〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the spirituall Crown of their Presbytery because sitting in a half Round in the head place of the Church they very well resembled the fashion of a Crown and are therefore called in the Constitutions of the Apostles ii 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Crown of the Church There order is taken that the Presbyters at the Feasts of Love then practiced shall receive a double share to that of the widows in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Presbyters that they may take pains about the word of Doctrine let there be a double part set aside for them also for the Apostles of our Lords sake whose place they possesse as Counsellours to the Bishop and the Crown of the Church We are not to conceive that it must needs be a full Round that is called a Crown that Constellation of starres that is so called wanteth a great deal of a Circle I suppose because we must allow room to tye it behind the head to avoid Tertullians objection That the hinder parts of the head swell not If then the Bishop and Presbyters sate in that figure of a half Round which we saw practiced in the Jews Consistories and that in the head of the Congregation it is for no other reason that they are called the Crown of the Church Now this fashion of their sitting is thus described in the same book ii 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishops Chur stand in the midst and let the Presbytery sit on both sides of him and the Deacons stand by lightned of too much apparel for they are in the ship of the Church like Mariners and Rulers of sides by their direction let the people sit on the other side with all quietnesse and good order and let the women also sit apart keeping silence then let the Reader stand on high and reade It is plain that he setteth here the Bishops Chair in the midst of the upper end of the Church because he called them afore the Crown of the Church and because if the Deacons order the sides then is the Bishop Master at the stern In the mean time he sitting in the midst and the Presbyters on both hands the Deacons must needs be conceived to stand beside them behind the Compasse of that Round in which they sate And thus sitting they are said in the Constitutions as you had it even now To possesse the place of our Lords Apostles And in Ignatius Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop sitting highest in place of God that is of Christ and the Presbyters in place of the Bench of Apostles And Gregory Nazianzen setting down the dream wherein he saw himself sitting as he was wont to do in the Church describeth himself sitting in the midst and the Presbyters in Chairs on this hand and on that to shew in what posture there they sate This will be all still more clear if we compare it with the posture of the Clergie at celebrating the Eucharist described in the same Constitutions and in him that calleth himself Dionysius the Areopagite Eccles Hierarch c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop standeth at the midst of the Divine Altar and onely the chief of the Deacons stand about him with the Priests Constit Apost viii 12. more in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andlet the Presbyters stand on his right hand on his left like Scholars that stand beside their Master and let two Deacons on either side the Altar hold fans of thin skins or Peacocks feathers or linen to drive away the little creatures that flie about that they light not in the Cups The posture of the Presbyters on each hand the Bishop and of the two Deacons at the points of the Communion-Table describeth that Round whereof we speak in which the Bishop and Presbyters sate with their faces to the people ready to rise speak to them when time required ready to celebrate the Eucharist in the like posture behind the Communion-Table which therefore seemeth to have been the most ancient custome of the Church as out of Jewell against Harding is noted in the last Chapter of the Holy Table and is like to have been the Originall reason of all that is observed there of compassing the Altar in the Greek Liturgies This is that which Tertullian calleth Ordinem Consessum Ecclesiae Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Order or the Bench of the Church consiting of the Bishop and his Presbyters in allusion and correspondence to the Commonalties of the Romane Empire governed by their annuall Magistrates and a Bench of their Counsellours called Ordo Reipublicae The Order or the Bench of such Commonalties The consideration hereof is very forcible to convince common sense of the Succession of Bishops from the Apostles as the Heads of these Presbyteries granting that which men of learning cannot refuse for Historicall truth It is found in Tertullians words De Praescript Haeret. C. xxxvi Age jam qui voles curiositatem meliùs exercere in negotio Salutis tuae percurre Ecclesias Apostolicas apud quas ipsae adhuc cathedrae Apostolorum suis locis praesident apud quas ipsae authenticae eorum literae recitantur sonantes vocem repraesentantes faciem uniuscujusque Thou that shalt have a mind to exercise thy curiosity better in the businesse of thy salvation go to now runne over the Apostolick Churches in which the very Chairs of the Apostles govern in their places in which their authentick writings are read sounding the voice and representing the visage of each He that should have denied the Books kept and used by those Churches to have been the Authenticks of the Apostles would have been thought to disadvantage the Faith What shall we imagine of him that denieth the very Chairs wherein the Apostles sate in the Head of those Churches to be possessed by their Successours as was pretended there from whence Tertullian argueth For when he saith that they sounded their voice and represented their visage doth he not affirm that their Epistles written to those Churches preached in their absence as themselves did out of those Chairs in presence I have shewed out of the Scriptures that the Apostles exercised the Government in chief of those Churches which they had planted Presbyteries to govern as occasion required The Chairs whereof Tertullian speaketh were the seats of that Government as well as Doctrine when they were there The Apostles had divers companions which were both their Disciples in the Doctrine and their Coadjutours in the work of the Gospel Of these S. Paul speaketh Phil. iv 3. With Clement also and the rest of my work-fellows These or some of these which sometimes gave personall attendance upon the Apostles not moving in their office but at their disposing became afterwards settled by them upon particular Churches which they found they could not attend so well themselves for the government of those
that this was one of the wayes that were put in use to the purpose that the Congregation might joyn in the praises of God with most comlinesse according to the custome of the Apostles time Of the Lessons of the Scripture it must further be observed here that the Ancient and Primitive Order of the Church seemeth to have intended them so large that by hearing them read in the Church they might become familiar even to the unlearned of the people as Josephus said afore that the Jews by hearing Moses read in the Synagogues became as perfect in their Laws as a man is in telling his own name whereas among other Nations the simple never attain to know their own Laws For you see how many Lessons are directed to be read in the Constitutions of the Apostles two out of the Old Testament out of the Acts out of the Epistles out of the Gospels Last of all accordingly he reckoneth in particular the Books of the Old Testament to be read in the Church as doth also the said Councel of Laodicea in the last Canon upon this occasion repeat the list of holy Scriptures to be read in the Church and Dionysius expounding the order of the Church described by him afore reckoneth the subject of all the particular Books in the Scriptures which he saith are read after the Psalmes to inlarge with more ample declarations examples those things which in the Psalmes are but darkly and in brief pointed at All which I suppose intimates a great deal more then those short Lessons picked out of some parts of the Scriptures as well for the Romane