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lord_n	aaron_n	bless_v	hymn_n	41	3	11.2108	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16832	A defence of the gouernment established in the Church of Englande for ecclesiasticall matters Contayning an aunswere vnto a treatise called, The learned discourse of eccl. gouernment, otherwise intituled, A briefe and plaine declaration concerning the desires of all the faithfull ministers that haue, and do seeke for the discipline and reformation of the Church of Englande. Comprehending likewise an aunswere to the arguments in a treatise named The iudgement of a most reuerend and learned man from beyond the seas, &c. Aunsvvering also to the argumentes of Caluine, Beza, and Danæus, with other our reuerend learned brethren, besides Cænaiis and Bodinus, both for the regiment of women, and in defence of her Maiestie, and of all other Christian princes supreme gouernment in ecclesiasticall causes ... Aunsvvered by Iohn Bridges Deane of Sarum.	Bridges, John, d. 1618.	1587 (1587)	STC 3734; ESTC S106910	1,530,757	1,400

the whole Church but onely such prayers as he his owne selfe eyther hath before hande made and conned by roate or such as without any premeditation or committing to memorie he doth in his head conceaue euen as he vttereth them with his mouth and so at that instant make them this we vtterly deny And not to suspect here wtout good cause that our Breth vnderstand this terme of making publike prayers in this sense not only their wordes here following do plainely expounde their meaning when they saye It apperteyneth to the Pastor to conceaue publike prayers and it is a common phrase among our Brethren that such and such a one is an excellent conceauer meaning that he can make godly prayers but also that they can not away with formall reading as in contempt they call it and a prescribed forme of prayer But to confute this and to proue that a prescribed forme of the diuine seruice for the publike prayers besides the reading of the scriptures in appointed courses and orders is a thing lawefull and profitable First the Iewes had the same before and in and after Christes time not onely as perteyning to the ceremoniall but to the morall lawe for the obedience of the first table perteyning to the worshippe of God Numb 6.22 c. The Lorde spake to Moses saying speake vnto Aaron and to his sonnes saying thus shall ye blesse the children of Israell and say vnto them the Lorde blesse thee and keepe thee the Lorde make his face to shine vpon thee and be mercifull vnto thee the Lorde lift vp his countenance vpon thee and giue thee peace c. And although they had many of their publike prayers beeing mixt with hymnes thankesgiuings not onely sayde but song also yet were they such not only as their selues made or conceaued were they neuer so learned men but such as either Moses or Samuell or Dauid or Esdras or some other Prophete especially appointed thereunto by God had drawen out and prescribed vnto them As may appeare 1. Chron. 9. where after he had shewed ver 22. c. how Dauid and Samuell the feer had established the porters and other officers ver 33. he sayth And these are the singers the chiefe fathers in the Leuites which d●elt in the chambers and had none other charge For they had to doe in that businesse day and night And speaking of Dauid who made the most pa●t of the Psalmes in the 16. Chapter ver 4. And he appointed certaine of the leuites to minister before the Arke of the Lorde and rehearse and thank and praise the Lorde God of Israell And vers 7. Then at that time Dauid did appoint at the beginning to giue thankes to the Lorde By the hande of Asaph and his brethren Whereon sayth the Geneua note Dauid gaue them this psalm to prayse the Lorde signifying that in all our enterprises the name of God ought to bee praysed and called vpon psalme 105. Thus doe our brethren apply these doinges of Dauid vnto our estate And in the 25 chapter ver 2. He mencioneth those that were vnder the hande of Asaph which sang prophesies by the commission of the king Thus did Asaph then set foorth the publike prayers endited prescribed by Dauid Although he as diuers think conceiued made many psalms and Prayers and prescribed then to others Likewise 2. chron 29. verse 27. And Ezekiah commaunded to offer the burnt offering vpon the Alter and when the burnt offering began the song of the Lorde beganne with the trumpets and the instruments of Dauid king of Israell and all the congregation worshipped singing a song c. All which orders and formes of publique prayer at the Diuine seruice though the Iewes afterward corrupted Esdras