which were converted and the conversion of those which were not Thus were Timotheus and Titus placed over the Churches of Asia and Crete just upon the time when he made account to see them no more Thus was Mark attendant on Peter at writing his first Epistle v. 13. who was afterward as all agree seated by him at Alexandria and did the office of an Evangelist there Clemens and Linus companions of the Apostles All Antiquity agreeth were placed by them over the Church at Rome though in what rank and condition it agreeth not The words of Theodoret are remarkable where he answereth the question Why S. Paul writ Epistles to Timotheus and Titus none to Silas or the rest of his fellows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we say saith he that he had already pâ—â— Churches in the hands of these the rest he had with him What meaneth the Apostles instructions concerning the perpetuall government of those Churches if they had nothing to do but to plant Presbyteries there and away S. Paul sendeth for Timotheus to Rome 2. Tim. iiii 9. as for Titus to Nicopolis iii. 12. who was also with him at Rome and went thence to Dalmatia 2. Tim. iiii 10. But did he mean that his instructions should be void thenceforth or be practiced at Ephesus and in Crete afterwards We cannot discredit Antiquity that maketh them Bishops there without offering violence to the tenour of the Scriptures that inforceth it But how is Titus counted Bishop of a Church that is instructed to plant Presbyteries through the cities of Crete i. 3. all under his own government and oversight or how is Timotheus Bishop of one Church of Ephesus that is instructed to govern as well as to plant all the Presbyteries whereof the Apostle writeth for all those Presbyteries import Episcopall Churches No otherwise then the Apostle had his Chair in all the Churches of his planting according to Tertullian The Apostles could not settle all things in the intended form at the beginning So farre there is no fault in Epiphanius his words Not because they knew not what to do but for reasons best known to themselves because perhaps they might find it more to the purpose to put into the hands of their own Disciples those Churches on which depended the planting and government of many more then to set men untried over the Presbyteries of particular Churches Is S. Mark Bishop of Alexandria the lesse because he preached the Gospel through the Countrey under it because he planted the government of Churches perhaps under his own oversight for the time Or what inconvenience is it that S. James an Apostle should be deputed by consent of the Apostles to exercise that office in the parts of Palestine and Arabia alwayes with resort to his residence at the Mother Church of Jerusalem or that he should therefore be counted Bishop of it In due time even during the age of the Apostles severall Churches had their severall Bishops as appeareth by the Angels of the seven Churches of Asia which from the beginning were in the compasse of Timothies charge At first all Presbyters were Angels of Churches according to the Apostle 1. Cor. xi For this cause ought a woman to have power upon her head because of the Angels That seemeth the most naturall meaning of his words for Tertullian in divers places of his book De Velandis Virginibus intimateth one reason of vailing womens faces in the Church from the scandall of their countenances when Bishops came over them no marvel if they alone were called the Angels of those Churches For it is acknowledged that all Presbyters are called Bishops under the Apostles But when severall Heads were set over severall Churches then Heads of Presbyteries were onely Bishops thenceforth Those that would have us take those Angels of Churches for the Churches of those Angels rather then believe that Epistles concerning those Churches were fit to be addressed to their Bishops might have corrected their mistake out of the Scripture that saith Revel i. 20. The seven Starres are the Angels of the seven Churches and the seven Candlesticks are the seven Churches S. Ambrose or whosoever writ those Commentaries upon 1. Cor. xii 28. saith two things First the Apostles spoken of there are Bishops to wit in the then state of the Church Then having compared the Apostles with Prophets he concludeth Et quia ab uno Deo Patre sunt omnia idcirco singulos Episcopos singulis Ecclesiis praeesse decrevit And because all things are from one Father God therefore he decreed that severall Bishops should be over severall Churches In these two particulars he speaketh my whole meaning The Apostles were Bishops but not severall ones of severall Churches But as there is one God over all so he decreed saith he that afterwards severall Bishops should be over severall Churches In the mean time the rights reserved to great Churches over the lesse which now we see derived with so much learning from the times of the Apostles is the print which remaineth of that Government and oversight of them which at the first rested in those great Churches from which they were propagated by the Apostles or by their companions Walo Messalinus standeth stiff upon S. Hieromes opinion that there were no Bishops till they were appointed by the Church to extinguish the schismes of Presbyteries But Tertullians words inforce more That the Bishops of his time sate in those Chairs which the Apostles possessed for theirs And afore C. xxxii Sicut Smyrnaeorum Ecclesia Polycarpum ab Joanne CONLOCATUM refert As the Church at Smyrna relateth that John PLACED Polycarpus or Installed him to wit in the Bishops Chair there He thinketh that all this importeth that Polycarpus took place of the rest of the Presbyters and no more But indifferent reason will require him to grant no more superiority of Bishops then the Chair of the Apostles importeth However S. Hierome reconcile his opinion with his own words concerning the Presbyters of Alexandria that from S. Marks time were wont to take one of their number and place him on a higher step and call him Bishop of Alexandria common sense will inforce the high rank in which he sate to import the superiority and eminence of his office even during the Apostles time The consideration of this Order or this Bench of the Church shall give me further occasion to resume and averre two particulars of good consequence in this businesse The first the Extent of the Office common to the Bishop and Presbyters as for preaching and celebrating the Sacraments so for the oversight and government of the Church in those Spirituall matters wherein as members of the Church men communicate expressed in all places of the Scripture wherein there is any remembrance of their Charge Survaying those passages of the Acts and Epistles of the Apostles in which the office of Presbyters is remembred we find it every where described as well by the oversight or
rest subject to it His meaning is the Grace of Apostles containeth the Graces of inferiour Ministers as their ministeries are subject to that of the Apostles Evangelists were no Apostles but their ministers in using their Graces to second the Apostles therefore the Grace of Apostles containeth that of Evangelists Prophets were no Apostles to preach the Faith and plant Churches but for the instruction of Churches planted in the knowledge of the Scriptures but the Grace of a Prophet to all purposes might be in an Apostle Doctours were no Apostles but Apostles chief of Doctours Elders of Churches could not be Apostles they were from the beginning ordained for the service of severall Churches but the Apostles make themselves their fellow Elders in regard to the Government of all Churches of their charge If Presbyters much more Bishops which as Heads of Presbyters were that in one Church which the Apostles were in all of their own planting and charge Those companions of the Apostles where of you have heard are some of them called in expresse terms Evangelists and the Office may well be thought to belong to the rest Titus Clemens Linus Erastus and others may upon good presumption be called Evangelists as those are to whom their condition is so answerable Mark Luke Timothy that are so called in Scripture or so reputed in Ecclesiasticall Writers My conjecture was that they were sent by their severall Churches as Timothy from that of Lystra Acts xvi 3. as Deacons to minister unto the Apostles Heads of those Churches for the time that they continued in their attendance and by them imployed to preach the Gospel at their appointment in such places where themselves could not in regard of the Grace given them to do it As Philip Deacon to the Apostles first and afterwards to S. James was also an Evangelist to preach the Gospel to Samaria Acts viii 5. xxi 8. And I see no cause to repent of this conjecture reading thus Acts xix 22. So he sent before two of those that MINISTRED unto him Timotheus and Erastus It is the word from whence Deacons have their name But when they received the charge of Churches though Bishops of those Churches yet ceased they not to be Evangelists for the charge of propagating the Gospel through the Countreys seated underneath the Cities of those Churches Thus was Mark at Alexandria Timothy at Ephesus Titus at Gortyna in Crete the rest are to be seen in Walo Messalinus p. cxcii He supposeth that these companions of the Apostles are themselves also called Apostles of a second rank as sent by the Apostles to preach the Gospel at their disposing as the Apostles were by Christ to preach the Gospel every where without restraint And there is appearance of this sense 2. Pet. iii. 2. Apoc. ii 2. not in Phil. ii 25. 