says he honour the Lords day who despiseth the Saturday And d Homil. an liceat dimittere ux p. 56 57 Edit Raynandi Asterius Amisenus styles them the Nurses of devotion and the Parents of Church assemblies which summon the holy Priest to instruct his Congregation and command his Congregation to frequent the house of God and both to have a due care of their Souls Which observances had their confirmation not only in the Canons father'd on the e Can. 66. Can. 16 49 51. Apostles and the Provincial Council of f Laodicea but in the g Can. 55. sixth general Council at Constantinople which from all the parts of the Catholick Church commands an uniform submission to the Sanction which the Latines refusing this among other things help'd to widen the breach between them X. And to this day the h Smyth p. 29. Greek Church i Gaguin dereb Muscovit the Muscovites the k Abudac hist Jacebit c. 7. p. 10. Jacobites in Aegypt the Melchites in Syria and the l Breerwood's Enquir c. 16. c. 23. Abassynes keep this Festival not in conformity to the Jews which they expresly deny and which the same m Lacdic c. 29. Council that commands its Christian observation does expresly condemn as S. Basil does censure Apollinaris for the same Crime in his seventy sourth Epistle but in honour of the blest Jesus who is the Lord of the Sabbath And the Aethiopian Christians plead for it the Authority of the Apostles in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Claudius the King of that Country expresly declares in his n Apud Hottinger topogr Eccles orient c. 3. p. 47. vid. ejusd primit Heidelb p. 306. Confession by which he questionless means the Apostles Constitutions which in more than one place injoyn it as a preparation to the great day of the remembrance of our Saviours Resurrection the Christian Sabbath the Abassynes call it as they do call the other the Jewish Now the Apostles successors forbad fasting on this day say some because the primitive Hereticks Menander Saturnitus Cerinthus Basilides and others believing that the world because corruptible was not made by God but by the Devil fasted on that day when the Creation was consummated Others that it was done out of complyance with the Jews who were very numerous in the Eastern part of the World and very tenacious of the Mosaical Ceremonies so Circumcision was for a while retained to bury the Synagogue with honor others to testifie Christs resting in the grave that day and perhaps it proceeded from an unwillingness suddenly to cancel and abrogate that Festival which had by God himself been set apart for religious Exercises and which not only the bless'd Jesus the Lord of the Sabbath kept while here on earth but his Apostles for a very considerable time after his ascension and so much for that usage XI The Questions ad Antiochum are undoubtedly the off-spring of some other father and in this I assent to Mr. H. p. 370. But that therefore all the opinions therein mention'd must not be Orthodox I cannot imagine for as to the nine Orders of Angels the belief thereof is as antient as the genuine Athanasius for presently after him I find them distinctly reckoned by a Apolard◠Ruff◠l. 2. p. 220. vid. ej com in Is 63. S. Hierome for the Western Churches under the title of Cherubim and Seraphim throni principatus dominationes virtutes potestates Archangeli angeli and by b Orat. 39. p. 207. Ed. Paris 1622. S. Basii of Seleucia for the Churches of the East I will says he run through the Orders of Angels and leave the Princes thereof i. e. the Arch-angels behind me I shall be carried above the most pleasing company of the thrones above the height of powers and the eminence of principalities and the force of virtues above the most pure and perspicacious Cherubim and the quick Seraphim adorned with six wings And if we may confide in the conjectures of those learned men that place the Epocha of the Pseudo-Dionysius in the beginning of the fourth Century and make him coevous with Eusebius the Church-Historian then the Opinion will justly claim more Antiquity nor was the notion unknown to the Platonists of that age c De Myster Aegypt Segm. 2. c. 3. Jamblichus who was Pophyry's Scholar and flourisht under Julian the Apostate naming the several Orders of the Heavenly Hierarchy and Scutellius his Translator in the Margin reckons them XII And in truth I am perswaded that the Opinion is as old as Origen not only because S. Hierome where he enumerates these nine Orders of Spirits treats of Origen's errors but because I find the father himself numbring them under the names d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 6. of Angels Virtues Principalities Powers Thrones and Dominions e Hom. 3. 