after the captiuitie recollected set againe in order Which though they were eftsoones corrupted and intermingled especially with the Pharisees traditions yet til and in the time of Christe they had at the diuine seruice the ordinary courses of reading the Lawe and Prophets as appeareth by S. Luke 4. vers 16.17 c. Where the booke of the Prophet Esay was deliuered to Christ. And by that saying in the person of Abraham to the rich glutton they haue Moses and the prophets let thē hear them Luke 16.29 Which Paule testifieth in his sermon to the Antiochians Acts. 13.27 For the inhabitants of Ierusalem and their rulers because they knewe him not nor yet the wordes of the prophets which are read euery saboth day c. And that this was the auntient order Iames the byshop of Ierusalem in the determination of that famous assembly holden by the Apostles Act. 15. ver 20. sayth For Moses of olde time hath in euery city them that preach him sithe that hee is reade in the synagogues euery sabboth day And heere also is the publique reading called a preaching With which exercises they especially adioyned the reading also of the Psalmes and other solemn publique prayers of the Scripture For which principal cause Christ saith of the Temple Math. 21.13 It is written mine house shall bee called the house of prayer c. And Act. 3. Peter and Iohn went vp together into the Temple at the ninth hower of prayer Which orders were of Christe so little improoued that not onelie as Luke declareth cap. 11.1 that one of the Disciples sayde vnto him Maister teach vs to pray as Iohn also taught his disciples desiring that they might haue some prescribed form of praier set downe vnto them but that also Iohn baptist had taught some forme to his Disciples Which request Christe did so little mislike that he himselfe also taught his Disciples among other preceptes a prescribed forme of prayer which the Euangelists wrotte and all Christians doe vse as the Lordes prescription Which is a strong warrant vnto vs that so long as all formes of prayers are according to that platforme of prayer they may most safely be prescribed For it serueth not only for priuate but for publike prayer Nowe although besides this onely forme of prayer prescribed by Christ we finde no form set out that the apostles or the primitiue church immediately after them did vse or prescribe to be vsed because they hauing that full measure of the spirite of God namely the Apostles Euangelistes Prophets Bishops Pastors and Elders yea the moste of all the faythfull people in these dayes so that they might well make conceiue their publique prayers before the Congregation euen as the spirite of God suggested in their heart gaue them vtterance in their mouths yet because that in the publike assemblies the Apostles prescribed the writtē scriptures to be read as Col. 4. ver 16. And w●en this epistle is read of you cause that it be read in the church of the Laodiceans also that ye likewise read the Epistle writ●en from Laodicea and as they vsed that so no doubt did they vse to read in their publike assemblies the

receaued c. And afterward comming to the Ministers he saith the Ministers of excommunication were the Priestes and the churche approuing it Deut. 27. the Leuites shall pronounce and say vnto all the men of Israel with a high voyce accursed is the man that maketh a gra●en and ● moult●n Image the abhomination of the Lorde the worke of the artificers and setteth it in a secrete place And all the people shall aunswere Amen In the seconde booke of Esdras chap. 13. Eliasis the preest separateth the straungers from Israell And likewise for the other Key of losing The key absoluing is a power ordeyned of God and committed to the Preestes and Prophetes of pronouncing to sinners beeing penitent the remission of sinnes for the Womans and Abrahams seede and the sonne of Dauid that is for the Messias c. The author and the Ministers are these Eyther God him-selfe immediatly hath denounced the forgiuenesse of sinnes as Genesis 3. When hee setteth foorthe the promise of the VVomans seede hee doth nothing else bu● tha●●ee mought absolue Adam and Eue from their sinne c. Or else by the Patriarkes So Genesis 30. God sayth ●o Abimelech of Abraham c. Or else by the Prophetes The seconde of Kings 12. Nathan said to Dauid the Lord hath translated thy sinne c. or else by the Prees●● which offering sacrifice● expiatory for the people for their sinns afterward blessed them which what was it ●●so 〈◊〉 a denunciation of the forgiuenes of their sinnes Leui. 4.5.6 9. Leuit. 