Missall as other Liturgies extant In that which is intitled to S. James there is a remarkable Rubrick after the Angelicall Hymne and the Prayer that follows it which sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After is read very largely the holy Oracles of the Old Testament and the Prophets and the Incarnation of the Sonne of God is declared that is the Gospels are read For hereby he gives us suspicion enough to presume that the reading of the Scriptures was wont to be larger at the first then afterwards it became when in the declining degenerating times of the Church the increase of sensible Ceremonies and Observances began to crowd out the substantiall parts of the reasonable Service of God For so there is cause to conceive by that of the Sermon whereof it follows immediately there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is After the Lessons are read and the Sermon is done For in Justine Martyrs description of the Service in his time after the reading of the Scriptures follows immediately the Sermon to expound them and to exhort the people to follow the doctrine Tertullian speaketh not of the order or place which the Sermon had in the Service but remembreth it as a principall part of it In the Constitutions of the Apostles the place was produced afore wherein mention is made after the reading of the Scriptures of the Presbyters speaking to the people one after another and the Bishop after them according to the Custome derived from the Apostles time The 18. Canon of Laodicea is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That after the Sermons of the Bishops first the Prayer for the Hearers must be made apart In fine It is manifest by the Order of all Liturgies extant in which is described the Order of the solemn Service of the Church that is when the Eucharist was celebrated first that of all Lessons of the Scriptures those out of the Gospels were read in the last place as it is expressed in S. Augustine alledged before in the Constitutions of the Apostles and in divers others that might be produced were it questionable Then that after the reading of the Gospel followed the Sermon for the exposition of it or some other of the Lessons And yet in Dionysius there is no mention at all of the Sermon either in the description he makes of the Service or in the Exposition wherein he renders a reason of it but immediately after the reading of the Gospel the last in order of the New Testament the Hearers and Penitent and the like are dismissed and then follows the Creed Which to me is an argument of the Authours time and that when he writ the Sermon in some places began to be disused and also because he mentions the Creed in the order of Publick Service of which in Justine Tertullian the Constitutions of the Apostles the Canons of Laodicea wherein almost all the particulars of Publick Service are ordered in fine whereof in the most Ancient descriptions of the Service there is no remembrance It appeared afore by the words of S. Ambrose and so it doth by Dionysius that it was pronounced from the beginning of the use of it by the whole Congregation for the first expounded the words of the Apostle Every woman praying or prophesying of saying or singing the Creed and the second saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Catholick Hymne being acknowledged before by all the Congregation of the Church This is then the Order of that former part of Publick Service which from the beginning the Hearers and Penitents were to be present at to learn the doctrine of the Church and to profit in it so as to be thought fit for Baptisme and for the Communion of the Eucharist For the Latine Masse aswell as all other Liturgies extant though reduced to so small a model as was observed by the shortnesse of the Psalmes and Lessons and leaving out the Sermon alwayes principall ingredients of it representeth neverthelesse the Order and Course of that solemn Service which the Eucharist was celebrated with This difference of the first and second Service in the Liturgies extant is rather retained for fashions sake and in remembrance of the Ancient Order then according to the Originall purpose of it for it shall appear that some part of the Prayers which at the first were for believers alone and such as communicated not to come till the Hearers and Penitents were gone forth in all the Greek and Eastern Liturgies are now put into the first part of the Service But the end of the first Service and the beginning of that which onely believers were present at is manifest enough in it as it is in down-right terms expressed in all the Greek and Eastern Liturgies when the Hearers were to go forth not in the place where Durandus would have it iiii 1. after the Offering but as it is in the Constitutions of the Apostles in the 18 Canon of Laodicea in Dionysius in others after the Prayers for the Hearers Penitents which followed as soon as the Sermon was done immediately before the Creed Howsoever from hence it appeareth that the Lessons of the Epistles and Gospels are originally belonging to the former part of this Service The 18 Canon of Laodicea of these Prayers for the Hearers and Penitents speaketh thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first after the Sermons of the
things belonging to the knowledge of God and his praises beyond their naturall or habituated capacities without seeing any figures asleep or awake but with assurance that it was from God And this they make to be the Grace of them which writ those parts of Scripture which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticall writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Written by the Holy Ghost which neverthelesse in a large sense are called Prophets And in these two degrees they say consisted the condition of Saul that was indued with the Holy Ghost to inable him for Government so as sometimes he arrived at the rank of a Prophet And thus these Elders received of the spirit of Moses for the Government of the people with him in such measure that they atteined also to be Prophets It is the constant Tradition of that people That the knowledge of the Law was delivered by Moses and this Consistory of Elders to succeeding ages Which if it go no further is no more then reason for us to believe though they have built all the fooleries of their unwritten Law upon it If Moses were the Chief of Doctours those of Moses his Bench must needs in their degree be the like The Lord promiseth to his people a successour to Moses in this Grace Deut. xviii 15. A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you heare which the New Testament verifieth in our Lord Christ Acts vii 37. and elsewhere But if this promise be partly verified for the time in those Prophets which God raised up from age to age after Moses for further knowledge of the Law which he gave as the promise of a Saviour was for the time in part verified in their Judges and Kings by whom God delivered his people from their enemies as some will have it then is the charge of hearing those Prophets but the relative of their charge in Teaching the people In the time of Samuel we reade of certain Colledges of Prophets and disciples of Prophets such as was that 1. Sam. x. 5. where Saul and his servant met a company of Prophets and such as was that 1. Sam. xix 18 20. at Naioth in Ramah where Dauid abode with Samuel and where Sauls messengers saw the company of Prophets prophesying and Samuel standing as appointed over them This Naioth in Ramah is here translated by Jonathan the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of learning in Ramah and Samuel stood over them as their Master to teach them as he rendereth it It is the place where Samuel was born and dwelt called in the beginning of that book Ramathaim Sophim in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the same with Josephs Town of Arimathaea in the Gospell By the word it should seem it was compounded of two Towns in the one whereof was Naioth the residence of those that studied the Law there under Samuell whereupon Jonathan translateth it there Ramah of the disciples of the Prophets It is here very much to be observed that they were forbidden by the Law To offer Sacrifice but before the Ark in the place which the Lord shall chuse Neverthelesse