doubt that the proper day of it was solemnized from the beginning acknowledging as we do that it was the ground of determining the day which we celebrate through the yeare in stead of the Jews Sabbaths and seeing the Apostles assembled the next Pentecost after it Acts ii 1. we know there was from the beginning a great deal of difference and debate about the time those ancient Christians of Asia solemnizing it according to the Moon by a custome pretended to come from S. John whereof we reade in Policrates his Epistle related in Eusebius Eccl. Hist v. 22. the rest upon the first day of the week upon which our Lord rose again These that differed so much about the time agreed alwayes in observing the Festivall So they did in observing the Fast before it that were at much difference as well about the number of dayes as the measure of abstinence Ireneus in his Epistle to Victor of Rome in Eusebius Eccles Hist v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the difference is not about the day alone but about the very kind of fasting for some think they are to fast one day some two some more some measure their day fourty houres of the day and night The Passion-day was commonly kept of all with Publick Fasting as Tertullian acknowledgeth De orat c. 14. that is the one day whereof Ireneus speaketh But besides De Jejun c. 2. relating the opinion and practice of the Church against which he writeth there for the discipline of Montanus Certè in Evangelio illos dies jejunio determinatos putant quibus ablatus est sponsus For certain they think saith he those dayes to be appointed for Fasting in the Gospel on which the Bridegroom was taken away That is the Passion-day and the Saturday after it according to Tertullian De Jejun c. 14. where the Sabbath or Saturday is qualified Nunquam nisi in Pascha jejunandum Never but at Easter to be fasted And the appointment of the Gospel whereof he speaketh is that Mark ii 20. The dayes shall come in which the Bridegroom shall be taken from you and then shall ye fast in those dayes or on those dayes as then it seemeth they understood it But in that which remaineth of I. reneus his words there is and seemeth to have been for divers hundred years a slight difference of reading in the copies of Eusebius which inferreth a main difference in the sense That reading which Christoferson translated in Latine acknowledged of late by Petitus Var. Lect. iii. 4. though it is unknown to me from what copies hath them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For some think they are to fast one day some two some more some fourty and they measure their day by the houres of the day and night Meaning that when they fast they fast from evening to evening Which is more Ruffinus read it no otherwise for thus he translateth those last words Nonnulli etiam quadraginta Ità ut horas diurnas nocturnásque computantes diem statuant Meaning that some fasted fourty dayes but that those which fasted fourty dayes computed every day foure and twenty houres of the day and night By this reading those some of whom Ireneus speaketh kept Lent fourty dayes even afore his time though as Petitus fairly conjectureth not upon all but upon some dayes of each week as it hath been shewed that the Jews kept their long Fasts but on Mundayes and Thursdayes and as he duly proveth that in S. Augustines and Leo the Greats time they fasted the Lent at Rome but three dayes in a week The other reading related afore is from Robert Stevens Greek which Nicephorus followeth for so he is translated in Latine Nonnulli autem quadraginta horis diurnis noctur-nisque diem metiuntur to say That some measured that one day which they fasted by fourty houres of the day and night To make good which reading B. Rhenanus in his Preface to Ruffinus complaining of the want which he found of the Greek of Eusebius out of which much might have been mended in that Latine instanceth in this passage thus Incidi nuperrimè in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gracam quam cùm evolverem occurrerunt forte fortuna Irenaei verba quae Eusebius C. xxiii L. v. citat de jejuniorum diversitate sic Graecè habentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Very lately saith he I lighted upon a certain abbridgement of Evangelicall History in Greek which turning over I met by mere chance with the words of Ireneus which Eusebius citeth xxiii 5. concerning difference in fasting which in Greek runne thus For some fasted one day some two some more some fourty houres of the day and night fasting an houre for a day that is fourty houres for the fourty dayes of Lent afterwards This reading maketh the conjecture probable that it was first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quadragesima for the number of fourty houres which they fasted at the beginning for the time of our Lords being under the power of death from twelve on Friday till the Sunday morning For in the Constitutions of the Apostles v. 14. the Fast is not to be ended till then at Cocks crowing which afterwards was inlarged to fourty dayes as the Authour alledged by Rhenanus saith That it was at the first of fourty houres an houre for a day to wit of those dayes that were observed afterwards The issue of this dispute Whether fourty dayes were observed in the Church before Ireneus his time or not must rest upon the true reading of his words in Eusebius For though there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesima in Ignatius and perhaps elsewhere yet it is not said to be called so from fourty dayes in the writings of those times to my knowledge In the mean time it is manifest that there is no time of the Church to be assigned when the Festivall of the Resurrection and the Fast afore it was not solemnized The Fast upon Wednesdayes and Fridayes is referred to the like reason in the Constitutions of the Apostles v. 14. vii The Wednesday is to be fasted saith he because on it our Lord was betrayed and the bargain made between Judas and the Priests The Friday because he suffered upon it Epiphanius alledging the like reason referreth the order to the Apostles Expos Fidei Cathol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Assemblies we hold are appointed by the Apostles upon the Wednesday and Friday and upon the Lords day upon those in Fasting untill the ninth houre I marvell not to heare him referre those Customes whereof they knew no beginning to the Order of the Apostles But the terms on which the Catholick Christians stand against Montanus and his sect in Tertullian de Jejun c. ii may help to lead us to the true ground of it Itaque de caetero indifferenter jejunandum ex arbitrio non ex imperio novae disciplinae pro
Lords day on neither whereof they fasted Neverthelesse in other places this reason prevailed not By Tertullian it appeareth De Orat. C. xiiii that in his time and the parts where he lived the Eucharist was celebrated on dayes of Fasting And in the same place he disputeth against those that forbore the Kisse of Peace used in some places afore receiving the Eucharist in some places after it Conc. Laod. Can. xix Innocent I. ad Docent 1. upon dayes of Fasting which was an observance of Fasting-dayes derived from the Synagogue where their fashion was not to salute one another when they fasted Maimoni Taanioth C. iii. n. 8. C. v. n. 11. And S. Basil Epist cclxxxix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet we communicate foure times a week Lords dayes Wednesdayes Fridayes and Sabbaths and on other dayes if the memory of a Martyr fall out In fine certain it is which S. Augustine delivereth in this point Epist cxviii Alia quae per loca terrarum regionésque variantur sicuti est quòd alii jejunant Sabbato alii non alii quotidie communicant corpori sanguini Dominico alii certis diebus communicant alibi nullus dies intermittitur quo non offeratur alibi Sabbato tantùm Dominico alibi tantùm Dominico siquid aliud hujusmodi animadverti potest totum inquam hoc genus rerum liberas habet observationes Other things which change according to places and countreys of the world as that some fast on Saturday some not some participate every day of the Lords body and bloud some receive on certain dayes in some places no day is intermitted but it is celebrated otherwhere onely on the Sabbath and Lords day otherwhere on the Lords day alone and if any thing else of this sort can be observed all matters of this kind I say are of free observance This indifference or this difference notwithstanding we shall perceive the whole custome of the Ancient Church was to celebrate the Eucharist if not every day yet upon all Lords dayes if not rather by consequence upon all Festivals or all dayes of more solemn Assemblies as the Crown of the Service for which they assembled both upon example of the Primitive time The practice of them that celebrated and received the Eucharist every day standeth upon the example of the Primitive Christians at Jerusalem Of whom when it is said that they continued constant in the doctrine of the Apostles and communion and in breaking bread and prayers and that continuing with one mind in the Temple and from house to house they did eat their meat with gladnesse and singlenesse of heart to what purpose shall we imagine that Breaking bread and Communion is mentioned besides the Service of the Temple but to signifie the Service of the Eucharist proper to the Faith of Christians in which they communicated among themselves as with the Jews in the Service of the Temple knowing that at the first it was used at meals as it was instituted among Christians This notwithstanding in other places it seemeth the Eucharist was celebrated but upon Lords dayes as well in the times of the Apostles as in the Church that succeeded Acts xx 7. On the first day of the week the Disciples being assembled to break bread that is to celebrate the Eucharist as the Syriack translateth it Here the first day of the week seemeth to stand against the rest in terms of difference as if upon other dayes they did it not And that is the day which S. Paul appointeth the Church of Corinth as he had done the Churches of Galatia to make their Collections for the poore which Tertullian sheweth was done at their Assemblies 1. Cor. xvi 2. Tertull. Apolog. C. xxxix and in Plinie's Epistle concerning the Christians of his Government Quòd essent soliti stato die ante lucem convenire That they were wont on a set day to assemble before light What day but the Lords day can we think might be Set for this purpose Justice Martyr for certain mentioneth no other Assemblies of Christians but on the Lords day in the place aforenamed And in the Constitutions of the Apostles ii 58. where he exhorteth to Assemble every day morning and evening as was said afore the Eucharist is mentioned to be celebrated but upon Lords dayes as it followeth afterwards Plinie's words in that place are these at large Epist xcvii l. x. Quòd essent soliti stato die ante lucem convenire carménque Christo quasi Deo dicere secum invicem séque Sacramento non in scelus aliquod obstringere sed nè furta nè latrocinia nè adulteria committerent nè fidem fallerent nè depositum appellati abnegarent His peractis morem sibi discedendi fuisse rur súsque coeundi adcapiendum cibum promiscuum tamen innoxium The Christians confessed that they were wont to assemble on a set day before light and to sing praise among themselves to Christ as to God and to tye themselves upon a Sacrament not to any wickednesse but not to commit thefts robberies or adulteries not to falsifie their trust or deny a thing deposited being demanded This done that their custome was to depart and meet again to eat together but in a vulgar and innocent sort Grotius of late upon Matth. xxvi 25. seemeth to conceive that at the beginning the Eucharist was not celebrated but at meals as it was instituted by our Lord. And that so it was celebrated not onely under the Apostle as Acts xx 11. 1. Cor. xi or under Ignatius but in Justine Martyr and Tertullians time appeareth by their words Justin Dial. cum Tryph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore that Prayers and Thanksgivings made by the worthy are the onely complete Sacrifices and acceptable to God I also affirm for these alone Christians also have received order to perform and that upon remembrance both of their dry and moist nourishment at which there is also remembrance of the Passion which God by God himself suffered The like Apol. ii the words shall follow afterwards Tertullian de Cor. c. 3. Eucharistiae Sacramentum in tempore victûs omnibus mandatum à Domino etiam antelucanis coetibus nec de aliorum manu quà m Praesidentium sumimus The Sacrament of the Eucharist commanded by our Lord both to all and at meat time we receive also at our Assemblies afore day but at no mans hands but our Presidents They are the words whereupon he groundeth For Tertullian reckoneth it among Traditions that is Customes of the Church not commanded in Scripture Which notwithstanding nothing hindereth but the same might be practised in the Apostles time and remembred in the Scriptures To which opinion I rather incline Otherwise whence should the Custome rise in Justine and Tertullians time to celebrate the Eucharist at their Morning Assemblies when it was still in use at Supper time in their Feasts of Love That is it which Ignatius calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient translation
