OF RELIGIOUS ASSEMBLIES AND THE PUBLICK SERVICE OF GOD A Discourse According to Apostolicall Rule and Practice By HERBERT THORNDIKE HINC LVCEM ET POCVLA SACRA CAMBRIDGE Printed by Roger Daniel Printer to the Vniversitie and are to be sold at the Angel in Lombardstreet in London 1641. To the Readers THere is no such light to the true meaning of the Scripture as the practice of matters contained in it under the Synagogue first and in the Church afterwards This is the reason of the course held here in inquiring what was done or arguing what is to be done for the Publick Service of God It is not to be expected that the particulars here observed or discoursed under the judgement of this Church and the Learned in it should indifferently take place It is enough if the main foundation which I have given my thoughts a little freedome to dig for prove not fleeting Then may it serve for the edifying of it unto peace However you see wherefore writing in English neverthelesse I produce the passages of Writers in their own formall words You shall find them translated for the satisfaction of all sorts The learned Readers may please to excuse me if walking for the most part an untrodden path they find nothing but work cut out to be made up at leisure All may please to do so much right to themselves or me as to referre themselves to such things as the delay of the Presse hath given occasion to adde at the end before they begin to reade The Heads of matters here intreated are premised for the ease of such as make choice of what they think best to reade The Contents of the Chapters Chap. I. THe Publick Service of God the most eminent work of Christians How the form of it may be derived from the Scriptures The Subject and the Proceeding of this Discourse Chap. II. Dayes of Assemblies appointed by the Law The Morall Service of God not specified in it but collected from it How the Jews are taxed for spending the Sabbath in pastime Places of such Assemblies not provided in it The Priests charged to teach the Law by deciding controversies of it The Chair of Moses the Chair of Prophets High places to what purpose Beginning of Synagogues Disciples of Prophets studied to be Prophets They ministred the Morall Service of God in High places and Synagogues Chap. III. The profession of Scribes that succeeded the Prophets Wisemen of the Jews were the learned sort of Scribes Scribes of all the three Sects They taught in Synagogues Who were Lawyers Who sate in their Courts and of their Disciples The manner of their sitting in Schools and Synagogues How they sate in Feasting Of the Elders of Synagogues Who among them received Imposition of hands Chap. IV. Presbyteries of Churches with their Bishops answerable to the Jews Consistories made with Imposition of hands They sate in the Church as the other in the Synagogue That argueth their Office of Governing the Church And the difference of them from the people The Elders of the people in the Africane Churches were not of this rank What is the double Honour of Presbyters in S. Paul The Apostles Rule in discerning Spirituall Graces The Proceeding and Extent of his Discourse His Catalogue of Graces and Ministeries How divers of them may meet in the same man Doctours are those of the Presbyters that preached Helps were Deacons Chap. V. Prophets in most of the Churches remembred by the Apostles The gift of Languages the purpose and nature of it The Limbes and Branches of both these Graces in S. Paul Of praying and praising God by the Spirit Those that spake strange Tongues understood what they said Interpretation concerneth all that was spoken in strange Languages They prayed and studied for spirituall Graces Prophesying in S. Paul signifieth singing psalmes Prayers of the Church conceived by immediate inspiration The nearnesse of the Graces of Prophesying and Languages The ground and meaning of the Apostles Rule It proceedeth of none but Prophets What is to be judged in that which Prophets spake The custome in the Primitive Church of many preaching at the same Assembly came from hence Chap. VI. The parts of that work of Gods Service for which Christians assemble Psalmes of Gods praises part of the substance of it The ground and efficacie of Common prayers Reading the Scriptures a substantiall part of publick Service The necessitie and excellence of preaching for expounding the Scriptures The Eucharist the chief part of publick Service The Apostles Rule of Order and Comelinesse The force of Custome in preserving Order and of Reason in judging of Comelinesse All practice of the Primitive Church prescribeth not to us Correspondence with it necessary The practice of it in the point in hand of what advantage Order of Publick Service a Law of Christian Kingdomes Direction of Ministers of the Church requisite The Obligation of it The Agreement of the chief Reformers Chap. VII The prohibition of Quenching the Spirit concerneth immediate inspirations Prescript Form of Prayers as well as of other parts of the Service is for the Edification of the Church Order not to be maintained without it Three parts of the Service of the Temple The praises of God the Confession of sinnes the Priests Blessings The Service of the Synagogue prescribed Of the eighteen Benedictions Of the Service of their Fast of Seven dayes The Deacon ministred their Service Justine Martyr and Tertullian misunderstood Summe of the Church-service All Prescript Of Canons that prescribe the Service to be ordered by Councels Alterations in Liturgies Agreement of Reformed Churches Chap. VIII Of times of Assemblies Daily morning and evening Service is for the edification of the Church Humane Institution of Festivals lawfull Publick Service upon them and upon weekly and yearly times of Fasting is for increase of godlinesse Of frequent celebration of the Eucharist Houres of Prayer among the Apostles and Primitive Christians from the Synagogue Festivalls of the Law for gladnesse and those of humane institution in the Synagogue Of Fasting-dayes in the Synagogue and Primitive Church How the Eucharist was frequented in the Primitive Church The Order of this Church agreeable with the judgement of chief Reformers Chap. IX The reasons why it is for the edification of the Church to use Ceremonies in Publick Service It is avowed by the chief Reformers Of the respect of times and places Of the difference of Vestures and Gestures Caution in matter of Ceremonies The obligation of Rules whereby they are determined Chap. X. What is to be considered touching our Service The Service of Hearers and Believers Confession of sins whether of old the beginning of Service The ancient order of Psalmes and Lessons The Masse containeth an abridgement of it Severall manners of singing Psalmes Purpose of Lessons The Place of the Sermon Dismission of Hearers Originall of Litanies Prayer indicted by the Deacon The Thanksgiving from whence the Sacrament is called the Eucharist Prayer which it was celebrated
government or care or whatsoever you please to call it of the Church in Spirituall matters as by the charge of Teaching the people Both parts ascribed to them that bear the rank and style of Presbyters Acts xx 29. 1. Pet. v. 2. 1. Tim. iiii 2 5. Titus i. 7 9. 1. Thess v. 22. True it is that the Church is of it self a mere Spirituall Common-wealth not indued with any temporall power to inforce by way of constraint the effect of those Ministeries which they stand trusted with Before the Temporall powers of the world were converted to the Faith they came to effect by the voluntary consent of Christians The same good will that moved them to become such was enough to prevail with them to yield effect to those Ministeries which God had provided for the maintenance and propagation of it It seemeth that the Ground of the present Separation is derived from hence That hereupon Ordinations and Censures are to passe by voices of the Congregation according to the Scriptures And true it is that in the primitive Church according to the practice of the Apostles times these matters passed at their religious Assemblies under the sight and conscience as S. Cyprian speaketh that is under the notice of the people Ordinations were allowed by them as not having to except against the persons reproofs and censures were their reproofs and censures for they reproved and cast out those whom the Ecclesiasticall Order sentenced to it 2. Cor. ii 6. Sufficient to such an one is the rebuke by the MANY The Congregation must needs rebuke him whom they put from their body to give effect to the Apostles sentence 1. Cor. v. 4. To shew us the meaning and extent of his words there vers 12. For what have I to do to judge those that are without do not YE judge those that are within The Apostle censureth and the people censureth The difference of their right and charge is in the third verse expressed in the case I newly have judged or determined already that he be delivered to Satan at one of your Assemblies that is solemnly put from the body of Christians In regard of the faction then on foot among the Presbyters as hath been shewed else where it appeareth that the person in fault was born out by a side of the people especially if we believe S. Chrysostome that he was one of the Pastours The Apostles were so charitable to expect the peoples consent in Ordinations and Censures that they meant not to betray their own right with Gods cause Judge whether he proceedeth upon voices that inchargeth them to execure his sentence and yet he saith I condemne and you candemne But how shall the government of the Church in generall belong to the Ecclesiasticall Order if the particulars of it be in the hands of the people 1. Pet. v. 2. Feed the stock of God OVERSEEING not upon constraint but willingly not as lording it over the heritage but as ensamples to the flock 1. Thess v. 12. Know them which labour among you and ARE OVER you in the Lord. Titus i. 7. A Bishop must be blamelesse as the STEVVARD of God endued with those qualities that follow not concerning preaching but government The like 1. Tim. iii. 2 3 4 and vers 5. If a man know not how to rule his own house how shall he TAKE CARE of the Church of God Rom. xii 8. He that RULETH with diligence Hebr. xiii 17. OBEY THEM THAT HAVE THE RULE OVER you OR GUIDE you Is all this obedience no more then to give them the hearing when they preach Who shall be left to yield obedience according to this generall charge if the particulars of it Ordinations and Censures belong as well to the people Of the right of the Ecclesiasticall Order in these particulars enough hath been said And the Primitive practice of them in the Church is enough to interpret the meaning of those Scriptures to the common sense of men that will use it Tertullian Apologet. C. xxxix speaking of their Assemblies Ibidem etiam exhortationes castigationes censura divina Praesident probati quique Seniores He telleth us that exhortations reproofs and spirituall censures passed at their Assemblies but under the presidence of their Presbyters Firm. Epist Ixxv. Cypr Omnis potest as gratia in Ecclesia constituta est In qua praesident Majores natu qui baptizandt manum imponendi Ordinandi habent potestatem All power and favour is seated in the Church In which the Presbyters are Presidents which have power both to baptize to impose hands in Penance and to ordain All my meaning is contained in these words Some of S. Cyprians Presbyters made a side of the people to admit the lapsed to communicate without Penance upon petition of the imprisoned towards martydome S. Cyprian neither neglecteth the danger of Schisme nor sitteth down to tell voices which if that were the right in conscience must carry it but casteth about with authority to reduce the people and their leaders to acknowledge themselves He complaineth that the people was debauched by some of his Clergie that ought to have kept them in discipline and instructed them to desire no mans reconcilement before Penance Lib. iii. Ep. 14 16. He writeth to those of the Clergie that they shall give account of what they did to him and the Clergie to the Confessours and to the people Ep. 14. To the people he writeth to advise and rule those that were so irregular in their demands Ep. 16. But he resolveth as a cause that concerned the rest of the Church not to proceed without advice of his fellow Bishops Praesente stantium plebe quibus ipsis pro timore fide suo honor habendus est Ep. 18. In presence of those of the people that fell not to whom respect was to be had for the faith and fear they had shown He yieldeth respect unto his people to incourage their obedience But in whom the keys of the Church rested he sheweth Ep. 16. Cùm in minoribus delictis quae non in Deum committuntur poenitentia agatur justo tempore exomologesis fiat inspectâ vitâ ejus qui agit poenitentiam nec ad communicationem venire quis possit nisi priùs illi ab Episcopo Clero manus fuerit imposita Seeing inlesse faults that are not done against God men do penance their due time and come to Confession upon consideration of the life of him that doth penance and no man can come to communicate unlesse first hands be laid on him by the Bishop and Clergie Shew me any share of the people in determining the measure of Penance or in releasing the persons and let it be believed that the keys of Gods house belong to the people And this is their interesse in the Government of the Church For they that give them right of deciding Controversies because they are mentioned in the Councell at Jerusalem Acts xv 12 22 23.