while this choice of God stood suspended and while the house at Shiloh was desolate from the time that the Ark was taken by the Philistines till it was settled again at Jerusalem High places were licensed as the Jews speak that is it was lawfull to offer Sacrifices where the Ark was not Such are these whereof we now speak 1. Sam. ix 12. x. 5. where Jonathan translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Feasting because having offered their peace-offerings the use was To Feast upon the remains of them as you find it there In fine the people assembling to such places to offer their Sacrifices and to celebrate their Solemnities and the Prophets having their Residence there what doubt can be made but that all this must be for the purpose of preaching to the people as they assembled there or ministring what else may appear to belong to their office And this is well apprehended by men of learning to be the beginning of Synagogues and Schools among that people For when the Ark was settled and it was become unlawfull to offer sacrifices in the High places to assemble for publick prayers and the praises of God and learning the Law was no inconvenience The like is to be said of those aboads of Prophets at Bethel and Jericho 2. Kings ii 3 5. the like whereof were in other Cities saith D. Kimchi upon that place And that in 2. Kings vi 1. where we may observe Elisha to be Master as Samuel in that of Naioth afore The like we may conceive of that 2. Kings xxii 14. where Huldah the Prophetesse is said to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jonathan translateth as afore the house of learning our English the Colledge R. David Kimchi there Our Doctours of blessed memory say That three prophesied in the dayes of Josiah Jeremiah in the streets or villages Zephaniah in the Synagogues and Huldah among the women Solomon Jarchi upon Es i. 21. It was full of judgement righteousnesse lodged in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we find in Pesikta thus R. Menahem sonne of R. Hosaia saith There were CDLXXX Synagogues in Jerusalem according to the number of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gematria That is counting the number which the letters of it make As who should say that it was irregular on purpose to put them in mind how many Synagogues were in Jerusalem when the Prophet spake this And that so many there were in it under the second Temple is oft reported among them and may passe for Historicall Truth But to find this out of the Prophet in his time is one of the crotchets which these mens brains are alwayes teeming with In fine if there be any expresse remembrance of Synagogues under Solomons Temple in the Scripture I suppose it must be that Psal lxxvii 8. They have burnt up all the Synagogues of God in the land and afore vers 4. Thine enemies rore in the midst of thy Congregations which is more then can be understood of the Temple alone or the severall buildings of it Onely the doubt is to what time the meaning of this Psalm is to be related and when it might be penned because Junius hath been bold to referre it to Antiochus Epiphanes his time But the constant Tradition of the Jews seemeth to have obteined the credit of Historicall Truth that the Scripture was signed in Ezra's time And the end of Malachi whom the Jews will have to be Ezra seemeth to speak no lesse iiii 4. sounding like the passage from the Old to the New Testament reflecting upon the Old when he biddeth them remember the Law of Moses and pointing at the New when he promiseth the sending of Elias before the day of the Lord came Besides it is against
do For how is it said Ecclus. xlviii 13. that Elizeus his body PROPHESIED because of the miracle wrought by his bones after his death but because it was alwayes expected at Prophets hands to do miracles As our Lord is called a Prophet mighty in word and deed Luke xxiiii 19. It is then no marvell that Prophets should be inspired by the Holy Ghost to set forth the praises of God or that their Ministery should be required in that work 1. Sam. x. 10. we reade of Saul and his servant 1. Sam. xix 20. we reade of his messengers thus And Saul sent messengers to take David and when they saw the company of the Prophets prophesying and Samuel standing as appointed over them the Spirit of the Lord was upon the Messengers of Saul and they also Prophesied In the Greek that which is in the Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A band of Prophets or a congregation of Prophets is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Prophesying is by Jonathan turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is praising or singing They found them singing the praises of God under Samuel Master of the Quire and they when it came to their turn sung that which they were inspired with as the Apostle 1. Cor. xiiii 26. When you come together every one of you hath a Psalm Thus Exod xv 21. Miriam the PROPHETESSE the sister of Aaron took a Timbrel in her hand and all the women went out after her with Timbrels and Danses and she answered them saying in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she led them the song which she had composed as being a PROPHETESSE Or she sung that which Moses had composed by the Holy Ghost afore for her beginning is Sing unto the Lord for he hath triumphed gloriously the Horse and his Rider hath he cast into the Sea which is that of Moses Again we reade 1. Chron. xxv 3. Moreover David and the Captains of the Host separated to the service of the sonnes of Asaph and of Heman and of Iduthun who should PROPHESIE with Harps with Psalteries and with Cymbals and vers v. All these were the sonnes of Heman the Kings SEER in the words of God to lift up the horn In the first place the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking that is the praise of God in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that struck up to the Lord. But there must be a reason why the praises of God is called PROPHESYING and SEERS that send them forth And what is that but this because the Spirit of God indited Psalms to the heads mentioned here with whom the rest joyned in singing them to the Lord R. David Kimchi there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sonnes of Asaph played upon Instruments and sang and the Holy Spirit rested upon Asaph and he sung with his voice to the noise of the harps So Heman and Iduthun were all Prophets with Instruments of Song For the book of Psalms was written by the Holy Ghost and there are in it Prophesies of the Captivity and Deliverance Here you see that Asaph and the rest were Prophets inspired by the Holy Ghost so that it can be no marvell to find Prophesies under their name in the Psalms as was said Besides their children also and scholars are said to Prophesie in singing the praises of God which they were inspired with A thing to be observed towards that which shall follow Further that Prophets instructed the people in the Law at their Assemblies for that purpose in the Temple or else where there is enough to argue out of Scripture Abenezra upon Exod. xx 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was the fashion of the Israelites close upon the Sabbath to go unto the Prophets As it is said 2. Kings iiii 22. WHEREFORE VVILT THOU GO TO HIM TO DAY IT IS NEITHER NEVV MOON NOR SABBATH R. Levi ben Gerson upon that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth that in those dayes they used to go before the great wise men and they instructed them in the way they should go and the things they should do Neither is this Exposition the apprehension of these later Doctours Manasseh ben Israel the now Rabbi at Amsterdam hath quoted it to us from the Talmudists Gem. Succoth C. 2. Concil in Exod. Quaest 35. To the same purpose belongeth that of the Talmudists alledged from David Kimchi that Jeremiah prophesied in the Villages Zephaniah in the Synagogues and Huldah amongst the women The same D. Kimchi upon 2. Kings ii 3. telleth us that the reason and purpose of those Colledges of Prophets there remembred was to reprove the Israelites through those Cities In Psal lx xiii 16 17. When I thought to know this it was too painfull for me untill I went into the Sanctuary of God then understood I their end Abenezra