4. in S. Luc. Seraphim and Arch-angels and these he there stiles divers Orders nay Clemens of Alexandria in his Excerpta out of the Oriental doctrine of Theodotus gives an account of the different Offices and Dignities of Angels and f Ep ad Smyrn S. Ignatius before him discourses of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divers ranks and Orders of Angels as not only Baronius but our most learned Pearson understand him And why this notion should be so strange when holy Writ defends it I know not in that we have an account of Angels frequently of Arch-angels 1 Thes 4.16 of Cherubim Gen. 3.24 of Seraphim Is 6.2 of Principalities Powers Virtues and Dominions Eph. 1.21 of Thrones Col. 1.16 Nor can I fancy that these are divers names of the same thing for a To. 2. adv Jovin l. 2. p. 90. sinè causa diversitas nominum est ubi non est diversitas meritorum says S. Hierome in this very case it is in vain to use different names where the things are not distinguish'd XIII That the Saints departed know all things we leave as a novel assertion to its Patrons the Romanists in the mean time believing that the Saints pray for us for the whole Church in general which no sober man denies and sometimes and on some occasions for some persons in particular of which the History of Potamiaena in b Hist Eccl. l. 6. c. 4. Eusebius is a sufficient evidence So S. Ignatius promises the Church at c Ep. ad Tralli p. 20. Trallis that he would pray for them not only while he was alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also when he came to Heaven And when the Fathers tell us that S. Paul's Conversion was owing to S. Stephen's Prayers may it not relate not only to the Lord lay not this sin to their charge but to his Supplications for him in Heaven thus did d Hom. 3. in Cant. Origen believe and e Ep. 57. p. 78. vid. eund de disc hab virg p. 139. de mortalit p. 177. S. Cyprian writing to
we find the same Form admitting a few Alterations which the Church of England uses in that tremendous Sacrament and indeed is the same abating a few Circumstances in the Liturgies of the whole Christian World among the Oriental and Western Christians the Syrians and Aegyptians the Abassines and Armenians the Melchites Jacobites and Nestorians who though in other things they disagree are herein united which makes me imagine their Ceremonies at this Sacrament so uniformly observed could flow from no other Fountain than that of the Apostles according to that Maxime of S. Austin that what is univerfally practised and was never instituted by a General Council must be imputed to the Apostles b Aug. Ep. 59. Paulino resp ad quaest 6. For the Vniversal Church had a set Service which she constantly used at the Celebration of the Sacrament whereof a part was perform'd before the Consecration of the Elements another during the Consecration and Distribution the Solemnity being alwayes concluded with the Lords Prayer the Eucharistical Hymns and the Priests benediction and that it was so from that passage Lift up your hearts to the end of the Communion Service I shall adventure to make appear from the most profound Antiquity XXVI For c Chrysost Tom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Cor. p. 647. after the Prayers of the Church which we call the first Service were finish'd and the Catechumens Energumeni and Paenitentes were dismist then began another Collect which only the Faithful said being prostrate on the Ground which I suppose was like that General Confession in our Books Almighty God Father of our Lord Jesus Christ c. then they arose and gave the holy kiss each to other after which the Priest being about to handle the tremendous Mysteries prayes over the people and the people pray for the Priest for what else mean those words and with thy spirit and when he returns with his new Invocation the people say it is meet and right so to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then he begins not the Consecration of the Eucharistical Elements but the Angelick Hymn therefore with Angels and Arch-Angels c. and this is excellently agreeable to the Liturgy of that a Liturg. Chrysost Tâ—â— 6. p. 996 997. L. 8. c. 16. eminent Father I will brieflâ— consider the several parts XXVII The Sursum cordais mentioned by the b Author of the Apostolical Constitutions and he would poorly have made good his pretence who-ever put on that Mask had not this Hymn been instituted by those holy men and the Testimony will be very considerable if the Author of those Books be as some men conjecture Clemens of Alexandria We meet with it also as an Hymn of Universal Practice in c De Orat. Dominic p. 160. S. Cyprian in d Catech. mystagog 5. p. 241. S. Cyril of Hierusalem and in e Ep. 57. Ep. 120. c. 19. Ep. 156 de spirit lit c. 11. de bono perseverant c. 13. de vera relig c. 13. c. Vide Dr. Hamm. Letters to Cheynel p. 26 27. S. Austin frequently that we may omit Dionysius the Areopagite because not so ancient as pretended the famous Bishop of Hippo affirming That they were verba ab ipsis Apostolorum temporibus petita words derived to the Church from the days of the Apostles and S. Cyril telling us that they were traditionally derived down to his time and what was Tradition in his days could be little less than Apostolical and it is observable That the Liturgy which that ancient Father so largely and Learnedly explains in his Catechetick Lectures was the Liturgy of S. James which was then in use in his Church of Hierusalem then followed the Hymn therefore with Angels c. the Prayer which the Greek Churches call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which S. Chrysostom means when he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thou singest and joinest Consort with those blest Spirits and Gregory f Tom. 1. p. 957. Nyssen says they are the words which the Seraphims with six Wings say when they sing the Hymns with the Christian Congregation and was doubtless the g Just M. Apol. 2. p. 