may please to consider S. Cyprians Order which alloweth their presence for their satisfaction not their voices to decide As they are present at Councels but not called to give sentence But since Kingdomes and Commonwealths are become Christian the Laws of those Kingdomes and Commonwealths as they inforce the Ministers of the Church to execute their office according to such Rules as they inforce so they constrain the people to yield outward effect to the same The good order and peace of the Church cannot be preserved otherwise All this while the Office of Ministers continueth the same No part of it accrueth to the Secular powers By becoming Christians they purchase themselves no more right then the Charge of maintaining the Ministers of the Church in doing their Office containeth Onely as all Christians have the judgement of particular discretion to discharge unto God even in matters of Religion the account of what themselves do so is this judgement of particular discretion by publick persons but most by the Sovereigne of right imployed in all that in which they lend or refuse their assistance to the Ministers of the Church in their Office alwayes under the account due to God and to the Sovereigne What is then the meaning of that which we reade in these dayes That all Jurisdiction of the Church exercised by the Ministers of it even that of Excommunicating call it Jurisdiction for the present though the term be proper where there is power to constrain is inherent and derived in and from the Common-wealth that is in our particular from the Crown of this Kingdome From whence it will follow by just and due consequence that the Office charged upon the Ministers of the Church by the Scriptures cannot be executed by them of right so long as Kingdomes and Commonwealths are enemies of the Faith So that whatsoever the Church did under the Empire before it was converted to the Faith was an attempt upon the Laws of it And the Church must of necessity die and come to nothing for want of right to execute and propagate the Ministeries which it standeth incharged with by the Scripture The Canonists have done well to distinguish between Order and Jurisdiction in the Ministeries of the Church provided that the ground be right understood upon which these terms are distinguishable according to the Scriptures That will point the effect of it to a farre other purpose but we must not be beholden to the Canonists for it being indeed this Because he that receiveth the Order of Presbyter in the Church for example is not of necessity by the same Act deputed to the exercise of all that his Order importeth and inableth to exercise without receiving the Order anew I say by the Scriptures he is not confined when he receiveth the Order when where how what part of those things he shall exercise which the Order inableth to do True it is when the Canon that prohibited Ordinations without Title of Office was in force to the true purpose of it by receiving the Order a man was deputed to the Service of the Church in which he received it as a Bishop is now when first he is ordained And the nearer the Course of Law cometh to this Canon the better I conceive it is in that regard But as this deputation was alterable so was the execution of it of necessity limitable in them that received it What Law of God what Command of Scripture what Rule or Practice of the whole Church is there to hinder him that is deputed to one Service to undertake another for the good of the Church Or to inable all that have received the Order of Presbyter for example indifferently to exercise the power of the Keys and of Ordaining so farre as it belongeth to that Order of right much lesse to exercise it according to their own sense and not according to Rules prescribed by the Church Therefore when the Order is given if you please to call the right of exercising that which it importeth in such time and place and sort as he that receiveth it is or may be deputed to do without receiving the Order anew the power of Jurisdiction this power of Jurisdiction may be given or limited by other acts besides though habitually and afarre off it be contained in the Order of Presbyters and exercised without receiving the Order anew so soon as a man is deputed to the exercise of it If further the question be made From whom this power of Jurisdiction that is the right of exercising that which the Order thus inableth to do is derived and in whom the power of Jurisdiction that is the right of giving this right resideth which the Canonists derive from the Pope upon the whole Church The answer is plain that it must rest in them and be derived from them upon whom the Government of particular Churches and that which falleth under them is estated according to the Scriptures In as much as no Law of God inforceth the rest of Churches to be Governed by one further then the Law of Charity inforceth all to concurre to the unity of the whole In the outward Jurisdiction of the Church in charitable causes settled here upon Bishopricks the matter is somewhat otherwise in as much as it is not so settled by expresse provision of Scripture And yet not so strange from the Scripture and that which is provided there but that it may seem originally to have been derived from thence 1. Cor. vi The Apostle reproving them for impleading one another in the Courts of unbelievers sheweth that the Church was disparaged in that course as if it had none fit to decide their controversies whereas it had been better to referre their causes to the meanest of the Church then to sue before Infidels That is the meaning of his words there vers 4. If ye have causes concerning matters of this life set them to judge who are least esteemed in the Church Not spoken by way of precept commanding them to let the simplest of the brethren judge their causes that were a strange course where there were abler men to do it but by way of Concession that it were better so to do then as they did do For the practice of the Church argueth that the Custome grew upon this Order of the Apostle to referre their causes to the chief of the Church as the Church that is to the Bishop and Presbyters In the Constitutions of the Apostles ii 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your Consistories be upon the Mundayes that if there arise opposition to your sentence having leisure till the Sabbath you may set the opposition straight and make them friends that are at variance among themselves against the Lords day And the Deacons also an◠Presbyters be present at the Consistory judging without respect of persons as men of God c. 45. afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But suffer not the Magistrates of the world to give sentence on ours Not withdrawing obedience
him no more and all this no more inconvenience in the Apostle then this that upon his Revelation he conceived God had appointed that which afterwards upon the successe of his affairs he was in hope would come to passe otherwise Nor more inconvenience that this should be related in Scripture then that the speeches of Jobs friends should have a place in it of whom it is said They have not spoken aright of me as my servant Job hath done Thus then when the Apostle willeth the others to judge of that which two or three Prophets shall say as he appointeth at their meetings his meaning is not onely of that which by the way of common reason and ordinary skill shall be said in Exposition of the Scripture but even those things which are spoken by inspiration which he calleth the Spirits of the Prophets he will have subject to the Judgement of the Prophets so farre as concerneth the meaning and consequence of them to be measured by the rest of the Scriptures And to this purpose it seemeth he ordereth the use of those spirituall Graces which are poured upon this Church of Corinth in such abundance that it was hard to find a course for all of them to imploy their Gifts so that all might have opportunity by turns if not at the same meeting to use their Grace in Prophesying that the Church might be edified by it and that others might by the Gift of discerning spirits judge the meaning of those things that were spoken by the Spirit so that the Church might receive no such offense as that which the Thessalonians did in conceiving from things that were spoken by the Spirit that the day of the Lord was at hand at that time Though it is neverthelesse to be thought that this course of speaking by many at the same Assembly was practised in the Synagogue especially when divers Scribes and Doctours were present as also some traces of the same custome have continued in the practice of the Church Beza expounding the words of the Apostle 1. Cor. xi 8. Therefore ought a woman to have power over her head because of the Angels to be meant of the Ministers of Churches Vtitur autem plurali numero quòd in maxima donorum Dei abundantia non tantùm apud Corinthios ut apparet infrà xiv 39. sed etiam olim aliis in Ecclesiis non unus solus sed etiam bini terni in coetibus sacris sermonem haberent ut de praeclaris aliis donis taceam de quibus noster Apostolus infrà xiv 26. Quod etiam liquet ex Tertulliani Apologetico quibusdam in Antiochena Ecclesia Chrysostomi Homiliis Now he speaketh in the plurall number because for the abundance of Gods Graces not onely amongst the Corinthians as appeareth beneath xiv 39. but also in other Churches of old time not one alone but two or three spake at religious Assemblies Which also appeareth by Tertullians Apologetick and some Homilies of Chrysostome in the Church of Antiochia Tertull. Apolog. c. 39. Certè fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum nihilominus inculcationibus densamus Ibidem etiam exhortationes castigationes censura divina Certainly with these holy words we nourish faith we erect our hope we fasten our confidence as much we compact our discipline repeating the rules of it There also exhortations reproofs and the censure of God speaking of reading and expounding the Scriptures in their Assemblies Whether or no these be the words which he meaneth I know not I find nothing else in that book to the purpose But it is clear which he saith of S. Chrysostome In Ferrarius De ritu Concionum ii 40. you shall find the passages of his Homilies marked in which he signifieth that the Bishop was to preach when he had done And in one passage related out of him in Baronius Ann. lvii n. 160. he testifieth in expresse terms that this custome of the Church was but a figure and monument of those Graces which had flourished in the Primitive Adding further that when the Preacher blessed or as they call it saluted the people at his beginning with these or the like words The Lord be with you the people answering as the fashion was which yet remaineth in one place of our Service And with thy Spirit the meaning of this answer had reference to the Spirituall inspired Grace out of which they were known to speak at the beginning Gregory Nissene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nè igitur longiùs vobis fratres sermonis exordium protrahamus cum mirific is eorum qui ante nos dixerunt orationibus operam dederitis Therefore brethren not to draw you out the beginning of my speech too much in length having taken pains to heare the admirable Sermons of those that have spoken before me But of all the rest the book called the Constitutions of the Apostles most in particular ii 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then saith he when the Gospel is read let the Presbyters exhort the people one by one not all at once and after all the Bishop as it is fitting for the Master to do For here you see how the Order of the Apostle was sometimes practised in the Church when the Bishop preached in the last place after one or more of the Presbyters CHAP. VI. The parts of that work of Gods Service for which Christians assemble Psalmes of Gods praises part of the substance of it The ground and efficacie of Common Prayers Reading the Scriptures a substantiall part of Publick Service The necessity and excellence of Preaching for expounding the Scriptures The Eucharist the chief part of Publick Service The Apostles Rule of Order and Comelinesse The force of Custome in preserving Order and of Reason in judging of Gomelinesse All practice of the Primitive Church prescribeth not to us Correspondence with it necessary The Practice of it in the point in hand of what advantage Order of Publick Service a Law of Christian Kingdomes Direction of Ministers of the Church requisite The Obligation of it Agreement of the chief Reformers THus farre then have we travelled in the first part of our businesse propounded inquiring the Apostles meaning in this whole discourse intended to regulate the use of spirituall Graces proper to that time in their Assemblies by comparing the particulars of it with that which is found remembred in the Scriptures to the like purpose How wide soever these things may be thought from my intent as having nothing to do with the particulars which the Apostle here ordereth to me it shall seem a great gain for the pains bestowed here that from hence we may collect the substance of those things which are to be done at the Religious Assemblies of Christians the particulars of that work for which we Assemble our selves which are no other according to the Apostle then our Common Service expresseth in the entrance to it To set forth his most worthy Praise to
read the Lessons such as sung the Psalmes and a great part of the Prayers were done by Deacons And though many men are so eager to have all Ministers to be the mouth of the Congregation in conceiving Prayers at the instant yet no man shall perswade me that their meaning is to place the best of their performance either in the conceptions or in the language wherein they expresse the desires thereof to God for these sure make no difference to him so their be no offense The best they can contribute is the devotion of the heart which they pray with wherein they are but one of the Congregation the meanest of it may bring as good as they are able to do But in Preaching a mans knowledge in the Scriptures his abilities to expresse his knowledge to the capacitie of his Audience his discretion in addressing it to their particular without offense will either be seen or missed And therefore whosoever commendeth the price and value of the work for due reasons must needs call to mind how difficult it is For he that cometh to expound the Scripture to the people must understand it aright before he cometh to expound it and that understanding cometh not in these dayes by the immediate inspiration of the Spirit but is allotted to humane indeavours in these that in the fear of God take pains about the means which he hath provided for it And in delivering no more then a mans knowledge there fall out many times these failings which like Eli's sonnes may make the Offering of God to be loathed and the Ministrie of God contemptible And though all Scripture as saith the Apostle 1. Tim. iii. 15. is profitable for Doctrine for Reproof for Correction for Instruction in Righteousnesse yet may all this be so unseasonably ministred that the effect may prove offense though the end be amendment It cannot be said with justice that this truth is acknowledged here to abate the esteem of this work which tendeth indeed to inhance the diligence of them which do it But this must be averred that unlesse men and abilities be provided for the work as well as the work for them it may prove a sword in a blind mans hand to wound the Church as well as the enemies of it Though all that hitherto hath been said to the nature and use of these particulars of Publick service pretendeth to shew no more but this that they are all principals and substantials no accessories in it That the praise of God in Psalmes the reading of the Scriptures is not by the nature of the work and the Primitive Custome of the Church to while out the time till the Congregation be assembled That the prayers of the Church are not in the main intent of them to usher in the Sermon or to leave impression of it in mens minds afterwards but for the procuring of all necessaries of the Congregation and each particular of it so farre as generall order can comprise Hitherto hath nothing been said of the chief part of Publick Service among Christians that is of Celebrating and receiving the Lords Supper the Eucharist which from the beginning of the Profession and Name of Christians was frequented as the chief part of Publick Service in most of their Assemblies now because it is not of such continuall use is not mentioned among the rest at the beginning of our Service For the present I presse no more but the words of the Apostle as they seem to be expounded by a passage of Ignatius to shew what effect the prayers of the Congregation have in the Consecration of that Sacrament and the effect of it For it is a fearfull word of the Apostle 1. Cor. xi 20 21. where having charged the divisions among them to be the cause that their Assemblies were not for the better but for the worse he proceedeth thus When ye come together therefore into one place this is not to eat the Lords Supper For in eating every one taketh before other his own supper and one is hungry and another is drunken It is plain it was the Lords Supper they intended to celebrate therefore if they received it not through their own fault it must needs be sacriledge on their hands The fault is plain enough as well neglect of the Congregation out of the schismes that were among them as their excesse in particular Take the words of Ignatius to expound the Apostle they are the words of one that drank at his spring and spake to the same purpose Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man be deceived if a man be not within the Altar he cometh short of the bread of God He that is within the Altar with Ignatius is he that communicateth with the Church in imitation of those under the Law that feasted upon the reliques of Peace-offerings to which the Love-feasts of Christians used with the Eucharist practised correspondence There was one Altar from whence all men communicated of those Sacrifices which those that forsake saith Ignatius may take upon them to celebrate the Eucharist but the bread they receive is not the Lords it is profane To the same purpose Ep. ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that be counted a firm Eucharist which is held under the Bishop or him to whom he committeth it The celebration of the Eucharist is not sound nor effectuall but under the Bishop that is in the unitie of the Church therefore sacriledge in them that attempt it His reason is to our purpose for if the prayer of one or two have that force saith he that God standeth in the midst of them how much more shall the Prayer wherein the Bishop and Church agreeth prevail That Prayer wherein they agree prevaileth to make the Sacrament the bread of God to them that agree in it therefore that wherein they agree not leaveth it as it was no bread of God but the subject of their Sacriledge If this be not enough to inforce the virtue of publick Prayers nothing will serve the turn It is the agreement of the Congregation in their Prayers that maketh the Elements the Supper of the Lord with S. Paul the bread of God with Ignatius to them that agree those that agree not fail of the Grace fail not of committing sacriledge Having thus farre derived the substance of that which is to be done at Christian Assemblies from the practice of the Apostles themselves and after them of the Primitive Christians it will be requisite before we go further upon the president of their practice to consider the weight and extent of the reasons upon which the Apostle proceedeth in ordering the manner of performing the particulars whereof hitherto hath been said among the Corinthians The chief whereof is the edification of Gods people upon which he pitcheth the issue of his foregoing dispute vers 26. which may seem to extend no further then the information of the mind and understanding in matters of Religion belonging to knowledge