men and women vailing or uncovering their heads in those Assemblies and concerning celebrating the Eucharist with the Feasts of Love used then at common meetings with the grounds whereupon they proceed adding to both such passages of Scripture as fall in with the meaning of these speaking home to what was done or prescribed to be done at their religious Assemblies perhaps by this means we shall be furnished of such principles and such rules derived thence as the Scriptures afford the Church to proceed upon as well in the substance of that which is to be done in the Publick Service of God as in the form and course and circumstances of it And this upon the by will minister just occasion to inquire further into the condition of those Graces and Ministeries by which the severall parts of this work were exercised at that time according to the Apostle or intended to be exercised in after ages To which point having said something of late in a little tract of the Primitive government of Churches and finding it too much slighted there because the particular discourse of it suted not with the modell of that Treatise my desire is to take it in hand upon this occasion once more and inquire what further satisfaction the consideration of Publick Service at their religious Assemblies will yield them that desire the truth as concerning the nature and condition of ministeries first instituted for that purpose 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 OF the Figurative Service proper to the Law of Moses and that people which received it of the kinds and times and place for offering sacrifices there is particular appointment in it but of serving God by Prayer or hearing his Word you have there so much the lesse remembrance In Leviticus xxiii we find the particular of all their Solemnities that are called holy Assemblies For thus the generall is propounded vers 2. The Assemblies of the Lord which ye shall proclaim for holy Convocations these are my Assemblies The first of these is the Sabbath then the Passeover Pentecost the beginning of the New year the day of Atonement and the Feast of Tabernacles And with leave I rather use the word Assemblies then Feasts in this place because the name of Feasts is proper to those Solemnities which are to be celebrated with joy and chearfulnesse whereas in this number the day of Atonement was to be observed with the greatest humiliation that could be expressed The Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteining all Assemblies such as all these are commanded to be and as I take it none else For that which is read Psal lxxxi 3. Blow up the Trumpet in the new Moon in the time appointed against the day of our Feasts dependeth upon the Law Numb x. 10. Also in the day of your gladnesse and in your solemn Feast dayes or rather dayes of Assemblies for the word is the same that I translated so afore and in the beginning of your Moneths you shall blow with your Trumpets over the burnt-offerings and over the sacrifice of your peace-offerings that they may be to you for a memoriall before your God Where we see three sorts of Solemnities distinguished First the day of your gladnesse conteining Solemnities to be celebrated with chearfulnesse of heart that is Feasts Then the solemn dayes of Assemblies as the word signifieth conteining besides those Assemblies for humiliation as the day of Atonement And last the beginnings of your Moneths wherein peculiar sacrifices are injoyned Numb xxviii 11. And here it is provided that Trumpets should be sounded over those sacrifices by the Priests in the Tabernacle but that no Assembly is appointed to be upon them the difference here made between them and their dayes of Assemblies is presumption enough But in particular the first and last dayes of the Passeover and Feast of Tabernacles the one whereof was kept for seven dayes the other for eight were to be solemn Assemblies which the rest were not and therefore in the Greek of the Septuagint are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great dayes to wit of those Feasts in comparison of the lesse Esay i. 13. The New Moons and Sabbaths the calling of Assemblies I cannot away with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The calling of Assemblies is here translated Great dayes as in the Gospel John vii 37. In the last day the GREAT DAY of that Feast By which Translation that which is generall in the Originall is restrained to the first and last dayes of those two Festivals Now the Sabbath was the greatest of all Solemnities appointed for Assemblies For they were commanded so to rest from bodily labour as not to kindle fire to dresse the meat they eat upon it For as in Exod. xvi 5 16 29. God contesteth that he gave them a double measure of Manna the day before that they might dresse it against the Sabbath So we have again Exod. xxx 3. You shall kindle no fire throughout your habitations upon the Sabbath The same Levit. xxiii 3. where Abenezra IN ALL YOUR HABITATIONS that is in your land and out of your land at home and upon the way To teach us that it was not for the time that they lived upon Manna in the wildernesse that they were forbidden to kindle fire upon the Sabbath but through ALL THEIR HABITATIONS wheresoever they dwelt afterwards And many have observed that in Levit. xxiii it is not said of any other day but of the Sabbath and the day of Atonement Thou shalt do no work upon it but of the other dayes of Assemblies Thou shalt do no Servile work upon them to shew us the difference between them that upon the Sabbath and day of Atonement it was prohibited to dresse the meat of the day but upon other Solemnities that was permitted but to do any work that men were wont to put their slaves to was prohibited which is the received practice of the Jews and hath a just ground in the Scripture Exod. xii 16. where of the first and last day of the Passeover is said No manner of work shall be done in them save that which every man must eat that onely may be done or dressed of you Abenezra upon that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of none of the solemn Assemblies beside the Sabbath and day of Atonement it is said NOMANNER OF VVORK Onely of the Passeover he saith it and addeth an exception of the meat of the soul that is requisite for the sustenance of nature Here is a strict command of bodily
rest especially upon the Sabbath and that particularized to concern both Israelites themselves and their slaves and those that sojourn within their gates But that is very considerable which excellent Divines have observed That in the fourth Commandment where is so large provision for bodily rest there the purpose of that rest is onely pointed at in generall terms when it is commanded to be SANCTIFIED which is likewise done in all their Solemnities when they are called ASSEMBLIES but there is no mention made of any particular work of the Morall Service of God wherewith the Sabbath is commanded to be sanctified or for performance whereof they are commanded to Assemble unlesse it be the reading of the Law upon the seventh yeare commanded Deut. xxxi 12. So that it seemeth the Jews have reason when they observe that neither the Form nor Time of Prayer is appointed them by the Law of Moses but by the constitutions of their Elders Maimoni of Prayer C. 1. Numb 1 2. Indeed that the spirituall Service of God of Prayers and his Praises of hearing the Word and meditating upon his works was the thing for love whereof the Jews were commanded to keep the Sabbath those miserable people who in most things are blinded with the letter and never look under the vail upon Moses his face have been able alwayes to perceive as it is to be seen by the sayings of their late and ancient Writers Josephus ad v. Appionem ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses propounded to the Jews the most excellent and necessary learning of the Law not by hearing it once or twice but every seventh day laying aside their works he commanded them to Assemble for the hearing of the Law and throughly and exactly to learn it Philo de vita Mosis iii. relating the passage of him that gathered wood on the Sabbath of whom it is said Numb xv 33. They brought him unto Moses and Aaron and unto all the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take him saith he and bring him to the Ruler with whom sate the Priests all the multitude standing by to heare He observeth that Moses was then expounding the Law as upon the Assembly of the Sabbath Aaron that is as he expoundeth it the Priests sitting on the Bench with him the Congregation standing by to heare The observation he prosecuteth with his reason in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the custome was alwayes when occasion gave way but principally on the seventh dayes as I shewed afore to be exercised in knowledge the Chief going afore and teaching the rest increasing in goodnesse and bettering in life and manners From whence at this day the Jews study their Countrey learning upon the Seventh dayes dedicating that time to knowledge and the contemplation of Nature For the Synagogues in cities what are they but schools of wisdome and in his book de Decalogo he deriveth the imployment of the Sabbath in considering the works of God and calling their own works to account from that which God did in the beginning when he saw all that he had made and behold it was good Abenezra upon the fourth Commandment Exod. xx 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see that the yeare of Remission is correspondent to the Sabbath for it is likewise the seventh of years And the Lord commanded that they should reade the Law in the beginning of it before men women and children expressing the reason Deut. xxxi 12. THAT THEY MAY HEARE AND LEARN AND OBSERVE And behold the Sabbath was given to consider the works of God and to meditate upon his Law as it is written Psal xcii 4. FOR THOU LORD HAST MADE ME GLAD THROUGH THY VVORK I VVILL TRIUMPH IN THE VVORKS OF THY HANDS R. Isaac Abarbinel upon Deut. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides part of the benefit of this allowed day is to give to the blessed God the seventh of the week to learn the Divine law and the Tradition of the words thereof the expositions of it and to mark well the NICETIES of it As they say that is their ancient Talmud Doctours in the Gemara of the Jerusalem Talmud SABBATHS AND FEASTS VVERE NOT GIVEN BUT TO LEARN THE LAVV UPON THEM And therefore they say in the great Midras or allegoricall exposition of Exodus Sect. 26. and of Deuteronomy That the Sabbath weigheth against all the Commandments as procuring them to be known and observed A man may justly marvell seeing the Morall intent and purpose of this Commandment was so well known among the learned of this people how it cometh to passe that the Fathers of the Church charge the Jews so deep for observing the Sabbath with bodily ease and luxurious pastimes Ignatius Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I understand that there is cause to think these words to be none of Ignatius his own which notwithstanding they are Ancient enough for this purpose and in themselves remarkable if first we observe That the Eastern Christians of Ancient time observed the Sabbath in some measure for Divine Service as well as the Lords day from whence came afterwards the difference about fasting on the Saturday For immediately upon these words it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after he hath kept the Sabbath let every lover of Christ keep the Lords day festivall Thus then saith the supposed Ignatius Let every one of you keep the Sabbath spiritually taking pleasure in meditation of the Law not in bodily rest admiring the workmanship of God not eating meat dressed the day afore nor drinking luke-warm drinks and walking by measure and taking pleasure in dansing and senselesse noises S. Augustine in Joan. Tract iv Observa diem Sabbati magis nobis praecipitur quia spiritualiter observandum praecipitur Judaei enim serviliter observant diem Sabbati ad luxuriam ad ebrietatem Quantò meliùs foeminae eorum lanam facerent quà m illo die in Menianis saltarent KEEP THE SABBATH is commanded us more because it is commanded us spiritually to be observed For the Jews keep the Sabbath day slavishly for luxury for drunkennesse How much better had their women spin wooll on that day then danse in the porticoes and in Psal xcii Ecce hodiernus dies Sabbati est Hunc in praesenti tempore otio quodam corporaliter languido fluxo luxurioso observant Judaei vacant enim ad nugas cùm Deus praeceperit observari Sabbatum illi in his quae Deus prohibet exercent Sabbatum Vacatio nostra à malis operibus vacatio illorum à bonis operibus est meliùs est enim arare quà m saltare Illi à bono opere vacant ab opere nugatorio non vacant Behold this is also a day of Sabbath which the Jews at this present keep with a kind of bodily languishing dissolute and luxurious ease For they are at leisure for toyes And whereas God commandeth to keep the Sabbath they spend the Sabbath in that which God forbiddeth Our being at
drawn in consequence to the prejudice of that way which they defire to render commendable but when we heare these flying pretenses passe up and down by which those demurres of humane imperfection are intitled to those unutterable groans which the Spirit of God inditeth according to the Apostle we have reason not to admire the occasion of such unsufferable profanenesse What shall we say then of the meanest rank of persons by whom Extemporary conceptions and expressions in such high Offices must be ministred but this that the ill order by which they are vented to the world must needs bring Religion to be contemptible Again in regard of mens opinions and inclinations in regard of severall discretions and judgements in point of what is fit to be recommended to God in publick Prayers which way shall we attain that Order that Reverence which this Office requireth according to the Apostle If men be left to themselves whatsoever opinion in Religion whatsoever debate between neighbours whatsoever publick matter of Church or Common-wealth a man shall please to make his interesse upon like reason he may make the subject of his Prayers and of the Congregation which if it be not well directed as what man is free from mistake where men may be and alwayes are of divers opinions must either pursue his interesse for the will of God in their desires or as they are bound to be must be scandalized at that which is done I had rather belie mine own senses then charge any man with that which appeareth not but if experience tell us not that such things have been done that mens prayers in the Church have smoked with their choler in private and publick matters yet reason will tell us how easily it may be done and such Ordinance pointed in time against them that least deserve it in Church or Common-wealth As the matter is among us we see how farre mens minds are from being agreed when we are to pray for fair weather and when for rain make particular persons infallible Judges not of a thing of that consequence but of whatsoever may be the subject of our prayers and we make them all Popes in their Congregations make them not infallible and we multiply scandalls in the Service of God to the worlds end to which no man should come till all were ended Last of all it is not the ingenious conceptions of mens minds it is not the eloquent expressions of their tongues that God is affected with the Ministers devotion will prove more free towards God when his mind is lesse at work in framing terms to expresse what he conceiveth to be for the purpose But if we have regard unto the meanest rank in knowledge as well as in estate which are alwayes the greatest part and therefore in whom Charity hath the most share it will appear a great advantage to their devotions to run smooth upon the Forms to which they are practised which must needs be intercepted with studying the meaning of new ones which they are directed with This is that which my reason is able to inform in this point Whether a prescript form of prayers be for the edification of the Church in maintaining Order and Reverence in the Publick Service of God or not Let us see which way the practice of the Church inclineth or hath inclined though the matter be great as concerning the meaning of the Apostles charge and the form of serving God a man shall have no cause to suspect his own reason when the reason of the Church and the guides of it go before But I must begin with the Publick Service of God in the Temple so farre as it was morall and consisted not in offering Sacrifices That carrieth more prejudice with it then mans reason can inforce That which was done there is President enough to presume that the like is not against the Law of God and the Scripture Of this we reade thus 1. Chron. xxiii 30. And to stand every morning to thank and praise the Lord and likewise at evening and at all offering burnt-offerings to the Lord on the Sabbaths the New Moons and the Solemn Assemblies For without doubt the purpose is here to specifie at what times the Levites sung the Psalmes of Gods praises to the Sacrifices that were offering in the Court of the Temple whereof we reade afore 1. Chron. xvi 4. And he appointed of the Levites to Minister before the Ark of the Lord and to record and thank and praise the Lord God of Israel And again vers 37. the same is repeated But afterwards having spoken of the Priests whom David left to sacrifice upon the Altar at Gibeon it followeth vers 41. And with them Heman and Jeduthun and the rest that were chosen that were expressed by name to give thanks to the Lord because his mercy indureth for ever Here you shall perceive the time and the place of this Service expressed in Scripture Part of them with Asaph were to Minister before the Ark part with Heman and Jeduthun to give thanks unto the Lord where the Priests offered the burnt-offering morning and evening vers 40. for the time that the Altar was at Gibeon the Ark in the city of David But for a perpetuall course as you have it xxiii 30. To stand every morning to thank and praise the Lord and likewise at evening and at all offering of burnt-offerings to the Lord in the Sabbaths in the New Moons and on the Assemblies For thus it must here be translated as R. David Kimchi hath glossed it That they should also be ready to praise when the burnt-sacrifice is offered on the Sabbaths and New Moons and dayes of Assemblies and also to help the Priests on these dayes when there are many offerings For by this exposition is signified both the help which the Priests had from the Levites in sacrificing and also the kinds of Sacrifices at which the Levites sung Psalmes of Praise and Thanksgiving Maimoni Cele hammikdash C. iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when do they sing Over all the burnt-offerings of the Congregation which were due and over the peace offerings of an Assembly at the pouring of the wine But the voluntary burnt-offerings of the Congregation over these they sung not the Song A Rule without doubt raised from the Scripture alledged and the place here signified where they stood to sing that is before the Ark is the same that is signified at Solomons Sacrifice 2. Chron. v. 12. where they stood East from the Altar as it must be translated that is at the East Gate of the Temple either before the mens Court or before the womens Court. For at both these Gates there was a Pulpit for the Levites where at all these times stood twelve at the least for this purpose Maimoni as before And before the latter were those fifteen steps from which the fifteen Psalmes of degrees are named because they were sung there as the Talmudists will have it Mass Middoth Cap.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Law which they begin to reade over again the next Sabbath pointed at Nehem. viii 9. ix 1. as Scaliger De Emend Temp. vii Not. in Comp. Jud. hath excellently observed It is first to be known that the Festivals of the Law were appointed to be solemnized with mirth and gladnesse of heart wherefore they are called Num. x. 10. The dayes of your gladnesse And in the Psalme for the Sabbath xcii 4. the Psalmist in this respect For thou Lord hast made me glad through thy works saith he I will triumph in the works of thy hands expressing the subject of that gladnesse the remembrance of the Creation upon that day celebrated Though the observance of rest upon the Sabbath was strict yet when our Saviour went into the house of one of the chief Pharisees to eat bread on the Sabbath Luke xiv 1. this invitation and entertainment is argument enough that it was Festivall for the manner of observance Hereupon it is that the people falling to weep upon hearing the Law read the first day of the Feast of Tabernacles Nehem. viii 9. are forbidden to violate the Law of the Feast and commanded to observe the day in the right nature of it Whereas the people then being forbidden to mourn on the Festivall are said ix 1. to have fasted on the xxiiii of that moneth we have cause to presume with him that the Fast whereof they acknowledged the cause upon the first day of that Feast was deferred till the usuall Solemnities of it were past which by the Law ending upon the xxii and the Fast not kept till the xxiiii it is plain that the reason was the Festivall of the Law falling then and observed upon the xxiii as now not by the Law but by the Constitution of their Elders The third is the Feast of the wood-offering of which Nehem. x. 34. And we cast lots among the