19. And the Priest shall pray for him and for his sinne and it shall bee forgiuen him and his sinne remitted and Num. 6. Speake to Aaron to his sonnes thus shall ye blesse the children of Israel say vnto them● the Lord blesse thee and keepe thee the Lord shew his face vnto thee and haue mercie vpon thee This wa● the state of Excommunication and absolution in the old Testament denounced by the ●outh of the Minister of the worde For to whom the Absoluing belonged the Excommunicating belonged also The steps whereof sayth Aretius are in the newe Testament Ioh. 9.12 16. For although that Discipline was administred then of wicked men notwithstanding it is for an argument of the antiquitie And in the olde time the Institution was honest and profitable This corruption Christe corrected when he drewe backe this Discipline to his Church Math. 16.18 Ioh. 20. The Apostles also vsed it laudably as it is 1. Cor. 5.1 Tim. 5. Whereby also it appeareth that 〈◊〉 the wicked Iewes vsed it in Christes time Christe reducing into his church the olde Institu●ion of God for Excommunicating and absoluing he committed this spirituall censure to such onely as were spirituall Ministers of the Worde Howsoeuer the other that were not Ministers did allowe and approoue the same And this sentence Math. 18. Being ouer ruled by the other before Math. 16. 〈◊〉 Iohn 20. comming after and put in practise by these examples 1. Cor. 5. And 1 Tim. 5. ●here S. Paul being a Minister of the Worde pronounceth the sentence and the Iudgement If the vse of the other Apostles bee to be leueled by these examples it is cleare that in the Apostles times though the Church 〈◊〉 thereunto the action was 〈◊〉 by such onely as were Ministers of the Worde of God What the practise was of Excommunication in the Primitiue church succéeding the Apostles partly appeareth by that we h●●e cited out of Tertullian saying There are also exhortations chasticementes and the Diuine censure For iudgement is there giuen with great w●ight as among those which are certayne that God beholdeth them And it is the cheefe fore-iudgement of the iudgment to come if any shall so offend If any be banished from the communicating of prayer and of the meeting together and of all the holy partaking euery of the approoued Elders haue the Gouernment Here is Excommunication mentioned and the Gouernment to appertayne to euery of the approoued Elders But in adding withall the publique prayers and Exhortations that he ●nne●eth to the gouernmēt of these Elders it is apparant that he meant none other but such as were Ministers of the Worde Which we haue also shewed yet more play●● in his booke De Coronae militis where after he hath spoken of Baptisme receiued Sub antistitis vnder the Bishops and Prelates speaking of the Lordes supper he sayth Nec de aliorum manu quam Praesidentium sumimus Neyther receiue we it at the handes of any other than of the gouernors So that he maketh these Seniors and Gouernours to bee all one with the prelates and Ministers of the Worde and sacraments Eusebius lib. 5. cap. 24. telleth howe Victor Bishop of Rome Excommunicated the Churches of the East For keeping their manner of celebrating Easter day Wherein although he greatly abused this power of binding yet if he had rightly with discretion vsed it within his boundes Irenaeus nor any other did reprooue him but only for his rash ouer-reaching himselfe in the same For sayth Eusebius Irenaeus also writing with the other Bishops of Fraunce ouer whome hee had the gouernment for he was Archbishop of Lions Anno Domini 169. doth in-deede confirme it that the Mystery of the Lordes resurrection shoulde bee celebrated on the sunday Notwithstanding hee reprooueth Victor that hee did not well to cut off from the Vnity of the body so many and so great Churches of God that kept the custome deliuered to them of the auncient time And to shew this better that when he vsed this power better he was not misliked for the vse thereof Eusebius sayth afterward in the last chap. of the fift booke But howe can they lay a slaunder vnto Victor concerning this sith they knewe that Victor expelled from the communion of the Church Theodorus the tanner which was the prince Father of this their impiety which durst first at Rome auouche that Christ was but onely a man For if Victor as they say did so beleeue how did he cast out of the Church Theodorus the inuentor of this blasphemy So that Eusebius approueth this doing of Victor for his Excommunication of this heretike I heere passe ouer all the Canons and decrees mentioned in the councelles in the names of the Apostles and of diuers auncient Bishops because their credite may be called in question though diuers of them mentioning the Excommunications made onelie by Bishops and sacerdotall preestes be no doubt of great antiquity Onely I note that which Eusebius recordeth of the Emperor Philip. Of this man saith he It is reported vnto vs that he was a Christian. And on Easter day to wit euen in the Vigilles when he woulde haue beene present amongest them and communicated in the mysteries hee was of the Bishop of the place not suffered before he had confessed his sinnes and stoode among the penitent persons Neither by any meanes coulde hee haue leaue to receiue the mysteries