other according to Calvine so farre as my lot hath been to know the preacher of it I confesse it is a thing which hath made me much marvel to see them so punctuall in practising their form prescribed that scarce any thing came from the Ministers themselves but that very short prayer afore the Sermon wherein they recommend themselves and their performance to the blessing of God as you saw the fashion was in the Ancient Church Because it is found that the opinions which this Church hath been disquieted with were taken up upon unreasonable affectation to be conformable with them those that pretend their example are bound to show us among them the Principle whereupon this point is condemned that a prescript Form is that which the Apostle forbiddeth in Quenching the Spirit Therefore it will not be enough to say That divers Churches of that Reformation use to neglect the Order appointed them and use the voluntary conceptions of their Ministers in publick Prayers For that may be thought of all and of us for the reasons premised must be thought an example of ill consequence not for this Church to imitate But it is requisite to alledge the same reason from their Doctours and to show that they disallow set Prayers as Quenching the Spirit To which purpose I have not yet heard any thing produced either from the Fathers of the Church or from the Reformed Doctours And therefore till that be done I am bold to send home that Principle to them that have most right to own in that is to those of the separation from this Church of England or rather to those Germane Sectaries that dreamed of Enthusiasmes and immediate inspirations CHAP. VIII Of times of Assemblies Daily Morning and Evening Service is for the edification of the Church Humane Institution of Festivals lawfull Publick Service upon them and upon weekly and yearly times of Fasting is for increase of godlinesse Of frequent celebration of the Eucharist Houres of Prayer among the Apostles and Primitive Christians from the Synagogue Festivals of the Law for gladnesse and those of humane institution in the Synagogue Of Fasting-dayes in the Synagogue and Primitive Church How the Eucharist was frequented in the Primitive Church The Order of this Church agreeable with the judgement of chief Reformers THe next point concerning in generall the Order of Publick Service is the difference of times and dayes and houres in respect of frequenting our Assemblies for the purpose of it And first the Order of daily Morning and Evening Service how much it concerneth the edification of the Church that is the training of it in the exercise of Godlinesse A point otherwise to be pleaded then the rest For in other matters we have reason or at least the shadow of reason to deal with In this it is not for Christians to alledge That it is not for the honour and glory of God to be served in publick or that it is not for the benefit of his people to joyn together in addressing their petitions in procuring their daily wants at his hands Neverthelesse as if these considerations were to give way to the occasions of the world those that deny them not to be valuable are content to let them and the Order of daily Service grounded upon them be uneffectuall and to no purpose This is not the place to dispute how much the consideration of Gods Service is to out-weigh the world and the occasions of it Onely because it may be said How many idle bellies are maintained in the Church of Rome to Pater over their Mattens and Evensongs in a manner not regarded by themselves and a language not understood by the people let it be considered what greater advantage the devil could wish to make of this abuse among them then upon occasion of it to bring the Service of God into disuse among us or how he could have improved this scandall to more purpose for the hindering of Goodnesse then rooting out the substance of Gods Service rather then reforming the abuses of the manner of it In the next place the difference of Festivall and Fasting-dayes from the ordinary in respect to the Service of God upon them is an Order much concerning the edification of the Church in the exercise of Godlinesse Here indeed some pretense of reason hath been made to shew that it is not in the power of the Church to appoint Festivall dayes as a thing contrary to the tenour of the Law which saith Six dayes thou shalt labour and do all that thou hast to do I know not whether men by this time be ware of the mistakes which this reason involveth because it maketh not so much noise in these dayes but without doubt it was alwayes a grosse inconsequence to imagine an office of the second Table of labouring in ordinary work to be commanded by a law of the first Table but without doubt it was alwayes a grosse inconvenience to imagine God to give a command here which we must suppose him to crosse afterwards in the law of Moses when he cometh to appoint New-moons and other Solemnities to be observed on these six dayes Therefore when the Commandment saith Six dayes thou SHALT labour the meaning is Six dayes thou MAYEST labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English Exod. xxxi 15. Six dayes may work be done And in the Ebrew the same word standeth for both senses Last of all whereas it is known that there were in the Jews Calendar at the time when our Lord Christ lived upon earth divers Solemnities besides those that were appointed by the law of Moses of which something must be said afterwards and we know by the Gospel that our Lord himself kept the Feast of the Dedication instituted by Judas Macchabeus by that particular we are assured both that he observed the rest and that by observing he allowed and commended the Institution in generall for the purpose whereof we speak For the blessings of God whereof these Solemnities renew the remembrance are of that esteem to the Church that we are not able to expresse too much thankfulnesse in taking that occasion of solemnizing his Service And the greatest part of Christians are such as will receive much improvement in the principall Mysteries of our Faith by the sensible instruction which the observation of such Solemnities yieldeth The remembrance of the Birth the Sufferings the Resurrection and Ascension of Christ the Coming of the Holy Ghost the Conversion of the Gentiles by sending the Apostles the way made before his coming by the Annunciation of the Angel and the coming of the Baptist as it is a powerfull mean to train the more ignorant sort in the understanding of such great Mysteries so it is a just occasion for all sorts to make that a particular time of serving God upon which we solemnize those great works of his For the purpose is not
compasse of common sense to imagine that a man should stumble in following the example against which he professeth In fine the opposition made to publick Order and that which it injoyneth is evidence enough that they are not the weak but the strong not the doubtfull but the erroneous weak in reason but strong in will or as it was once well said headstrong in refusing without reason what Order prescribeth not those whom the Apostle chargeth to forbear but those whom he forbeareth not a moment Gal. ii 5. whom he chargeth the Colossians and Titus not to forbear that we have to deal with The matters were light wherein their offense stuck but the consequence which opposition drew involved the substance of the Gospel So are the things slight which we stick at but publick Order which dependeth upon the right of prescribing and the edification of the Church intended in the particulars deserve not to be abandoned for an unjust offense True it is that a private person that will be charitable must forbear the use of his freedome which no Rule confineth when he seeth it will be offense to the weak if he forbear it not he giveth just offense according to the Apostle And it is to be thought that under the countenance and wing of the erroneous and strong there walk divers of those doubtfull and weak to whom respect is to be had according to the Apostle But if the question thereupon be made Whether it be expedient for the Church to Order such things as shall seem to advantage the Form the Order the Rites of Divine Service Whether it be expedient for those whom it concerneth to observe and exact the same in case there may be doubtfull Consciences that may take offense The answer will be Yes even according to the Apostle because otherwise the publick Order which he recommendeth can by no means be preserved in the Church since it is not possible so to order things of this nature as to leave no possible doubt in any Conscience Might not those of the Gentiles whom the Apostles enjoyned to forbear things dying in their bloud and offered to Idoles have taken offense because they were confined in the just use of their freedome Or the Corinthians that S. Paul suffered not their women to sit with bare faces at publick Service as the Virgins of Tertullians time professed themselves scandalized at those of their rank that practised it Suppose the Church cannot say as the Apostles It seemed good to the Holy Ghost and to us S. Paul in the other case proceedeth upon no other reasons then such as the Church must now use in like cases And I suppose the President inspired by the Holy Ghost authorizeth the Church to proceed in like matters though not pretending immediate inspirations Last of all Who can doubt but among the erroneous of them that did Judaize under the Apostles there were also of the doubtfull and weak led away with their pretenses And yet we see the Apostle forbeareth them not a moment in respect to the weak All this containing no more inconvenience then this That whereas all men are bound to indeavour themselves to satisfie and overcome such doubts of their Conscience the Apostles opposition redoubleth a new obligation to do it lest they offend this Ministery if they do it not So doth the Constitution of the Church adde a new obligation of resolving doubtfull Consciences for fear of offending the publick Order which it settleth And in all this I suppose there is no just offense For as there is alwayes means in the Church with satisfaction to overcome doubts of Consciences so is there no means to procure that there shall be no doubts of Conscience in the Church so long as there are unperfect Christians in it But he whom it concerneth to observe or exact publick Order must not give just offense to publick Order and all that go by it by neglecting it for fear of giving unjust offense to private persons by observing or exacting it CHAP. X. What is to be considered touching our Service The Service of Hearers and Believers Confession of sinnes whether of old the beginning of Service The ancient Order of Psalmes and Lessons The Masse containeth an abridgement of it Severall manners of singing Psalmes Purpose of Lessons The Place of the Sermon Dismission of Hearers Originall of Litanies Prayer indicted by the Deacon The Thanksgiving from whence the Sacrament is called the Eucharist Prayer which it was alwayes celebrated with Prayer for all the Church at celebrating the Eucharist The residue of that Service The charge of the Masse on our Service Extent of the power of the Keyes and wherein in consisteth Of Confession of sinnes and Absolution at the beginning Our Order of Psalmes and Lessons Of the Creed and Collects The Sermon part of our Service Of the Communion-Service and appertenances of it BEing now to compare the Form of Service which we use with that of the Primitive Church and to derive both from the practice pointed out to us in those particulars which are remembred in the Scriptures I am to professe at the beginning that my purpose is not to be extended to the particulars of words or conceptions wherein it is couched It will be enough to reduce the main substance and order of it to that which we find practised under the Apostles My businesse therefore is to describe the most ancient and generall Form of that Solemn Service which was used when the Eucharist was celebrated not out of the Liturgies extant alone but out of the Testimonies of the Eldest Ecclesiasticall writers concurring For it shall appear that from hence is derived and herein is contained first the Order of daily Morning and Evening Service then the Litanies appointed besides for Lords-dayes Wednesdayes and Fridayes and last the Celebration of the Eucharist which is all or almost all that which this Discourse intendeth to comprise In the first place it is to be known that from the first times of the Church there were alwayes two parts of Publick Service At the one all persons might be present though not Christians till the Sermon was done the Church-doores were open and free But when they went to celebrate the Eucharist then all Hearers or Catechumeni that is those that were willing to be instructed in the Faith but were not as yet admitted to Baptisme all that were under Penance all possessed with unclean spirits were dismissed and shut out none suffered to be present but those that were admitted to Communicate Of these two parts we have sufficient remembrance in Justine Martyr the most ancient of Church-writers that remain unquestionable His words are these Apol. ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are perswaded and believe those things to be true which are taught and said of us and undertake to be able so to live are taught to pray and desire of God with Fasting forgivenesse of foregoing sinnes we also praying and fasting with them For
with Prayer for all the Church at celebrating the Eucharist The residue of that Service The charge of the Masse on our Service Extent of the power of the Keyes and wherein it consisteth Of Confession of sinnes and Absolution at the beginning Our Order of Rsalmes and Lessons Of the Creed and Collects The Sermon part of our Service Of the Communion-Service and appertenances of it Chap. XI How the Form of Publick Service is ordered Dependance of Churches is from the Apostles for that and other purposes How the preaching of Lay men imports Schisme The good of the Order of Publick Service Of Religious Assemblies And The Publick Service of GOD. A Discourse according to Apostolicall Rule and Practice CHAP. I. The Publick Service of God the most eminent work of Christians How the Form of it may be derived from the Scriptures The Subject and the Proceeding of this Discourse THe most eminent work that men are able to tender to the honour of God is his publick Service at the Assemblies of Christians That supernaturall tincture which the faith of Christ and his Grace infuseth into the best of our actions seemeth to consist in the obedience to God out of which they are done and the intention of his glory and worship to which they are addressed That the reason of them is derived from the will and pleasure of God and the intent of them directed to his honour and service Whereas all the men of this world can do nothing but out of love to themselves taking the rise and motive of their doings from that which concerneth their particulars and aiming at nothing else in their intentions All sorts of Christian mens actions as they proceed from such considerations as these are capable to be qualified the Service of God But that which is called his Publick Service professeth the exercise of nothing else neither is capable to be accounted otherwise unlesse it be counterfeit For what consideration can common sense fasten upon that which we do when we assemble our selves for religious Service but the conscience of our subjection to God the acknowledgement of our want of his direction and assistance and our desire and affection to the good which we expect at his hands Onely to be Publick is still an addition of advantage to it in as much as the honour which it pleaseth God to accept at mens hands becometh his Greatnesse more when it proceedeth from more agreement of minds And as the strength of mens bodies joyned to one purpose removeth that which one by one they could not do so united devotions prevail with God to such effect as severally they cannot bring to passe The Prophet Esay ii 2 3 4. from the Prophet Micah iv 1. In the last dayes it shall come to passe saith he that the mountain of the house of the Lord shall be established in the top of the mountains and it shall be exalted above the hills And people shall flow unto it and many nations shall come and say Come and let us go up to the mountain of the Lord and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his