Priests the Levites and the People for the wood-offering to bring it into the house of our God after the houses of our fathers at times appointed yeare by yeare to burn upon the Altar of the Lord our God as it is written in the Law And xiii 31. And for the wood-offering at times appointed The same Scaliger conceiveth out of Josephus that this Festivall fell upon the xxii of the moneth Ab to which sense he referreth the words of Orach Hajim AB est rex quòd in eo caederent ligna in Sacrificium AB is a King among Moneths because upon it they cut wood for the Sacrifice But the truth is that which the Misna relateth Mass Taanith C. iv n. 5. that it was held for nine dayes of severall moneths whereof a great part fell in that moneth For this is that which the Scripture saith At times appointed yeare by yeare The last is the Dedication of the Temple by Judas Maccabeus which our Lord observed John x. 22. neither is it within the compasse of common sense to imagine that he did otherwise in the rest of the Solemnities which were then for certain in the Jews Calendar As for their times of Fasting the day of Atonement stood by the Law of Moses and the rest appointed for it as strict as that of the Sabbath but the nature of the observance quite otherwise with humiliation and afflicting the Soul There were divers other Fasts which that people took upon them to observe not upon the Law but upon publick Order and Custome upon set dayes of severall moneths as in their Calender is yet to be seen whereof some are remembred in the Scriptures Zach. vii 5. and viii 19. we reade of the Fasts of the fourth and fifth and seventh and tenth moneths in remembrance of those calamities which God had punished the sinnes of that people with upon those dayes most of them still remembred in their writings Besides that which is read in the Law of Moses Num. x. 9. And if you go to warre in your land with your enemies that distresse you then you shall blow an alarm with the Trumpets hath been from old time understood in the practice of that people of all distresses that came upon them for their sinnes and of Proclaiming Fasts for strict repentance and diverting Gods wrath Maimoni Taanioth C. i. num 1. The Order of which Fasts was grounded upon that which the words of the Pharisee point at Luke xviii 12. I fast twice in the week For without doubt the second and fifth day of the week Mundayes and Thursdayes were observed many ages afore that for the purposes which the same Rabbi specifieth Tephillah Ubircath Cohenim C. xii n. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord Moses appointed Israel to reade the Law at morning Prayer upon the Sabbath and the second and the fifth that they might not rest three dayes from hearing the Law and Esra appointed to reade it at evening Prayer upon the Sabbath because of idle persons And he ordered that three men should reade upon the second and fifth and not lesse then ten verses And in Megillah C. i. num 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that dwell in villages that Assemble not in the Synagogues but upon the second and the fifth These are his words by which it appeareth that these dayes were more solemn for Assemblies then the rest of the week seeing that in villages they Assembled upon them in the Synagogues which upon every day they did not The words of the Pharisee bear further that they were observed with fasting and besides Epiphanius their own writers have delivered no lesse But the observance without doubt was not so strict upon them else could not the Pharisee have alledged it for his own praise And the Order of proclaimed Fasts whereof I began to speak argueth no lesse It was at the least for three dayes beginning at the Munday and so on the Thursday and Munday next Maimoni Taanioth C. i. n. 5. But if seven dayes of fasting were appointed then they went on interchangeably from the first Munday C. iii. n. 5. So the Congregation fasted not on Sabbaths or Festivals neither did they begin fasting on New-moons or the Dedication or Purim or the working day of a Feast that is the dayes that come between the first and last of the Passeover and Tabernacles but if they had begun afore they went on upon these dayes C. i. n. 6 7. If these dayes then had been fasted ordinarily with such strict observance then could not the extraordinary Fasts which were purposely cast upon the same dayes have been perceived The institution and observation of these Solemnities in the Synagogue as it regarded no Ceremoniall Service which figured things to come but the Service of God by publick Prayers and the Praises of God with hearing his Word upon the remembrance of his blessings or of our misdeeds was a due President for the Church to follow according to the chief occasions ministred by the Principles of our Faith The Resurrection of our Lord in the first place Who can
temporibus causis uniuscujusque Sic Apostolos observasse nullum aliud imponentes jugum certorum ab omnibus obeundorum jejuniorum proinde nec stationum quae ipsae suos dies habeant quartae feriae sextae passivè tamen currant neque sub lege praecepti Therefore otherwise beside the dayes on which the Bridegroom was taken away they say we are to fast indifferently arbitrarily not upon command of the new discipline according to each mans times and occasions And that so the Apostles observed imposing no other yoke of certain Fasts to be performed of all neither by the same reason of Stations which they say have also their dayes of Wednesday and Friday but of ordinary course under the law of no precept For which cause he calleth these Stations semijejunia or half Fasts c. 13. of that book The Wednesday and Friday Assemblies of the Primitive Christians with Fasting were not of such strict and solemn observance No more were those of Mundayes and Thursdayes in the Synagogue and therefore taken up in imitation of the Synagogue and upon the like reasons The generall whereof is well laid down by S. Hierome upon Gal. iiii 10. His question is how the Church appointing Festivals and set times of Fastings is clear of the Apostles charge upon the Galatians there Ye observe dayes and moneths and years I fear lest I have laboured upon you in vain His answer is first Et nè inordinata congregatio populi fidem imminueret in Christum propterea dies aliqui statuti sunt ut in unum omnes pariter veniremus non quòd celebrior sit dies illa quâ convenimus sed quòd quacunque die conveniendum sit ex mutuo conspectu laetitia major oriatur And lest the disorderly assembling of the people should â—ate faith in Christ therefore certain dayes are appointed for all to assemble at once not because the day on which we assemble is more not able then others but because on what day soever we assemble by seeing one another more gladnesse ariseth Meaning that gladnesse wherewith they celebrated their Festivals So his mind is that all difference of dayes among Christians is in respect to the Order of their Assemblies and that in respect to the work of those Assemblies Again Qui subtiliùs respondere conatur dies omnes aequales esse ait Jejunia autem Congregationes inter dies propter eos à viris prudentibus constitutos qui magis saeculo vacant quà m Deo nec possunt imò nolunt toto in Ecclesia vitae suae tempore congregari ante humanos actus Deo orationum suarum offerre Sacrificium One that indeavoureth to make a more subtle answer saith that all dayes are equall but that Fasts and Assemblies are appointed among other dayes by discreet men for those that spend more time in the world then on God and can not nay will not assemble all dayes of their life in the Church to offer unto God the Sacrifice of their Prayers before humane actions Adding that whereas the Jews Service was confined to certain times that of Christians is alwayes seasonable The Primitive Christians were alwayes assembled alwayes in posture for the Service of God as we reade in the Acts when the number increased there was no expectation of humane reason that they could continue so unanimous in frequenting their Assemblies for that purpose The neglect of them must needs prove an abatement the disorder of them a scandall to the Faith Here the wisdome and the authority of the Church-guides behoved to take place by customing certain times whereof the occasion was justest to confine men from Secular imployments to better purposes And how this course prevailed in matter of Festivals I referre to those well known words of S. Augustine Ep. cxviii where being to instance in some universall custome of the whole Church Sicuti saith he quòd Domini Passio Resurrectio Asscensio in Coelum Adventus de Coelo Spiritûs sancti anniversariâ solennitate celebrantur siquid aliud tale occurrit quod servatur ab universa quacunque se diffundit Ecclesia As that the Passion the Resurrection and Ascension of our Lord into Heaven and the Coming of the Holy Ghost from Heaven is celebrated with yearly solemnity and if there be any thing else which all the Church wheresoever dispersed observeth As for times of Fasting the answer of our Lord importeth two things First that his purpose was that the outward freedome which he allowed his Disciples for the time should symbolize with the inward comfort which the Gospel professeth and conduct and train them as trained they were by his Doctrine in divers particulars by corporall to spirituall things to understand it The second the reason of this purpose because they were old vessels for the present which a strict discipline for the present might cause to flie in pieces but when the new wine of the Holy Ghost should make the vessels new into which it was put on the day of Pentecost then should they Fast then should they be willing to undertake the discipline which their Profession suited with Accordingly we may find them serving God with Prayer and Fasting Acts xiii 3 4. xiiii 23. But because disorder or coldnesse in this voluntary performance might disadvantage the Faith it soon proved time to bring those voluntary observances to set rules of practice These causes thus disposing the Church and the President of the Synagogue directing not to do lesse what course should it observe but in stead of Mundayes and Thursdayes used in the Synagogue to practice Wednesdayes and Fridayes for this purpose holding in them a convenient distance from the Lords day as those other did from the Sabbath Their Writers tell us besides the reason specified out of Maimoni afore that they might not rest three dayes from hearing the Law that they made choice of Mundayes and Thursdayes in regard of some great calamities that befell their nation upon those dayes What marvell is it if the Church had regard to those which befell our Lord on the Wednesday and Friday the other Morall reason of assembling once in three dayes for Gods Service concurring Those ancient Christians of Tertullians time conceived that the Fast afore Easter is appointed in the Scripture which saith The dayes will come that the Bridegroom shall be taken from among you and then shall ye Fast in those dayes and Tertullian is content to have it believed because Montanus required that and more But S. Augustine found that there is a command in Scripture to Fast but no time commanded when it shall be done Ep. lxxxvi So he would have accepted their reason as an allusion handsomely symbolizing with the nature of Fasting but the appointment he must needs referre to the Custome of the Church and the Ordinance of the Guides of it It is not much otherwise with those other dayes wherewith some inlarged the Fast afore Easter even afore Ireneus his