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Eucharistical Hymn which was sung when the Christians brought Bread and Wine to the Priest which he receiving return'd Praises to God in the name of the Son and the holy Ghost The Form of Consecration of the Elements was says h Tom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. in 2 Timoth. p. 339. S. Chrys of indispensible necessity and what was then retain'd in the Church was the same which Peter and Paul and Christ himself used at the Consecration of the sacred Symbols The Form is at large in i Tom. 4. lib. 4. de sucra cap. 4 5. p. 377. Edit Erasm S. Ambrose after this manner In what Form and in whose words is the Consecration made in the words of the Lord Jesus For in all the other Additionals thanks are given to God Suppliplications made for the people for Kings and all Orders of men this also k Apoleg c. 39. Tertullian mentions and l ubi supr Justin Martyr and S. m Ep. 119. c. 18. Austin call properly the Common Prayer like our Collect for the whole State of Christ's Church militant here on Earth but when he comes to Consecrate the venerable Sacrament then he no longer uses his own words but the words of Christ Which Form of Consecration he thus expresses a Ambr. ibid c. 5. the Priest says Make this Oblation prepared for us a reasonable and acceptable Sacrifice which is the Figure of the Body and Blood of our Master Jesus Christ who the day before he suffered took the Bread in his hands and look'd up to Heaven giving thanks to the Holy Father Almighty Eternal God he blessed it brake it and being so broken gave it to his Apostles and Disciples saying Take and eat ye all of it for this is my Body which shall be broken for many Likewise the day before he suffer'd after Supper he took the Cup and look'd up to heaven giving thanks to the holy Father Almighty eternal God he blessed it and delivered it to his Apostles and Disciples saying Take and drink ye all of it for this is my Blood See all these words are the words of the Evangelist till you come to Take my Body or my Blood Observe every particular he says who the night before he suffered took Bread in his sacred hands c. therefore it is to very great purpose and advantage that thou sayest Amen So S. Ambrose largely and to the parpose XXVIII The Form of administration was the same with ours b Cyrilaibi supra The Body of our Lord Jesus Christ which was given for thee preserve thy Body and Soul unto everlasting Life and to this the people said Amen with a loud Voice After the Celebration of the Mysteries c
〈◊〉 〈◊〉 lib. 8. c. 7. The Jews were commanded by Moses says Philo to meet together in some convenient place where they might hear the Law of God read to them and expounded by the Priest or some of the Elders these places were afterwards called Synagogues and Proseuchae and for this end God divided Levi in Jacob and scattered him in Israel turning his Father's Curse into a Blessing that he might be instrumental to the instructing of the people and for this end also the wise-men of the great Consistory divided the Law into 54 Sections or Parascha's of which they ordered the four shortest to be read two at a time that so the whole might be read over once every year To this Custom did our blessed Saviour in his life conform himself for I never find him scrupling any innocent Rituals of the Jews and as it was their usage out of reverence to the Author of those holy Oracles both Priest and People b Nehem. 