paths For the law shall go forth of Sion and the word of the Lord from Jerusalem And a third Prophet Sophon iii. 9. For then will I turn to the people a pure language or a pure lip that they may call upon the name of the Lord with one consent or with one shoulder The meaning of these Prophets is to tell us what the Gentiles should do when they applied themselves to the Church the mountain of God the hill of Sion by two principall particulars They should flow like the waters of a deluge to learn the will of God which the Church teacheth they should crowd in like a multitude with one shoulder to serve God with that language which he had sanctified Who can reade this and not think what God recommendeth to Christians one current to the Church to learn his will there one shoulder striving who shall crowd in first one lip one language that soundeth nothing but his praises So that in the Publick Service of God are fulfilled the words of the Gospel Matt. vi 13. A city cannot be hid that standeth upon an hill Be the Profession what it will be that differenceth a true visible Church from a false it must be the Publick Service of God that must make that Profession visible And the Apostle 1. Tim. ii 8. I will therefore that men pray every where lifting up pure hands without wrath or disputing when he saith every where taketh away the difference which the Temple at Jerusalem made when he saith without wrath or disputing signifieth that his speech is of Publick Assemblies the fruit whereof he would not have intercepted through their dissensions and so expoundeth that one lip of the Prophet signifying that unity of mind which Gods people serve him with This is too much to be said here but perhaps too little to perswade how much the frame of Publick worship concerneth the honour of God and his Service How much it must needs be for the advantage of godlinesse that it be formed without prejudice Were all particulars of it ordered in Scripture as the Ceremonies of that Figurative Service under Moses are there were no more to do but to make all things according to the pattern shewed in the mountain Hebr. viii 5. Exod. xxv 40. And he that did it should be for his part faithfull in all the house of God as was Moses Hebr. iii. 2. Numb xii 7. But he that is there said to be faithfull in all the house of God as Moses was hath discharged his Office in revealing and establishing the substance of the worship of God in Spirit and Truth And what is further determined in Scripture and what is not my purpose is not to dispute here because my discourse proceedeth from that which I can find expressed in Scripture to that which remaineth questionable according to it For my part I do not find so much delivered concerning the Service of God at the Assemblies of Christians any where in Scripture as in the first Epistle to the Corinthians where the Apostle discourseth the use of Spirituall Graces of that time in those Assemblies And therefore my first travell in this little work shall be to inquire the true meaning of that whole discourse of the Apostle the proceeding of it and the grounds whereupon his rules are framed Which to do with successe I shall first discover the office of Prophets and Scribes under the first and second Temple of the Graces of Prophesying and of Languages under the first times of the Gospel in ministring the Morall and Perpetuall not the Ceremoniall and Figurative Service of God at their Assemblies for that purpose To the result of which inquiries if we shall joyn the rules which the same Apostle debateth in the eleventh Chapter of the same Epistle concerning
he should be much misâ—aken that should so understand it but taking up controversies within the Church after â—his course And all to this purpose that on â—he Lords day they might communicate â—hat they might give and receive the kisse of peace that when the Deacon pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man â—ave a quarrell or suspicion against any they might neverthelesse draw near Such was â—he beginning of the externall Jurisdiction of â—he Church by which it may be judged whether it were first bestowed by the indulgence of Christian Princes or by them conâ—inued upon the practice of the Church beâ—ore the Empire was Christian But of this we speak not here as not concerning the Government of the Church in Spirituall â—atters wherein as members of the Church we communicate That standeth indeed and â—ometh to effect by the free consent of members of it so farre as Religion is not the Law of that Kingdome or Commonwealth â— which it flourisheth Because our Lord â—â—dued not the Ministers of his Kingdome with that power to constrain obedience â—hich himself used not upon earth But as â—he Laws of Kingdomes and Common-â—ealths inforce the Execution and outward â—ffect of Ministeries instituted in the Scriâ—tures in this respect not the power of excommunicating alone but of preaching and ministring the Sacraments and whatsoeveâ— else belongeth to the Office is derived from the Common-wealth that is in our particular from the Imperiall Crown of this Kingdome because it is exercised with effecâ— outwardly that is of doing the work though not of producing the inward end and purpose of converting the soul by Laws inforced by it The like is to be said of all thaâ— is done in deputing those that receive any Order in the Church to the exercise of any part of that function which the Order received importeth The right and charge oâ— it must rest upon those Ministeries that anâ— incharged with the oversight and government of such matters according to the Scriptures and by whom it must be exercised were the Common-wealth not Christianâ— But the power that inforceth the effect oâ— that which they do in this and all parts oâ— their Office is derived from the Secular Arm of the Common-wealth that cherisheth thâ— Church in the bosome of it As for Excommunication by Judges Delegate or High-Commissioners that is by men not of thesâ— Orders First it proceedeth upon Rules directed by the Church and then the course oâ— it is not so agreeable to the tenour of Scripture as to the necessities of the Kingdome For that is here to be averred again that thâ— Presbyteries whereof we speak are differenced from the rest of the people as Benches composed of none but persons Ordained by Imposition of hands for the purpose of Teaching the people and Ordering and Governing Spirituall matters So you have the Office described in all places where there is remembrance of it in the Scriptures Onely in the words of the Apostle 1. Tim. v. 17. Let the Elders that rule well be counted worthy of double honour especially those that labour in the Word and Doctrine it is imagined that two kinds of Presbyters as well as two parts of their Office are expressed one of Ministers of the Church another of the people one perpetuall the other ambulatory for their time both alike interessed in the Government of the Church the Office of Preaching charged upon the one How little of this is set down in the words of the Apostle were the sense of them that which is pretended let all the world judge yet this is the state of that discipline which hath been pressed as one of the essentiall marks of avisible Church But the purpose is now to satisfie that which hath been alledged from the collections of Justellus upon the Africane Canons to make good this pretended meaning of the Apostle and that from the Apostles own words He hath there produced out of Church-writers of the age of S. Augustine and Optatus or underneath much remembrance of certain Persons styled in those Writers Seniores Ecclesiarum Elders of Churches As in S. Augustine cont Cresc iii. 56. Clerici Seniores Cirthensium Epist 136. Peregrinus Presbyter Seniores Ecclesiae Musticanae regionis in Ep. Conc. Cabarsussitani apud S. Aug. in Psal 36. Seniores Ecclesiae Carthaginensis and to these persons are ascribed certain Acts retaining at least to the Government of those Churches As The Church goods are deposited in their hands Optatus lib. i. They reprove a drunkard August Serm. xix De verbis Domini They are present at an Ecclesiasticall Judgement Greg. l. xi Ep. 19. The Elders of the Church at Carthage solicite the sentencing of their Bishops cause Epist Concil Cabarsussitani apud August in Psal 36. these and more particulars produced by Justellus Out of Origen iiii cont Celsum that the Church had certain of the people to inform them of scandalous offenses whereupon they might proceed to reproof or censure But observe first the style of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 17. and Heb. xiii 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing with that of Tertullian Apolog. cap. 39. PRAESIDENT probati quique Seniores and of Firmilianus Ep. lxxv Cypr. In qua PRAESIDENT majores natu and Ignatius afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All expressing the first rank of the Church in which after the Bishop they put the Presbyters Compare herewith the rank in which we see these Elders of the people in the time of Optatus and S. Augustine placed in these writings from whence the remembrance of them is alledged In Actis Purgat Caecil Felicis Episcopi Presbyteri Diaconi Seniores August iii. cont Cresc 56. Clerici Seniores Cirthensium and then let common sense judge whether these that stand in rank and style behind all degrees of the Clergie be the men that the Apostle placeth in the head of the Church as Rulers of it or how those that governed the Church can come behind Deacons and inferiour Ranks whom they governed The truth is in that age when the Latine tongue began to decay and corrupt they are called Seniores in the Authours alledged by Justellus in the same sense as now in the Vulgar Languages into which the Latine is changed Signori or Scigneurs And therefore there is remembrance of Seniores locorum Seniores regni Childeberti out of Gregory of Tours as well as Seniores Ecclesiae signifying the Aldermen of Commonalties and Lords of the Kingdome as well as the Chief persons of such or such a people that acknowledged the Christian Faith at such time as all were not Christians but Churches and Commonalties in which they subsisted made bodies distinct in persons as well as in nights In that regard it seemeth they are called sometimes Viri Ecclesiastici Ecclesiasticall persons that is belonging to the Church because there were others of like rank which being Heathen belonged not to it rather then for any settled charge in these
have publick Ministeries no lesse then those that have miraculous Graces both being for the common benefit of the body which is the Church But the Apostle having enlarged this comparison to the full in this place to shew to whom he speaketh as members of publick places proceedeth vers 28. to particularize all to whom his Exhortation belongeth Apostles Prophets and the rest among whom he reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Helps and Governments which our English rendereth Helps in Governments which whether they mean miraculous Graces such as the Apostle calleth The Manifestation of the Spirit or Ministeries of publick Service in the Church I referre to further consideration afterwards In the mean time observing that the Apostle writing to the Romanes for the same purpose hath reckoned more particulars of the same nature not necessarily proceeding from miraculous Graces though his discourse there xii 6. compriseth those also when he saith Having severall Gifts according to the Grace that is given to us For the present we may see what this whole discourse of the Apostle aymeth at by the conclusion of the Chapter where he saith Covet earnestly the best Gifts and yet shew I unto you a more excellent way For this Exhortation it is that tyeth all that hath passed with that which followeth The Syriack readeth it thus If ye be zealous of the best Graces I will yet shew you a more excellent way Theodoret and Oecumenius make a question of it thus Are ye zealous of the most eminent Graces I will yet shew you a way beyond them all But whether the meaning be to exhort them to pursue the most usefull Graces or to suppose that they did it thus much for certain his intent is to give the ground and reason why all members of publick Service in the Church are not to seek the eminence of their persons but the common benefit because there is a thing called The common Charity of Christians more available towards the esteem of all mens persons be they never so private in the Church with God then all those Gifts of the Holy Ghost that appear so marvellous to common sense This is the occasion of that comparison which followeth throughout the thirteenth Chapter between the common Charity of Christians and their particular miraculous Graces which being dispatched there in good time doth the Apostle proceed to resume that which he had proposed afore and upon this occasion intermitted concerning zeal and study for the most excellent Graces which he tyeth up with that Charity which hitherto he hath preferred to them all in that proposition which he openeth the fourteenth Chapter with Follow after Charity and desire spirituall Gifts but rather that ye may Prophesie For when he preferreth Prophesying before other spirituall Gifts it is plain enough what he meant when he said before Be zealous of the best Graces a thing in which there can be no doubt because it is the subject of what is behind in this Discourse Now let me lay down the words of the Apostle wherein he reckoneth in particular the Graces and Ministeries of the Church 1. Cor. xii 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that Miracles then gifts of Healing Helps in Governments diversities of Tongues whereunto we may adde out of vers 29. Interpreting of Tongues And herewith compare the Catalogue of the same which he compriseth under the name of Gifts and Graces Rom. xii 6 7 8. Having then gifis differing according to the grace that is given to us whether Prophesie let us Prophesie according to the proportion of faith Or Ministery let us wait on our Ministring Or he that Teacheth on Teaching Or he that Exhorteth on Exhortation He that Giveth let him do it with simplicity He that Ruleth with diligence He that sheweth Mercy with chearfulnesse That which followeth concerneth the particular virtues of Christians and the works of them as Love Hope Patience and the like such as are also those that went afore of giving and shewing mercie which the Apostle hath ranked among those Graces which tend to the generall good of the Church it seemeth because they also respect the benefit of others Last of all adde unto these the Ministeries which the Grace of Christ upon his Asscension poured out upon the Church appointeth according to the same Apostle Ephes iiii 11 12. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ By which words as well as by the particulars which he putteth down and which he leaveth out of those which he reckoneth in the other places it appeareth that he intended according to the purpose of his speech there to comprise none but those Graces and Ministeries which tend to the edification of the whole Church in matter of doctrine But writing to the Corinthians his intent was to set down all manner of Graces and Ministeries tending to the common benefit of the whole Church either in spirituall or corporall necessities in working miracles and the like none whereof he mentioneth to the Romanes neither the Graces of Apostles and Evangelists it seemeth because they are Graces and Offices not confined to one Church in particular These Catalogues are here compared for the ease and direction of them that desire to judge of such particulars as seem not yet out of doubt in the Ministeries appointed by the Apostles To which purpose we must resume what hath been elsewhere observed That nothing hindereth divers of the Graces specified to meet in the same person For though we suppose as the Apostle seemeth to suppose all Ministeries to be accompanied with the Graces which the discharge of them requireth as the Elders of Israel Num. xi 25. received part of Moses his spirit and though all Graces inferre Ministeries as he that is indued with any of the Graces specified to the Corinthians ministreth the effect of his grace to the benefit of others yet there is a difference between Ministeries of publick office in the Church whether to cease or continue and Graces which inable either a publick person to a publick or private persons to a particular work as that of Miracles Severall Ministeries of publick place in the Church must belong to severall persons but publick persons are capable as well of the Graces which private persons have as of those that belong to their publick charge including perhaps the Graces of inferiour Ministeries And the instance of the first in the Catalogue shall put this out of doubt that is of Apostles For nothing hindereth an Apostle to be a Prophet to speak strange languages to work miracles or the like The Commentaries under S. Ambrose his name Quamvis sint Apostoli Prophetae quia primus gradus reliquos subjectos habet Though saith he Apostles also are Prophets because the chief degree hath the
