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
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
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.
Bishops the Prayer be made for the Hearers and after the Hearers are departed the Prayer for the Penitents be made and when they are come under hand and departed that then the Prayers of the Believers be made The subject and fashion of these prayers both are very plainly described in the Constitutions of the Apostles to have been this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viii 5 6. All rising up let the Deacon get up on some high place and pronounce NONE OF THE HEARERS NONE OF THE UNBELIEVERS and silence being made let him say PRAY YE HEARERS And let all the believers pray for them in their mind saying LORD HAVE MERCY and let him minister for them saying Let us all beseech the Lord for the Hearers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at every of these particulars which the Deacon speaks to them of let the people say LORD HAVE MERCY The particulars whereof he speaks are there at large that God would heare them that he would enlighten them and make them wise that he would teach them the knowledge of God and the rest Of these the Deacon speaks to the people when he bids them pray that God would do so and so for them which kind of Prayers ministred by the Deacon as he said afore are called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Allocutions And the people answers at every point as at Litanies the people still have their Answer called sometime the Suffrage Lord have mercy And this is the reason that was used to prove that the form of these prayers was prescript because it was ministred by Deacons Afterwards it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bending down their heads let the Bishop ordained for the Service which is here described is at the Ordination of a Bishop blesse them saying as it follows there In the same manner was prayer made for the beset with unclean spirits and for the Penitents but that in these the Canon of Laodicea expresseth that they were to come and kneel the Bishop holding his hands over their heads and so pronouncing the like prayer of blessing over them which is therefore there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come under hand and from whence in this Condition they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fall under to wit the Bishops hands These forms are here described both to declare the ancient practice and also for a help toward the understanding of that which follows After the departure of the Hearers and Penitents there followed principally two sorts of Prayers as may be gathered from the words of Justine in his second Apologie where that most Ancient Martyr that flourished some thirty or fourty years after S. Johns death that is after the Age of the Apostles relates the course of publick Service at the Assemblies of Christians After the Sermon he thus describes what followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After we all rise and send forth prayers and as we said afore when we have done praying bread and wine and water are offered And the Ruler likewise sendeth forth prayers and thanksgivings with all his might Here you have the Prayers of the whole Congregation in the first place which therefore are called in the words related in the beginning of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers or Prayers of the whole Congregation to distinguish them from those Prayers Thanksgivings which he saith were made afterwards for consecrating of the Eucharist by the Bishop or Presbyter alone though in behalf of the people Where by the way you may see further that Justine means by those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse nothing but that earnest devotion which those Prayers were offered with by that which he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or likewise For having said in the words alledged afore that the Congregation made the former sort which he calleth their Common Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vehemently he addeth that the Bishop made the Thanksgiving which the Eucharist was consecrated with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like sort with all his might with the like earnest devotion which the other were made with The most Ancient description that we have next to this of the Form of this solemn Service seems to be that which is found in the Constitutions of the Apostles For by many things we may find that that book meant to expresse the Customes of the Church in the times afore Constantine You may have observed before how it forbiddeth the faithfull to plead before the Powers of this world that is before heathen Magistrates And that course of dividing Portions at their Feasts of love which is there prescribed was afore observed to be abolished by the Councel of Laodicea which was before Constantine And in the Form of Prayer for all states of the Church after the Consecration whereof afterwards set down there viii 12. it is to be observed that Prayer is made for the Emperour and Powers of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may keep peace with us that is not persecute the Church In this Work then l. viii c. 10. 11. is described at large first the Prayer for the whole state of the Church and the particular members and conditions of it and after that c. 12. the Prayer of Thanksgiving which the Eucharist was consecrated with And to shew evident distinction of these two parts of the Service the kisse of Peace comes between both which being a received Custome from the time of the Apostles gives cause to presume that the Prayers between which it is interposed are no lesse derived from the Primitive practice of the Apostles time Though true it is that according to the Custome of the Western Churches it followed after the Consecration of the Eucharist before the receiving of it There follows besides in the same place a new admonition of the Deacon to all that had not right to Communicate to depart before the celebration of the Eucharist among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that pray the first prayer depart Which I take to be this that such of the Believers as were present indeed at the Prayers of the Congregation for all states of the Church but did not intend to Communicate should also depart To shew the difference of those two Prayers whereof we now speak the subject whereof deserves to be further declared out of the most Ancient of Ecclesiasticall Writers Justine Martyr after the words alledged in the beginning of this Chapter thus describeth the Prayers of the faithfull to which he saith the new baptized were brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we may be thought meet having learned the truth to be also found good livers in works and keepers of things commanded so as to be everlastingly saved He specifieth the chief point of those prayers for otherwise you shall find in the words afore quoted that they prayed in them for themselves for the new baptised