2. Cor. viii 23. where Epaphroditus and others are called Apostles of Churches in a third sense declared elsewhere answerable to those Apostles of the Synagogue mentioned in the Constitutions of the Emperours that were sent through the Synagogues to gather the dues of their Patriarch residing in Palestine And Theodoret conceiveth that when all Presbyters were called Bishops then Bishops were called Apostles in this sense But we must not understand those to be the Apostles of whom this place speaketh but the first Apostles of Christ For those that are thus called Apostles are the same that are called Evangelists here and Ephes iiii 12. Thus there is a difference between Graces and Ministeries But as concerning the Office of Doctours mentioned by the Apostle it may be two wayes understood The Disciples of Prophets under the Old Testament such as attained not to the Grace of immediate inspiration but rested in that knowledge which the ordinary blessing of God upon their studies was able to compasse in the Scripture are called Prophets in the Chaldee Paraphrase are sometimes translated Scribes sometimes Doctours as hath been said Some man may conceive the like of the Prophets of the New Testament that their Disciples that had no immediate inspirations were admitted to teach in the Church which after this rank of Prophets was ceased came also to nothing But because there is no mention of any such in Ecclesiasticall Writers there is no reason to doubt that the men whom the Apostle here calleth Doctours are those of the Presbyters which had the abilities of Preaching and Teaching the people at their Assemblies that those of the Presbyters that preached not are called here by the Apostle Governments and the Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Helps or Assistants to the Government of Presbyters so that it is not to be translated Helps in Governments but Helps Governments For we are not here to imagine that the Apostle reckoning one by one the list of all Graces and Ministeries of the Church should say never a word of Presbyters and Deacons the onely Ministeries of Succession in the Church under Bishops Now the Office of Deacons though set up at the first upon occasion of ministring the Oblations of the faithfull to the necessities of the poor yet if we regard the practice of it in the times next the Apostles cannot be better expressed then calling them Assistants to the Office of Government resting in the Presbyters when there was no Bishop at Corinth And we have here a particular reason why the Apostle would not call them by the usuall name of Deacons in this place because he had used it before in a generall sense when he said There be divers MINISTERIES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one LORD and therefore could not so well use it again here in this particular sense And the Apostles intent here being to distinguish all Graces in his Catalogue and having shewed that there were two parts of the Presbyters Office in Teaching and Governing the one whereof some attained not even in the Apostles time it is reasonable to imagine that the Office and Ministery of Presbyters is specified here in the names of these two Graces in the exercise whereof it consisteth No otherwise then in the other place to the Romanes in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are designed the same two Graces in the work whereof consisteth the Office of Presbyters which he that acknowledgeth shall give reason enough why the Apostle reckoneth the Gift of EXHORTATION there besides that of DOCTRINE being no inconvenience to make severall parts of this Grace tending to the edification of the Church according to that which severall men are most able to do though all may be comprised under one name of DOCTRINE Whereas those that upon the mention of Teaching imagine a severall Ministery of Doctours instituted by the Apostle for all ages of the Church are tyed in consequence to set up the like for Exhortation which is ridiculous Again hereby we give account what the Apostle to the Ephesians understandeth by PASTOURS AND TEACHERS to wit those that exercised also that part of the Presbyters Office which
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.
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
licence to judge even Finable Causes And they give not this Imposition of hands which is the Ordination of Elders to be Judges but by three So that of the Misna Sanedrin C. i. n. 2. Ordination of Elders is done by three may well be understood of such Elders as are Ordained Judges in Finable Causes because the name of Elders is common to Judges other Elders True it is there be other purposes reckoned by Maimoni in the place aforesaid afterwards to which they might be Ordained But all of them concern controversies of the Law which their Ordination licenceth them to decide And seeing it is said That Ordination is made by styling the Person Ordained Rabbi it seemeth it belonged to none but DOCTOURS Indeed in the Itinerary aforesaid we reade that in his dayes about the year of our Lord MCLXXIII all the Rabbies and Deacons of Synagogues of that great Resort were appointed by him whom they called Head of the Exile at Bagdat and came thither to him to get Imposition of hands p. 73. 74. But according to the ancient custome of that People those that were promoted Rabbies by Imposition of hands were made onely in the land of Israel that is in all that they possessed when they came out of Egypt Insomuch that unlesse he that Promoted and he that was Promoted were both in the land of Promise there was no Imposition of hands If both were within the compasse of it then might it be done by writing if they were not present Maimoni in the same place Therefore if we believe that all Elders of Synagogues and Deacons called among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were made by Imposition of hands then must it be said that Maimoni and others according to him speak of no Imposition of hands but that which made Rabbies because of the Eminence of such persons Last of all it is to be observed here that in these Colledges or Benches of Elders whereof my speech is that governed great and populous Synagogues there was also one Head the Chief in Learning and Authority called in the Gospel in the life of the Emperour Alexander Severus and in divers Constitutions of the Emperours The Ruler of the Synagogue or Archisynagogue And as it hath been proved elsewhere that the Bishop and Presbyters of Christian Churches are many times comprised in the common style of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praepositi Antistites Praesidents and the like so it seemeth that both the Archisynagogue and Elders are signified under the same title RULERS OF THE SYNAGOGUE at Antiochia in Pisidia Acts xiii 15. And so was Jairus One of the Rulers of the Synagogue Mark v. 28. CHAP. IIII. 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 WHen the Gospel of Christ was to be published to the world the Nation of the Jews was now dispersed farre and wide and their Synagogues and Assemblies settled in the most eminent places of the Romane Empire as the Acts of the Apostles alone is enough to inform us Gods singular Providence having procured their Profession and the writings that contein it thus to come to the knowledge of the Gentiles to make way for the Gospel which drew near Now the Apostles being themselves Jews by birth and pretending to call those Congregations which they converted to the Faith whether from Jews or Gentiles to a Condition correspondent to that of the Jews in their banishment that is as the Apostle alludeth 1. Pet. ii 11. to live Strangers and Pilgrimes from that Jerusalem which is above as they were from Jerusalem upon earth it is no marvel if the State of them which they ordained bear a great deal of correspondence with the Synagogue The chief point of which correspondence consisteth in those Presbyteries upon which as hath been proved elsewhere they stated the Government of those Churches which they converted to the Faith It is no marvel that the Apostles ordained these Presbyteries of Churches with Imposition of hands though it be more then I can affirm of those Presbyteries of Synagogues It was from the beginning a sensible signe of Gods hand stretched out to bestow the Grace of the Holy Ghost which was pretended to be procured by the Benediction of him that gave it Such Graces of the Holy Ghost the Apostles professed to go along with the Truth which they preached to convince all nations of it And we see how it pleased God to make good what they professed by that abundance of Spirituall Graces mentioned by the Apostle Whereas the Jews may seem to have confined those Graces to the land of Promise out of their opinion of that kingdome which they promise themselves there In