dispute the proper signification of his words a thing not so seasonable in this place so long as the drift and purpose of the argument guideth and over-ruleth the sense when he saith I will pray and sing with my SPIRIT I will pray also and sing with UNDERSTANDING to be this I will pray and sing by inspiration but it shall be in a meaning understood or understandable according to the words of Theodoret alledged afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it followeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he saith It is fit that he that speaketh in another tongue whether singing Psalmes or Praying or Teaching should either interpret himself and understand what he saith for the benefit of his hearers or that another should do it that is sufficient to be taken for an Assistant to his Doctrine The words inclosed are added by Oecumenius desiring to jumble S. Chrysostomes Interpretation and Theodorets into one which proceed from contrary opinions for all the rest besides those words is extant in the Latine of Theodoret who hath delivered the right of the Apostles meaning That it is requisite for him that speaketh tongues to interpret supposing that he understandeth what he saith The same sense is expounded by S. Basil Reg. Brev. 278. otherwise the nature of this Branch of the Gift of Languages is truly set down by S. Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of old there were many that had the Grace of Prayer with that of Language and they prayed and the tongue praying spake the Persian or Romane Language but the mind knew not what was said In that he thinketh that he which had the Gift understood not what he said I have shewed for what cause I leave him afore but in that he saith They had a Grace of Praying with that of Languages as a branch of it it shall further appear how right he is afterwards The more I marvell that the learned Heinsius of late should so disguise the meaning of this whole passage in expounding that appertenance of this Gift of Languages whereof the Apostle speaketh here vers 13. Wherefore let him that speaketh in an unknown tongue pray that he may INTERPRET The meaning whereof he maketh this When a man hath spoken in an unknown tongue let him repeat the summe of it in his prayer afterwards and so interpret his meaning in a known Language These are some of his words Siquis ergò inquit linguâ peregrinâ usus est adjungat preces quibus antedictainterpretetur Peregrinâ enim linguâ preces si concipiantur frustrà fit hoc certè quia non intelliguntur If a man have used a strange language saith the Apostle let his prayers follow wherein he may interpret what he said afore For if prayer be conceived in an unknown tongue sure it is to no purpose being not understood Thus do men sometimes imploy their wit and learning to make things obscure that are plain enough when they are let alone But though as he saith it is now in use in divers Churches to recapitulate the Sermon in a prayer after it yet it concerned him to have shewed us some trace or step of like practice in the writings of the Apostles or Primitive Christians if he would have us to believe this to be the meaning of the Apostle Now the Apostle as he speaketh of praying so he speaketh of singing of blessing of giving thanks with the Spirit and with understanding these are no dependances of that which was preached afore therefore neither that Praying whereof he speaketh here For you heard what Theodoret said afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether in praying or in singing Psalms or in Teaching And you shall see what the Apostle saith afterwards vers 26 27. When ye come together every one of you hath a Psalme hath a Doctrine hath a Tongue hath an Interpretation Let all things be done to edifying If any man speak in an unknown tongue let it be by two or at the most by three and let one interpret Where as Theodoret hath well expressed his meaning that all things as well singing of Psalmes as teaching matter of Doctrine and Theodoret had cause to adde Praying finding it afore vers 15. might be done to the best purpose of edifying his will is that whatsoever is spoken in any of those kinds in a strange Language be interpreted by one whether the same that spoke already or another that had the Gift to do it In fine to make appear that the Apostle when he saith vers 13. Let him that speaketh in an unknown tongue pray that he may Interpret intendeth that he should pray for the Gift of Interpreting that which he was inspired to speak in a strange Language It shall here be declared that the Apostle directeth them to labour after these Graces by their Prayers as well as by their Studies or what means else they could addresse to God for the attaining of them That which we saw practised by the Disciples of Prophets under the Old Testament that we shall see prescribed by the Apostle under the New when he saith 1. Cor. xii 31. But be zealous of the best Gifts and 1. Cor. xiiii 1. Be Zealous of spirituall Gifts and again Let him that speaketh in an unknown tongue pray that he may Interpret Where S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he sheweth that it is in them to receive the Grace For LET HIM PRAY saith he that is Let him contribute that which is required at his hands for if thou ask studiously thou shalt receive it When he expoundeth Let him pray to be Let him contribute what is required from him he meaneth that Zeal and Study which is spoken of in the other places of which you have again vers 39. Be zealous or studious of Prophesying and forbid not to speak with Tongues and 1. Thess v. 20. Despise not Prophesying The like you shall find in S. Chrysostome upon Cor. xii 31. and the Commentaries under S. Ambrose his name upon 1. Cor. xiiii 32. The Spirits of the Prophets are subject to the Prophets Idcirco dixit SUBJECTUS EST PROPHETIS ut ingenia accenderet hâc spe quòd Spiritus conatus adjuvet Therefore he saith IS SUBjECT TO THE PROPHETS to incourage wits with hope that the Spirit helpeth their endeavours And by and by he draweth to this purpose the words of the Apostle For they drank of the spirituall Rock that followed them and addeth Hoc est enim subjectum esse quod est sequi Ità Spiritus Subjectus dicitur ut conatus bonos adjuvet cùm perficit Subjectus enim videtur qui coepta alterius perficit For to be subject is the same as to follow So the Spirit is said to be Subject because of his help to good endeavours when he bringeth them to passe For he that bringeth anothers undertakings to effect seemeth to be subject This is not to allow this meaning of the Apostles words which I shall shew afterwards
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
it hinder not their boldnesse to appear As Tertul Apolog. c. xxx saith They prayed bare-headed because not ashamed By which it remaineth undeniable how much the Apostle referreth to common reason to judge of the fitnesse of those things that are practised at our Religious Assemblies when he setteth aside his Apostolick Authority to consult with their common sense about matters to be ordered But when that is done having alledged how agreeable the custome for which he pleaded was both to the light of nature and to revealed truth because it is not possible that matters of this nature should be put past contradiction and dispute by constraining reasons issuing from the mere nature of things and yet the quiet of the Church on which the Edification of it dependeth requireth that they should be out of dispute you shall see where the last resort of his plea endeth when he saith vers 16. But if any man seem to be contentious we have no such custome neither the Churches of God where he hath estated a generall Rule for the Church to follow that in matters of this indifference the custome of the Church is to be preferred before our own reasons The indifference whereof here we speak is not to be found in the action to be done or not to be done as if in things of this slight nature our obligation to God had no influence as if it were indifferent to a man to do or not to do to do this or the other but the indifference whereof we speak is to be understood in the latitude and kind of the thing prescribed to be done or not done which indifference is taken away by custome accruing For example when S. Augustine saith Ep. cxviii that to fast on Saturday or not to celebrate the Eucharist or to communicate every day or not were things of free observance his meaning was not that it was free for particular persons to do what they would without respect to the custome in which they lived that is quite against the purpose of his Epistle which is for the observation of present customes but that of their own nature and kind they were free to be determined by the practice of severall Churches which he that regardeth not in his particular is the cause of an offense It is no more then the Apostle teacheth when he saith If any man seem to be contentious we have no such custome neither the Churches of God Where he acknowledgeth that in things of this nature even his own reasons for the custome in force must needs be subject to contradiction of contrary reasons much more other mens reasons for customes of like nature might be opposed with such as might move men to think the contrary custome better for which they plead and yet concluding that they ought to submit their reasons to the custome in force hath given us authority to conclude That men are bound in matter of that nature to balk their private judgement to proceed upon publick custome The reason being that which was argued afore because custome containeth Order and upon Order the edification of the Church dependeth Neither can private Innovations in the advantage which they yield beyond that which is received countervail the disadvantage of publick confusion and unquietnesse which they cause There are besides these which have been discoursed two considerations of singular moment to recommend and to inforce the Orders of Publick Service For as the Church universall is but one in regard of times as well as of places and countreys those Orders must needs appear most commendable which are derived from the universall practice of the Ancient Church especially next the Apostles And as the Church is at this time incorporate into the State of Kingdomes and Common-wealths it is the secular Arm that establisheth it with a power that is able to constrain but when that is done there must needs accrue a second obligation of obedience for conscience which the Apostle requireth to be yielded to secular Powers It is not my purpose to oblige the Church of this time to reduce into practice all things which a man may find to have been practised even in the time of the Apostles much lesse afterwards We have divers remarkable instances of matters allowed and appointed by the Apostles in Scripture which are come to disuse upon appearance that the reason is ceased whereupon they were prescribed Such is that whereof I spake even now for women to be veiled on their faces in the time of Publick Service which the Apostle inforceth with so many reasons and yet among us doth not take place neither in the rest of countreys where it was never the custome for women to go abroad with their faces covered in signe of the modestie and subjection which they professe Such is that Ancient Custome of Agapae or Feasts of Love the Originall whereof S. Chrysostome truly deriveth from the manner of living of those Primitive Christians that made all things common in the Acts of the Apostles There were those in other places that went not so farre yet intended to preserve some impression of their practice These upon set dayes of Assemblies furnished a common entertainment both for rich and poore so that Service being done after the Communion of the Mysteries they went all to feast together the rich providing and inviting the poore and all together making good chear This is his discourse in 1. ad Cor. Hom. xxvii neither was it any part of the Apostles mind to forbid this course but rather to allow it so farre as he regulateth and ordereth the course of it Which neverthelesse we see it is so lost as if there had never been remembrance of any such thing in Scripture because it appeareth to common reason that it cannot be practised to the same purpose now that all the world is Christian as it was when they were tied so strait together by the Profession that differenced them from the Gentiles And such is that Order of the Apostle concerning Gentiles converted to the Faith Acts xv 29. To abstain from meats offered to Idoles and from bloud and from things strangled The reason where of being nothing but this when it is examined to the bottome that the Jews converted to the Faith might find lesse offense in matters of daily practice which their Orders imposed upon them but the Gentiles made no scruple at and so might the better piece into one houshold of the Church it is no marvell if the observance of it came afterward to disuse when the reason had ceased And therefore it is remarkable even in S. Augustines time as we find cont Faust l. xxxii 15. that divers Christians then scrupled at the violation of this observance in eating of a Hare killed by breaking the neck or small Fowl without letting bloud which he that doth saith he is now laughed at for his pains of the rest because it could not appear to one so soon as the rest that the ground of this
found with the world must end in confusion before we practise that virtue It is never lawfull to do any thing that is evil but it is not evil but necessary in the sphere of things indifferent to follow the Law that standeth though a better might stand in stead of it Herewith agreeth the judgement of the principall reformed Divines themselves chief Reformers which my desire is to repeat here though it hath been produced more at large not as pretending to stand or fall by pluralitie of voices but desiring to make it appear that nothing is said here to crosse the Principles of the Reformation and chief Reformers Philip. loco de Caerem in Ecclesia p. 651. In Ecclesiis emendatis reliqui sunt ritus aliqui adiaphori quia hujus vitae actiones ordine aliquo distribuendae sunt Hominum natura intelligit amat ordinem qui quidem maximè decet Ecclesiam congressus publicos In reformed Churches there remain some indifferent rites rites concerning indifferent things because the actions of this life are to be disposed in some order Man by nature apprehendeth and loveth order which especially becometh the Church and Publick Assemblies Calv. 4. Instit x. 27. Neque enim haberi potest quod Paulus exigit ut decenter omnia ordine fiant nisi additis observationibus tanquam vinculis quibusdam ordo ipse decorum consistat That whith Paul requireth that all things be done decently and in order is not to be obtained unlesse that Order and Comelinesse stand upon some observances added as bonds to wit to inforce it To the same purpose a little afore Si in rebus agendis vigere semper aliquem ritum oportet quem non respui publicae honest at is intersit at que adeò humanitatis ipsius id in Ecclesiis praesertim observandum quae cum bene composita omnium constitutione optimè sustinentur tum verò sine concordia nullae sunt prorsus And a little after he toucheth the reason here discoursed to the quick At cùm in hominum moribus tanta sit diversitas tanta in animis varietas tanta in judici is ingentisque pugna neque politia ulla satis firma est nist certis legibus constituta nec sine stata quadam forma servari ritus quispiam potest But there being so much difference in mens manners so much diversitie of minds so much contrariety of judgements and dispositions neither is any Common-wealth firm as it should be till it be settled with certain Laws neither can any rite be observed without some settled form Rites prescribed by God cannot be observed but according to Forms prescribed by man Philip ubi suprá Rursus autem munitur publics tranquillitas hâc doctrinâ quòd dicimus propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos ritus qui boni ordinis causâ instituti sunt servandos esse peccare homines petulantes qui in Ecclesiis emendatis violant tales ritus cum scandalo Again the publick quiet is fortified by this doctrine wherein we say that for good Orders sake those Rites which are ordained for good Orders sake are to be observed and that such saucy persons as violate such Rites with offense in reformed Churches do sinne Again Aliqui homines c. Some men of savage nature hate all Laws as a prison but others of gentle nature and sociable and understanding themselves to be born to Communicate nay that their chief work is to contribute their indeavours to help and cherish the Church of their own accord observe honest usefull Rites and avoid Offenses and knowing that publick Assemblies of the Church are ordained by the singular providence and blessing of God and that God would have this frequency credited that the voice of the Gospel may sound upon earth study to maintain the order the quiet the gravitie of these Assemblies CHAP. VII The prohibition of Quenching the Spirit concerneth immediate inspirations Prescript Form of Prayers as wel of as other parts of the Service is for the Edification of the Church Order not to be maintained without it Three parts of the Service of the Temple The Praises of God the Confession of sinnes the Priests Blessings The Service of the Synagogue prescribed Of the eighteen Benedictions Of the Service of their Fast of Seven dayes The Deacon ministred their Service Justine Martyr and Tertullian misunderstood Summe of the Church-service All Prescript Of Canons that Prescribe the Service to be Ordered by Councels Alterations in Liturgies Agreement of Reformed Churches THis is the substance of those things that are to be done for the publick Service of God at the Assemblies of Christians And these are the grounds of those Rules by which the form in which they are done is to be directed Before we come to touch that particular form of Service which we use with these Rules let us make triall of them in some particulars which in the generall point of publick Service are or may be questionable And that by the method already set on foot of Reasons drawn from the grounds and rules of the Apostle seconded by the practice of the Primitive the judgement and agreement of Reformed Churches Among which there is none of more account then this Whether there ought to be a set Form of Prayer prescribed for our Assemblies For it is not denied that their ought to be an order prescribed for Publick Service in the whole but Publick Prayers and the form of them it is pretended are to be referred to the discretion of the person by whom they are ministred by virtue of that charge of the Apostle wherein he forbiddeth to Quench the Spirit 1. Thes v. 19. which is conceived to be done when the conceptions of mens minds or the expressions of their tongues are stinted to prescribed forms and men by that means so confined that they cannot make demonstration of those graces which the Spirit of God hath indued them with This is to my understanding the best of that Argument that casteth so much and so dangerous scruple in a clear businesse And at a distance carrieth an appearance of the Word of God and the meaning of Scripture but survayed near hand may be a warning to all men how they trouble the Church with misapprehension received upon the superficiall sound of the words of it For when the Apostle forbiddeth to Quench the Spirit he speaketh of immediate inspirations of the holy Ghost such as they were by which men were inabled to discern the secrets of other mens hearts As in 1. Cor. xiv 24. by which the Prophets of Antiochia were informed of the will of God for the sending of Paul and Barnabas And those others for the ordination of Timothy Act. xiii 2. 1. Tim. iv 14. by which the truth was revealed unto them as concerning matters in hand at their Assemblies 1. Cor. xiv 30. And the Rule of the Apostle If Revelation be made to another as he sitteth let the first be silent is to
