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of Muscovy to prohibit preaching throughout his Dominions which had begot many a Quarrel and Errour and to tye all Priests how learned soever to a select number of Homilies of the Greek and Latine Fathers especially S. Chrysostom's translated into the Russian Language which are to be read in the Church without any addition or explication of their own on pain of death And because it might seem an unpardonable ramble to wander into Muscovy for a vindication of Homilies I find the same remedy prescribed by that conscientious and learned that humble and devout Prelate a Is Walton's Life of Bishop Sanderson non procul à fine Bishop Saunderson the great Master of Casuistical Divinity That the way to restore this Nation to a more meek and Christian temper than it had put on in our late days of confusion was to have the Body of Divinity or so much of it as was needful to be known put into fifty two Homilies or Sermons of such a length as not to exceed a third or fourth part of an hours reading and these needful points to be made so clear and plain that those of a mean capacity might know what was necessary to be believed and what God requires to be done and then some Applications of tryal and conviction and those to be read every Sunday in the year as infallibly as the Blood circulates the Body and then as certainly begun again and continued the year following XXIX Pyterius in the b Lib. 8. cap. 9. Tripartite History is commended that he never adventured to instruct the people but he always prayed before he preach'd and this ought to be the Divines practice at all times says c De doctr Chr. lib. 4. cap. 15. S. Austin though it be more than probable that Christ or his Apostles seldom used a Prayer either before or after their Sermons In the Apostolical times the Priest and people mutually saluted each other with the gemina salutatio d Constit App. lib. 5. cap. 5. the Lord be with you and with thy Spirit and then the holy man preach'd as the e Can. 55. An. 1603. Church of England expresly requires the saying of the Lords prayer and that either prefixt to the Text or intermix'd in the discourse this Custom came from the Synagogue into the Church for f Nehem. 8.4 6. Ezra when he stood in his Pulpit of wood and the people rose to hear the Law he blessed the Lord the great God and all the people answered Amen Amen with lifting up their hands and bowing their heads And in all likelihood the primitive Fathers always prayed before they preach'd But what Prayers None but the Prayers of the Church the publick Liturgy as says that most ancient Father g Epist ad Corinth p. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Romanus We being conscientiously and unanimously gathered together into one place cry earnestly to God in our Prayers with one Voice that we may be the better fitted to be made Partakers of his rich and glorious promises conveyed unto us in the Gospel And this was the common practice as it is now required in our Liturgy that after the Nicene Creed the Sermon should begin that being a part of the publick Divine Service and when that is done the Prayer for the whole state of Christ's Church militant c. and so S. h Tom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 724. Chrysostom describes the Catholick Custom in his time that there was no trouble nor noise in the Church nothing intermixt in the sacred Offices there were Hymns and Prayers and then the Spiritual Discourse the Sermon and after that a return to God in supplications an excellent pattern of our present usages XXX The customary way of preaching now in vogue is by Doctrine and use a method found out and introduc'd into the Protestant Churches by Wolfgangus Musculus to which Method the probate of the Doctrine by reasons was afterwards added but it was otherwise in the Sermons of the Fathers whose Homilies were either to the praise of some person or virtue or the dispraise of some vice or else expositions on some part of Scripture either in a litteral or allegorical way as the Genius of the good man led him in the first sort of these Sermons we find S. Chrysostome especially most elaborate as in truth the Greek Fathers tye themselves to the rules of Oratory and are great Imitators of Demosthenes and at the end of his Comments that golden-mouth'd Patriarc◠subjoins an exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such as has not always a native relation to the Text but what either some passage in the Homily or some extraordinary event of providence occasionally gave a being to As in truth those wise Prelates used such modes of discourse as were best fitted to the Ears and Humour of the Age they lived in They omitted nothing that might instruct the Congregation or any private Christian in the Church or the Closet and therefore as they were thus diligent in the Temple so they anciently were careful in digesting the Sermons of the holy Prophets a Epiphan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividing them into ten several Heads or Classes into Instructions Visions Exhortations Threatnings Lamentations Consolations Prayers Histories and Prophecies of which some related to the state of the old Law others to the days of the Messiah to all which they used to prefix certain Notes and Marks by which the Reader might be easily directed to understand which of those several Heads of Discourse was treated of in each Paragraph XXXI Before they