8.4 5. to stand up at the reading of them so when the sacred Jesus took into his hands the Book of the Prophet Isaiah c Luc. 4.16 20. he stood up read the Paragraph on which he intended to preach and sate not down until he had closed the Book and according to his example did the Apostles regulate themselves in Ecclesiastical Affairs not only introducing that very good Custom of standing up at the New Law the Gospel which was early practised in all Churches and by all men but by the d Sozomen l. 7. c. 19. Patriarch of Alexandria who only of all his Congregation of all his Patriarchate sate at the reciting of the Gospel but in ordering that in all Religious Assemblies there should first be read a e Origen Hom. 15. in Jos Portion out of the Law and with this they contented themselves before the writing of the New Testament their Homilies being only an explanation of Moses and the Prophets and a Confirmation of our Saviour's Divinity and Doctrine from thence f All. 26.28 saying no other thing than Moses and the Prophets foretold should come to pass but when the Gospels and Epistles were writ they then took order that some parts of the New Testament especially the History of our Saviours life should have a place in the Service that the Truth might answer the Types So g Hypotypos lib. 6. apud Euseb lib. 2. c. 14. Clemens Alexandrinus and Papias affirm that S. Peter decreed that the Gospel of S. Mark should be publickly read in the Christian Churches and h 1 Thess 5.27 S. Paul took care that his first Epistle to the Thessalonians should be read to all the Brethren XXI These Books of the holy Canon being collected into one Code during the Apostles residence on Earth the reading thereof continued in the Church after the dissolution of that Family of our Saviours own immediate constitution a Clem. Rom. Ep. ad Corinth p. 54. the employment devolving on the first-fruits of the converted City or Country where the Apostles preach'd whom they left to raise a Superstructure on the Foundation which they had layd and to cultivate what their industry had planted So b Apel. 2. p. 98. viâ—e Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. p. 502. Tert. Apolog c. 39. S. Justin describes the state of their Christian Conventions All the people that dwelt in the City or adjacent Country met together in one Assembly on the Sunday and then the Commentaries of the Apostles or the Writings of the Prophets are read and when the Reader a Church Officer very early instituted in the Church for this purpose hath done then the Bishop who is the President of the Society makes an Oration to encourage and exhort his Auditory to the Love Imitation and Practice of those blest Precepts And when c De anima cap. 9. Tertullian undertakes to enumerate the Solennia Dominica as he calls them the solemn Offices of that Festival he mentions the reading of the Scriptures singing of Psalms hearing the Sermon and holy discourses and then the offering up their prayers to God Which Expositions on holy Writ as a part of the service of the Lords day grounded on the custom of the Jews and the practice of the Apostles d Act. 20.7 S. Paul inures himself to as a necessary Method of instructing his Neighbours in the Laws of Christian Obedience and a great incentive and preparative to Devotion and the Eucharist in which the Apostles had this advantage of their Successors that they could express themselves both in their Supplications and Sermons without premeditation e 1 Cor. 14.30 being assisted by a peculiar afflatus of the Spirit of God the Spirit of Prayer and Prophecy whereas their Successors wanting those miraculous assistances took on them to inform their Flocks according to the several measures of their Learning and Industry only those who were well furnished with the Arts of demonstration and holy perswasives frequently spake ex tempore to the Congregation as we may see in many of the Homilies of the ancient Fathers S. Chrysostom especially And that we may make a more regular proceeding in this disquisition I shall speak to the time when and how often these Sermons were made the places where the persons who undertook this tremendous employment and the manner how it was performed and by this course we may take a brief view of the ancient practices in this case XXII We take it for granted that thâ— Lords day was not without its share in thiâ— Honour and that it was lookt on as a necessary part of the duty of every Prelate personally then to teach his people the Rules of Peace and Purity It was the practice of the Apostles Act. 20.7 and from them continued in the Church a Chrys To. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. p. 31. Aug. Confess lib. 6. c. 3. as a Law not to be dispens'd with and besides this solemn duty of the Sunday in some Churches they had constant Sermons every Wednesday and Fryday in the Week particularly at b Socrat. Hist lib. 5. c. 21. Alexandria where by an ancient custom all the offices of the Lords day were then performed except the celebration of the Eucharist and that probably was omitted because those were fasting-days stationum semi-jejunia as Tertullian calls them in c Id. Ibid. Cappadocia and Cyprus and probably in all other Countries where the Saturday was not a Fasting-day they had Sermons on the Sabbath-day as well as on the Sunday nay at Alexandria d Hom. 9. in Isai apud Centur. 2. c. 6. Origen seems to imply that they had Sermons every day as the Centurists understand him and this e De bono pudicit vide Holdsworth part 1. Lect. 4. p. 30. St. Cyprian terms the Bishops daily imployment nor was this Custom only used in the Southern Churches but in the Churches of the East too St. f Homil. 3. p.