his wrath from vs. Now my sonnes be not deceaued for the Lord hath chosen you to stand before him to serue him and to be his ministers and to burne incense Then the Leuites arose Mahath c. and they gathered their brethren and sanctified themselues and came according to the commandement of the King and by the wordes of the Lord for to clense the house of the Lord and the priests went into the inner partes of the house of the Lorde to clense it c. Here indéede the King refuseth not the Leuites but calleth them vnto him and maketh vnto them this memorable oration and those that otherwise in their offices were his fathers hée calleth his sons in respect of his supreame authoritie ouer them himselfe being but a young man and they againe speake verse 18. And they went in to Ezechiah the king and sayd we haue clensed all the house of the Lord c. but here is nothing wherein they appoint or charge the King but all still of the Kinges commaundementes vnto them Verse 20. And Hezechias the king rose earlie and gathered the Princes of the citie and went vp to the house of the Lord and they brought seauen bullocks c. And he commanded the Preests the sonnes of Aaron to offer them on the altar of the Lord c. Then they brought the hee Goates for the sinne offering before the King c. For the king had commanded for all Israel the burnt offering and the sinne offering And he appointed also the Leuites in the house of the Lord with Cymbals with Violes with Harpes according to the commandement of Dauid and Gad the kings seer c. And Hezechiah commanded to offer the burnt offering vpon the altar c. verse 30. And Hezechias the king and the princes commanded the Leuites to praise the Lord with the words of Dauid and Asaph the seer so they prayed with ioye and they bowed themselues and worshipped And Hezechias spake and said Now yee haue consecrated your selues to the Lord come neere and bring the sacrifices and offerings of praise into the house of the Lord and the congregation brought sacrifices c. Héere the King still commandeth both the Priests and Leuites and the people and they all obeyed But the Leuites are commended vers 34. To be more vpright in hart to sanctifie themselues then were the Priests As for the 30 chapter which our brethren cite after the foresaid first verse wherein the King writeth to all Israel and Iudah It followeth in the second c. And the king and his princes and all the congregation had taken councell in Ierusalem to keepe the passeouer in the second moneth For they could not keepe it at this time bicause there were not priests enough sanctified neither was the people gathered to Ierusalem And the thing pleased the King and all the congregation and they decreed to make proclamation through-out all Israell c. So the Posts went out with letters by commission from the King and his Princes througho●t all Israel with the commandement of the King saying Yee children of Israel turne againe vnto the Lord God of Abraham Isaac c. And at this sacrifice the King praied for the people saying verse 18 c. The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God the God of his fathers though he be not clensed according to thepurification of the sanctuarie and the Lord heard Hezekiah and healed the people And verse 22. Hezechiah spak● comfortablie to the Leuites that had good knowledge to sing vnto the Lord c. And in the chapter following verse 2. Hezechiah appointed the courses of the Priests and Leuites for the burnt offerings and peace offerings to minister and giue thankes and to praise in the gates of the tentes of the Lord And verse 4. He commanded the people that dwelt in Ierusalem to giue part to the Priests and Leuites that they might be incouraged in the lawe of the Lord. And when the commandement was spred the children of Israell brought aboundance of fruites c. And when Hezekiah and the Princes came and sawe the heapes they blessed the Lord and his people Israel And Hezechiah questioned with the Preists concerning the heapes And Azariah the cheefe preest of the house of Sadoch answered him and said Since the