time It is not much otherwise with the Wednesday and Friday Assemblies though Tertullian is willing to have them both counted innovations in the Church on purpose to bring them into rank with Montanus his discipline for which he pleadeth recharging the Catholick Christians Et praeter Pascha jejunantes ultra illos dies quibus ablatus est sponsus Stationum semijejunia interponentes Both as Fasting besides the Passeover over and above those dayes on which the Bridegroom was taken away and interposing the half Fasts of Stations De Jejun c. 13. But the betraying of Christ and his death is a reason that may take place to move them that have resolved to appoint set dayes of Fasting every week to chuse the dayes on which those things fell out afore others especially being in a convenient distance from the Lords day the Assemblies whereof were most solemn otherwise to think that there was no more reason then that for an appointment of such consequence is to make them as childish as they would have them that had rather despise then either observe or understand their Ordinances though the purpose be no more then to bring the precepts of Fasting and of the Publick Service of God into the ordinary and uniform practice of his Church which being commanded but in generall without such particular appointment are not like to be exercised to great purpose Whereas the discipline of Montanus set up in downright terms as schisme in the Church by assembling apart for the exercise of their own particular and voluntary observations whatsoever heresies besides it may have been imbarked with How ancient the observation of Wednesday and Friday Assemblies was in the Church is to be valued by the recommendation of them in Ignatius Ep. ad Philip. and Clemens Alexandrinus Strom. v. How uniform the observation of them was in the Ancient Church is to be known from Epiphanius his words Haer. lvi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who agreeth not saith he in all climates of the world that the Wednesday and the Friday are Fasts appointed in the Church And when Tertullian saith in the same C. 13. afterwards that the Bishops were wont to appoint extraordinary Fasts upon occasions which made the Church solicitous there can no question be made but they were wont to chuse the Wednesdayes and Fridayes to be observed with more strictnesse upon these occasions because we saw afore that all Fasts that were indicted in the Synagogue were by Order to fall upon the Mundayes and Thursdayes which in a lower degree they observed otherwise And therefore the Orders of this Church of England instituting Festivals for the Publick Service of God in remembrance of his most remarkable blessings instituting times of Humiliation and Fasting for diverting his wrath which our sinnes contract from time to time standeth recommended to us by the practice of the most ancient times of the Church Setting aside difference of meats for conscience sake whereof we speak not here as was said opinion of Merit of Satisfaction of the Worship of God being abolished by the reason of the Institution here professed the form of Service appointed by the Church recommendeth the difference of dayes to our devotions And though we come not near the strictnesse of Abstinence wherewith in the Primitive Church they were wont to afflict themselves and perhaps for very good reasons we come not near it yet to assemble for the Publick Service of God even in those places where there is not opportunity to Assemble every day as you saw it was practised in the Synagogue to abstain till these Assemblies be over setting aside the favour we lend our own ease must needs appear most commendable I cannot say that this Institution in respect of set dayes for Fasting hath found so good respect for the particular in the Reformed Churches the generall reason is thus set down by Melanchthon among chief Reformers Apol. Confess de Trad. p. 171. Caeterùm ritus humanos observabant Otherwise the Fathers observed humane rites for outward benefit that the people might know what time to Assemble that all things might be done in Churches orderly and gravely and exemplarily last of all that the common sort might have some Paedagogie or discipline For the differences of Times and varieties of Rites serve to put in mind the Common sort And by and by afterwards Dicit probandas esse Traditiones Epiphanius disputing against the Encratites saith That Traditions are to be allowed that are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is either to restrain the flesh for discipline of the vulgar or for Order and Governments sake And we think that Traditions may well be retained for these causes That the people be at Service sober that is fasting as it followeth as Josaphat and the King of Niniveh proclaimed Fasts Likewise that the Order and practice of the Church may teach the Church what was done at what time Hence come the Festivals of the Nativity Easter Pentecost and the like This is that which Epiphanius saith That Traditions were ordained for policies sake that is for Orders sake and that such Order might put men in mind of the story and benefits of Christ For marks of things painted as it were in Rites and Customes are much more effectuall to put the vulgar in mind then writings Now the difference of ancient between severall Churches in the point of Publick Service upon Festivall and Fasting-dayes is that which Epiphanius remembred afore that the Assemblies upon Wednesdayes and Fridayes were held all Fasting till three after noon and Tertullian so long afore him De Jejun C. ii acknowledgeth the Stations of the Christians were wont to be kept on Wednesdayes and Fridayes till three after noon which he out of the leaven of Montanus is not content with But of the Lords day Epiphanius in the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But all Lords dayes this holy Catholick Church counteth glad dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serveth to expresse that of the Prophet Esa lviii 13. And call the Sabbath Delight which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the DELIGHT of the Sabbath and holdeth Assemblies from morning fasteth not for it is inconsequent to Fast on the Lords day So to assemble in the morning was the mark of a Festivall to depart at three afternoon of a Fast Further Socrates v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again at Alexandria on Wednesdayes and Fridayes both the Scriptures are read and the Doctours expound them and all that belongeth to an Assemblie is done besides celebrating the mysteries And this is an ancient custome at Alexandria for it appeareth that Origen taught most of his Writings on these dayes in the Church Because they took the Eucharist to be a piece of Festivall observance therefore they thought it not suitable when they fasted Therefore it is ordered Conc. Load Can. xlix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the Eucharist must not be celebrated in Lent but upon the Sabbath and
God of themselves without respect of advancing that Service which he requireth Last because it hath been shewed that Order as well as Comelinesse is the Rule to direct the form of Gods Publick Service and because without Order nothing becometh it though with Order apt to become it that which hath been said is to be understood of those Rites and Ceremonies which Publick Order inforceth that is which are either injoyned by Law or practised by Custome which it alloweth As for the voluntary observations of particular persons they are by their nature subject to abuse as is to be seen in the Superstitions of the Church of Rome which all reason sheweth had their beginning from the well-meant devotions of private persons And therefore it is plain that they may prove a just subject of that offense to the weak which the Apostle forbiddeth which those that are practised upon Publick Orders declaring the due meaning of them cannot as my purpose is now to declare because it is an objection which if it take place as some think must needs overthrow the most part of that which hath been said to the Order and Circumstances of Publick Service It is to be known that there were two sorts of Jewish Christians under the Apostles according to the difference of whom both their doctrine and practice especially of S. Paul is to be valued For on the one side the Apostles in the Councel at Jerusalem ordered Acts xv 20. that those which were converted from the Gentiles should abstain from things dying in the bloud and sacrificed to Idoles S. Paul circumcised Timotheus xvi 3. purified himself according to the Law xxi 26. In respect to the same sort he is bold to say Rom. xii 6. He that regardeth a day regardeth it to the Lord and he that regardeth not a day regardeth it not to the Lord He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks And that it seemeth upon the consideration that followeth in the next words because though not without blame for the ignorance of their freedome yet living and dying to the Lord they had a pious intention in generall to excuse their defect in particular But in regard to the other sort it is the same Apostle that saith Gal. iiii 10 11. Ye observe dayes and moneths and times and years I am afraid of you lest I have bestowed upon you labour in vain And Coloss ii 16. Let no man therefore judge you in meat or drink or in respect of a Feast or New-moon or Sabbath expressing further what he meaneth when he saith Let no man judge you vers 5. Beware lest any man spoil you and vers 20. Why as living in the world are you subject to Ordinances touch not tast not handle not And to Titus i. 10 There are many unruly and vain talkers and deceivers especially they of the Circumcision whose mouthes must be stopped And wherein he expresseth vers 15. Vnto the clean all things are clean Shewing that they were not to be tolerated but opposed in that which they taught of differences of times and meats according to the Law of Moses According to his practice in Titus whereof Gal. ii 34. But neither Titus who was with me being a Greek was compelled to be circumcised and that because of false brethren slily foisting in that came in privily to spie out our freedome which we have in Christ Jesus that they might bring us into bondage This difference in the Apostles practice and doctrine must needs proceed from the difference of persons they had to do with The one like men that were new come out of the dark could not look right upon the light of that freedome which the Gospel estateth and not satisfied of the right of Christians for their particular practice made a conscience of dayes and meats according to the Law The other renouncing their freedome and in love with their own servitude took upon them to dogmatize and maintain the necessity of such observations upon those desperate consequences which the Apostle expresseth Those are the weak and these the strong according to the Apostle because though for reason weakest for a false opinion is a further weaknesse then a doubt of the truth yet for will most resolute to stand in it Those in action doubtfull these in opinion erroneous These are the men whom the Apostle chargeth by the Law of Love not to scandalize shewing that in two things it might be done First Rom. xiv 15. If thy Brother be grieved with thy meat then walkest thou not charitably destroy not him with thy meat for whom Christ died Which Origen conceiveth to point at such as took distast at the Profession of Christ so as to forsake it upon occasion of such slight offenses And the vehemence of those terms which the Apostle useth seemeth to import no lesse But by the words of the Apostle vers 15. If thy Brother be GRIEVED with thy meat and vers 10. Why JUDGEST thou thy Brother