according to the Apostle And if the question be further made concerning offering for the dead it shall seem to me nothing improbable that because the Apostle exhorteth that Supplications and Prayers and Intercessions and Thanksgivings be made for all men therefore the ancient Church inlarged the sense of that ALL MEN further then they needed to do to comprise the dead as well as the living and that thence came the commemoration of the dead at the Eucharist and the offering of the elements that it might be celebrated and that such commemoration might be made Though as concerning the particulars of the Prayers for the dead in the ancient Church how farre they came from the Scripture and how farre from humane opinions in that whole matter I referre my self to those things which have been declared with so much learning by that excellent learned Prelate in his Answer to the Jesuites challenge in Ireland As for the rest of the Service which the Eucharist is celebrated with after the Prayer hitherto described there follows in the Constitutions of the Apostles a brief repetition of the Litanies with a Prayer of the Bishop that the Congregation may worthily Communicate In the time of Communicating it is ordered there that the xxxiiii Psalme be sung in regard of the words O tast and see how gracious the Lord is in other of the Eastern Liturgies the xxiii xlii cxviii cxliv. are prescribed The Latine Liturgists call the verses of Psalmes that are sung during the time of Communicating Communions and the Prayer or Thanksgiving that follows after the same Postcommunions Such a form of Thanksgiving there is extant in all Liturgies The people is dismissed with the Benediction of the Bishop in the Constitutions which Benediction comes after the Consecration before the Communion in the most of other Liturgies I will here repeat that whole passage of S. Augustine the beginning whereof was produced afore for it containeth the whole Order of these remains whereof we speak Ep. 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 cùm benedicitur sanctificatur ad distribuendum comminuitur quam totam petitionem ferè omnis Ecclesia Dominicâ oratione concludit Interpellationes autem sive ut vestri codices habent Postulationes fiunt cùm populus benedicitur Tunc enim Antistites velut Advocati susceptos suos per manuum impositionem misericordissimae offerunt potestati Quo facto participato tanto Sacramento Gratiarum actio cuncta concludit I choose to understand in these words that which all or almost all the Church frequenteth that we conceive those to be called Supplications which we make at celebrating the Mysteries before that which is on the Lords Board begin to be blessed Prayers when it is blessed and sanctified and broken to be distributed which Petition almost all the Church concludes with the Lords Prayer so it is in all forms that are extant and it is another mark that they were prescript But Intercessions or as your books have it Requests are made when the people is blessed for then the Bishops as Advocates receiving their people offer them to the most mercifull power with imposition of hands Which done and so great a Sacrament participated all concludes with Thanksgiving The Ciii of the Africane Canons related afore Placuit etiam illud ut preces quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu manuum Impositiones ab omnibus celebrentur It seems that the benedictions of the Bishop or Presbyter that celebrated to whom this Office also belonged as S. Hierome contendeth whereof we speak are called here Commendations or Impositions of hands to say prayers to commend the people to God with imposition of hands unlesse by these Commendations we understand those prayers for all men according to the Apostle wherewith the severall estates of all men especially of the Church were commended to God which saith S. Augustine went before the sanctifying of the elements In the Anaphora of S. Basil published by Masius out of the Syriack there is this prayer at the beginning before the Consecration of the Eucharist Extende Domine manum tuam non asspectabilem benedic servis ancillis tuis mundatóque ipsos ab omni macula carnis spiritûs at que dignare ipsosfieri participes corporis unigeniti Filii tui The people bowed the head at receiving this blessing the Bishop holding his hands over them as a signe of Gods hand stretched out to blesse Therefore he saith Extend O Lord thy invisible hand and blesse thy servants and handmaids and cleanse them from all stain of flesh and spirit and daigne them to become partakers of the body of thy onely begotten Sonne Of Confession of sinnes at beginning of the Masse hath been said After the Consecration the Benediction is contained in these words Pax Domini sit semper vobiscum The Peace of God be with you alwayes You shall see how Luther understands it in his form of Communion of the yeare MDXXIII Quae est quaedam quasi publica absolutio à peccatis communicantium Vox planè Evangelica annuncians remissionem peccatorum unica illa ac dignissima ad mensam Domini praeparatio si fide apprehendatur non secus at que ex ore Christi prolata Which is saith he a kind of publick absolution of them that communicate from their sinnes The very voice of the Gospel pronouncing remission of sinnes the onely fittest preparation to the Lords Board if apprehended by faith as out of Christs mouth But it is plain that this is to be accounted a benediction because as hath been said Confession of sinnes and prayer for pardon upon the same is made at the beginning of the Masse In the Liturgy of S. Basil which we have translated out of the Arabick at the beginning prayer is made for remission of sinnes at large upon the promise of the Gospel Whose sinnes ye remit the like prayer is made there after receiving the Eucharist In the Ethiopick prayer is made before the Consecration of the Eucharist to like purpose though corrupted with that superstition which ignorance breedeth This seemeth most answerable to that Confession of sinnes which our Service useth before the Eucharist otherwise it is to be granted that in most Liturgies that which seemeth to keep most correspondence with it is rather a benediction then Confession with prayer for pardon of sinnes It remaineth that from that which hath been said we give account of that Form of Service which we use deriving it higher then the Masse from which it is charged to come as containing nothing but that which is found there though not all that is there and shewing where it shall be requisite that the corruptions of the Masse are laid aside in it