there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the meaning of the Sanctuary of God is Because there were the Priests of account and the WISEMEN of Israel and they revealed this secret And Eccles. v. 1. Keep thy feet when thou goest to the house of God and be more ready to heare then to give the sacrifice of fools for they consider not that they do evil The Chaldee Paraphrase thus descanteth upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou sonne of man keep thy feet when thou goest into the Sanctuary of God to pray that thou goest not thither full of sinnes before thou dost repent and apply thine care to receive instruction of the Law from the Priests and WISEMEN and be not as fools that offer Sacrifice upon their sinnes and repent not of their evil works that stick in their hands and it is not accepted neither know they how to do good or evil about them Here you have the meaning of these Scriptures expressed by conjecture taken from the practice of after-times better known But WISEMEN joyned here with Priests are they which Jonathan called Scribes afore as shall be said and such Priests they were that did this office It is to be believed that it was no lesse the office of Prophets to conceive prayers in behalf of the Congregation at their Assemblies though we find no such expresse conjecture in Scriptures of the Old Testament When people resorted to the Prophets when they taught them the Law as was said shall we believe they had not publick prayers at those Assemblies or shall we believe that it was not ministred by the Prophet to whom they resorted especially seeing it appeareth many wayes that it was the Office of Prophets to pray for the necessities of the people as men most familiar with God and so most like to prevail And the Prophets of Baal 1. Kings xviii 26. called upon the name of Baal from morning till noon which in vers 29. is thus said And it came to passe when mid-day was past and they PROPHESIED till the offering of the
the times when the freedome of the people was abated and that great Court reduced from governing the State to judge the greatest of those matters wherein they were left to their own Laws Which fitteth the present purpose neverthelesse Because from it we shall perceive the imployment of their Scribes together with the fashion of their Consistories and of their Synagogues in consequence whereupon that which is to follow dependeth R. Moses in Sanedrin C. ii num 1. They place not in any Sanedrin great or little but WISEMEN men abounding in knowledge of the Law men of large knowledge in other Sciences And straight afterwards They place not in the Sanedrin but Priests and Levites and Israelites of birth sit to be of Alliance to the Priesthood as it is said Numb xi 16. AND THEY SHALL STAND THERE VVITH THEE of men like thee in wisdome and godlinesse and birth And it is a precept that there be Priests and Levites of the Great Sanedrin as it is said Deut. xvii 9. AND THOU SHALT COME UNTO THE PRIESTS THE LEVITES But if none be found though there be none but Israelites it is allowable Israelites of birth were not assumed for their birth for the Priests and Levites that were counted among them of best birth sate not there unlesse their learning were answerable The High Priest himself unlesse he were fit for his wisdome had no place in the Sanedrin of Seventy one in Jerusalem as it followeth straight afterwards Now the manner of breeding here requisite is to be understood from the description of the second Court of three and twenty which he maketh in the first Chapter there afore Num. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Judge that is of greatest wisdome among them is Head over them the rest sit in a round as it were a half Circle that the Head may see them all And again Numb 7. Before every Sanedrin they place three ranks of Disciples of Wisemen three and twenty in every rank the first near the Judges the second lower then that the third lower then the second and in every rank they sit according to their degree in Wisdome Out of these as need requireth they assume the next in rank to assist in Judgement when the Bench is not complete by Imposition of Hands as it followeth there because finable Causes that belonged to this middle Court were not judged but by Masters made by Imposition of hands But the lowest of their Courts was thus Cap. 1. num 6. In Cities of lesse then sixscore Families they place THREE Judges as in no Court lesse then three that it may have more and lesse if they chance to be divided in a Cause When there are not in a City two Great Wisemen one fit to teach and decide in all the Law the other that can understand and dispute ask and answer they place no Sanedrin in it though it have two thousand of Israel where there are these two one to understand and one to speak it is a Sanedrin where there are three it is mean where foure whereof three can speak that is a Sanedrin of Wisdome For as you have it there afterwards C. ii num ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though a Court of three be a full Court it is commendable whensoever there are more and better that a Cause be decided by eleven then by ten and it is requisite that all that sit in the Court be Disciples of the WISE and fitting So though this Court reaching but to money matters require not Imposition of hands yet you see what qualities it requireth in two that are necessary and in all that may sit in it And thus it appeareth how that is verified in particular which was generally affirmed afore That none could come to sit in any of their Courts of Justice but their Scribes but their Wise but the Disciples of Wise but those that were bred to the knowledge of the Law But it concerneth my purpose to observe further in that description of the middle Court the three ranks of Disciples that sate beneath the Judges by degrees according to their knowledge because the like order took place at their religious Assemblies in the Synagogues the people sitting flat on the floores S. Ambrose upon the words of the Apostle 1. Cor. xiiii 29 30. Let the Prophets speak two or three and let the other judge If it be revealed to another as he SITTETH let the first hold his peace Traditio Synagogae est quam nos vult sectari ut sedentes disputent Seniores dignitate in Cathedris sequentes in subselli is novissimi in pavimento super mattas It is a Tradition or custome of the Synagogue which he would have us to follow to dispute sitting The Eldest in dignity in Chairs the next upon Benches the last upon matted floores To this purpose speak those words alledged to us from the Talmudists Gem. Horaioth C. iii. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Masters say When the Prince cometh in that is the Head of the High Court of seventy one all the people stand up to him and sit not down till he bid them when the Father of the Court cometh in that is his mate they make him two ranks one on this side another on that and sit not down till he is set when the Wiseman cometh in that is the next that alwayes sate on the left hand to the Prince one standeth up and one sitteth still Disciples of the Wise and their Children when the people want them step over the heads of the people though it is an imputation for a Disciple of the Wise to come in last If he go out for his necessities he cometh in and sitteth down in his place Sonnes of Disciples of the Wise that are deputed Pastors of the Synagogue when they have understanding to learn come in and sit before their fathers with their backs to the people while they have not they come in and sit behind their fathers with their faces to the people R. Eleazar sonne of R. Sadock said At Feasts also they set them each beside their Fathers Here you see how the Elders sate in a Round in the face of the people sitting before them upon the floore The manner whereof in the Synagogue is thus further expressed in Maimoni Tephillah ubircath Cohenim cap. xi 4. for having told us that in every Synagogue in the Quarter towards which they pray looking to the Temple they build a place which they call therefore the Hecall where they lay a Copy of the Law and set the Ark out of which they take the book of the Law which they reade in the Synagogue with the back to this Hecall and the face to the people he pursueth it thus Num. 4. How sit the people in the Synagogue The Elders sit with their faces towards the people and their backs towards the Hecall and all the people sit rank before rank the face of every rank toward the back of the rank before it so