why settest thou thy Brother at nought it appeareth that all discouragement of these weak ones is in the sense of the Apostle a degree of this offense But there is another expressed vers 22 23. That whereas it behoveth all men to be resolved of what they do that it is acceptable to God vers 5. by the indiscreet example of one that understood his own freedome he that did not might be moved to use it with a doubtfull conscience which the Apostle declareth to be sinne By the way that offense whereof the Apostle writeth 1. Cor. viii 9. x. 27. is of another nature not pertinent to this purpose for here the offense is an example that moveth a man to do that which is lawfull with a doubtfull conscience there it is an example which moveth a man to do that which is unlawfull with an erroneous conscience that is to say when the example of him that hath knowledge eating that which was sacrificed unto Idoles without difference moveth the simple to participate in the worship of Idoles by feasting on their Sacrifices Thus it is supposed that offense is given to the weak by the orders of this Church when those that are not satisfied in the things ordered either take distast thereupon at the Church and the Communion of it or are moved by example to do that which is ordered with a doubtfull conscience Where it must be excepted that no man can use this argument of scandall to the weak but he must acknowledge the things ordered to be lawfull For the weak whom the Apostle forbiddeth to offend is he that is not perswaded of the lawfulnesse of that which is lawfull indeed Besides he that pretendeth the scandall of the weak by example moving to proceed upon a doubtfull conscience is not subject to that kind of offense For in that he complaineth he sheweth he is aware enough of the danger And it is without the
Israel Statutes and Judgements Whether they were Priests and Levites or whether they were others that were bred from their youth to the knowledge of the Law and Scriptures these were the men and no other but these that were indifferently assumed to sit in all Courts of Judgement of that people and to teach in their Schools and Synagogues You heard afore some slight remembrance of places of learning where Companies of Prophets had their residence some suspicion of Synagogues where that people assembled not for that Ceremoniall worship which was confined to the Temple but for the Morall and Spirituall Service of God according to the light of that time during the time of Solomons Temple But after the return from Babylon Schools and Synagogues for certain were multiplied all over the Countrey and the effect of it was without doubt of unspeakable benefit Men of learning have thought it strange and inquired what the reason might be that this people before their Captivity when they had the Prophets to teach and admonish them still from time to time should fall away from God to the worship of Idoles whereas after their return though there were no more Prophets nor miracles wrought neverthelesse they continued constant in the Service of one God however the service and knowledge of him were corrupted To my understanding this one reason goeth farre in giving account of it because where Assemblies were held where the Law was read and taught where the Service of God was exercised that is where there were Synagogues there was the most powerfull means to hold them constant to that which they professed But on the other side we see what a great evil sprung among them in stead of it diversities of opinions sects and divisions among them which held all constant to one Law whereof the Learned professed the Knowledge The chief whereof were those of the Sadduces and Pharisees which the Gospel remembreth and which are remembred here to shew that they took not upon them the Teaching of the Law but as they were Scribes as well as Pharisees or Sadduces the name of Scribes importing the learning of the Law to which they were bred the name of Pharisees and Sadduces the sect and manner of life they professed according to the opinions those orders maintained So that as nothing hindereth him that hath professed some Monasticall Order to proceed in the Degrees of the Schools no more inconvenience is it to take the same men both for Scribes and also for Pharisees and Sadduces The Scribes and Pharisees sit in Moses Chair saith our Lord Matth. xxiii 2. the difference is made because many were Scribes that were not Pharisees as also many Pharisees that were no Scribes as in those words which Sigonius hath produced out of the life of James sonne of Zebedee Josias unus è SCRIBIS PHARIS AEORUM misit funem in collum Apostoli Josias a SCRIBE ONE OF THE PHARISEES put a rope upon the Apostles neck Gamaliel of whom we reade in the Scripture for S. Pauls Master is called there a Pharisee and that he was a Scribe for his learning there can be no doubt And when it is said Acts xxiii 9. The Scribes that were of the Pharisees part it is plain that there were also Scribes of the Sadduces which seem to have carried more credit after our Lords death under another High Priest then when he was alive For when it is said Acts v. 17. Then the High Priest rose up and all that were with him which is the sect of the Sadduces and were filled with indignation it may be observed that afore iiii 2. we reade thus And as they spake unto the people the Priests and Captain of the Temple and the Sadduces came upon them which same faction is thus specified vers 5. And it came to passe on the morrow that their Rulers and Elders and Scribes were gathered together at Jerusalem out of which as it is to be presumed that the faction of the Sadduces cherished by the High Priest had then the stroke whereupon the Apostles preaching then the Resurrection of our Lord found some advantage in Gamaliel and S. Paul afterwards in the Pharisees so there is necessity to think the same were Scribes and Sadduces both which dealt in these matters And for the third sect of the Essenes there is no doubt but the learned of them also were counted in the number of the Scribes seeing we know that they taught the Law in their own Synagogues as shall be said But of those that are called in the Gospel Lawyers there is question among men of learning what might be the difference between them and Scribes whose Profession was the Law of Moses and the Exposition of it For when our Lord saith unto them Luke xi 46. Wo unto you also Lawyers having said the like afore to the Scribes it is plain that he might speak to Scribes and not to Lawyers and yet the Profession of Scribes being the Law of Moses and the Exposition of it it is strange there should be Lawyers which were no Scribes And therefore my resolution must be that they cease not to be Scribes which are called Lawyers but as they own that style for their Profession of Learning so is the other due for the Priviledge they have in it which seemeth to have been among them whatsoever was then conferred by Imposition of hands which made them Rabbies or Doctours of the Law that had it Maimoni in Sanedrin C. iiii num 2. And therefore when Gamaliel Acts ii 34. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rabbi alone For hereupon you shall observe the words that he useth Luke xx 45. Then answered one of the LAVVYERS and said unto him Master in thus saying thou reprochest us also to shew that they were still of a better rank then the rest and should take it worse to be found fault with which is here verified by the Priviledge which they of all other Scribes were invested with For to shew in how great esteem was this Profession among that people be it here observed that no man was capable at least of sitting in their Courts of Judgement but those that were bred to this kind of knowledge I speak not here of the free times of that Common-wealth under their own Laws and Governours Then it is reason to think that the Princes of Israel and noblest persons were placed in the Grand Court of lxxi at Jerusalem with the Chief Priests and Prophets or their Successours the greatest of the Scribes to assist them in the knowledge of the Law It is observed of late that Josephus maketh the middle Court of xxiii to consist but of vii with two assistants to each of them of the tribe of Levi to wit for the knowledge of the Law which came near the number of xxiii The description that followeth derived from their Ancient Doctours seemeth to concern
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
may please to consider S. Cyprians Order which alloweth their presence for their satisfaction not their voices to decide As they are present at Councels but not called to give sentence But since Kingdomes and Commonwealths are become Christian the Laws of those Kingdomes and Commonwealths as they inforce the Ministers of the Church to execute their office according to such Rules as they inforce so they constrain the people to yield outward effect to the same The good order and peace of the Church cannot be preserved otherwise All this while the Office of Ministers continueth the same No part of it accrueth to the Secular powers By becoming Christians they purchase themselves no more right then the Charge of maintaining the Ministers of the Church in doing their Office containeth Onely as all Christians have the judgement of particular discretion to discharge unto God even in matters of Religion the account of what themselves do so is this judgement of particular discretion by publick persons but most by the Sovereigne of right imployed in all that in which they lend or refuse their assistance to the Ministers of the Church in their Office alwayes under the account due to God and to the Sovereigne What is then the meaning of that which we reade in these dayes That all Jurisdiction of the Church exercised by the Ministers of it even that of Excommunicating call it Jurisdiction for the present though the term be proper where there is power to constrain is inherent and derived in and from the Common-wealth that is in our particular from the Crown of this Kingdome From whence it will follow by just and due consequence that the Office charged upon the Ministers of the Church by the Scriptures cannot be executed by them of right so long as Kingdomes and Commonwealths are enemies of the Faith So that whatsoever the Church did under the Empire before it was converted to the Faith was an attempt upon the Laws of it And the Church must of necessity die and come to nothing for want of right to execute and propagate the Ministeries which it standeth incharged with by the Scripture The Canonists have done well to distinguish between Order and Jurisdiction in the Ministeries of the Church provided that the ground be right understood upon which these terms are distinguishable according to the Scriptures That will point the effect of it to a farre other purpose but we must not be beholden to the Canonists for it being indeed this Because he that receiveth the Order of Presbyter in the Church for example is not of necessity by the same Act deputed to the exercise of all that his Order importeth and inableth to exercise without receiving the Order anew I say by the Scriptures he is not confined when he receiveth the Order when where how what part of those things he shall exercise which the Order inableth to do True it is when the Canon that prohibited Ordinations without Title of Office was in force to the true purpose of it by receiving the Order a man was deputed to the Service of the Church in which he received it as a Bishop is now when first he is ordained And the nearer the Course of Law cometh to this Canon the better I conceive it is in that regard But as this