people began to bring offerings we haue eaten and haue beene satisfied and there is left aboundance For the Lord hath blest his people and the aboundance that is left And Hezechiah commanded to prepare chambers in the house of the Lord c. And Iehiel c. were ouerseers by the appointment of Cononi●h and Shimer his brother and by the commandement of Hezechiah the king and of Azariah the cheefe of the house of God c. And thus did Hezechiah through-out all Iuda and did well and vprightlie and truelie before the Lord his God Thus haue we séene both in the chapter quoted by our brethren and the chapter going before and the chapter following how the King directed all those Ecclesiasticall matters commanded ordered and gouerned both the Leuites and the Priests But what is anye thing héere to our brethrens purpose Did the Leuites debate anye controuersies with the King and Princes or with the high Priest before the King And the king the princes or the high preest yeeld therein vnto the Leuites Or not rather they yeeld vnto the king and to the princes and to the high preest in those matters If now this be so memorable an example why doo not our brethren if they will be like the Leuites yeeld to hir Maiestie her counsell and hir Bishops Except they will be rather héerein like the king his princes and the high priest then like these Leuites As for the elders in the assemblie and conference Act. 15. They also yeelded vnto the Apostles not the Apostles vnto them Although the Apostles refused not the elders no more doe our Bishops refuse our brethren or anye other ecclesiasticall persons that are lawfullie appointed and called to the conuocations or to anie other ecclesiasticall assemblie or conference Neither do they denie the accepting euen of the people in some manner to be heard to speake But whereto doe our brethren mention héere the people in this debating This is againe cleane contrârie to their own● rules as we shall sée in this learned discourse Would they haue the people also to be debaters or to be Iudges of these controuersies And to ouer-rule the Bishops and cleargie in the determination of them But they haue yet one example more At least saye they let ●●eir owne opinion that in interpreting the scriptures and deliuerie of doctrine we are equall with them persuade them And héereto they quote this marginall note and Whitegifts booke pag. 389. If the Archbishop that now is dooth graunt this it is the greater signe of his reuerent modestie Neither do an●e of our Bishops or any of vs

residue of the Scripture both of the old and new testament as in the chap before ver 16. Paul charged thē Let the word of Christe dwell in you plent●ously in al wisdome teaching and admonishing one another in Psalmes and himnes and spiritual songs singing wiih grace in your harts to the lord and likewise Eph. 5.19 Speaking vnto your selues in psalmes himmes spirituall songs singing making melody to the lord in your hearts sith therefore they vsed to speak to sing these prayers praises of God in their publike not only banquets as some expound it but also assemblies of their diuine seruice as appeareth plain by S. Paules teaching the Corinthians the vse of these psalms prayers 1. Cor. 14.26 What is to be done then brethren when ye come together according as euery one of you hath a Psalm or hath doctrine or hath a tong or hath reuelation or hath interpretation let al things be done vnto edifying It followeth heereupon that howsoeuer the Corinthians abused this order of their publike praiers and psalmes euery man to sing or say his owne psalme or prayer in straunge languages bréeding confusion and no edifying yet that in the godly vse thereof they vsed some prescribed forme as of the Scriptures which they red or interprepated so of the psalmes hymnes or prayers that they saide or sung besides the Lords prayer and were not the makers conceiuers of all the publike prayers that they vttered Plinius secundus hauing examined certaine of the reuolted Christians that were brought before him what the maner of the Christians was in their assemblies because they were accused of high crimes and such numbers murdred writeth to the emperor Traiane that their maner was this that on a day appointed they vsed to come together beefore the day light Carmenque Christo quasi deo dicere secum inuicem and to say among themselues a verse or a prescript prayer vnto Christ as vnto God and to bind themselues with a sacrament or othe not vnto any mischieuous deed but that they should neither commit theft nor robbery nor adultery that they should not break their faith that being called vpon they should not deny