the faces of all the people are towards the Sanctuary and towards the Elders and towards the Ark and when the Minister of the Synagogue standeth up to prayer he standeth on the ground before the Ark with his face to the Sanctuary as the rest of the people And for that which S. Ambrose saith of matted floores it followeth there num 5. They use respect in the Synagogues and Schools and sweep them and floore them And the Israelites in Spain and the West and in Shinar and the land of Comelinesse they use to set up lights in the Synagogues and floore them with MATS to sit upon but in the land of Edom the Romane Empire they sit upon seats Thus is the meaning of that in the Psalm cvii. 32. brought into their practice when he saith Let them exalt him also in the Congregation of the people and praise him in the SEAT of the Elders The Chaldee Exalt him in the Synagogue of the people of Israel and praise him in the Sanedrin or Seat of WISEMEN R. Sol. Jarchi there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is requisite to confesse him before ten whereof two are the strength of our Masters that is such two as were requisite afore to make a Sanedrin according to R. Moses For their Rule is that those whom this Psalm mentioneth give publick thanks that is in a Synagogue that is of ten where there are two WISEMEN which therefore are counted a Sanedrin of which they expound the words of the Psalm The seat of the Elders True it is you shall find divers sayings of the Ebrew Doctours wherein the Disciples of the Wise are described sitting on the floore at the feet of their Masters and not upon seats of a lower rank and so was S. Paul Acts xxii 3. brought up at the feet of Gamaliel But that it should seem is to be understood of Masters sitting alone among their Scholars by that which we reade of it in Maimoni Talmud Torah C. iii. num 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How do they teach the Master sitteth in the head and the Scholars in a ROUND afore him like a Crown that they may all see the Master and heare his words The Master sitteth not in a Chair and his Disciples on the floore but all on the floore or in Chairs Formerly the Masters sate and the Scholars stood but before the destruction of the second Temple all practiced it their disciples and themselves sitting Though in S. Paul there is something particular if we believe that which Abenezra relateth out of the Talmudists upon Nehem. viii 5. where we reade And Ezra opened the book in the sight of all the people for he was above all the people and when he opened it all the people stood up It may be saith he they stood up in their place So say our Masters of blessed memory from the dayes of Moses to our Master Gamaliel they learned standing Good reason S. Paul should remember the feet of Gamaliel and good reason we should think his Scholars sate at his feet if he were the first that brought up the custome which Maimoni saith was received before the Temple was destroyed for Scholars to sit when their Masters read and discoursed which I leave to the Masters of the Talmud to be verified In the mean time the fashion of these Assemblies and the very posture of those that sate there to teach maketh that very clear which our Lord saith in the Gospell Matth. xxiii 2. The Scribes and Pharisees sit in Moses CHAIR And the same are the seats whereof our Lord speaketh there vers 6. And love the uppermost rooms at Feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they eat leaning and the chief seats in Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they taught sitting in Chairs as S. Ambrose said afore For which purpose you have seen hitherto that the Doctours sate with their faces to the people that they might be ready to stand up when the Law was read and from thence take the Occason and Argument of their speech to the people Therefore saith the Apostle Acts xv 21. For Moses hath of Old time in every City them that preach him being read in the Synagogues every Sabbath And Acts xiii 14. Paul and Barnabas went into the Synagogue at Antiochia in Pisidia on the Sabbath and sate down And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation to the people say on Then Paul stood up and beckning with his hand said In like sort our Saviour in the Synagogue at Nazareth Luke iiii 16. having read the lesson of Esaiah the Prophet proceedeth to expound it And certain it is that our Lord and his Disciples were admitted and invited to teach in the Synagogue upon no other respect but the opinion which the world had of their Wisdome and Knowledge of the Scripture for which they going so farre beyond those that professed it no marvel if they were received for Doctours of it And Philo of the Essenes lib. Omnem probum liberum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coming to their holy places called Synagogues they sit down in ranks according to years the young under the Elders with fit decorum disposed to heare Then one taketh the book and readeth another of the best practiced cometh afterwards and recognizeth that which was least understood that is expoundeth it And it should seem by the name the Jews give their Sermons that the Custome was for many of these Doctours that sate in the head of Synagogues to speak to the same purpose inquiring the truth of the Scripture For as they call the School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they call preaching in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers both for the reason of inquiring at these meetings the meaning of the Scriptures For which reason S. Paul 1. Cor. i. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling the same persons Wisemen first then Scribes and last of all Inquirers of this world that is Jewish Doctours that were still inquiring among themselves the truth of the Scriptures at their meetings and yet believed not that seemeth to be the true meaning of the words As our Saviour Luke ii 46. was found in the Temple sitting in the midst of the Doctours hearing them and asking them questions which was the School where they disputed But this posture of sitting in the Court in the School in the Synagogue in Judgement in Learning in their Service of God will be still better understood if we observe that it was the fashion of that people to sit at meat no otherwise as did also the Greeks and Romanes after them eat lying and leaning on the elbow in a half Round which they call Sigma from the Ancient figure of that letter which was thus C. This is called in the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee it is translated
heare his most holy Word which must be understood according to the purpose and opportunities of severall Assemblies either read or expounded as the meaning of it hath alwayes been declared by practice and to ask those things which be requisite and necessary as well for the body as the soul The same hath Tertullian expressed to have been the businesse of the Primitive Christians at their Assemblies De Anim. c. ix Jam verò prout Scripturae leguntur aut Psalmi canuntur aut Adlocutiones proferuntur aut Petitiones delegātur ità indè materiae visionibus subministrantur Now as the Scriptures are read or Psalmes sung or Exhortations produced or Prayers preferred so is matter ministred to her visions In his Apologetick c. 39. and in Justine Martyr his second Apologie where they describe to the Powers of the Empire what the Christians did at their Assemblies of singing Psalmes there is no remembrance the rest are the same particulars There can be no question made that their practice was derived from the Apostles when we consider how much this Discourse of the Apostle inferreth in which we have seen the Psalmes and the Prayers which those that were indued with spirituall Graces composed and conceived on the behalf of the Church as hath been shewed where neverthelesse he hath expressed the part that particular persons bear when he saith Every man or woman Praying or Prophesying that is singing of Psalmes as hath been declared afore In like sort whatsoever Rules he giveth to order the