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. 〈◊〉
he not only kept his Miraculous Physician at Court with him but shewed himself favourable to all persons of his Religion whereas about the 9th of his Empire begun that fierce and cruel Persecution that ended not but with his Life I would therefore presume to believe that the Donative on the occasion of which Tertullian writ the defence of that Soldier who refus'd his crown was given not in the times of Severus but in the first year of Caracalla and Geta on their return out of Britain after the death of their Father when Antoninus slew all his Fathers Physicians for not hastening his death and his own Governor Euodus for endeavouring to take up the differences between him and his Brother and all others that were favourites to Severus it being usual at the Inauguration of Princes to give such largesses and very necessary at that time to smooth the mind of the Soldiery after so many brutish acts of cruelty and continued threatnings of more mischief V. So that I cannot but see a necessity of believing that Tertullian became a follower of Montanus in the middle of the reign of Septimius Severus for in the fifteenth year of that Prince were his Books against Marcion writ as a L. 1. adv Marc. p. 56. C. Ed. Rhen. himself testifies but that he was then a Montanist is very plain for b Lib. 1. ad fin he defends the necessity of single Marriages by the testimony of the Paraclete which can be no other than Montanus and c L. 4. p. 91. D. calls the Orthodox in scorn Psychici and pleads eagerly for his new Prophetick Afflatus and Ecstasies and to this the very long Popedome of Zepherinus will give countenance and engage us to believe that the Disputation between Gaius and Proclus was manag'd some years sooner than most of the Chronologers place it Nor are several other Works of this Father commonly reckon'd among his Tracts Writ before his Desertion of the Church but infected with the leaven of Montanisme for in his De resurrect carnis he stiles Prisca a Propneâ—ess and in his Deâ—anima undertakes to prove the corporeity of the Soul by a vision of that Impostress and in the beginning of his Book De velandis virginibus he affirm That Holiness was in its rude elements under the law of nature in its infancy under the Mosâ—ick Oeconomy and the Prophets in its youth under the Gospel Dispensation but never came to its maturity and full growth till his time under the Paraclete His discourse also against Praxeas then commenc'd wherein d Cap. 1. adv Prax. he tells us that at first the Roman Prelate Baronius says it was Anicetus Dr. Cave Eleutherius but I think it was Zepherinus did believe the Prophecies of Montanus Prisca and Maximilla and granted Letters of Peace and Communion to the Churches of Asia and Phrygia that were infected with that Heresie allowing what his Predecessors had condemn'd but was diverted from continuing in that resolution by Praxeas the Author of the Sect of the Patro-passiani against whom Tertullian Writing says That he did two good Offices for the Devil while he was at Rome he expell'd the Spirit of Prophecy and brought in Heresie he banish'd the Holy Ghost i. Montanus and crucified God the Father Calling the Orthodox by the usual name of disgrace among those Herereticks Psychici which makes me wonder that that very Learned Man should number these Books among those that Tertullian Writ before he fell into Heresie Whereas in the Books which he Writ before he became a Montanist he a De praescript adv haeret c. 52. calls it a blasphemous assertion to aver That the Holy Ghost discovered more by the Ministry of Montanus than of the Apostles and his Tractate De Baptismo purposely opposes Quintilla a Woman of great repute in the Family of Montanus to prove the necessity of Water to the right Administration of Baptism and of Baptism to Salvation VI. To this Opinion for the main Mr. H. p. 13½ assents but I can no way allow of his deduction from it that therefore all the customs and usages of the Church idle Ceremonies he calls them which Tertullian reckons up in his de Corona came out of the School of Montanus as the Centurists says he profitably conjecture and which p. 169. he stiles the materials of the Antichristian Synagogue then preparing For had Tertullian argued against the Catholicks from the observances of his own Conventicle he had expos'd his reasonings to derision by begging the question whereas the Orthodox might easily retort on him that these were not the usages of