fell immediately on the subject of their Homily according to the Rules of Oratory the Preacher sweeten'd and allay'd the passions prepar'd and smooth'd the minds of his Auditory by some pertinent and perswasive Preface wherein they for the most part gave some specimen of their Learning and Zeal for it was an usage among the most famous b Cic. To. 3. lib. 16. Ep. 6. ad Attic. p. 553. De gloria librum ad te mist in eo proaemium id est quod in Academico tertio id evenit eb eam rem quòd habeo volumen proaemiorum ex eo eligere soleo cùm aliquod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institui Vide Demosth exordia concionum inter opera Demosth p. 216. c. Edit Wolsti Orators to keep a stock of Proems by them which might with a little labour fit all occasions And this Preface was thought so necessary that the * Nyss Tom. 1. p. 871. Father seems to make an Apology for his omitting it As on the contrary sometimes they indulg'd too far to them and then also were forc'd to a Chrys To. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 282. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Tom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Genes p. 197. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apologize In his Sermon the charitable and eloquent man b Id. 〈◊〉
who brings no prejudice with him and understands the words that he reads in the sense of the Author not according to his own perswasion and fancy XVI His fourth error that we are the Sons of God not only by Adoption but Nature hath its Apology in that of the Apostle 2 Pet. 1.4 That we are made partakers of the divine Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if this be as probably it may be a Translation out of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know in that Language is a word of various signification and that even in Scripture to instance only in that one controverted place 1 Cor. 11.14 and there is now a MS. Commentary says b Apud Pears vindic part 2. cap. 14. p. 196. Lambecius in the library at Vienna with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many ways the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood in holy writ XVII His fifth opinion that all things were created at once in the same moment and that Moses added the distinction of six days the better to suit the shallow capacities of men is a tenet that hath found many late c Vide Valesii sacr philos c. 1. Patrons and among the Antiens the vulgar Translation of Ecclus. 18.1 He that lives for ever created all things at once Which place we find did sway d De Genes ad lit li. 4. c. 33. lib. 10. c. 2. Confes l. 12. c. 9. S. Austin and is easily solved if we understand it in the sense of Rhabanus Maurus whom the Master of the sentences Albertus Magnus Thomas Aquinas Carthusianus and many others follow that the substances of all things were created at once that Chaos so much talk'd of but the introducing fit forms into every particular part of that rude heap was the work of the six days XVIII His opinion of freewil is very suspiciously worded and yet not only the Greek Fathers usually so express themselves but also e Lib. 3. contr Pelag tom 2. p. 301. S. Hierome even when he designedly writes against the Pelagians Know this that it is our duty to ask and Gods part to bestow what we Petition for we must begin and God will perfect the good work So that such sentences are more tolerable in S. Hilary who spoke less warily because Pelagius had not yet appeared in the world and to this purpose the remarque of the most learned a Hist Pelag l. 4. part 2. p. 438. Gerhard Vossius is very pertinent These harsh sayings of the Antients were the cause that that admirable and transcendent Bishop S. Austin was in nothing so put to it as when his adversaries urged him with the Testimonies of the Fathers of which some he interprets dextrously and to the best advantage some he excuses and a few which he could no way Apologize for he couragiously condemns XIX That S. Hilary lived only six years after his return from his exile as is asserted p. 414. is opposed by b In Chronic S. Hierome who tells us that he returned from his banishment an MM CCC LXXVI and dyed an MM CCC LXXXIII which is seven years so that he could not dye in the fourth year of the Emperours Valentinian and Valens as says c Hist l. 2. Sulpitius Severus nor in the sixth year after his return as say d Lib. 1. cap. 39. Gregory Turonensis and Mr. H. but in the sixth year of those Emperours and an Chr. 369. for himself in his answer to Auxentius tells us that he opposed that Heretick at Millain ten years after the Council at Ariminum which could not be till Ann. 369. And in that year probably he left the world e Greg. Turon ubi supr Plenus Sanctitate fide Famous for the holiness of his Life and miraculous atchievements among many others of which prodigious Actions he is reported to have raised the dead f Erasm ubi supr he was certainly a Prelate of a sanctified converse and exact orthodoxy of singular learning and admirable Eloquence In a word he lived and dyed the glory of his Age. FINIS Books printed for and sold by Richard Chiswel FOLIO SPeed's Maps and Geography of Great Brittain and Ireland and of Foreign Parts Dr. Cave's Lives of the Primitive Fathers Dr. Cary's Chronological Account of Ancient time Wanly's Wonders of the little World or History of Man Sir Tho. Herbert's Travels into Persia c. 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