regard of this Imposition of hands the Presbyteries of Churches may well be compared with those Consistories of the Jews which were so ordained as well for deciding matters of Judgement as for teaching the Law at such time as those same Consistories were among them as well Schools of Learning as Courts of Judicature Those Consistories with their Presidents whereof you heard afore out of Moses Maimoni answering these Presbyteries and the Heads of them called Bishops which came over them as hath been shewed in succession to the Apostles Otherwise setting aside Imposition of hands the very pattern of these Presbyteries in Christian Churches is to be seen in those Presbyteries of great and populous Synagogues under their Rulers or Archisynagogues whereof hath been said To make this correspondence further to appear that which hath been discoursed of the manner in which these Consistories or Elders sate in the School or Synagogue shall now be declared to have held in the Church for the sitting of the Bishop and his Presbyters The words of Ignatius Epist ad Magnes are hitherto ill read in our Copies by which means the true sense is diverted I mean these wherein he saluteth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your Reverend Bishop and the victorious spirituall Stephen their Presbyter and their Deacons or Ministers according to God which directeth this Salutation to one Stephen a Presbyter there But in that Old Translation of these Epistles remembred elsewhere these words are rendred thus Cum dignè decentissimo Episcopo vestro dignè complexâ spirituali Coronâ Presbyterii vestri eorum qui secundùm Deum diaconorum Whereby it appeareth that he that made that Translation read 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the spirituall Crown of their Presbytery because sitting in a half Round in the head place of the Church they very well resembled the fashion of a Crown and are therefore called in the Constitutions of the Apostles ii 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Crown of the Church There order is taken that the Presbyters at the Feasts of Love then practiced shall receive a double share to that of the widows in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Presbyters that they may take pains about the word of Doctrine let there be a double part set aside for them also for the Apostles of our Lords sake whose place they possesse as Counsellours to the Bishop and the Crown of the Church We are not to conceive that it must needs be a full Round that is called a Crown that Constellation of starres that is so called wanteth a great deal of a Circle I suppose because we must allow room to tye it behind the head to avoid Tertullians objection That the hinder parts of the head swell not If then the Bishop and Presbyters sate in that figure of a half Round which we saw practiced in the Jews Consistories and that in the head of the Congregation it is for no other reason that they are called the Crown of the Church Now this fashion of their sitting is thus described in the same book ii 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishops Chur stand in the midst and let the Presbytery sit on both sides of him and the Deacons stand by lightned of too much apparel for they are in the ship of the Church like Mariners and Rulers of sides by their direction let the people sit on the other side with all quietnesse and good order and let the women also sit apart keeping silence then let the Reader stand on high and reade It is plain that he setteth here the Bishops Chair in the midst of the upper end of the Church because he called them afore the Crown of the Church and because if the Deacons order the sides then is the Bishop Master at the stern In the mean time he sitting in the midst and the Presbyters on both hands the Deacons must needs be conceived to stand beside them behind the Compasse of that Round in which they sate And thus sitting they are said in the Constitutions as you had it even now To possesse the place of our Lords Apostles And in Ignatius Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop sitting highest in place of God that is of Christ and the Presbyters in place of the Bench of Apostles And Gregory Nazianzen setting down the dream wherein he saw himself sitting as he was wont to do in the Church describeth himself sitting in the midst and the Presbyters in Chairs on this hand and on that to shew in what posture there they sate This will be all still more clear if we compare it with the posture of the Clergie at celebrating the Eucharist described in the same Constitutions and in him that calleth himself Dionysius the Areopagite Eccles Hierarch c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop standeth at the midst of the Divine Altar and onely the chief of the Deacons stand about him with the Priests Constit Apost viii 12. more in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andlet the Presbyters stand on his right hand on his left like Scholars that stand beside their Master and let two Deacons on either side the Altar hold fans of thin skins or Peacocks feathers or linen to drive away the little creatures that flie about that they light not in the Cups The posture of the Presbyters on each hand the Bishop and of the two Deacons at the points of the Communion-Table describeth that Round whereof we speak in which the Bishop and Presbyters sate with their faces to the people ready to rise speak to them when time required ready to celebrate the Eucharist in the like posture behind the Communion-Table which therefore seemeth to have been the most ancient custome of the Church as out of Jewell against Harding is noted in the last Chapter of the Holy Table and is like to have been the Originall reason of all that is observed there of compassing the Altar in the Greek Liturgies This is that which Tertullian calleth Ordinem Consessum Ecclesiae Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Order or the Bench of the Church consiting of the Bishop and his Presbyters in allusion and correspondence to the Commonalties of the Romane Empire governed by their annuall Magistrates and a Bench of their Counsellours called Ordo Reipublicae The Order or the Bench of such Commonalties The consideration hereof is very forcible to convince common sense of the Succession of Bishops from the Apostles as the Heads of these Presbyteries granting that which men of learning cannot refuse for Historicall truth It is found in Tertullians words De Praescript Haeret. C. xxxvi Age jam qui voles curiositatem meliùs exercere in negotio Salutis tuae percurre Ecclesias Apostolicas apud quas ipsae adhuc cathedrae Apostolorum suis locis praesident apud quas ipsae authenticae eorum literae recitantur sonantes vocem repraesentantes faciem uniuscujusque Thou that shalt have a mind to exercise thy curiosity better in the businesse of thy salvation go to now runne over the Apostolick Churches in which the very Chairs of the Apostles govern in their places in which their authentick writings are read sounding the voice and representing the visage of each He that should have denied the Books kept and used by those Churches to have been the Authenticks of the Apostles would have been thought to disadvantage the Faith What shall we imagine of him that denieth the very Chairs wherein the Apostles sate in the Head of those Churches to be possessed by their Successours as was pretended there from whence Tertullian argueth For when he saith that they sounded their voice and represented their visage doth he not affirm that their Epistles written to those Churches preached in their absence as themselves did out of those Chairs in presence I have shewed out of the Scriptures that the Apostles exercised the Government in chief of those Churches which they had planted Presbyteries to govern as occasion required The Chairs whereof Tertullian speaketh were the seats of that Government as well as Doctrine when they were there The Apostles had divers companions which were both their Disciples in the Doctrine and their Coadjutours in the work of the Gospel Of these S. Paul speaketh Phil. iv 3. With Clement also and the rest of my work-fellows These or some of these which sometimes gave personall attendance upon the Apostles not moving in their office but at their disposing became afterwards settled by them upon particular Churches which they found they could not attend so well themselves for the government of those
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
