he says , That no Body could do it , but by a Divine Revelation ; but that if it should happen , as it were by chance , that any one did it without that help , nothing would be more certain than that Philosophy : and although he could not defend himself by the Authority of Revelation , Truth would maintain it self only by its own Light .

Afterwards he blames those who stick to One Sect , so as to embrace all its Opinions , and condemn all other Sects , being ready to dispute against all the Doctrines which they have not learned of their Masters . That Design , of collecting whatever the Philosophers said that was agreeable to the Gospel , is undoubtedly a fine one , and may very much conduce to convince Men of the Truth of the Christian Religion . But to do it succesfully , 't is necessary to understand both Philosophy and the Christian Religion well , and to confine one's self to clear and undeniable Articles , such as those that are Practical , and some few Speculative ones . The Heterodox of that time had introduced into the Christian Religion , for want of Consideration , an infinite number of Philosophical Doctrines , which have no relation with those of the Gospel .

Thus the Carpocratians * * Strom. l. 3. p. 430. believed , as Clemens testifies , That it was lawful to Lie promiscuously with all Women ; and did actually do it , when they had supp't in a great Company , and put out the Candles . They fell into this Conceit , because Plato would have Women to be Common in his Commonwealth ; and because they had wrested several Places of the Scripture , to make them agree with that Opinion . But Clemens is of opinion , that they understood neither the Scripture nor Plato well . This latter meant only this , he thinks , That there should be no Maid in the Common-wealth , but to whom All the Citizens might indifferently pretend ; although if she had been Betrothed to any Man , others could no more hope to Marry her . I could easily shew , that Clemens doth not explain well Plato's Meaning , if this was a fit place for it .

The Marcionites , † † Ibid. p. 431 , & 465 , & seq. who said that Matter and Nature are Bad , and condemn'd Marriage , came by their Opinion , so contrary to that of Carpocrates , by Explaining some Passages of Scripture , by the Platonick Principles . Because the Scripture often describes the Miseries of this World , and praises Continency , they fancied that the Sacred Writers had the same Notions of this Life and Generation , or Birth , that Heraclitus and Plato had . Those Philosophers believed , that the Souls did exist before the Bodies , into which they are sent only to be punisht for the Sins which they had committed in another Life : So that , to speak properly , Birth should be called Death , rather than a Beginning of Life ; and Death Life , because when we are born , our Souls are thrown into the Prison of the Body , out of which they are set at liberty when we die . Hence it is that those Philosophers , and many Poets after 'em , said , That 't was better not to be born , than to come into the World ; and to die in Childhood , than to live many Years . Hence it is also , that some times they speak vehemently enough against the Use of Marriage ; because , in their opinion , it did only conduce to build a Prison for some Unfortunate Soul , which was thrown into the Body that was produced .

The Valentinians had also learned what they said concerning the Generation of their Aeones , of Hesiod , as it will appear by comparing the Beginning of his Theogonia with the Doctrine of the Valentinians , as it is reported by St. Irenaeus and St. Epiphanius , who do not fail to upbraid them with their having taken their Doctrine from that Poet. 'T is likely they confounded Hesiod's Doctrine with that of the Holy Scripture , because of some small resemblance that is between 'em . I could easily shew , that Hesiod , by the Marriages between the Chaos , Darkness , Light , Heaven , Earth , Air , &c. meant only , that there is some Relation or Connexion between the Things which he joins , and that 't was this that gave him occasion to Marry them together : But my Business is only to shew , by the Example of the ancient Hereticks , that the Primitive Christians made a great use of the Heathen Philosophy , and that many have perverted it , as Clemens hath observed in several places .