course of Prophesying among them proceed from supposition of reading the Scriptures afore to the Exposition whereof he willeth them to contribute the fruit of their Graces And this in the first place I make account to be gained without contradiction from this Discourse of the Apostle That all these are substantiall parts of that work for which we go to Church all of them Principals none of them accessories in it The setting forth of Gods praises in Psalmes of Thanksgiving you shall see to be that part of morall and perpetuall Service the Order whereof is most particularly remembred in the Old Testament in Solomons Temple As the Sacrifice was burning upon the Altar and the Wine-offering pouring out on it and the Priests blowing with the Trumpets in the Court of the Sanctuary which was their Ceremoniall and Figurative Service in the mean time the Levites stood upon their Pulpits in the outer Courts where the men or women of Israel were licenced to come singing the Psalmes of Gods praises Times of their Assemblies were prescribed by the Law of Moses as you have seen but no Order for any particular work of spirituall Service to be performed at them is there remembred Not to make a doubt that other Offices were frequented together with the Exposition of the Law as the custome and opportunitie served but to shew that the Psalmes of Gods praises for the ordinary daily practice whereof such expresse Order was taken and remembred must by no means be reckoned of the by but of the main of Gods Publick Service And if we should go further to shew that this was no personall service of the Levites alone but of the whole congregation of Gods people assembled there and that it is so acceptable with God in this regard because his praise appeareth more glorious when his people joyn together in setting it forth we might produce a great part of the book of Psalmes wherein David and other persons inspired by the Holy Ghost have either expressed or stirred up the affections of the whole congregation to that work and recommended the Service of God which it yieldeth Psalm xxxiv 3. O magnifie the Lord with me and let us exalt his name TOGETHER cxlix 1. O sing unto the Lord a new song and his praise in the CONGREGATION of the Saints lxxxiv 4. Blessed are they that dwell in thine house they will be still praising thee He commendeth the condition of Priests and Levites but he desireth as farre as he can to make it his own cxvii when he singeth O praise God all ye People praise him all ye Nations The Apostle sheweth us that this is accomplished when the Gentiles submit themselves to the Church Rom. xv 11. and so is all the rest of like nature Psalm c. 4. O go your way into his gates with Thanksgiving and into his courts with Praise be thankfull unto him and blesse his Name But shall we believe that these things are accomplished in merely believing the Gospel or in serving him according to it as they are required to do in the Scriptures that foresaw it In fine S. Augustine hath instructed us that the Psalmes are to be understood in the person of David or him that composed them by the Holy Ghost in the first place but afterwards they belong to the person of Christ first and then to his mysticall body the Church So whatsoever is there read in the singular number hath the last resort of the meaning in the congregation of Gods people But those things that are couched in the plurall number there cannot properly be understood to proceed from particular persons every Praise ye every Hallelujah is owned of none but Assemblies Besides it expresseth to us the interesse which the honour of God hath in every thing of this nature that is publick Could it be supposed that the same thing were done the same praises yielded to God by each man in private which all men yield him in common there is no Christian that is sensible of the body of Christ and the fellowship of all members of it could think these to be both one to Gods Service because the Spirit that maketh this body one requireth of each member of it a particular influence in the common Office Hearts indued with severall Graces to God are like severall voices to the eare But we are farre from supposing this Many men may think that they need not go to Church for those Offices which they do at home But they ought to think what the common sort of Christians might do if Assemblies were not held As the matter is the Service which the best are able to yield unto God is much improved by joyning with the rest of his members but should we not Assemble for that purpose the hearts of plain simple members which now are most acceptable to God would be able to move little in this work the Order of the Congregation not guiding them in it Last of all be it considered that this is the imployment of the other world when mens desires are all satisfied and all the subject of prayers possessed the Angels the Elders about the Throne of God and all the people of Jews and Gentiles which encompasse it Revel vii 9. cease not to joyn in the praises of God when the Church is become perfectly one As for the Prayers of Christian Assemblies we know upon what Patent they stand Matth. xviii 19 20. Again I say unto you that if two of
temporibus causis uniuscujusque Sic Apostolos observasse nullum aliud imponentes jugum certorum ab omnibus obeundorum jejuniorum proinde nec stationum quae ipsae suos dies habeant quartae feriae sextae passivè tamen currant neque sub lege praecepti Therefore otherwise beside the dayes on which the Bridegroom was taken away they say we are to fast indifferently arbitrarily not upon command of the new discipline according to each mans times and occasions And that so the Apostles observed imposing no other yoke of certain Fasts to be performed of all neither by the same reason of Stations which they say have also their dayes of Wednesday and Friday but of ordinary course under the law of no precept For which cause he calleth these Stations semijejunia or half Fasts c. 13. of that book The Wednesday and Friday Assemblies of the Primitive Christians with Fasting were not of such strict and solemn observance No more were those of Mundayes and Thursdayes in the Synagogue and therefore taken up in imitation of the Synagogue and upon the like reasons The generall whereof is well laid down by S. Hierome upon Gal. iiii 10. His question is how the Church appointing Festivals and set times of Fastings is clear of the Apostles charge upon the Galatians there Ye observe dayes and moneths and years I fear lest I have laboured upon you in vain His answer is first Et nè inordinata congregatio populi fidem imminueret in Christum propterea dies aliqui statuti sunt ut in unum omnes pariter veniremus non quòd celebrior sit dies illa quâ convenimus sed quòd quacunque die conveniendum sit ex mutuo conspectu laetitia major oriatur And lest the disorderly assembling of the people should â—ate faith in Christ therefore certain dayes are appointed for all to assemble at once not because the day on which we assemble is more not able then others but because on what day soever we assemble by seeing one another more gladnesse ariseth Meaning that gladnesse wherewith they celebrated their Festivals So his mind is that all difference of dayes among Christians is in respect to the Order of their Assemblies and that in respect to the work of those Assemblies Again Qui subtiliùs respondere conatur dies omnes aequales esse ait Jejunia autem Congregationes inter dies propter eos à viris prudentibus constitutos qui magis saeculo vacant quà m Deo nec possunt imò nolunt toto in Ecclesia vitae suae tempore congregari ante humanos actus Deo orationum suarum offerre Sacrificium One that indeavoureth to make a more subtle answer saith that all dayes are equall but that Fasts and Assemblies are appointed among other dayes by discreet men for those that spend more time in the world then on God and can not nay will not assemble all dayes of their life in the Church to offer unto God the Sacrifice of their Prayers before humane actions Adding that whereas the Jews Service was confined to certain times that of Christians is alwayes seasonable The Primitive Christians were alwayes assembled alwayes in posture for the Service of God as we reade in the Acts when the number increased there was no