Offices which we find them executing in behalf of the Church which neverthelesse import not the Government of the Church settled upon the Bishop and Presbyters but that Assistance which the best of the people in Commonalties where the Church was planted vouchsafed to afford the Government managed by the Ministers according to Scripture and have well been understood as a good and ancient President of the Office of Church-wardens among us There is yet another peremptory exception against this pretended meaning of the Apostle published of late in the observation of Sculletus which shall here be repeated to averre the truth of it For when he saith Let the Elders that rule well be accounted worthy of double honour the meaning is for certain of double maintenance which must be in respect of single maintenance allowed somewhere else Now let any man judge without prejudice whether these Elders of Congregations remembred in S. Augustines time being none of the Clergie received maintenance from the Church out of the oblations of the people or not Whereas the Apostle in the beginning of the Chapter having said Honour widows that are widows indeed that is allow them maintenance from the means of the Church which the Bishop alwayes dispensed when he cometh to speak of Elders unreproveable in their charge fitly ordereth that their maintenance be double to that of widows which is also the Italian glosse of Diodati The like practice we find in the Constitutions of the Apostles where he ordereth the course of dividing portions at the Agapae or Feasts of Love then used abrogated afterwards by the xxvii Canon of Laodicea The words are in the place alledged afore ii 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whatsoever is given to the old women that is to the widows of whom the Apostle speaketh there let twice so much be given to the Deacons in honour of Jesus Christ Then follow the words alledged afore wherein it is ordered that the Presbyters have as much as the Deacons I know that in another case that is in dividing the remains of oblations for the Eucharist the proportion is otherwise according to the same Constitutions viii 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Deacons distribute the remains of the blessings at the mysteries according to the mind of the Bishop or Presbyters to the Clergie To the Bishop foure parts to a Presbyter three to a Deacon two to the rest Subdeacons Readers Singers or Deaconesses one part Neverthelesse from the particular remembred afore we may well conclude the meaning of the Apostle that his Order is the maintenance of Presbyters to be double that of widows And upon these considerations it shall not trouble me to repeat what I have affirmed elsewhere That for this mistake of Lay-Elders there is neither appearance in Scripture nor in Ecclesiasticall writers For of the Text 1. Cor. xii 28. I shall speak afterwards Walo Messalinus deriveth the pedigree of these Africane Elders by conjecture from those of the Apostle whose imployment consisted in governing the Church rather then in teaching the people But out of his excellent learning he acknowledgeth that though they are called Ecclesiasticall persons yet they were not of the Ecclesiasticall Order not of the Bench of the Church which those of the Apostle did constitute And therefore the pretence of their pedigree availeth not to make them inherit the charge which those of our time have been invested with as much without president of the Churches of Africk as without warrant from the Scriptures The ground of the mistake was because men would not believe that in the time of the Apostles and among the Presbyters of their ordaining there was none that did not preach from time to time Whereas the state and condition of their Congregations required as well mens wisdome and goodnesse in the oversight of those spirituall matters wherein the members of them did communicate as their learning and eloquence in speaking which was not alwayes to be expected from such qualities of men as were promoted to that charge Of our Lords kindred that confessed him afore Domitian promoted therefore afterwards to the Government of Churches I have made mention elsewhere Tertull. de Idol c. 7. Parum sit si ab aliis manibus accipiant quod contaminant sed etiam ipsi tradunt aliis quod contaminaverunt Adleguntur in Ordinem Ecclesiasticum artifices Idolorum Be it a small thing if they receive of others that which they pollute nay themselves deliver also to others that which they have polluted Men whose craft is to make Idoles are chosen to the Bench of the Church If Presbyters that delivered the Eucharist were sometimes Painters and Carvers in those dayes well may we imagine that all of them preached not alwayes It was enough that the Bishop or some of them did it If this were the condition of the Ecclesiasticall Order in that time then must of necessity the Office of Teaching in the Church belong rather to the particular gifts and abilites of some then to the generall and perpetuall charge of all Presbyters And this I still suppose to be part of the cause that it pleased God in the time of the Apostles to distribute such varieties of spirituall Graces among those that believed that there might be every where such as might furnish this Office of preaching and teaching in their Assemblies by the help of extraordinary Graces which upon the ordinary means of mens Learning and Studies which now the Church is so well provided with would then have proved defective The use of these Graces is that which the Apostle debateth at large 1. Cor. xii xiiii and the exposition of his meaning there is the businesse which henceforth I charge my self with The issue whereof will inable us to discern by what sorts of Persons and Graces the publick Service of God was Ministred at those Assemblies which his purpose in that Discourse is to regulate This Discourse the Apostle openeth in the beginning of the xii Chapter with a mark to discern such as spoke indeed by the Spirit of God from such as pretended it but were moved in truth by unclean Spirits For that I take to be the meaning of his words there vers 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed or Anathema and that no man can say that Jesus is the Lord but by the Holy Ghost The words of S. Chrysostome upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Therefore at the first beginning he putteth down the difference between Divining and Prophesying for which purpose they received the Gift of discerning spirits as it followeth vers 10. afterwards that they might distinguish and know who spake by a clean spirit and who by an unclean And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the devil being naught shuffled in among those that prophesyed foisting in False-prophets forsooth such as themselves also foretold things to come So
concerned the edification of the Church in doctrine whereof there he speaketh and of nothing else And thereupon conclude that Pastours and Doctours are both one there with the Apostle For what reason else can be rendered why there is no remembrance of Pastours in either of those other places wherein the Apostle maketh a more particular reckoning of the Ministeries of the Church both to the Romanes and to the Corinthians What reason but this Because they are set down in both places under the name of DOCTOURS Well may it seem that the Office of them whom the Synagogue called PASTOURS being referred in the Church to the inferiour Order of Deacons the name stuck upon those that ministred the food of the soul in the Church which is for the purpose of it Clemens Epist ad Cor. p. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be a man faithfull be a man able to utter knowledge be he wise in discerning discourses be he pure in works He seemeth to point at some of the Presbyters there in whom these abilities were Tertull. de praescript c. 3. Quid ergò si Episcopus si Diaconus si Vidua si Virgo si Doctor si etiam Martyr lapsus à regula fuerit What then if a Bishop if a Deacon a Widow a Virgin if even a Martyr shall fall from the rule In this list of principall ranks in the Church Presbyters have no room unlesse we understand them in the name of DOCTOURS the best part of their Office Theodoret Epit. Haer. l. v. c. penult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What can they say of the Incestuous person at Corinth who was not onely vouchsafed the divine mysteries but also had attained a Doctours Grace He followeth S. Chrysostomes conjecture which conceiveth that the Corinthians were puffed up as the Apostle blameth them 1. Cor. v. 3. with the opinion of that man because he was one of their Doctours that is one of the Presbyters of that Church that exercised the Office of Preaching and by that means bore sway among the people In fine the Apostle intendeth by Doctours the same that are so called in all Ecclesiasticall Writers that is the Bishops or such of the Presbyters as were seen in Preaching It is worth the observing that Beza hath expounded those whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no otherwise then Deacons and Presbyters meaning indeed those Elders of the people which he imagined But having shewed that there never was any such in the Church well may we take his judgement along with so much of the truth as he acknowledgeth which deserveth still more credit from the President of Synagogues which had Elders some learned some not some that preached and some that did not as hath been said Salmasius of late in his work De Foenore Trapezit hath shown some evidence of two sorts of Presbyters in the first times of the Church But according to his admirable knowledge he saw withall that they were all of one rank in the Church all of the Ecclesiasticall Order all made by Imposition of hands and by consequence none of those Elders of the people which have been set up to manage the keys of the Church that is