As for him , although he profest to follow the Method of the Eclecticks , and take out of every Sect what he thought fit ; yet he was more enclined to the Stoick Philosophy , because Pantaenus his last Master , and whom he esteemed most , as we have seen , preferred that Sect before others . Wherefore 't is observed , that Clemens hath a close and harsh Style , and that he affects some Paradoxes , and to use New Words ; Characters whereby the Stoick , and those that studied in their Schools , were known . Stoicorum ( says * * In Bruto , c. 31. Tully ) adstrictior est oratio , aliquantóque contractior quàm aures populi requirunt . * * De Fin. lib. 4. Nova verba fingunt , deserunt usitata : at quanta conantur ? Mundum hunc omnem oppidum esse unum , &c. Pungunt quasi aculeis , interrogatiunculis angustis . Those that understand Greek , and have read something of Clemens , may have easily observed all this in his Stile . There are many Paradoxes in his Paedagogus ; for instance , he maintains ( Book 3. Chap. 6. ) That none but a Christian is Rich. A Paradox much like that of the Stoicks , who said the same thing of their Wise Man . Those Philosophers exprest themselves thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Wise Man only is Rich: And Clemens made no other Alteration in it , but that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wise Man , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Christian . The Reasons which he makes use of to prove his Assertion , are not very different neither from those of the Stoicks , as may be seen by comparing what he says with Cicero's Explication of that Stoical Maxim , in his Paradoxes .

The Study of Heathen Authors produced in Clemens milder Thoughts with respect to them , than those which Christians have had since . He observes in many places , † † Strom. l. 1. p. 314. That whatever they say , is not false : And cites , to prove it , St. Paul's Discourse to the Athenians , Act. 17. where that Apostle tells 'em , That he preaches to them the same God , to whom they had erected an Altar , with this Inscription , TO THE UNKNOWN GOD ; the same God of whom Aratus had said , that We are his Off-spring . Clemens believes , that St. Paul approved what was Good in the Inscription of that Altar , and in those words of Aratus ; and gave 'em only a clearer Knowledge of the True God , whom they already perceived , without knowing Him well . He elsewhere * * Strom. l. 6. p. 635. quotes a Book which was ascribed to St. Peter , and was entituled , ΚΗΡΥΓΜΑ ΠΕΤΡΟΥ , The Preaching of St. Peter . It appears , that Clemens made no doubt but that Book was St. Peter's : From whence one may conjecture , that there was nothing in it that was inconsistent with the Orthodox Opinions of that time ; and that , if we had it , we might look upon it as the Work of a Good Christian . The Place which Clemens quotes out of it , is too remarkable to be omitted here , since we may know from it what many Antients , who have not been charged with Idolatry , thought of the Heathens : Know that there is but One God ( said St. Peter in that Book ) who gave a Beginning to All Things , and is able to make 'em End ; who is Invinsible , and seeth all things ; who is shut up within no Bounds , and contains all things ; who wants nothing , and whom all things stand in need of , since they exist by Him ; who is Incomprehensible , Eternal , and Incorruptible ; who was not made , but made all things by his Powerful Word , that is , by his Son , according to the Spiritual Interpretation put upon the Scripture . Afterwards he adds ( as Clemens goes on , ) Worship that God , not as the Greeks do , because Honest Men among the Greeks Worship'd the same God with us , but without perfectly Knowing Him as those who have received the Doctrine of his Son . He doth not say , Do not worship the God whom the Greeks worship ; but , Do not worship him as the Greeks do , Changing only the Manner of the Worship , but preaching no other God : He himself explains what he means , adding , For being led by their Ignorance , and not knowing God as perfectly as we do , they make Statues of those things which God gave them for their use , viz. Wood , Stone , Copper , Iron , Gold and Silver ; and instead of employing those things for their use , they themselves worship 'em . Besides , they worship Beasts , which God gave them for their Food , the Birds of the Air , the Fishes of the Sea , the Creeping Creatures of the Earth , Wild and Four-footed Beasts , as well as Weasels , Rats , Dogs and Monkeys . They sacrifice to Men , what they should eat ; and offering Dead Things to the Dead , as to Gods . they prove Ungrateful to the True God , and so deny his Existence . And that it may appear that We and the Greeks Know the True God , though in a different manner , he goes on thus ; Worship not God neither as the Jews ; for fancying that They only know God , they do not perceive that they worship Angels and Archangels , the Months , and the Moons ; for if the Moon does not appear , they do not observe the Sabbath which they call First , nor the New Moon , nor the Days of Unleavened Bread , nor any Holy Day . Lastly , he concludes , saying ; As for you , Learn the Just and Holy Doctrine which we teach you ; observe it , and worship God after a new manner , through Jesus Christ . For we read in the Scripture , that God said , I make a new Covenant with you , different from that which I made with your Fathers upon Mount Horeb. He hath given us a New Covenant ; for both that of the Jews and Greeks is old ; and We , who worship him after a Third and New manner , are Christians . He clearly shews ( as Clemens adds ) That one and the same God was known to the Greeks , after the manner of the Heathens ; to the Jews , after the Jewish manner ; and to Vs , after a New and Spiritual manner . He shews further , That the same God who gave the Two Covenants , is He who gave Philosophy to the Greeks , by which the Almighty is glorified amongst 'em , &c. As God was pleased to save the Jews , by giving them some Prophets ; so he hath raised among the Greeks the most Honest Men , whom he hath distinguisht from the Vulgar , according as they were capable of receiving his Benefits , to perform the part of PROPHETS amongst 'em in their own Tongue . We learn this not only from St. Peter's Preaching , but also from St. Paul , when he says , Take some Greek Books acknowledge that the Sybil teaches but One God , and the Things that are to come . ' Read Hydaspes , and you 'll find that he hath writ much more clearly concerning the Son of God ; and that he said , that many Kings would arm themselves against Jesus Christ , that they would hate him , and those that are called by his Name , &c. As the Preaching of the Gospel came in its time , so the Law and the Prophets were given to the Barbarians in their time , and Philosophy to the Greeks , which accustoms the Ears to the Preaching of the Gospel . Clemens speaks after the same manner in several other places ; and testifies clearly enough , that Philosophy * * Vid. Casab . Exercitat . 1. in App. Baron . was among the Greeks , what Prophecy was among the Hebrews ; and that God hath always given equally to all Men the Means necessary to be saved : Which was also the Opinion of several other Greek Fathers .