the Christian Church but of their little Tribe whereas the method is perswasive when disputing against the Catholicks he urges them with their Traditional Rites and practices which were common to both them and the followers of Montanus nor is it but a most irrational inference to cast off all things that are good because of the intermixture of some unsound Positions in any person or writing as if we must think all the accounts of the Primitive usages in Eusebius were only the little arts of the Arians or in Socrates did belong only to the Novatian Schism because the one was supposed an Arian and the other a Puritan But to argue justly we must first prove the Institution of these Ceremonies to be an act of Montanus and the use of them the peculiar practices of his followers which I think Mr. H. will hardly undertake and if he hath any Veneration for that learned man B. Rhenanus whom he so often quotes he may from his Notes on this Book have a perswasive and sober account of the reason of these Institutions and if this will not satisfie b Ubi supr Tertullian shall give him my Answer Quamdiu per hanc lineam serram reciprocabimus I count it madness any longer to draw this Saw of contention but it behoves the opposers of ours and the Primitive Church to discountenance as much as may be such early instances of the use of the Cross the Responses in Baptism the prohibition of fasting on the Lords day and many other such practices The occasion of this so justly lamented defection of this great man S. c Catal. v. Tertul. Hierome says was the envy of the Church of Rome against him and the opprobrium there cast on him which might easily work on a man of his temper and Country to imbitter him Pope Victor and the Emperour Severus his Countrymen and Cotemporaries were not the most moderate men in the world such injuâ—ties being insufferable to ingenuous Natures a Lib. 6. cap. 25. Sozomen telling us that had Apollinaris been treated with more mildness and condescension by Theodotus and Georgius Bishops of Laodicea he believes the Church had never been pester'd with his new Heresie others as Pamelius and Mr. H. p. 115. that it arose from his missing the Bishoprick of Carthage and such ambition hath also much promoted
and prayed for many nights together omitting no form of Devotion that might be suitable to that occasion but that the most pertinent Collect was this Grant O my God that if the Opinion of Arius must be accounted Orthodox my Soul may be taken out of the World before the day of disputation but if what I believe be the true Faith let him suffer the punishments which his Impiety merits Which acts of Mortification and Devotion were no question doubled the Eve before that fatal day when God appeared to the vindication of the eternal verity and that great disturber of Christendom by an exemplary stroak of the divine Vengeance near the publick Market which was call'd by the name of the August Emperour Constantine yielded up the Ghost the very place becoming infamous on his death no man approaching it for the ease of nature but all that past by pointed at it as the Stage whereon that Villain acted his last till a long time after a wealthy and potent Disciple of that Sect bought the place of the Republick and built a house there that the memorable accident might be buryed in the ruines of the Stage whereon it was acted but Blasphemy and an ungodly life give the Wretch a miserable immortality VI. On the introducing of a Epiph. haer 69. Socrat. l. 2. c. 6.7.8 Sozom. l. 3. c. 5 6. Phot. cod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 773. cod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 784. Gregory into the Throne of S. Athanasius when Eusebius Emesenus had refused the honour being offered him by the Synod of Antioch the people of Alexandria were so incens'd that they burnt the Temple of Dionysius down to the ground him his Patrons the Arians finding slow and negligent in propagating their Heresie and hated by the people six years after his instalment deposed in the Synod of Sardica and ordain'd George the Cappadocian in his room who and not the first Gregory as Theodoret asserts was afterwards cruelly slain at Alexandria Naz. crat 21. p. 389. Epipâ— haer 76. Socr. l. 3. c. 2. â—â—â—om l. 5. c. 7. script vit Athanas apud Phot. cod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 788. Philostorg l. 7. tom 2. p. 86. Julian Imp. Ep. 10. Am. Marcellind 22. Baron Tom. 4. an 362. p. 70 71. the particulars of which famous Attempt