satisfaction to God not in the senselesse and impious sense of the now Church of Rome to make him recompense for the debt of punishment incurred but according to the use of the word in good Latine to appease his wrath with true sorrow and with cordiall contrition to seek reconcilement Imposition of hands was not used once in pronouncing sentence of forgivenesse but alwayes at Publick Service during the prescript time of Penance those of that State after the earnest prayers of the Congregation for their pardon coming and kneeling afore the Bishop holding his hands over their heads with his blessing and Prayers for that purpose were dismissed afore the Mysteries this was called on their part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or falling down on his part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Imposition of hands in Penance In the ministery of these means of forgivenesse the power of the keyes is seen In Rhenanus his Argument to Tertullians book de Poenit. are to be found divers remarkable things to this purpose out of the Penitentialls of Theodulphus of Orleans and Theodore of Canterbury out of S. Basil and Tertullian that Confession to God is that which cleanseth sinne but Confession to the Church is to the purpose of learning the course men are to hold in seeking pardon and obtaining the Prayers of the Church to that purpose Besides this I find that S. Cyprian hath placed the power of the keyes in the Sacrament of Baptisme His words are these Epist lxxiii Manifestum est autem ubi per quos remissa peccatorum dari possit quae in baptismo scilicet datur Nam Petro primùm Dominus super quem aedificavit Ecclesiam unde unitatis originem instituit ostendit potestatem istam dedit ut id solveretur in coelis quod ille solvisset in terris Now it is manifest where and by whom remission of sinnes may be given I mean that which is given in Baptisme For unto Peter upon whom he built the Church and from whom he appointed and expressed the originall of unitie our Lord at first gave this power that it should be loosed in heaven which he loosed on earth And by and by afterwards Vnde intelligimus non nisi in Ecclesia praepositis in Evangelica lege ac dominica ordinatione fundatis licere baptizare remissam peccatorum dare Whence we understand that it is not lawfull but for those that are set over the Church and founded upon the law of the Gospel and the Ordinance of our Lord to baptize and give remission of sinnes to wit as is given by the power which S. Peter received under the figure of the keyes of Gods Church I find further that Primasius a scholar of S. Augustines seems to place the power of binding and loosing in the Sacrament of the Eucharist in Apoc. viii 3. A thing somewhat strange to make the power of binding and loosing all one with the Sacraments But that it is to be remembred that the judgement of the Church and the Ministers of it goes before the ministring of them to discern how fit they are for them that pretend and to constrain them to the means which make them capable of forgivenesse It is no more then follows there in S. Cyprian speaking of rebaptizing those that returned from their heresies Quapropter qui fidei veritati praesumus eos qui ad fidem veritatem veniunt agentes poenitentiam remitti sibi peccata postulant decipere non debemus fallere Sed correctos à nobis ac reformatos ad regnum coelorum disciplinis coelestibus erudire Therefore we that are over the faith and truth must not deceive nor coosen those that come to the faith and truth and doing Penance desire their sinnes to be remitted But instruct them amended and reformed by us to the kingdome of heaven with heavenly discipline They that returned from-heresies sought remission of sinnes by repentance his opinion was that it was not to be had without a second Baptisme and the power of binding and loosing he makes to consist in prescribing repentance and admitting them to baptisme upon repentance So that in summe he shall seem most sufficiently to comprise the whole charge of binding and loosing that shall make it to consist in the ministerie of those means which dispose men to be capable of remission of sinnes In which regard the Ministers of the Church shall be said with as much propertie of speech to remit and retain sinnes to bind and loose as the Physician is said to cure those diseases in which he does no more but prescribe or applie the remedies But no man doubts but this Office as it is appointed in respect of God to procure pardon so it is in respect of the conscience to assure it Which assurance as it is warrantable for them to give that have seen the course performed which they are intrusted to prescribe so is it due for him to receive that hath performed it Suppose then we leave it questionable as not to be disputed in this place what sinnes are to come under the discipline of Penance either of necessitie or for a sure course of procuring their pardon Certain it is that the children of God do continually remember with remorse and bitternesse of spirit the sinnes which they committed of old And certain it is that mens daily offenses are not capable of so solemn a cure so great is the number of them that it is not possible for mans mind to attend them in particular And as certain it is that there is no means so powerfull to obtain pardon of them as the daily prayers of the Congregation to that purpose So that the course which the Church prescribeth for the pardon of daily offenses being put in practice what can be more just more due then to declare that forgivenesse which those that dissemble not those that are as they pretend to be do attain What more comfortable then to heare the news of it from his mouth by whom the Church ministreth the office What more seasonable then to do this before we come to praise God and heare his word that we may perswade our hearts that he accepteth this service at the hands of them that hate not to reform themselves In this consideration I must needs preferre the Order of this Church of England before that of other reformed Churches in that we put Confession of sinnes in the first place of our Service they referre it till after the Psalmes the reading of the Scriptures when the Preacher goes up into the pulpit They reckon them as needs they must of the substance of their Service And Du Plessis hath pleaded them as he had reason to shew that their Service cometh nearer that of the Primitive Church then the Masse But beginning as they do without solemn Confession of sinnes before they give the people occasion to esteem them otherwise then the Service of God as taken up merely to while out