deputation was alterable so was the execution of it of necessity limitable in them that received it What Law of God what Command of Scripture what Rule or Practice of the whole Church is there to hinder him that is deputed to one Service to undertake another for the good of the Church Or to inable all that have received the Order of Presbyter for example indifferently to exercise the power of the Keys and of Ordaining so farre as it belongeth to that Order of right much lesse to exercise it according to their own sense and not according to Rules prescribed by the Church Therefore when the Order is given if you please to call the right of exercising that which it importeth in such time and place and sort as he that receiveth it is or may be deputed to do without receiving the Order anew the power of Jurisdiction this power of Jurisdiction may be given or limited by other acts besides though habitually and afarre off it be contained in the Order of Presbyters and exercised without receiving the Order anew so soon as a man is deputed to the exercise of it If further the question be made From whom this power of Jurisdiction that is the right of exercising that which the Order thus inableth to do is derived and in whom the power of Jurisdiction that is the right of giving this right resideth which the Canonists derive from the Pope upon the whole Church The answer is plain that it must rest in them and be derived from them upon whom the Government of particular Churches and that which falleth under them is estated according to the Scriptures In as much as no Law of God inforceth the rest of Churches to be Governed by one further then the Law of Charity inforceth all to concurre to the unity of the whole In the outward Jurisdiction of the Church in charitable causes settled here upon Bishopricks the matter is somewhat otherwise in as much as it is not so settled by expresse provision of Scripture And yet not so strange from the Scripture and that which is provided there but that it may seem originally to have been derived from thence 1. Cor. vi The Apostle reproving them for impleading one another in the Courts of unbelievers sheweth that the Church was disparaged in that course as if it had none fit to decide their controversies whereas it had been better to referre their causes to the meanest of the Church then to sue before Infidels That is the meaning of his words there vers 4. If ye have causes concerning matters of this life set them to judge who are least esteemed in the Church Not spoken by way of precept commanding them to let the simplest of the brethren judge their causes that were a strange course where there were abler men to do it but by way of Concession that it were better so to do then as they did do For the practice of the Church argueth that the Custome grew upon this Order of the Apostle to referre their causes to the chief of the Church as the Church that is to the Bishop and Presbyters In the Constitutions of the Apostles ii 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your Consistories be upon the Mundayes that if there arise opposition to your sentence having leisure till the Sabbath you may set the opposition straight and make them friends that are at variance among themselves against the Lords day And the Deacons also an◠Presbyters be present at the Consistory judging without respect of persons as men of God c. 45. afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But suffer not the Magistrates of the world to give sentence on ours Not withdrawing obedience
that in his judgement the words of the Apostle are not generall to affirm that no man could call Jesus LORD but by the Holy Ghost but relate to the particular whereof he speaketh to tell us that such as pretended to speak by the Holy Ghost if they glorified our Lord Christ then were they what they pretended to be otherwise not As who should say That it was not in them to persist in their counterfeiting when it was required of them to confesse Christ For we know that in the Primitive times at the naming of JESUS unclean spirits forsook the possessed And thus S. Chrysostome answereth That she which had the unclean spirit Acts xvi 16. confessed Christ indeed but unwillingly and so as she was discovered by it For being a thing evident that men did and might counterfeit themselves Christians and call Jesus LORD with a tongue rather moved by the evil spirit it seemeth an inconvenience to grant that all men in confessing Christ speak by the Holy Ghost in regard of the truth which they confesse But it is reasonable to conceive that God suffered not those that pretended to spirituall Graces of whom the Apostle propoundeth there to speak in particular being moved indeed by the evil spirit This sense I embrace because the same mark is laid down so plainly by another Apostle to the same purpose 1. John iiii 1. Beloved believe not every spirit but try the spirits whether they are of God because many false-prophets are gone out into the world Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Spirits the Apostle here calleth Inspirations as in S. Paul 1. Cor. xii 10. discerning of SPIRITS that is Inspirations And 1 Cor. xiv 12. because ye are zealous of SPIRITS that is of spirituall Graces And the difference between his mark to try them by and S. Paul's is but this according to the one He that acknowledgeth Jesus the Messias to be come in the flesh according to the other He that acknowledgeth Jesus that is come in the flesh to be the Lord he it is that speaketh by the Holy Ghost The same is the meaning of the Apostle 1. Thess v. 19 20. according to the same S. Chrysostome where having said Quench not the Spirit despise not Prophesying he addeth immediately Try all things hold fast that which is good instructing them in the particular in hand to examine all that pretended to these spirituall Graces by the Gift of discerning spirits which God then allowed the Church for that purpose and to make use of such as proved that which they professed The Proposition of this Discourse of the Apostle then concerneth those Graces of the Holy Ghost that consisted in speaking whereof therefore there might be use in publick Assemblies which his purpose is to order by such Rules as we shall see him propound in the end of the fourteenth Chapter of this Epistle But this to do he fetcheth a compasse about and lancheth into a generall discourse of all manner of Graces all manner of Ministeries all manner of works that have relation to the publick body of the Church to shew that all were given and intended not for the eminence of those persons on whom they were bestowed but for the publick benefit This is the point to which he proceedeth vers 4. Now there are diversities of Gifts but the same Spirit and there are differences of Administrations but the same Lord. And there are diversities of Operations but it is the same God that worketh all in all But the Administration of the Spirit is given every man to profit withall It concerneth not the purpose of my discourse here to be nice in inquiring the difference between Graces and Ministeries and Operations remembred here by the Apostle It is enough to observe that the name of MINISTERIES is sometimes particular for those that are called Deacons from the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they ministred to the Apostles to the Bishop and Presbyters for discharge of their Office sometimes generall for all kind of Service in regard of him to whom it addresseth For as concerning the force of the word as the Apostle saith here There are differences of Ministeries but the same Lord so generally that which is done in service to any person that person is the Lord and those services in his regard are Ministeries Indeed the Apostle when he saith in the next words The manifestation of the Spirit is given to every man to profit withall manifestly proceedeth to speak of none but miraculous Gifts of the Holy Ghost demonstrating the presence thereof in the Church Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generall in its own nature signifying all manner of Gifts proceeding from Favour and Grace as it is translated in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Gifts Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operations seemeth particularly to relate to such Graces as tended to miraculous works and is therefore rendred in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Powerfull Operations Thus it is true which S. Chrysostome writeth upon this Chapter in the beginning Because those that were converted from Idoles knew not the Old Testament and the Holy Ghost is invisible God gave in these Graces a sensible evidence of the operation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this saith he manifested to those that were without the Church that the Holy Ghost is in him that speaketh Therefore so he calleth it saying BUT TO EVERY ONE IS GIVEN THE MANIFESTATION OF THE SPIRIT TO PROFIT VVITH calling Gifts the manifestation of the Spirit And Oecumenius according to him Though this be true yet the Processe of the Apostles discourse from vers 12. intendeth not onely to comprise miraculous Graces but all Ministeries ordained for the publick Service of the Church whether depending on miraculous Graces or not as appeareth both by the reason whereupon he proceedeth and by the catalogue wherein from vers 8. he recapitulateth and reckoneth the particulars of all that can be reduced under those heads of Graces of Ministeries of Operations For the reason wherewith the Apostle pursueth this point proposed that all these are intended not to make the persons eminent in whom they are but for publick benefit is the comparison of a naturall body and the members of it whereof there is none that envieth or despiseth another to teach private persons not to grudge at them upon whom publick Graces or Places are bestowed and them not to despise private persons This comparison the Apostle setteth on foot also in his Epistle to the Romanes but slighteth it over more in brief there because as S. Chrysostome thinketh it seemeth the abuse against which he writeth as it was also there so was it more rife among the Corinthians This reason it is plain concerneth those that
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