the Office of the Ecclesiasticall Order according to the Scriptures Besides it is to be observed that the Office of Bishops which name he thinketh most proper to those Presbyters which preached not but were exercised in ordering Church-matters and Presbyters is described almost in all places where there is mention of it in the Scriptures by both qualities of Teaching and Governing the Church Which is my argument to conclude That howsoever some mens abilities might be seen in the one rather then in the other howsoever some men according to their abilities might be applied to this rather then to that yet both Offices concerned the whole Order that of Preaching in chief To which though some attained not yet all are incouraged to labour towards it as the most excellent work of their place as by S. Paul allowing them that double maintenance ESPECIALLY in that respect So by these Constitutions allowing them that double portion at their Feasts of Love for that purpose that they may take pains in the Word of Doctrine as the words go there Be it then resolved that the Presbyters of the Church at least part of them were those Doctours whereof the Apostle writeth and from thence be it considered what distempers slight mistakes in the sound of the Scripture bring to passe when we see the Order of Doctours distinct from that of Presbyters pressed as a point of that Discipline that maketh one of the essentiall marks of a visible Church But whether the Prophets of the Primitive Church which taught the people at their Assemblies were Presbyters or not is not so easie to determine Some of them we have reason enough to think were be it but for those Prophets of Antiochia Acts xiii 2. that ministred unto the Lord and fasted when the Holy Ghost said unto them Separate me Barnabas and Saul for the work to which I have appointed them and those other among whom Timothy received Imposition of hands with prophesying 1. Tim. iv 14. But that all Presbyters were Prophets or all Prophets Presbyters is more then I can resolve Of these Prophets henceforth we are to intreat 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 spoke The custome in the Primitive Church of many Preaching at the same Assembly came from hence IN the beginning of the Christian Faith it pleased God for the propagation and maintenance of it to revive the Grace of Prophesying decayed and lost among his Ancient people in a large measure in most of the Churches planted by the Apostles though there be not found so much concerning their Office any where as in this Church of Corinth In the Church of Jerusalem the mother of all Churches Acts xi 27. And in those dayes came Prophets from Jerusalem to Antiochia xv 32. And Judas and Silas being Prophets also themselves In the Church of Antiochia Acts xiii 1. Now there were in the Church that was at Antiochia certain Prophets and Doctours At Thessalonica 1. Thess v. 20. Despise not Prophesying At Corinth as we see at large At Ephesus Ephes iv 11. And he gave some Apostles some Evangelists some Prophets some Pastours and Doctours At Rome Rom. xii 6. Whether Prophesie according to
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
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
they prayed by heart For the words sine Monitore quia de pectore of Tertullian affected alwayes to imitate and expresse the Greek are to my best apprehension the translation of that which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English to say by heart and so they could not have shewed a passage more pregnant with the sense they intended to destroy That they prayed by prescript forms The fairest proof we can make that the Church after the Apostles time and the use of extraordinary Graces betook thēselves to prescript forms of Prayer as well as other parts of Gods Service will be from the parts of it The Psalmes of David in the first place do mix Prayers with the praises of God and are no extemporary conceptions yet were alwayes one of the first parts of publick Service as shall appear in due time As for other Hymnes of private composure Conc. Laod. Canon 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That besides inrolled Singers that go up into the Desk and sing out of the Parchmine others ought not to sing in the Church Canon 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Psalmes of private persons must not be said in the Church These Canons seem to make opposition between those that came from private persons and those that were entered in the Church-books These onely to be sung out of those books by Clergie Chanters inrolled in the list of the Church that other persons might take no occasion to bring any into use besides those that were prescribed and received I find that to meet with the poison of Arrius sicut in principio was added to Gloria Patri in the Church-Service And I have heard that to meet with the poison of Pelagius they took up the custome to put Dei Gratia in Titles and Inscriptions of Letters But that the custome of using such set forms was taken up first because the Arian and Pelagian heresies conveyed and spread themselves by that means is strange news to heare It might have been said with more reason of the hymns of Valentinus so long afore which Tertullian taxeth De carne Christi C. xvii And let unpartiall reason answer the question Whether it be more like if any such thing were that they should make that advantage because set forms were then in practice or Whether the Church should fall to use that course because it was first taken up by these heresies In reading and expounding the Scriptures the question is not made But that is the particular wherein I must yield something of private conception to have been used in the Primitive Church-Service It is believed that in the flourishing times of the Church Preachers were wont in the beginning of their Sermons to commend themselves and their labours to Gods blessing the form is extant which S. Ambrose used neither do we find that it was not at their own choice But after the Sermon the Catechumeni or Hearers those that were under Penance those that were vexed with unclean spirits were dismissed with the severall Prayers of the Congregation Benedictions of the Bishop or Presbyter on their severall behalves When that was done the Prayers which were used at the Eucharist by the Congregation that was admitted to it were of two sorts as shall be shewed afterwards when I come to compare the Service which this Church useth with that of the Primitive The first was of those which the Apostle calleth Supplications and Intercessions not onely for the generall and particular necessities both of the Congregation and the members of it but of all members of Church and Common-wealth together or in particular which are the same for substance which have since been called Litanies The second was that Thanksgiving from which that Sacrament is still called the Eucharist because it was alwayes consecrated with it wherein remembrance was made of all the blessings of Gods Providence in particular that of our Lord Christ which it pretendeth to commemorate with prayer that his Ordinance may be effectuall to the present I know there followed Thanksgiving after the Communion besides other pieces of that Service as shall be said which I regard not so much now because they seem not to have been of such consideration in the frame of their Service My intent is to show in due time that these were the prayers practised upon the Apostles order 1. Tim. ii 1. I exhort therefore before all that Prayers Supplications Intercessions and giving of Thanks be made for all men For kings and all that are in Eminence That they are the same which the Apostle intimateth and specifieth to have been practised at that time when he saith 1. Cor. xiv 15. I will pray with the Spirit but I will pray also with the understanding I will sing with the Spirit but I will sing also with the understanding else when thou BLESSEST with the Spirit how shall he that filleth the place of the ignorant say Amen at thy GIVING OF THANKS seeing he knoweth not what thou sayest In fine that these Intercessions whereof the Apostle speaketh Rom. viii 26. when he saith The Spirit it self INTERCEDETH for us with groans not to be uttered are the same which in the Primitive Church were solemn perpetual before Celabrating the Eucharist according to S. Chrysostomes Exposition averred afore This must be done after we have showed what reason there is to think that the Eucharist was celebrated at these Assemblies whereof the Apostle writeth to the Corinthians chap. xiv In the mean time as concerning the Prayers for Hearers Penitents and possessed Persons as well as the said Supplications Intercessions that they were all done by prescript form let me argue as I did afore of the Prayers of the Synagogue because they were ministred by the Deacon as S. Chrysostome said and as it shall appear afterwards by the remembrance we shall find of the Custome of the Church For I suppose no reason will yield that the Church referred themselves to be directed in their Publick Service by that rank of Ministers As for the THANKSGIVING which the Sacrament was consecrated with I will here use no more then the words of S. Cyprian de Lapsis Serm. xiv Vbi verò SOLENNIBUS adimpletis dare calicem Diaconus praesentibus coepit c. and in another place where he calleth it Calicem SOLENNI benedictione sacratum And ask whether the Eucharist were consecrated with an Ex tempore Prayer in Justine or Tertullians time the form whereof by S. Cyprians time was become SOLEMN Of the Preface Sursum Corda remembred by the same S. Cyprian de orat Domini and yet extant in all ancient Liturgies as well as ours as well as of other particulars there will be occasion to speak afterwards From that which hath been said of a prescript form of Prayer at celebrating the Eucharist I will take upon me to presume no lesse of other Services at other Assemblies Conc. Laod. Can. xviii taketh Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the