late practice among them which he prescribeth is called in the Misna Beracoth v. 3. Taanith ii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh down before the Ark The reason if my conjecture mistake not being this Because the place where he sate among the Elders was higher then that of the people by some steps so that he must come down those steps to stand before them with his back to the people in doing Service As R. Benjamin in his Itinerary p. 75. describeth the chief Synagogue at Bagdat that before the Ark there were ten stairs of marble in the top whereof sate the head of the Captains of the linage of David Now it is to be known that things related in the Misna written in the dayes of Antoninus Pius are not to be understood as if they were of no greater standing then that time but are the most Ancient Orders of that people practised and delivered long afore from hand to hand as things not lawfull to be committed to writing and then first written for fear that their manifold dispersions might bring their Rules and Orders into oblivion as themselves professe As for the practice of the Church next to the Apostles let me use the advantage which is due to the truth and prescribe one thing in their way that intend to prove it to be against the Scripture and the Apostle forbidding to stint the Spirit to use prescript forms in praying which is this That it is not enough for their purpose to shew out of some Church-writers that some Churches might referre themselves in the direction of their devotions to their Bishops or to their Presbyters but it behoveth them to shew that they did it as acknowledging that sense of the Apostle alledging their reason and forbearing it as against Scripture For there is a great deal of reason why that course might be tolerable and sufficient in the beginning while the Church was oppressed by the secular Powers of the Empire and the fear of persecution contained the people in respect to the Orders of their Pastours and them in respect to their Office which afterwards when the world was come into the Church and the Empire become Christian would not serve the turn Then as it was requisite that all Rules of the Church should receive force from the secular Arm so might it prove requisite that the Order of Publick Service should be settled in a prescript form though it had been left to the discretion of particular persons afore in regard of that good and bad fish that was come into the Net and might take the occasions pointed at to make rents in it But I alledge this exception to put them in mind that no Ecclesiasticall writer hath yet been alledged to use their reasons which giveth just evidence of the Novelty of the opinion grounded on it Not because I do think the cause needeth it or that any time of the Church can be shewed after the Apostles and the time of extraordinary Graces wherein a prescript form of Publick Service hath not been used much lesse that any such thing is proved by the words of Justine Martyr and Tertullian produced out of their Apologies for the Christians wherein they inform the Powers of the Empire what the Christians did at their Assemblies Which had they been but turned right into English would have made it appear that they inforce either another sense or quite contrary to that which they are produced to prove The words of Justine the place aforenamed Apol ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate Then he who instructed the people prayed according to his ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate He that instructed the people signifying him that governed the people to wit in Ecclesiasticall matters True it is the same person did both but the same word signifieth not both this by the way But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate according to his ability as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were both one You shall see a difference by the Ebrew Their Ancient Doctours have this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever saith Amen VVITH ALL HIS MIGHT the Gate of the Garden of Eden is opened to him Musar C. iv And in the same manner of speech Maimoni describing their Morning Service c. ix 1. and the people answer Amen be his great Name blessed for ever and to all everlastings VVITH ALL THEIR MIGHT Whereas the same Rabbi in another place Taanioth c. iv 1. describing the speech of him that Preached humiliation to the people at the Fast of seven dayes whereof afore addeth and proceedeth in such like discourses according to his ability untill he humble their hearts and they repent perfectly In the Ebrew it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English that signifieth according to his ability this with all his might so much difference there is and the mistake it causeth no lesse then thus They will needs make Justine dream as much as themselves do of making shew of mens faculties in conceiving Prayers who speaketh of nothing but that earnestnesse of Devotion with which he saith the Bishop or Presbyter came to consecrate the Eucharist more proper without doubt to that prime point of Gods Service which he thus expresseth That he sendeth forth Prayers and Thanksgivings VVITH ALL HIS MIGHT In fine when Justine speaking of the Thanksgiving which the Eucharist was consecrated with saith that he made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might he meaneth neither more nor lesse then afore speaking of the Common Prayers of the people which he saith they made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnestly as shall be said The words of Tertullian Apolog. C. xxx Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non erubescimus sine monitore quia de pectore oramus pro omnibus Imperatoribus It is justly excepted that these words are not to the purpose as containing the private devotions of Christians compared with those of the Pagans Neverthelesse the subject of these Prayers which he prosecuteth afterwards is the same with the Prayers of their Assemblies whereof he speaketh C. xxxix and giveth just cause to think that he speaketh of private forms of devotion borrowed from the publick He saith there that Christians prayed with hands stretched out to protest their innocencie bare-headed to professe that they were not ashamed touching the Gentiles that covered hands and faces in praying which he interpreteth a confession of guilt in the hands an acknowledgement of shame in the face which that habit signified as hath been said And in the same strain he goeth on to tell them that whereas they had their remembrancers to suggest the devotions they addressed to their severall Deities which he calleth Monitours the Christians prayed without Monitours because
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
time It is not much otherwise with the Wednesday and Friday Assemblies though Tertullian is willing to have them both counted innovations in the Church on purpose to bring them into rank with Montanus his discipline for which he pleadeth recharging the Catholick Christians Et praeter Pascha jejunantes ultra illos dies quibus ablatus est sponsus Stationum semijejunia interponentes Both as Fasting besides the Passeover over and above those dayes on which the Bridegroom was taken away and interposing the half Fasts of Stations De Jejun c. 13. But the betraying of Christ and his death is a reason that may take place to move them that have resolved to appoint set dayes of Fasting every week to chuse the dayes on which those things fell out afore others especially being in a convenient distance from the Lords day the Assemblies whereof were most solemn otherwise to think that there was no more reason then that for an appointment of such consequence is to make them as childish as they would have them that had rather despise then either observe or understand their Ordinances though the purpose be no more then to bring the precepts of Fasting and of the Publick Service of God into the ordinary and uniform practice of his Church which being commanded but in generall without such particular appointment are not like to be exercised to great purpose Whereas the discipline of Montanus set up in downright terms as schisme in the Church by assembling apart for the exercise of their own particular and voluntary observations whatsoever heresies besides it may have been imbarked with How ancient the observation of Wednesday and Friday Assemblies was in the Church is to be valued by the recommendation of them in Ignatius Ep. ad Philip. and Clemens Alexandrinus Strom. v. How uniform the observation of them was in the Ancient Church is to be known from Epiphanius his words Haer. lvi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who agreeth not saith he in all climates of the world that the Wednesday and the Friday are Fasts appointed in the Church And when Tertullian saith in the same C. 13. afterwards that the Bishops were wont to appoint extraordinary Fasts upon occasions which made the Church solicitous there can no question be made but they were wont to chuse the Wednesdayes and Fridayes to be observed with more strictnesse upon these occasions because we saw afore that all Fasts that were indicted in the Synagogue were by Order to fall upon the Mundayes and Thursdayes which in a lower degree they observed otherwise And therefore the Orders of this Church of England instituting Festivals for the Publick Service of God in remembrance of his most remarkable blessings instituting times of Humiliation and Fasting for diverting his wrath which our sinnes contract from time to time standeth recommended to us by the practice of the most ancient times of the Church Setting aside difference of meats for conscience sake whereof we speak not here as was said opinion of Merit of Satisfaction of the Worship of God being abolished by the reason of the Institution here professed the form of Service appointed by the Church recommendeth the difference of dayes to our devotions And though we come not near the strictnesse of Abstinence wherewith in the Primitive Church they were wont to afflict themselves and perhaps for very good reasons we come not near it yet to assemble for the Publick Service of God even in those places where there is not opportunity to Assemble every day as you saw it was practised in the Synagogue to abstain till these Assemblies be over setting aside the favour we lend our own ease must needs appear most commendable I cannot say that this Institution in respect of set dayes for Fasting hath found so good respect for the particular in the Reformed Churches the generall reason is thus set down by Melanchthon among chief Reformers Apol. Confess de Trad. p. 171. Caeterùm ritus humanos observabant Otherwise the Fathers observed humane rites for outward benefit that the people might know what time to Assemble that all things might be done in Churches orderly and gravely and exemplarily last of all that the common sort might have some Paedagogie or discipline For the differences of Times and varieties of Rites serve to put in mind the Common sort And by and by afterwards Dicit probandas esse Traditiones Epiphanius disputing against the Encratites saith That Traditions are to be allowed that are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either to restrain the flesh for discipline of the vulgar or for Order and Governments sake And we think that Traditions may well be retained for these causes That the people be at Service sober that is fasting as it followeth as Josaphat and the King of Niniveh proclaimed Fasts Likewise that the Order and practice of the Church may teach the Church what was done at what time Hence come the Festivals of the Nativity Easter Pentecost and the like This is that which Epiphanius saith That Traditions were ordained for policies sake that is for Orders sake and that such Order might put men in mind of the story and benefits of Christ For marks of things painted as it were in Rites and Customes are much more effectuall to put the vulgar in mind then writings Now the difference of ancient between severall Churches in the point of Publick Service upon Festivall and Fasting-dayes is that which Epiphanius remembred afore that the Assemblies upon Wednesdayes and Fridayes were held all Fasting till three after noon and Tertullian so long afore him De Jejun C. ii acknowledgeth the Stations of the Christians were wont to be kept on Wednesdayes and Fridayes till three after noon which he out of the leaven of Montanus is not content with But of the Lords day Epiphanius in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But all Lords dayes this holy Catholick Church counteth glad dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serveth to expresse that of the Prophet Esa lviii 13. And call the Sabbath Delight which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the DELIGHT of the Sabbath and holdeth Assemblies from morning fasteth not for it is inconsequent to Fast on the Lords day So to assemble in the morning was the mark of a Festivall to depart at three afternoon of a Fast Further Socrates v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again at Alexandria on Wednesdayes and Fridayes both the Scriptures are read and the Doctours expound them and all that belongeth to an Assemblie is done besides celebrating the mysteries And this is an ancient custome at Alexandria for it appeareth that Origen taught most of his Writings on these dayes in the Church Because they took the Eucharist to be a piece of Festivall observance therefore they thought it not suitable when they fasted Therefore it is ordered Conc. Load Can. xlix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the Eucharist must not be celebrated in Lent but upon the Sabbath and
Lords day on neither whereof they fasted Neverthelesse in other places this reason prevailed not By Tertullian it appeareth De Orat. C. xiiii that in his time and the parts where he lived the Eucharist was celebrated on dayes of Fasting And in the same place he disputeth against those that forbore the Kisse of Peace used in some places afore receiving the Eucharist in some places after it Conc. Laod. Can. xix Innocent I. ad Docent 1. upon dayes of Fasting which was an observance of Fasting-dayes derived from the Synagogue where their fashion was not to salute one another when they fasted Maimoni Taanioth C. iii. n. 8. C. v. n. 11. And S. Basil Epist cclxxxix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet we communicate foure times a week Lords dayes Wednesdayes Fridayes and Sabbaths and on other dayes if the memory of a Martyr fall out In fine certain it is which S. Augustine delivereth in this point Epist cxviii Alia quae per loca terrarum regionésque variantur sicuti est quòd alii jejunant Sabbato alii non alii quotidie communicant corpori sanguini Dominico alii certis diebus communicant alibi nullus dies intermittitur quo non offeratur alibi Sabbato tantùm Dominico alibi tantùm Dominico siquid aliud hujusmodi animadverti potest totum inquam hoc genus rerum liberas habet observationes Other things which change according to places and countreys of the world as that some fast on Saturday some not some participate every day of the Lords body and bloud some receive on certain dayes in some places no day is intermitted but it is celebrated otherwhere onely on the Sabbath and Lords day otherwhere on the Lords day alone and if any thing else of this sort can be observed all matters of this kind I say are of free observance This indifference or this difference notwithstanding we shall perceive the whole custome of the Ancient Church was to celebrate the Eucharist if not every day yet upon all Lords dayes if not rather by consequence upon all Festivals or all dayes of more solemn Assemblies as the Crown of the Service for which they assembled both upon example of the Primitive time The practice of them that celebrated and received the Eucharist every day standeth upon the example of the Primitive Christians at Jerusalem Of whom when it is said that they continued constant in the doctrine of the Apostles and communion and in breaking bread and prayers and that continuing with one mind in the Temple and from house to house they did eat their meat with gladnesse and singlenesse of heart to what purpose shall we imagine that Breaking bread and Communion is mentioned besides the Service of the Temple but to signifie the Service of the Eucharist proper to the Faith of Christians in which they communicated among themselves as with the Jews in the Service of the Temple knowing that at the first it was used at meals as it was instituted among Christians This notwithstanding in other places it seemeth the Eucharist was celebrated but upon Lords dayes as well in the times of the Apostles as in the Church that succeeded Acts xx 7. On the first day of the week the Disciples being assembled to break bread that is to celebrate the Eucharist as the Syriack translateth it Here the first day of the week seemeth to stand against the rest in terms of difference as if upon other dayes they did it not And that is the day which S. Paul appointeth the Church of Corinth as he had done the Churches of Galatia to make their Collections for the poore which Tertullian sheweth was done at their Assemblies 1. Cor. xvi 2. Tertull. Apolog. C. xxxix and in Plinie's Epistle concerning the Christians of his Government Quòd essent soliti stato die ante lucem convenire That they were wont on a set day to assemble before light What day but the Lords day can we think might be Set for this purpose Justice Martyr for certain mentioneth no other Assemblies of Christians but on the Lords day in the place aforenamed And in the Constitutions of the Apostles ii 58. where he exhorteth to Assemble every day morning and evening as was said afore the Eucharist is mentioned to be celebrated but upon Lords dayes as it followeth afterwards Plinie's words in that place are these at large Epist xcvii l. x. Quòd essent soliti stato die ante lucem convenire carménque Christo quasi Deo dicere secum invicem séque Sacramento non in scelus aliquod obstringere sed nè furta nè latrocinia nè adulteria committerent nè fidem fallerent nè depositum appellati abnegarent His peractis morem sibi discedendi fuisse rur súsque coeundi adcapiendum cibum promiscuum tamen innoxium The Christians confessed that they were wont to assemble on a set day before light and to sing praise among themselves to Christ as to God and to tye themselves upon a Sacrament not to any wickednesse but not to commit thefts robberies or adulteries not to falsifie their trust or deny a thing deposited being demanded This done that their custome was to depart and meet again to eat together but in a vulgar and innocent sort Grotius of late upon Matth. xxvi 25. seemeth to conceive that at the beginning the Eucharist was not celebrated but at meals as it was instituted by our Lord. And that so it was celebrated not onely under the Apostle as Acts xx 11. 