expectation of humane reason that they could continue so unanimous in frequenting their Assemblies for that purpose The neglect of them must needs prove an abatement the disorder of them a scandall to the Faith Here the wisdome and the authority of the Church-guides behoved to take place by customing certain times whereof the occasion was justest to confine men from Secular imployments to better purposes And how this course prevailed in matter of Festivals I referre to those well known words of S. Augustine Ep. cxviii where being to instance in some universall custome of the whole Church Sicuti saith he quòd Domini Passio Resurrectio Asscensio in Coelum Adventus de Coelo Spiritûs sancti anniversariâ solennitate celebrantur siquid aliud tale occurrit quod servatur ab universa quacunque se diffundit Ecclesia As that the Passion the Resurrection and Ascension of our Lord into Heaven and the Coming of the Holy Ghost from Heaven is celebrated with yearly solemnity and if there be any thing else which all the Church wheresoever dispersed observeth As for times of Fasting the answer of our Lord importeth two things First that his purpose was that the outward freedome which he allowed his Disciples for the time should symbolize with the inward comfort which the Gospel professeth and conduct and train them as trained they were by his Doctrine in divers particulars by corporall to spirituall things to understand it The second the reason of this purpose because they were old vessels for the present which a strict discipline for the present might cause to flie in pieces but when the new wine of the Holy Ghost should make the vessels new into which it was put on the day of Pentecost then should they Fast then should they be willing to undertake the discipline which their Profession suited with Accordingly we may find them serving God with Prayer and Fasting Acts xiii 3 4. xiiii 23. But because disorder or coldnesse in this voluntary performance might disadvantage the Faith it soon proved time to bring those voluntary observances to set rules of practice These causes thus disposing the Church and the President of the Synagogue directing not to do lesse what course should it observe but in stead of Mundayes and Thursdayes used in the Synagogue to practice Wednesdayes and Fridayes for this purpose holding in them a convenient distance from the Lords day as those other did from the Sabbath Their Writers tell us besides the reason specified out of Maimoni afore that they might not rest three dayes from hearing the Law that they made choice of Mundayes and Thursdayes in regard of some great calamities that befell their nation upon those dayes What marvell is it if the Church had regard to those which befell our Lord on the Wednesday and Friday the other Morall reason of assembling once in three dayes for Gods Service concurring Those ancient Christians of Tertullians time conceived that the Fast afore Easter is appointed in the Scripture which saith The dayes will come that the Bridegroom shall be taken from among you and then shall ye Fast in those dayes and Tertullian is content to have it believed because Montanus required that and more But S. Augustine found that there is a command in Scripture to Fast but no time commanded when it shall be done Ep. lxxxvi So he would have accepted their reason as an allusion handsomely symbolizing with the nature of Fasting but the appointment he must needs referre to the Custome of the Church and the Ordinance of the Guides of it It is not much otherwise with those other dayes wherewith some inlarged the Fast afore Easter even afore Ireneus his
which the Rationalists call the Litanies to be that which remains of them the model of the Latine Service being so abbridged as was observed afore And by S. Ambrose or whosoever writ those books de Sacramentis it appeareth that prayer was made to that effect before the consecration of the Eucharist his words are iv 4. Oratio praemittitur pro populo pro Regibus pro caeteris Prayer is premised saith he to the Consecration of the Eucharist for the people for the Emperours for the rest But in those words he speaketh of prayers that were made at the Lords bord by him that celebrated the Eucharist of which afterwards not of those that were ministred by the Deacon speaking to the people in the manner aforesaid which neverthelesse S. Augustine of the Latine Church remembreth when he saith Epist 118. Cùm communis oratio voce Diaconi indicitur when Common prayer is indicted by the Deacons voyce for this is that which Justine Martyr called Common Prayer afore Rhenanus in Tertull. de Corona Et arbitrantur quidem illi Missam incepisse dicente Saceraote Dominus vobiscum mox Sursum corda Gratias agamus Domino Deo nostro And they truly that is those that studied the Ancient Form of Service out of the eldest and best Church-writers think that the Masse begins when the Priest sayes THE LORD BE VVITH YOU and by and by LIFT UP YOUR HEARTS afterwards LET us GIVE THANKS TO OUR LORD GOD. If his meaning be that the Celebration of the Eucharist began alwayes with the Preface Sursum corda well and good But if he mean this that the second Service or the Prayers at which Believers alone were present began then it is an oversight The testimonies produced are beyond exception to show that according to the most ancient Custome of the Church prayer was made for all states of men and of the Church first in the manner aforesaid In fine the great agreement of all the Liturgies specified coming from those most Ancient Eastern Churches with the eldest of Church-writers together with other pregnant circumstances that concurre make me bold to conclude that the practice of these prayers is derived from the Apostles and the Custome of their time and are the same whereof S. Paul writes Rom. viii 26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit that it maketh intercession for the Saints according to God For according to the exposition of S. Chrysostome proved good afore these prayers which in the Primitive times were made by men indued with Prophetick Graces called here the Spirit were afterwards ministred by the Deacon going afore the people which holds good of these not onely according to all the Liturgies and Authorities alledged but according to Justine in chief and in the eldest place who when he relates that he which ministred the Eucharist began not but with the Thanksgiving after these which he calls the Common Prayers were ended gives presumption enough that the said Common Prayers were ministred by the Deacon with him as with S. Chrysostome Then the terms in which the Apostle expresses the nature of these prayers calling them Intercessions for the Saints seem to specifie the subject whereof we speak for all states of the Church And last when the Apostle saith maketh intercession for us with gronings not to be uttered and afore vers 23. Our selves also which have the first-fruits of the spirit even we our selves grone within our selves S. Chrysostome testifieth that the Correspondent hereof was done by the Deacon in his time with whom agree the words of Justine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he witnesseth the earnest vehemence which these prayers were made with And in the prayers quoted in the Constitutions of the Apostles for the Hearers and Penitents which as hath been shewed were made after the same sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us beseech the Lord for them still more vehemently and in that for the faithfull at the end of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us stand up having vehemently prayed And to the Penitents in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye that are under Penance vehemently And the Cyrie cleeson or Lord have mercy the foot and burden of this Prayer as you have seen in the Liturgies of S. Basil and S. Chrysostome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that of S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of vehement and earnest supplication to God All Arguments of that vehemence and earnest devotion which the fashion and manner of the Litanies if it were relished aright still breatheth derived from those grones and tears with which men indued with Primitive Graces made then intercession to God for the Church