same service of Prayers ought to be performed both at ninth houres at three after noon and evenings It hath been said of late that this Canon first confined the Prayers of the Church to a set Form commanding to use alwayes the same but such an one as every one composed for his own turn This is argued from the iii. Councel of Carthage after this of Laodicea Can. xxiii where it is said Et quicunque sibi preces alicunde describit non eis utatur nisi priùs eas cum instructioribus fratribus contulerit And whosoever copieth out Prayers for his use from any where let him not use them till he have debated them with his more learned brethren Afterwards that the forms to be used be first allowed in the Synode we are told was first ordered in the ii Councel of Milevis some few years after this The words are these Placuit etiam illud ut preces vel orationes seu missae quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu mannum Impositiones ab omnibus celebrentur nec alia omnino dicantur in Ecclesia nisi quae à prudentioribus tractatae vel comprobatae in Synodo fuerint nè fortè aliquid contra fidem vel per ignorantiam vel per minus studium fuerit compositum It seemed good also that those Prayers or Masses which have been allowed in the Councel whether Prefaces or Commendations or Impositions of Hands be frequented of all so that none at all be said in the Church but such as have been treated by the more discreet or allowed in the Synode lest perhaps something against the Faith be composed either through ignorance or too little heed With what judgement these bold conjectures are imposed upon the world for truth is now to be considered First it is acknowledged on all sides among men of learning that there is a great deal of confusion in these Africane Canons as they have been published in the Collection of Councels In particular by Justellus his preface and edition of those Canons it appeareth that the Councel which is there called the iii. of Carthage Caesario Attico Coss A. D. CCCXCIII did make Canons which are yet extam in the Code published by Justellus in number xxiii the rest of the L. fathered upon it are packed together most of them out of the Councel of Carthage in which that Code was inacted Post Cons Honorii xii Theod. viii A. D. CDXIX whereof neverthelesse this is none But this ii Councel of Milevis Theod. vii Palladio Coss A. D. CDXVI decreed indeed against Pelagius and Celestius but made no Canons whereof we have just remembrance the xxvii fathered upon it are packed together out of diverse Africane Councels one whereof is that of Carthage Honorio vii Theod. ii Coss A. D. CCCCVII among the Canons whereof there is one which in the Copie published first in Greek by Du Tillet since with the Originall Latine by Justellus is in number ciii in these terms Placuit etiam hoc ut preces quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu manûs Impositiones ab omnibus celebrentur nec aliae omnino contra fidem praeferantur in the Collection called the Africane Councel proferantur sed quaecunque à prudentioribus fuerint collectae dicantur This also seemed good that these Prayers which have been allowed in the Councel whether Prefaces or Commendations or Impositions of hands be frequented of all so that by no means others against the faith be preferred or said but these that have been composed by the more discreet be said Balsamon upon this Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth some Bishops took upon them to say Prayers not customed It seemeth indeed inconvenience was perceived by the unconformitie of particular Episcopall Churches upon alterations made by the Ministers of them in their form of Service Therefore it is provided That the Service to be used be first approved in the usuall Synode of the Africane Churches that all Episcopall Churches of those Provinces might be conformable But this supposeth a Form which those Churches had how should else provision be made against alteration in it And this being without doubt the Authentick Canon from which both those recited have been jumbled into the Councels specified neither can we allow them more credit then can be thought due to him that pleased to make that jumble nor can we admit any other sense of the words of them then the words of this Canon inforce Which sense being of no more consequence will not be worth the while further to dispute And it is to be observed that some Western Canons have provided to the same purpose that all the Churches of the same Province be conformable in point of Service Conc. Venet. C. xv Rectum quoque duximus ut vel intra Provinciam nostram Sacrorum ordo psallendi una sit consuetudo We have also thought it right that in sacred offices and the order of singing the same custome hold through our Province Conc. Epaon C. xxvii Ad celebrandum divina Officia Ordinem quem Metropolitani tenent Provinciales observare debebunt For celebrating divine Offices those of Provinces shall be bound to observe the Order which the Metropolitanes hold By which appeareth the point aimed at in all these Canons to make the whole Province conformable in Divine Service Which was without doubt the intent of that of Laodicea expounded by Zonaras by that ciii of the Africane Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same thing saith he doth this present Canon also ordain Thus it is easy to perceive that this Canon of Laodicea providing that the order of Prayer be alwayes the SAME intended not to appoint the SAME Minister alwayes to use the same order of Prayers as is imagined but that there should be one Form unalterable with respect to the Diocese of Asia for which it was Originally made As that of Carthage for the Diocese of Africk and others for their severall Provinces And because they allow by this Canon every man to compose his own service so it be alwayes the same let them take notice how this agreeth with Zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he this Canon seemeth to order the same that whosoever would shall not compose Prayers and say them at Assemblies And now judge whether he or these new Masters is best at expounding the Canons Onely observe That this xviii Canon of Laodicea concerneth not the Service of those Assemblies at which the Eucharist was celebrated of which alone that ciii Africane Canon proceedeth the title whereof is De precibus ad altare dicendis of Prayers to be said at the Altar Whereupon it might perhaps be conceived that the said pretended Milevitane Canon where it ordereth the Prayers of the Eucharist requireth them to be allowed by the Synode where it requireth them either to be allowed by the Synode or else treated by
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on Solemn dayes when there was a Sacrifice more then ordinary offered by the Law a third called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is over above Further n. 8. That as the limbes of the Evening Sacrifice were burning all night upon the Altar so in correspondence there was ordered a prayer at night which though not obligatory he saith was practised by all Israel Of the Service appointed for Fasting-dayes at closing in the Evening called therefore by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I need say nothing here C. ii n. 2. he declareth that because when the Eve of the Passeover fell upon the Friday the Evening Sacrifice was killed half an houre after noon therefore the time from which the Evening Sacrifice became due was from thence to half an houre after three which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Evening Service the lesse being from thence to Sunne-set So that he who prayeth this Service from half an houre after twelve is disobliged of the debt of it And upon what terms it is said either at both these houres or at the one according to their orders it followeth there n. 3. Of these three Services the Ebrew Doctours Maimoni as afore Abenezra upon Psal iv 6. R. Saadiah upon Dan. vi 10. constantly expound the words of the Psalmist there Evening and Morning and at Noon will I pray and cry aloud and he shall heare my voice And that of Daniel He kneeled upon his knees three times a day and prayed and gave thanks before God as afore time Whence it should seem that when S. Peter went up to pray upon the house top about the sixth houre Acts x. 9. his meaning was to observe the lawfull houre of the Evening Service half an houre after Noon though