1. Cor. xi or under Ignatius but in Justine Martyr and Tertullians time appeareth by their words Justin Dial. cum Tryph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore that Prayers and Thanksgivings made by the worthy are the onely complete Sacrifices and acceptable to God I also affirm for these alone Christians also have received order to perform and that upon remembrance both of their dry and moist nourishment at which there is also remembrance of the Passion which God by God himself suffered The like Apol. ii the words shall follow afterwards Tertullian de Cor. c. 3. Eucharistiae Sacramentum in tempore victûs omnibus mandatum à Domino etiam antelucanis coetibus nec de aliorum manu quà m Praesidentium sumimus The Sacrament of the Eucharist commanded by our Lord both to all and at meat time we receive also at our Assemblies afore day but at no mans hands but our Presidents They are the words whereupon he groundeth For Tertullian reckoneth it among Traditions that is Customes of the Church not commanded in Scripture Which notwithstanding nothing hindereth but the same might be practised in the Apostles time and remembred in the Scriptures To which opinion I rather incline Otherwise whence should the Custome rise in Justine and Tertullians time to celebrate the Eucharist at their Morning Assemblies when it was still in use at Supper time in their Feasts of Love That is it which Ignatius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient translation
and for all men else everywhere Tertullian Apolog. C. xxxix where he describes what was done at their Assemblies Coimus in coetum Congregationem ut ad Deum quasi manu factâ precationibus ambiamus orantes Haec vis Deo grata est Oramus etiam pro imperatoribus pro ministris eorum potestatibus pro statu seculi pro rerum quiete pro mora finis We meet and assemble in a Congregation that making as it were a strength against God we may sue to him in our Prayers This violence is welcome to God We pray also for Emperours and their Ministers and Powers for the state of the world for the peaceable condition of affairs for the delay of the end The particulars of the Prayers they made for the Emperours are inlarged C. xxx upon the occasion of comparing the devotions of Christians and Pagans Vitam illis prolixam imperium securum domum tutam exercitus fortes Senatum fidelem populum probum Orbem quietum quaecunque hominis Caesaris vota sunt Wishing them long life secure rule the Court safe the Armies valiant the Senate faithfull the people good the world quiet whatsoever a man and Cesar may desire Tertullian as Cassander observed before intended not to declare to the Heathen the manner of celebrating the Eucharist as the custome was to keep it private lest it might incurre the scorn of those that understood not what it meant Those which Justine calls the Common Prayers of the Congregation which went next afore it are here described by those passages that deserved most favour at the worlds hands In the 18 Canon of Laodicea after the departure of the Hearers and Penitents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the prayers of the faithfull be made in number three one that is the first in silence the second and third to be accomplished by Allocution And so then the Peace to be given that is the kisse of Peace and so the holy offering to be made What the purpose of that prayer might be which here in the first place is prescribed to be made by all the people in silence I find not else where As for those which follow to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of speaking to the people the matter is plain out of that which was declared afore concerning the Form of the prayers for the Hearers and Penitents in which the Deacon spake to the people from point to point directing them what to desire of God on their behalf the people answering to every point Lord have mercy which prayers were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Allocutions in the Constitutions of the Apostles In like sort were these Prayers for all states of the Church directed by the Deacon speaking to the people in the particulars expressed in the said Constitutions viii 10. Let us pray for the Peace and firm state of the world that it may please God For the holy Catholick and Apostolick Church that it may please God For the Diocese for all Bishops that God would give For the Deacons and inferiour Ministers for the married and continent for those that give Almes and Oblations that God would For the sick and imprisoned for travellers by land and sea and the rest In fine whosoever shall take notice of the particulars there related shall perceive a very Ancient if not the Original pattern and use of those Prayers which have since been called Litanies or Supplications I speak not now of the use of them in Processions for diverting the wrath of God in publick calamities and the like occasions or of what was put in practice therein by Claudianus Mamertus Gregory the Great and others I speak of the Originall and Universall use of them in that solemn Service of the Church which the Eucharist was celebrated with For in all Liturgies extant which though they be not so ancient as the Titles of them pretend neverthelesse retain the traces of ancient Forms in all parts it is easily to be perceived both by the form of those prayers which are ministred by the Deacon the people answering and also by the subject of them concerning all estates of the Church and the prosperous condition of it that they are nothing else but those Common Prayers whereof Justine Martyr of so ancient time speaketh according to the forms practised at severall times and in severall places True it is that in those ancient Liturgies they come not after the departure of the Hearers as in Justine and the Canon of Laodicea and the Constitutions of the Apostles But when the departure of the Hearers was retained in a manner for fashions sake in remembrance of the ancient Custome the reason of it being ceased when the world was become Christian it is reasonable to think that the Order of the Service depending upon it might change the substance neverthelesse remaining as descending Originally from the Apostles And though it be not easie for me to give account why the Canon of Laodicea prescribeth two of these prayers to be made dividing it into two or repeating it twice yet it is easie for any man to observe especially in the Liturgies intitled to S. Basil and S. Chrysostome that these Prayers are divers times repeated whether in brief or at large that fashion so farre complying with the Prescript of the Canon as to shew us that those are the Prayers where of it speaketh The subject of them is thus comprised in another place of the Constitutions ii 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Deacon pray for the whole Church and all the world and the parts of it for fruitfull seasons for the Priests and Rulers for the Bishop and King and the generall Peace This is the reason that it is called in the Greekish Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prayers for Peace because the beginning of it is in the Constitutions of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for the peaceable and quiet state of the whole world It is also in some of them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the generall Collect. From whence it appeareth that this is the Prayer whereof Tertullian speaketh the subject where of he expresseth pro statu seculi pro rerum quiete for the settled and quiet state of the world That which hath been said of the Manner and Order of this Prayer is to be understood of the Liturgies of the Eastern Churches now extant Not onely in those Greekish ones under the names of S. James S. Mark S. Basil S. Chrysostome but in the Ethiopick in that of the Christians of S. Thomas in India in that of the Maronites printed at Rome it taketh place according to the manner described Of the Service of the Latine Church the like cannot be said The Litanies whereof this Prayer is the source are used upon severall particular Occasions in the Masse as it is now but have no place in the Ordinary Course of it unlesse we suppose the Kyrie cleeson
that Further for the Hearers the Possessed the Penitents that Further we offer to thee for seasonable weather and increase of fruits that Further we pray thee for the absent for reasonable causes that In the same place that is immediately after the Consecration of the Eucharist is this Prayer made in the Liturgies attributed to S. James S. Basil and S. Chrysostome In the same place in all the forms related under the names of ancient Saints and Doctours of the Church in the Missall of the Maronites unlesse it be one But in the Liturgie intitled to S. Mark this prayer is inserted straight after the beginning of the Eucharist or Thanksgiving described afore In the Ethiopick immediately after the salutation of Peace which in the Eastern Churches was alwayes straight before the Eucharist In that of S. Cyril among the three translated out of the Arabick and mentioned afore in the same place with that of S. Mark From whence we may argue this to have been the course of the Church of Alexandria by the agreement observed between those Liturgies that are intitled to those that were Bishops of Alexandria and the Ethiopick depending upon that Church wherein they differ from the rest Yet so it is also in that of the Christians of S. Thomas in the East Indies In the Latine Churches this prayer seemeth of old to have gone before the Consecration for S. Ambrose describing the Consecration saith de Sacram. iv 4. Oratio praemittitur pro populo pro regibus pro caeteris Prayer is premised for the people for the king for the rest And S. Augustine Epist lix Eligo in his verbis hoc intelligere quod omnis vel penè omnis frequentat Ecclesia ut Precationes accipiamus dictas quas facimus in Celebratione Sacramentorum antequam illud quod est in Domini mensa incipiat benedici Orationes cum benedicitur sanctificatur I choose to understand in these words of S. Paul to Timothy 1. ii 1 2. that which all or almost all the Church frequenteth that we take those to be called Supplications which we make at celebrating the Sacraments before that which is on the Lords Board begin to be blessed Prayers when it is blessed and sanctified For without peradventure these are the supplications for all states of the Church whereof he speaketh The Order of this Prayer in the Canon of the Masse is somewhat strange for he that will take notice of that which goes before the words of Institution and that which follows after the same untill the Lords Prayer comparing all with the tenour of other Liturgies may observe that they are all parcels of this Prayer for all States of Christs Church which here we describe And I observe that in that form which is intitled to S. Peter in the Missall of the Maronites this prayer is likewise made both before the words of Institution and after the same I am punctuall in observing the tenour of several Liturgies in this point to give notice that there is no ancient or pretended ancient form extant wherein prayer is not made by him that celebrateth the Eucharist at the Lords Board to this purpose A thing which seemeth to me somewhat strange that according to the generall Custome of the Church declared afore prayer having been made by the people a little afore upon the same subject that is for all States of Christs Church though not in the same manner but bidden by the Deacon and answered by the people the same prayers should be again repeated by him that celebrateth the Eucharist at the Lords Board Which is more the Church of Africk seemeth to have differed from the rest in the manner of this prayer whereof we speak by S. Augustines words Epist cvi Quando audis Sacerdotem ad Altare exhortantem populum Dei or a pro incredulis ut eos Deus convertat ad fidem pro Catechumenis ut eis desiderium regenerationis inspiret pro fidelibus ut in eo quod esse coeperunt ejus munere perseverent When thou hearest the Priest at the Altar exhorting the people of God pray for the unbelievers that God would convert them to the faith and for the Hearers that he would inspire the desire of Regeneration into them and for the faithfull that by his Grace they may persevere in that which they have begun to be Compare we herewith his words that are read Epist Cxviii cap. 18 Quando autem non est tempus cùm in Ecclesia fratres congregantur sancta cantandi nisi cùm legitur aut disputatur aut Antistes clarâ voce deprecatur aut communis Oratio voce Diaconi indicitur When is it not time to sing holy songs at the Assemblies of the Brethren in the Church but in time of reading or preaching or when the Bishop prayes with a loud voice or when Common Prayer is indicted by the Deacons voyce Again Epist Cvi Vbi audieritis Sacerdotem Dei adejus Altare exhortantem populum Dei aut ipsum clarâ voce or antem ut incredulas gentes ad fidem suam venire compellat non respondetis Amen When you heare the Priest of God at his Altar exhorting the people of God or himself praying with a loud voice that he would compell unbelieving Nations to his Faith do ye not answer Amen When S. Augustine mentioneth Common Prayer indicted by the Deacons voice he acknowledgeth the Litanies described afore which Justine Martyr also calls Common Prayers because they proceeded from all the people to have been practised in the Africane Churches before the Eucharist which notwithstanding by his words it appeareth that he which celebrated the Eucharist in the same form was wont to exhort the people to make this prayer for all states of persons Unbelievers Hearers Believers for instance of the rest which is not according to the form of any of those Liturgies which we have to my remembrance But he informeth us besides that those things which the Bishop exhorted the people to pray for the same he prayed for alone afterwards and that prayer he means when he speaks of the Bishop praying with a loud voice It is hard for me to give account of this generall practice of the ancient Church otherwise then by conjecture Thus much may be affirmed with confidence that the practice of this Prayer was the effect of the Apostles instruction whereof our Service speaketh Who by thy holy Apostle hast taught us to make prayers and supplications and to give thanks for all men The words of the Apostle 1. Tim. ii 1 2. I exhort therefore that first of all supplications prayers intercessions giving of thanks be made for all men for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty S. Ambrose upon these words Haec regula Ecclesiastica tradita est à Magistro Gentium This Ecclesiasticall Rule is delivered to the Church by the Doctour of the Gentiles which our