and states of it And perhaps the Apostle when he said 1. Cor. xiiii 15. I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also meant no other prayers but those whereof he writes to the Romanes those first sort of Prayers whereof here we speak at the Service of believers For in that which follows vers 16. Else when thou shalt blesse with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thanks well but the other is not edified many things induce me to think that the Apostle speaks of nothing else but of that Thanksgiving which from the beginning the Eucharist was consecrated with and from which it hath the name and is the next point in the order of this Service For so the Apostles directions will appear complete reaching to all parts of the Service which proceed from mens particulars For the reading of the Scriptures we must here except presupposed as the subject and imployment of present Graces For the Psalmes of Gods praises which the spirit then indicted he provideth when he saith I will sing with the spirit but I will sing with the understanding also For the Exposition of the Scriptures more at large in the rules that follow from vers 26. For the Prayers which by the suggestion of the holy Ghost were made for the Church and all States of it when he saith I will pray with the spirit but I will pray with the understanding also For the Prayers which the Eucharist was celebrated with in the words now in hand vers 16 17. The Commentaries under S. Ambrose his name Hi ex Hebraeis erant qui aliquando Syrâ linguâ plerumque Hebraeâ in Tractatibus Oblationibus utebantur ad commendationem Gloriabantur enim se dici Hebraeos propter meritum Abrahae
satisfaction to God not in the senselesse and impious sense of the now Church of Rome to make him recompense for the debt of punishment incurred but according to the use of the word in good Latine to appease his wrath with true sorrow and with cordiall contrition to seek reconcilement Imposition of hands was not used once in pronouncing sentence of forgivenesse but alwayes at Publick Service during the prescript time of Penance those of that State after the earnest prayers of the Congregation for their pardon coming and kneeling afore the Bishop holding his hands over their heads with his blessing and Prayers for that purpose were dismissed afore the Mysteries this was called on their part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or falling down on his part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Imposition of hands in Penance In the ministery of these means of forgivenesse the power of the keyes is seen In Rhenanus his Argument to Tertullians book de Poenit. are to be found divers remarkable things to this purpose out of the Penitentialls of Theodulphus of Orleans and Theodore of Canterbury out of S. Basil and Tertullian that Confession to God is that which cleanseth sinne but Confession to the Church is to the purpose of learning the course men are to hold in seeking pardon and obtaining the Prayers of the Church to that purpose Besides this I find that S. Cyprian hath placed the power of the keyes in the Sacrament of Baptisme His words are these Epist lxxiii Manifestum est autem ubi per quos remissa peccatorum dari possit quae in baptismo scilicet datur Nam Petro primùm Dominus super quem aedificavit Ecclesiam unde unitatis originem instituit ostendit potestatem istam dedit ut id solveretur in coelis quod ille solvisset in terris Now it is manifest where and by whom remission of sinnes may be given I mean that which is given in Baptisme For unto Peter upon whom he built the Church and from whom he appointed and expressed the originall of unitie our Lord at first gave this power that it should be loosed in heaven which he loosed on earth And by and by afterwards Vnde intelligimus non nisi in Ecclesia praepositis in Evangelica lege ac dominica ordinatione fundatis licere baptizare remissam peccatorum dare Whence we understand that it is not lawfull but for those that are set over the Church and founded upon the law of the Gospel and the Ordinance of our Lord to baptize and give remission of sinnes to wit as is given by the power which S. Peter received under the figure of the keyes of Gods Church I find further that Primasius a scholar of S. Augustines seems to place the power of binding and loosing in the Sacrament of the Eucharist in Apoc. viii 3. A thing somewhat strange to make the power of binding and loosing all one with the Sacraments But that it is to be remembred that the judgement of the Church and the Ministers of it goes before the ministring of them to discern how fit they are for them that pretend and to constrain them to the means which make them capable of forgivenesse It is no more then follows there in S. Cyprian speaking of rebaptizing those that returned from their heresies Quapropter qui fidei veritati praesumus eos qui ad fidem veritatem veniunt agentes poenitentiam remitti sibi peccata postulant decipere non debemus fallere Sed correctos à nobis ac reformatos ad regnum coelorum disciplinis coelestibus erudire Therefore we that are over the faith and truth must not deceive nor coosen those that come to the faith and truth and doing Penance desire their sinnes to be remitted But instruct them amended and reformed by us to the kingdome of heaven with heavenly discipline They that returned from-heresies sought remission of sinnes by repentance his opinion was that it was not to be had without a second Baptisme and the power of binding and loosing he makes to consist in prescribing repentance and admitting them to baptisme upon repentance So that in summe he shall seem most sufficiently to comprise the whole charge of binding and loosing that shall make it to consist in the ministerie of those means which dispose men to be capable of remission of sinnes In which regard the Ministers of the Church shall be said with as much propertie of speech to remit and retain sinnes to bind and loose as the Physician is said to cure those diseases in which he does no more but prescribe or applie the remedies But no man doubts but this Office as it is appointed in respect of God to procure pardon so it is in respect of the conscience to assure it Which assurance as it is warrantable for them to give that have seen the course performed which they are intrusted to prescribe so is it due for him to receive that hath performed it Suppose then we leave it questionable as not to be disputed in this place what sinnes are to come under the discipline of Penance either of necessitie or for a sure course of procuring their pardon Certain it is that the children of God do continually remember with remorse and bitternesse of spirit the sinnes which they committed of old And certain it is that mens daily offenses are not capable of so solemn a cure so great is the number of them that it is not possible for mans mind to attend them in particular And as certain it is that there is no means so powerfull to obtain pardon of them as the daily prayers of the Congregation to that purpose So that the course which the Church prescribeth for the pardon of daily offenses being put in practice what can be more just more due then to declare that forgivenesse which those that dissemble not those that are as they pretend to be do attain What more comfortable then to heare the news of it from his mouth by whom the Church ministreth the office What more seasonable then to do this before we come to praise God and heare his word that we may perswade our hearts that he accepteth this service at the hands of them that hate not to reform themselves In this consideration I must needs preferre the Order of this Church of England before that of other reformed Churches in that we put Confession of sinnes in the first place of our Service they referre it till after the Psalmes the reading of the Scriptures when the Preacher goes up into the pulpit They reckon them as needs they must of the substance of their Service And Du Plessis hath pleaded them as he had reason to shew that their Service cometh nearer that of the Primitive Church then the Masse But beginning as they do without solemn Confession of sinnes before they give the people occasion to esteem them otherwise then the Service of God as taken up merely to while out