Clemens therefore believed that the Greeks had no good Doctrine but what they took from the Barbarians , especially from the Jews , and the Sacred Books , which he endeavours to prove in a thousand places ; and 't is well known , that it was the common Opinion of the Fathers , who undertook to censure the Philosophy of the Greeks . The Jews said also the same thing , as it appears from a Passage of Aristobulus a Peripatetick , who is said to have been Tutor to Ptolemy Philometor , and who speaks thus : Plato did also follow our Laws , and hath shewed , that he had studied them well . Now before Demetrius's time , nay , before the Empire of Alexander , and that of the Perfians , they were translated by others ( than the Septuagint ) as well as the History of what happen'd to the Hebrews , our Fellow-Citizens , at their departure from Egypt , of what remarkable things they did and saw ; and how they took possession , by their strength , of the Land of Canaan ; and how the whole Law was given : so that it is manifest , that the Philosopher whom I have mention'd , took several things from it ; for he was a Man of great Learning , as well as Pythagoras , who hath inserted several of our Opinions into his Doctrine . But this Author is suspected , for several Reasons ; and being the only Man who hath mention'd a Translation made before the Empire of the Persians , one may justly doubt whether this is not a Jewish Fable . However , it appears , that in the time of this Author , whether he be Genuine or Supposititious , the Jews charged the Heathens with having stoln the best things they had out of the Holy Books .

'T is very likely that the Greeks had learnt many things of the Eastern Nations , as of the Egyptians and Babylonians ; for they themselves * * Vid. Diogen . Laert. Proem . & ad illud Intt. confess it . But if this Matter was fully examined , one might perhaps find , that many things were clearly spoken of in Greece , before the Jews spoke of 'em after the same manner ; and that the latter began to express themselves as the Greeks only since they conversed with them . I could alledge some Proofs of this Conjecture , at least , as strong as all those which the Fathers have alledged to prove the contrary . But because I should too much wander from the chief Subject in hand , I shall not undertake this Matter . Perhaps , some time or other , I shall publish a Dissertation about it .