being at Jerusalem he went up into the Temple with John at the houre of Prayer being the ninth houre when this Service was performed there in the Assembly of the people The same which Judith observed as we reade Judith ix 1. About the time that the incense of that Evening was offered in Jerusalem in the house of the Lord Judith cried with a loud voice and said According to that of the Psalme Let my Prayer be set forth in thy sight as the incense and let the lifting up of my hands be an Evening Sacrifice as you heard afore that their prayers in the Temple were offered at the time of incense Thus the order of the Synagogue aimed at the Sacrifices which by the Law were offered in the Temple In the Church it was received of very ancient time to pray at nine at twelve and at three afternoon aiming it should seem at the practice of the Synagogue and of the Apostles according to it but with the difference you see that they prayed thrice in the day time whereas the Jews third Service was at going to bed as you have it in Maimoni as afore Tertullian De Jejun adv Psych C. x. sheweth that the houres of nine and twelve and three were customed for Prayer by the Christians of that time by proving it from the example of the Disciples assembled as S. Peter saith Acts ii 15. upon the third houre of the day of S. Peter that went up to pray at the sixth houre and of Peter and John that went up to the Temple at the houre of prayer being the ninth houre And then it followeth Quod etiam suadet Danielis quoque argumentum ter die orantis utique per aliquarum horarum exceptionem non aliarum autem quà m insigniorum exinde Apostolicarum tertiae sextae nonae Hinc itaque Petrum dicam ex vetere potiùs usu nonam observasse tertio orantem supremae orationis munere Which also Daniel his praying thrice a day argueth forsooth excepting some houres and those no other then these of the Apostles which thence were more notable the third sixth and ninth Hereupon I would say that Peter rather observed the ninth by ancient custome praying the third time as the last offering Here lieth the difference It is the third prayer of the day according to Tertullian which Peter and John offered at the time of Evening Sacrifice which these Ebrew Doctours make but the second Whatsoever become of this difference as concerning the houres of mens private prayers the publick houres of the Temple observed by the Apostles became a President to the Church for the Publick Service of God at their Assemblies In the Constitutions of the Apostles they are exhorted to pray the Lords Prayer thrice a day according to Tertullian vii 24. They are again exhorted to pray at other houres besides viii 36. But as concerning their Assemblies thus he instructeth the Bishop to teach the people just according to the practice of the Synagogue alledged out of Maimoni ii 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in teaching O Bishop charge and instruct the people to be continually at Church Morning and Evening every day and not absent at all Whereas upon Lords dayes in the same place he remembreth three Services which seem to be those whereof the Canon of Laodicea speaketh where it appointeth the same Service of Prayers to be used both at three and at Evenings meaning upon Lords dayes according to these Constitutions It is not then this Authours judgement upon which I stand not but it is the Example of the Apostles and Primitive Disciples resorting to the Temple to serve God with the Jews in the Service there practised and that according to the custome of the Synagogue but it is the custome of the Church by him remembred and derived from their Example that must needs recommend with great weight unto us the order of this Church as concerning daily Morning and Evening Service And to the same purpose in the Reformation Calvine upon Acts iii. 1. Instituerat Dominus ut Sacrificium vesperi mane offerrent Hoc exercitio docebantur ab Invocatione cultu Dei incipere diem claudere God hath appointed the Jews to offer Sacrifice morning and evening By this exercise they were taught to begin and close the day with calling upon God and his Service A little after Primùm quòd statas horas Deus veteri populo esse voluit indè colligimus Ecclesiam non posse carere certâ disciplinâ Ac hodie nisi obstaret nimius torpor utile esset quotidie haberi tales conventus First whereas God appointed his ancient people set houres thence we gather that the Church cannot be without a certain discipline And at this day if too much dulnesse hindered not it were usefull every day to hold such Assemblies Of Festivals appointed by the Guides of the Synagogue not by the Law of Moses we have foure to my remembrance expressed in the Scriptures The first is that of Purim Esther ix 20. The second the Festivall of the Law upon Tisri xxiii observed still among the Jews for making an end of reading the
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
that this was one of the wayes that were put in use to the purpose that the Congregation might joyn in the praises of God with most comlinesse according to the custome of the Apostles time Of the Lessons of the Scripture it must further be observed here that the Ancient and Primitive Order of the Church seemeth to have intended them so large that by hearing them read in the Church they might become familiar even to the unlearned of the people as Josephus said afore that the Jews by hearing Moses read in the Synagogues became as perfect in their Laws as a man is in telling his own name whereas among other Nations the simple never attain to know their own Laws For you see how many Lessons are directed to be read in the Constitutions of the Apostles two out of the Old Testament out of the Acts out of the Epistles out of the Gospels Last of all accordingly he reckoneth in particular the Books of the Old Testament to be read in the Church as doth also the said Councel of Laodicea in the last Canon upon this occasion repeat the list of holy Scriptures to be read in the Church and Dionysius expounding the order of the Church described by him afore reckoneth the subject of all the particular Books in the Scriptures which he saith are read after the Psalmes to inlarge with more ample declarations examples those things which in the Psalmes are but darkly and in brief pointed at All which I suppose intimates a great deal more then those short Lessons picked out of some parts of the Scriptures as well for the Romane Missall as other Liturgies extant In that which is intitled to S. James there is a remarkable Rubrick after the Angelicall Hymne and the Prayer that follows it which sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After is read very largely the holy Oracles of the Old Testament and the Prophets and the Incarnation of the Sonne of God is declared that is the Gospels are read For hereby he gives us suspicion enough to presume that the reading of the Scriptures was wont to be larger at the first then afterwards it became when in the declining degenerating times of the Church the increase of sensible Ceremonies and Observances began to crowd out the substantiall parts of the reasonable Service of God For so there is cause to conceive by that of the Sermon whereof it follows immediately there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is After the Lessons are read and the Sermon is done For in Justine Martyrs description of the Service in his time after the reading of the Scriptures follows immediately the Sermon to expound them and to exhort the people to follow the doctrine Tertullian speaketh not of the order or place which the Sermon had in the Service but remembreth it as a principall part of it In the Constitutions of the Apostles the place was produced afore wherein mention is made after the reading of the Scriptures of the Presbyters speaking to the people one after another and the Bishop after them according to the Custome derived from the Apostles time The 18. Canon of Laodicea is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That after the Sermons of the Bishops first the Prayer for the Hearers must be made apart In fine It is manifest by the Order of all Liturgies extant in which is described the Order of the solemn Service of the Church that is when the Eucharist was celebrated first that of all Lessons of the Scriptures those out of the Gospels were read in the last place as it is expressed in S. Augustine alledged before in the Constitutions of the Apostles and in divers others that might be produced were it questionable Then that after the reading of the Gospel followed the Sermon for the exposition of it or some other of the Lessons And yet in Dionysius there is no mention at all of the Sermon either in the description he makes of the Service or in the Exposition wherein he renders a reason of it but immediately after the reading of the Gospel the last in order of the New Testament the Hearers and Penitent and the like are dismissed and then follows the Creed Which to me is an argument of the Authours time and that when he writ the Sermon in some places began to be disused and also because he mentions the Creed in the order of Publick Service of which in Justine Tertullian the Constitutions of the