the pledge committed vnto them which things beeing done it was their maner to depart Wherebye it plainly appeareth that both their custome was not alwayes to haue a sermon at the receiuing of the sacrament which it shold séeme Pliny aimeth at yet that in their publike praiers they vsed some ordinarie prescribed form among them Tertullian in the end of his booke De velandis virginib hath these words How great chasticement shal those virgins deserue which among the Psalmes or in any mention of God continue vncouered do they not worthily yea that in the prayer lay gently a welt a hair or any thred vpon their brain imagin they are couered By which saying though in mocking of those women again it appeareth that not only the men but women and maidēs all did say or sing psalms were present at some form order of publike prayers Which though he set not down the form yet the chéefe points he reckoneth vp in his apologie against the Gentiles ca. 39. wher defending the assemblies of the Christians against the slanders of the heathen he saith I wil now my self set foorth the businesses of the Christian factiō that as I haue refuted the ill thinges to wit the thinges that the heathen slaundred them withall I may shewe the good thinges Wee are a bodie of the conscience of religion and of the trueth of discipline and of the couenaunt of hope Wee come together into an assembly or congregation that praying vnto God we might by praiers make sute for deeds or good workes This violence is acceptable to God Wee pray also for the Emperours for their Ministers and powers for the state of the Worlde for the quiet of the affaires for the prolonging of their ende Wee are gathered together to the commemoration or rehearsing of the diuine scriptures If that the quality of the present ●imes doe enforce as either to giue forewarning or to reacknowledge them Verilie with holy voices or sayings wee feede our faith wee erect our hope wee fixe our trust Notwithstanding wee thicken or close fast with inculcations or often repeating the Discipline of our teachers There also are exhortations chastisements and the diuine censure she meaneth Excommunication And before cap. 30. The Christians looking thither to wit vp to God in heauē with their hands cast abroad because they are vnhurtful with their head bare because we blush not to conclude without an admonisher because we pray from the heart we are all alwayes praying for al the Emperours that they may haue a long life a safe Empire a sound house strong armies a faithful senate a godly people a quiet worlde and what soeuer are the desires of man and of Caesar. c. Whereby we may well perceiue that they had both in behauiour and in matter some certaine vsuall formes of publique prayers Especially by that hee sayth they needed no admonitor of them Which seemeth to cut of this that all their prayers depended on the pastors conceiuing Which also we may well gather of that we heard before out of Iustine howe they brought him that was baptized vnto the Brethren where the assemblies were That we might pray say they as well for our selues as for those that are newely illumined whereby wee might bee founde through true Doctrine and good workes worthy obseruers and keepers of the commaundements that wee may obteine eternall saluation Such were the ordinary formes of publique prayers in the most ancient Churches Bullinger vpon 1 Tim. 2.1 Concerning the auncient form of publike prayer writeth on this wise And leaste in this matter I shoulde dissemble any thing the Ecclesiasticall assemblies before a 1000 yeares agoe were on this manner The people flocked together into the holy house to the entent to worship God But while they were entring into the Churche certaine psalmes in some Churches were sung of those that were already come in other they were onely recited vntil the whole assembly was fully come together And this beginning of the Diuine seruice they called the Introit of entring Nowe when the Church wa● come together all of thē cried with one consent K●riele-eison Lord haue mercy To the which was added of some the hymne which is called the Angelles whose beginning Glory bee to God on high This hymne perteyneth to gratulation or to deprecation This being ended some minister of the Church recited the Collect the same was a kinde of prayer wherein the desires of the whole Church and their necessities collected together were recited vnto God Then was there red before-hand of the more learned Deacons some place either of the propheticall bookes or of the apostolicall Epistles chosen out according to the consideration of the time of the place or of