besides the account which we have from the Ancients may be read at large in Baronius and briefly in Billius his notes on the 21st Oration of S. Greg. Naz. VII The Argument of Scultetus mustered p. 361. to the discarding that Tract of Athanasius which contains Testimonies out of the sacred Scriptures of the Communion of the Divine Essence between the three persons in the Trinity because many passages here and in the Questions ad Antiochum are the same and therefore these stoln thence seems to me to evince the contrary that that counterfeit Author took those passages out of this genuine Treatise of Athanasius that so he might be the more readily entertain'd as the true Patriarch and though Mr. Perkins denys that the Epistle to Marcellinus concerning the Interpretation of the Psalms and the Sermon of Virginity be his yet S. Hierom's Authority weighs more with me who entitles Athanasius to two Books one de Psalmorum titulis another de Virginitate Nor is it but the most unconcluding of Arguments that the Homily de semente must be spurious because found only in an English Book Manuscripts are common enough now in this Kingdom and one Copy makes not a Book spurious for then the Oration of Athenagoras de resurrectione must not be his because a Ep. ante Athen. Nannius tells us that his Copy was the only one in Europe and the Lexicon of Hesychius must be rejected because there was never another Copy of it found but what b Manut. Epist ante Lex Hesych Bardellonus sent to Aldus Manutius but there lyes a more material and weighty Argument against the Homily de semente than what Mr. Perkins uses and that is because the Author of it whom I suppose some Eastern Prelate of the same Age mentions the Celebration of the holy duties on Saturday as well as on the Sunday Now the c Socrat. l. 5. c. 21. Sozom. l. 7. c. 19. Church-Historians inform us that Saturday was anciently a Fasting-day at Alexandria as well as at Rome this practice therefore does not suit with the usages of that Church where Athanasius was Patriarch VIII Nor is it any wonder that two so distant Churches as Rome and Alexandria should agree in those Rituals wherein they differ'd from almost all other Churches when we consider that the first planter of holy Religion in Aegypt S. Mark was S. Peter's Disciple and Amanuensis and so would be easily inclined to write after his Masters Copy The success of the Fast which was observ'd at Rome before S. Peter's Encounter with Simon Magus so fully answering expectation in the ruine of that Impostor gave an occasion to that Church to make it a perpetual sanction and of constant use which at first look'd no farther than the present exigence of the Servants of God or rather it had its Original from a cause of more general consideration that whereas the holy Jesus was crucified on Fryday and the next day the Apostles were overwhelm'd with grief for their Masters loss and fear of the Jews therefore out of a becoming sympathy and to keep the transactions of those gloomy days fresh in memory was this Fast appointed IX But the observance prevailed but in a few Churches for even in Italy it self S. Ambrose conform'd to the Oriental usages and he that fasted every day else d Paulin. in vit S. Ambr. dined constantly on the Sabbath and Lords-day and the Festivals e Illiberit Conc. can 26. nor would the old Custom be superseded in Spain by a less Authority than that of a Council And though at Alexandria they followed S. Mark 's steps yet in all f Socrat. Eccles hist l. 5. c. 21. other parts of Aegypt in the Country near that Metropolis and through all Thebais they made the Saturday a Festival and on it had their Sermons and celebrated the Eucharist And whereas in the days of a Ep. 86. ad Casul S. Austin there was no steady Rule by which those Churches acted for in one and the same Church says that Father some fasted and others dined on the last day of the Week yet it was otherwise there anciently for b Adv. Psychic c. 15. Tertullian avers that herein the Montanists those great admirers and practisers of abstinence conform'd to the Catholick Rites not to fast on any Saturday in the year but on Easter-Eve the great Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Epistle of the Church of Smyrna more than once calls it and the Custom so prevailed over all the East c Tom. 2. p. 744. that S. Gregory Nyssen calls the two days Twin-Sisters nor can any man
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. 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