Apostles the Canons of Laodicea wherein almost all the particulars of Publick Service are ordered in fine whereof in the most Ancient descriptions of the Service there is no remembrance It appeared afore by the words of S. Ambrose and so it doth by Dionysius that it was pronounced from the beginning of the use of it by the whole Congregation for the first expounded the words of the Apostle Every woman praying or prophesying of saying or singing the Creed and the second saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Catholick Hymne being acknowledged before by all the Congregation of the Church This is then the Order of that former part of Publick Service which from the beginning the Hearers and Penitents were to be present at to learn the doctrine of the Church and to profit in it so as to be thought fit for Baptisme and for the Communion of the Eucharist For the Latine Masse aswell as all other Liturgies extant though reduced to so small a model as was observed by the shortnesse of the Psalmes and Lessons and leaving out the Sermon alwayes principall ingredients of it representeth neverthelesse the Order and Course of that solemn Service which the Eucharist was celebrated with This difference of the first and second Service in the Liturgies extant is rather retained for fashions sake and in remembrance of the Ancient Order then according to the Originall purpose of it for it shall appear that some part of the Prayers which at the first were for believers alone and such as communicated not to come till the Hearers and Penitents were gone forth in all the Greek and Eastern Liturgies are now put into the first part of the Service But the end of the first Service and the beginning of that which onely believers were present at is manifest enough in it as it is in down-right terms expressed in all the Greek and Eastern Liturgies when the Hearers were to go forth not in the place where Durandus would have it iiii 1. after the Offering but as it is in the Constitutions of the Apostles in the 18 Canon of Laodicea in Dionysius in others after the Prayers for the Hearers Penitents which followed as soon as the Sermon was done immediately before the Creed Howsoever from hence it appeareth that the Lessons of the Epistles and Gospels are originally belonging to the former part of this Service The 18 Canon of Laodicea of these Prayers for the Hearers and Penitents speaketh thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first after the Sermons of the
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
down their throat the form of the Masse was related afore Vt nobis Corpus Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi and it was shewed that Transubstantiation is not contained in these words Neverthelesse because there might be offense taken at the words upon the sense of those that use them we see them altered into those terms wherein the truth of that which is done is most excellently expressed to the intent of the Scripture and true sense of the Primitive Church in these words Heare us O mercifull Father and those which follow In like sort because the very term of Offering and Sacrifice though used with a farre other meaning then the Church of Rome professeth seemeth to sound their meaning it is not onely removed out of the Prayer for the whole state of Christs Church but the prayer it self removed to stand afore the Consecration as we conjectured it did stand in the Africane Churches and not after it to give opinion that Christ present by Consecration was sacrificed then for the quick and dead as the Church of Rome imagineth Of the rest of the Service of the Eucharist I shall need to say nothing having shewed that in the ancient Church as with us the time of communicating was transacted with Psalmes after that Thanksgiving the dismission upon that The people is dismissed with the blessing in our Service as in the most ancient form related in the Constitutions of the Apostles and so in the Reformed Churches of France though they use that of Moses still frequented by the Synagogue In the Service prescribed for Lords dayes and Festivalls when the Eucharist is not celebrated it is not strange if something be added above the ordinary course to make it more solemn though it had been rather to be wished that the world were disposed for the true solemnity of it Is the voice of the Law calling us to mind our offenses and moving to crave pardon and grace for the future nothing to the Service of God The Lessons of the Epistles and Gospels belong indeed to the first part of the Service as hath been shewed but shall we take them to come from the Masse where they are last found or from S. Hierome from whom they seem first to have come And was it not convenient in them to remember what the Church celebrateth at severall seasons and solemnities of the yeare and to promote the edification of the Church and instruction of the people in the mysteries of the faith by giving Preachers a subject of their Sermons sutable to those solemnities Last of all though the world is not disposed to the continuall celebration of the Eucharist yet was it requisite in reverence to the Apostles Order and the universall practice of the Church that the prayer for all states of the same should be used at almost all solemn Assemblies which because it alwayes went along with the Eucharist as it is used serves to put us in mind what is wanting In fine though all Forms of Service devised by men must needs remain disputable and happy it is when so they are but upon slight matters so my hope is that from hence will appear that the form which we use deserves this commendation that it is possible to alter it for the better but easie to alter it for the worse Thus farre upon the Principles propounded in the beginning of things remembred in the Scripture concerning the publick Service of God and the most ancient and generall practice of the Church to expound them I have discoursed the substance and form of Gods Publick Service at solemn Assemblies for that purpose the circumstances of it and the particular form which we use Of the rest of Ecclesiasticall Offices and the Course we use in them it was not my purpose to say any thing at the present In which neverthelesse the reasons hitherto disputed will easily take place to show both that it is for the edification of the Church that the performance of them be solemn and by prescript form and that the form which we use is exceeding commendable 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 ANd now without further dispute it is to be seen what is prescribed concerning the Publick Service of God in the Scriptures and what is left to be ordered by humane appointment The particular Offices whereof it consisteth of Publick Prayers and the Praises of God of reading and expounding the Scriptures of the Celebration of the Eucharist and the rest are prescribed and recommended to the Church in the rules and practice of holy Scripture The Order and Form in which they are to be performed is acknowledged on all hands that it ought to be prescript yet is it no where prescribed in the Scriptures but left to humane Ordinance That which is to be Preached is acknowledged on all hands to be referred for the most part to the private endeavours of particular persons not in respect to any immediate inspiration of the holy Ghost otherwise to be quenched but because it is the ordinary means to instruct and admonish whole Congregations in that which most concerneth them of the knowledge and doctrine of the Scriptures Publick Prayers some think are to be ministred according to the disposition and discretion of particular guides of particular Congregations by virtue of the Apostles Ordinance forbidding to Quench the spirit Here it is proved that because it is confessed that the Grace of praying by immediate inspiration is not now extant therefore the purpose of this Ordinance ceaseth and that the ordinary rule of the edification of the Church to be attained by the Order and Comlinesse of these things which are done at publick Assemblies is followed to farre more purpose in the use of a form prescript and uniform It is further here to be observed that whatsoever may concern the honour of God the unity of the Church the truth of Religion and the recommendation of it is most effectually to be procured as procured it was from the beginning of our Faith by the dependance of Churches visibly derived from the appointment and ordinance of the Apostles It hath been declared that according to that which was done by Barnabas and Paul ordaining Presbyters through the Churches Acts xiv 22. according to that which Titus is instructed to ordain Presbyters through the Cities Titus 1 3. that is Colledges of Presbyters to order the Churches founded in populous Cities so throughout the whole Christian world were all Churches of Cities thought meet for their greatnesse whether instituted by the Apostles or propagated thence governed by Presbyteries or Colledges of Presbyters the Heads whereof were Bishops in Succession to the Apostles We know the Gospel attained to the Countreys and Territories lying under these Cities upon the preaching of
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