Service of God observed from the beginning of the Church And because they contain matter of Supplication for the diverting of Gods judgements and obtaining of his blessings nothing could be more sutable then to adde them to the daily Morning Service on Wednesdayes and Fridayes as the exercise of that continuall humiliation before God to which the observation of these dayes was intended to the unspeakable benefit of the Church and the continuall discharge of those most excellent offices of Fasting Prayer Alms among Christians It is past mine apprehension to imagine wherein any man will pretend to fault the act of Confession of sinnes in the Publick Service of God before celebrating and receiving the Eucharist For if Repentance be a disposition requisite to make men capable of the grace which it exhibiteth shall it not be exercised at the Publick Service of God which our common profession acknowledgeth so necessary rather then onely presumed to be performed in particular And if it prove by the verdict of all consciences to be darkned from time to time by the intercourse of daily offenses joyned with unthankfulnesse and unfruitfulnesse is not that Order for the edification of the Church which reviveth and refresheth and inlighteneth it at so solemn an act of religious Service as this Sure I am that whosoever will lay his hand upon an honest heart shall not say that the form which we use is taken out of the Masse when he considereth that which the Reformation teacheth and professeth of free pardon of sinnes through Christ to be so comfortably expressed in it And seeing it hath been shewed afore that in the practice of the Ancient Church to them which for notorious or acknowledged offenses were under the state of Penance the means of forgivenesse was partly ministred in the publick Prayers of the Church and the Ministers of it what can be more sutable to this practice and the grounds of it on behalf of those that acknowledge themselves sinners but are not reduced by the Church under that discipline then that prayer or blessing wherein he that celebrateth the Eucharist imploreth that Grace on their behalf at Gods hands To me it seemeth that the rehearsall of the Decalogue in the beginning of that which some still call the latter Service together with the answers of the people craving pardon and grace to observe them for the future is to the very purpose of this Confession of sinnes and to actuate our repentance by calling to mind our offenses by retail though it is in the Order of our Service somewhat removed from it as being thought fit for other reasons to be used when the Eucharist was not celebrated Notwithstanding were it left to my choice I confesse I should think the most proper place for this Confession of sinnes to be that which it holdeth in the first Edition of Edward VI. after the consecration of the elements and before receiving them with that prayer which beginneth We do not presume after the same For the reason why it hath been otherwise ordered seemeth to have been to avoid offense lest it might be thought to import Transubstantiation in those words spoken after Consecration So to eat the flesh of thy dear Sonne Jesus Christ and to drink his bloud The cause of which offense if any such may be imagined seemeth to me utterly voided in the words added there so to eat the flesh of thy dear Sonne Jesus Christ and to drink his bloud IN THESE HOLY MYSTERIES Thus much let me be bold to affirm that it would be a great fault in the Church to celebrate this Sacrament without something answerable to that Thanksgiving wherewith it was first instituted by our Lord and practised by the whole Church Suppose it contain no mention of the Creation and the blessing of Gods creatures because as hath been said it seemeth to have been practised heretofore in relation to mans bodily sustenance wherewith it was instituted practised at the first Without Thanksgiving for the redemption of the world it is not duly received therefore with it it is duly celebrated Of this Thanksgiving for the redemption of the world there is due remembrance in the very end of the Exhortation from those words And above all things therefore it seemeth that the Preface wherein that Thanksgiving is contained and expressed after Lift up your hearts had followed very seasonably after remembrance of the cause and ground of it But the substance of that which is done is alwayes the same Further how little soever the grace of Gods goodnesse depend on that which by man is ordered for the fittest and though it is not pretended that any Law of God in the Scriptures inacteth this Sacrament to be celebrated with that Thanksgiving from which it is called the Eucharist or that Prayer for the effect of Christs Institution at the present which is the close of it yet since it hath been shewed that so this Sacrament hath been celebrated from the beginning of the Church and that for so good reasons upon our Lords example at the institution of it and since this course so much concerns the edification of the Church it seemeth altogether requisite that the Elements be not supposed deputed for such a blessing to the Congregation by the mere act of receiving them to such purpose but should be actually and formally deputed by remembring the Institution of our Lord and by the prayer of the Church professing the execution and begging the blessing of the same which I suppose is called Consecration among us Gregory the great and Isidore tell us that the Apostles and S. Peter by name celebrated the Eucharist with the Lords Prayer alone but that alone must be understood to except other accessories to the manner of celebrating consisting in the Eucharist or Thanksgiving whereof the Prayer of Consecration was the foot and close Rabanus de Instit Cler. lib. 32. Cum benedictione enim gratiarum actione primùm Dominus corporis sanguinis sui Sacramenta dedicavit Apostolis tradidit quod exinde Apostoli imitati fecere successores suos facere docuerunt quod nunc per totum Orbem terrarum generaliter tota custodit Ecclesia For our Lord at first initiated and delivered to his Apostles the mysteries of his body and bloud with blessing and Thanksgiving which thence the Apostles imitated and did and taught their successours to do and which now the whole Church generally observeth all the world over That which hath been said is enough to show that it was alwayes celebrated with this Thanksgiving the foot whereof as hath been shewed was the Prayer of the Church for the effect of the Institution of our Lord at the present Where are they now that take upon them to say that all our Service is taken out of the Masse how will they discharge themselves in this most eminent point or how will they be able to digest this untruth which the least insight of the Masse will thrust
the Apostles the Scripture saith Acts xiii 49. upon the first preaching of Paul and Barnabas The word of the Lord was dispersed all over the Countrey and Clemens disciple of the Apostles Epist ad Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching therefore through Cities and Countreys they made the first-fruits of them trying them by the spirit Bishops and Deacons of such as should believe speaking of the Apostles and their time And we are ready to believe that Congregations might be planted in these Countreys and Territories during their time though we reade nothing of it here and the division of titles and Churches that is City and rurall Congregations in the Church of Rome is assigned in the Popes lives to a farre later time then this But do we not know that according to the generall and Primitive Custome of the Church these rurall Congregations received their Ministers from the Mother-Churches in which their Ordinations were made Doth it not appear to common sense that the form of Gods publick Service as it hath been described uniform in the main ingredients from the beginning unconformable in particulars of lesse moment was practised by particular congregations according to their Mother-Churches Doth not the distinction of Dioceses or as they were first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitations adjoyning to chief Cities received in all parts of the Church proclaim that the institution and appointment of it cannot have been accessory and particular but universall and Primitive And what cause have we to doubt that the holy Ghost directing the Apostles should move them to that Course which according to the condition of the world must needs be most reasonable Or who can doubt that according to the condition of the world it is most reasonable to presume that frequent and populous residences must needs be furnished of men of best abilities and means to know the right course of ordering publick matters of the Church for most advantage to the truth of Religion the Peace of the Church and the Service of God rather then that vulgar and rude Congregations inflamed with the ignorance and malice and overweening of unable guides should choose for themselves not onely in things necessary for their own souls health wherein all have their due interesse but in things concerning the generall state of the Church which they are neither bound nor able to understand I must confesse to have written heretofore that in the time of the Apostles the work of Preaching seemeth to have gone rather by mens abilities then their Offices And now I hope in good time having declared here severall regards in which this is verified It hath been shewed that of the the same Ecclesiasticall Order the same Bench of the Church some Presbyters exercised the abilities of Preaching some not It hath been shewed that the rank of Prophets furnished by the immediate inspiration of God for the more plentifull performance of that work in the beginning of the Gospel cannot be thought to have been the same with that of Presbyters And if any man stand upon it it shall not trouble me to yield that which Grotius of late hath observed and under the Church of Rome Ferarius de Ritu Concionum ii 6. That in the Primitive times of the Church Lay men were licensed to preach by the Bishops of Churches according to the instances alledged in the letter of the Bishops of Palestine to Demetrius of Alexandria in Origens case related by Eusebius For it seemeth most agreeable to the Succession of Scribes after the Prophets in the Synagogue seeing it is neither reasonable to conceive that Scribes were denied this Office when they were found fit nor that those to whom it was granted were all Elders of Synagogues And by this an easie reason is given how our Lord and his Apostles are admitted to speak in the Synagogues as licensed and invited by the Elders and Rulers of them according to the Scripture Acts xiii 14. And perhaps the Custome might remain in the Church after propheticall Graces for the instruction of it were ceased that those which had the knowledge of the Scriptures without inspiration should be admitted to speak to the people But what is all this to these mechanick persons that make themselves Churches and the Churches them their Ministers without education without calling without acknowledgement of one Church of God They please themselves in observing that S. Paul used his trade while he Preached the Gospel as they do And in that perhaps there is as much mistake as in the rest For it is not all one for a Preacher to be bred to a trade from his youth and for him that is bred to a trade from his youth to become a Preacher when he please To me there is so much difference that I yield the one to be S. Pauls case as the world sees the other to be theirs It is observed in Scaligers Elenchus and elsewhere that S. Paul in that particular made use of his education under Gamaliel in regard it was the custome of their Doctours to breed their Scholars to a trade as well as to the knowledge of the Law which they were to professe And there is a saying among them in Pirke Aboth of this tenour to my remembrance Alwayes with the Law let a man learn the way of the earth the meaning is a trade for his maintenance Hereupon it is ordinary for their Rabbies to be sirnamed by their trade And in Maimoni Talmud Torah C. iii. you have divers sayings of their ancient Doctours that with the Law a man is to practise a trade for his maintenance as this All Law that is all learning of the law with which there is not work in the end comes to nothing and draws on naughtinesse and the end of such a man is he falls to robbe creatures And in C. ii afore He that exercises a trade with the studie of the law must spend three houres of the day at his trade and nine at his study which are divided as it follows there The knowledge then of these abilities to which this education tended taken according to publick Order of that time and the exercise of them for the publick instruction of the people allowed according to the same seem to contain sufficient warrant of humane calling to speak to the people in the Church in them that were not Ministers of it S. Ambrose in Eph. iiii Vt ergò cresceret plebs multiplicaretur omnibus inter initia concessum est evangelizare baptizare Scripturas in Ecclesia explanare That the people of believers might increase and multiply in the beginning it was granted to all to preach the Gospel and to baptize and to expound the Scriptures in the Church There is a difference between that which he calleth preaching the Gospel and expounding the Scriptures in the Church though both are called preaching among us For it is one thing to publish the Gospel where there is no Church another to minister
the doctrine of the Scriptures where there is The Scripture witnesseth that those which were dispersed upon the persecution raised about Stephen did the one without difference Acts viii 4. xi 19. It is no more then all Christians must do so farre as they hold themselves able to advance the faith As for expounding the Scriptures in Churches settled where Order took place in that also S. Ambrose his words may be verified that it was granted to all that is to all conditions whether Ministers of Churches or not But no otherwise granted then hath been said upon knowledge of competent abilities according to the practice of publick Order derived as it seems into the Church from the Synagogue But doth this fault the publick Order of this time that confineth the publick exercise of this Office to the publick ministeries of the Church The course of education being open to all and the performance of that course proved and presumed according to publick Order of all that pretend to these ministeries the ministeries of Congregations being furnished by that publick Order to authorize others in Congregations so appointed would be to choke the edification of the Church by setting up perpetuall emulation and difference But how eminent soever mens abilities are how well soever known to themselves or the world to undertake the instructions of the people without publick Order in publick Assemblies is a thing that no Scripture no time no Custome of the Primitive Church will allow To tread all that learning under foot without which the knowledge of the Scriptures is not to be had upon humane endeavours to undervalue the abilities of a learned age in comparison of the boldnesse of mechanick persons in spending the mouth without sense underneath seemeth to be the wantonnesse of this time for after-ages to admire But for private persons against publick Order and the unitie of the Church to call such Assemblies and to exercise these pretended abilities in such Assemblies as publick Order forbiddeth is neither more nor lesse then Schisme let them that do it advise at whose doore the sinne of that Schisme lieth For the publick profession of this Church is the same that hath been proved these so many years to contain no cause of separation in it And these that separate are so farre from setting a foot new or from proving old charges that they seem to be yet to learn whether there be any such thing as proving that which they say or not The unitie of the Church is a thing commanded by God the divisions that and shall arise in the Church are a thing foretold by God He that hath foretold that divisions shall come hath commanded that they shall not come To me it seems a strange reason because God hath foretold that Heresies shall come in for men therefore to set open the doore and for publick Order to take a course by the independance of Churches to allow as many religions as Conventicles The dependance of particular Congregations upon Episcopall Churches for the Originall relateth to the institution of the Apostles for the end to the unitie of the Church The dependance of these Bishops Churches upon the seats of Metropolitanes and Patriarchs acknowledgeth a mere humane Originall from the state of the Romane Empire and the residence of the chief Powers of it but not without respect to the Gospel first planted according to the president of the Apostles in the most eminent cities and thence derived into the Countreys about But relateth to the same end of one Church as procuring the actuall correspondence of all the members of it Since Religion is become part of the State of several Kingdomes and Common-wealths they are not to receive from one another the laws that inforce the exercise of it but it is requisite that the exercise of it through each Kingdome and Common-wealth be uniform by Ecclesiasticall rules advised by each Church and inforced by each Kingdome and Common-wealth the dependance of particular Congregations upon Episcopall Churches in the exercise of Religion according to such Rules continuing inviolable as the institutiō of the Apostles Now regard we the truth of Religion regard we the peace of the Church regard we the honour and glory of God and the credit of our Profession towards such as are without this dependance of Churches is not more effectuall in any point of Religion then in the uniform and prescript form of Gods Publick Service What means is there so effectuall to convey and settle the truth professed in the minds of all people then to glorifie God in it and according to it in the continuall exercise of his service What means so powerfull to obtain the peace of the Church from God to preserve it with men as to joyn in the same uniform service of God for the purpose As for the honour of God and the commendation of that profession which we make let common reason not possessed with prejudice be judge whether the voluntary extemporary conceptions of particular Ministers of Congregations or the forms maturely advised by the most able shall prove the more probable means to procure it Let the publick exercise of Religion consist in speaking to the people more then men have learned of the knowledge of the Scriptures in permitting men to vent their own passions or perhaps factions for the devotions of their people for their Prayers and Thanksgivings to God Let the Preachers Office consist in speaking by measure of time not by weight of matter let it consist rather in the exercise of the lungs then of any knowledge in the Scriptures Let the Hearers Office consist in patience of sitting still so many glasses or rather in censuring the Preachers abilities in Praying as well as in Preaching for to that the office of praying in the Church may come And those that are affected to the Profession with the best shall be forced for love of truth to lament that it is so much scandalized hindred by them that pretend to advance it But let the Praises of God the hearing of his Scriptures read and expounded the Common Prayers of the Church and the celebration of the Eucharist be performed with that discretion for the Order with that choise for the substance with that reverence for the outward visage and fashion of what is said and done respectively at each of these parts of Gods Publick Service and let not me doubt that God the Authour and men strangers to our profession shall joyn in making good and acknowledging that of the Apostle 1. Cor. xiiii 25 that God is among us of a truth FINIS ¶ The Authour upon his revisall desires the Reader in these severall places to adde and reade as followeth Pag. 15. line 12. after his own adde And indeed the passage seemeth to have been crowded in hither out of Justine Martyr his dialogue with Trypho the Jew though contrary to his meaning for it appeareth that the Jews of that time gave not leave to drink warmed