to be otherwise but to take notice what impression of this truth they received from the places alledged And you shall find the same Authours to let passe others expounding the Apostles words Rom. xii 3 6. no otherwise According as God hath dealt to every man the measure of Faith and whether Prophesying according to the proportion of Faith S. Ambrose Haec ergò datur pro modo accipientis hoc est quantum causa exigit propter quam datur This therefore that is Prophesie is given according to the measure of him that receiveth that is as much as the cause requireth in respect whereof it is bestowed And S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For though it be a Grace it is not indifferently poured forth But taking the measure from them which receive it floweth upon them in measure as it findeth the vessel of faith offered understanding that faith which moveth men to sue to God for such Graces as he saith pray that he may Interpret And this is it which the Apostle writeth to Timothy 1. Tim. iv 13 14. Till I come give attendance to reading to exhortation to doctrine neglect not the Gift that is in thee which was given thee by Prophesie with the laying on of the hands of the Presbytery And 2. Tim. 1. 6. Wherefore I put thee in remembrance that thou stirre up the Gift of God that is in thee by the putting on of my hands For in calling it a Gift he signifieth an extraordinary Grace of that time but in willing him to stirre it up and not to neglect it he sheweth that it was in him to procure it at Gods hands by reading and teaching and praying and the like means which he nameth or nameth not The true meaning then of the Apostle when he saith vers 14 15 16 17. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull What is it then I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also Else when thou shalt blesse with the spirit how shall he that possesseth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified I say the meaning of this whole passage supposeth that which we began to prove of the Prophets under the Old Testament that it was part of their Office to compose the praises of God and the prayers of their Congregations For if we take not our marks amisse we shall see that the strength of our advantage upon these words against the Church of Rome lieth in this because the Apostle argueth expressely against them that to shew their Gift of Languages took vpon them not onely to utter the mysteries of God in strange Tongues but also in them to conceive Prayers and Psalmes of Gods praises in the name and behalf of the Church This they are desirous to decline if the Apostle would give leave For that which he saith vers 17. ANOTHER is not edified is as much as we find vers v. and vers xii that the CHURCH may be edified and vers xix In the Church I had rather speak five words to teach OTHERS and the Apostle afterwards vers 16. What is it then my brethren when you come TOGETHER every one of you hath a Psalme And to this purpose it will be very effectuall to observe That as in the Old Testament Saul and his servant are said to meet a whole Quire of Prophets Prophesying and the sonnes of Asaph Heman and Jeduthun are said to Prophesie in singing the praises of God which the spirits of Prophets had indited so in the New Testament for the same cause it seemeth that singing the praises of God is called Prophesying by the Apostle For let me ask what the Apostle meaneth when he saith 1. Cor. xi 5. Every woman praying or PROPHESYING with her head uncovered his speech concerning Christian Assemblies wherein he forbiddeth a woman to speak 1. Cor. xiiii 34 Is it that which the Italian Glosse of Diodati after Beza hath expounded It seemeth saith he this word is to be taken here not onely for handling or expounding the Mysteries of the word of God as Rom. xii 6. but also for hearing them marking them meditating upon them while they are proposed of those that have the Charge This cannot be allowed Praying is the parties own act why not PROPHESYING that standeth in rank with it The Commentaries under S. Ambrose his name Prophetari autem est adventum fore Domini voce Symboli post Orationem effari To Prophesie is to pronounce in the words of the Creed that the Lord shall come The Creed was pronounced by the whole Congregation this he thinketh was called Prophesying because it speaketh of the coming of Christ which shall be I bring not this because I allow it for it is somewhat strange to make all people Prophets that say their Creed because one Article of it speaketh of things to come besides I do not find that the Creed was from the beginning any part of the Church-Service But because he saw the true point of the difficulty that hearing Prophesies was no Prophesying but it must be something that the Congregation uttereth as well as in Praying which the Apostle calleth Prophesying And what doth the whole Congregation send forth but Prayers and Psalmes In both these as near as can be the people bear their part the whole pack of Prophets Prophesied together when Saul and his servant and his messengers came because they all joyned in the Praises of God Samuel guiding the Quire when the Spirit of God came on them they uttered the Praises of God which the Spirit of God suggested the rest bearing part in their sense Isidore Pelusiota lib. ii Epist 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of our Lord and Teachers of our Orders desirous to suppresse idle talking in Churches understandingly permitted women to sing in them I know there are other Texts of the Apostle where he speaketh in generall to all persons to sing Psalmes Ephes v. 18 19. Be filled with the spirit speaking to your selves in Psalmes Hymnes spirituall songs singing making melody in your hearts unto God And Coloss iii. 6. Teaching and admonishing one another in Psalmes Hymnes and spirituall songs singing with grace in pure hearts unto God yet with good right are these words referred to no place but this because expresse mention of women singing in Assemblies we find none but here If any man thinketh that Isidore in those words reflecteth not upon any thing delivered in writing by the Apostles but of the custome which the Church received at their hands It must needs neverthelesse seem the most probable sense of S. Pauls words which maketh them agree with that custome which he saith the Church received from the Apostles Tertullian de Virg.
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
ii Numb 5 6. and the annotations upon it To this must be added that memorable passage of the Samaritane Chronicle published not long since the tenour whereof is this The High-Priest living at that time that is the yeare of the world 4713. by their account took away that most excellent book that was in their hands ever since the calme and peaceable time of the Israelites which contained those Songs and Prayers which were ever used before their Sacrifices For before every of their severall Sacrifices they had their severall Songs still used in those times of peace all which accurately written were transmitted to the subsequent generations from the time of the Legate Moses unto this day by the Ministery of the Holy Priest For this whole passage speaketh clearly of the Service of God in the Temple shewing us that besides the book of Psalmes there were other Songs used at the Sacrifices of their severall Solemnities which were according to the course of their Service put together in one book for the purpose There was besides another part of the Service done in the Temple which men of learning have hit upon by conjecture out of Apoc. viii 3. And another Angel came and stood at the Altar having a golden Censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne joyned with Luk. i. 10. And the whole multitude of the people were praying without at the time of incense From which Text Lud. Capellus collected That while the Priest offered his incense in the Tabernacle the people were at their prayers abroad and that S. Johns Vision alludeth to nothing else Whereupon our Mead of Christs Colledge very ingeniously conceived that where it is said there vers i. When he had opened the seventh Seal there was silence in heaven about the space of half an houre all this was represented in resemblance of the Service of the Temple where first the Praises of God are sung as it is before vi 9. then there is silence for half an houre while the Priest within offereth the incense and the people without pray for remission of sinnes every one by themselves For so I find this conjecture verified in Prike Aboth v. 5. where one of the ten miracles which the Jews relate fell out continually in the Service of God in the Temple is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They stood crowded but they worshipped at large which R. Obadiah Bartenora proceedeth thus to expound upon the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath the sense saith he from swimming upon the face of the waters For because of the crowd every one pressed his fellow so that they stood swimming as it were with their feet lifted up from the ground in the aire At the time of worshipping the miracle happened to them that they worshipped at large every man foure cubits from the next that he might not heare him when he confessed and remembred his sinnes Wherefore they stood while the Levites sung at pouring the wine upon the burnt-offering but when the Priest went to offer the incense then fell every man down to make confession of his sinnes in private Which being done the Holy Priest coming out into the Court pronounced the Benediction appointed in the Law over the people which was the end of Service Of this Maimoni of Prayer and the Priests blessing xiiii 9. In the Temple after the morning Service was done the Priests went up into the Pulpit to blesse which maketh me presume that the Order of Service in the Temple was no otherwise then hath been declared Which Ecclesiasticus seemeth punctually to describe in Onias cap. l. 15 16 17. He stretched out his hand to the cup and poured of the bloud of the grape he poured out at the foot of the Altar a sweet smelling savour unto the most high King of all Then shouted the sonnes of Aaron and sounded the silver trumpets and made a great noise to be heard for a remembrance before the most High Then all the people together hasted and fell down to the earth upon their faces to worship their Lord God Almighty the most High When the wine was poured forth and the Priests blew the trumpets within at Festivals it is to be understood that the Levites sung the praises of God without at the same time as we saw afore and so it followeth in the next words wherein this description is repeated vers 18 19. The singers also sang praises with their voices with great variety of sounds was there made sweet melody And the people besought the Lord the most High by prayer before him that is mercifull till the solemnity of the Lord was ended and they had finished his Service After all followeth the Priests blessing as Maimoni said vers 20 21. Then he went down and lifted up his hands over the whole Congregation of the children of Israel to give the blessing of the Lord with his lips and to rejoyce in his Name And they bowed themselves down to worship the second time that they might receive a blessing from the most High I make no doubt but there was time for reading and expounding the Law in the Temple as it hath been touched but because I find no remembrance of it in this Service and because it concerneth not the point in hand I let it alone In this course of Service then the prayer wherewith each of them confessed their sinnes was private and at pleasure the rest was all by prescript form The Priests blessing expressed in Scripture the praises of God out of the book of Psalmes and others for the purpose And this is the strength of that Argument that is drawn from the Titles of the Psalmes shewing that they were indited for the purpose of praising God and praying to him as the tenour of them is Two or three of these Titles it shall not be amisse to produce here Psalm iiii and all the rest where the title is To the chief Musician the Chaldee translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing or to praise to tell us that they were Psalmes composed for the Master of Musick to be used in the Service of the Temple xcii A Psalme a Song for the Sabbath day It is a pleasant thing to reade the vagaries of the Jews upon this Title from whence they conceive this Psalme to be made by Adam after his fall on the Friday to serve God with on the Sabbath whereas the meaning in our observation is plain that it was composed to be sung in the Service of the Temple on the Sabbath which the very tenour of the Psalme inforceth when it saith vers 4. For thou Lord hast made me glad through thy works I will triumph in the works of thy hands pointing at the meditation of the Creation upon the Sabbath as the Jews expound it Last the Title of those fifteen Psalmes after the
cxx called Psalmes of Degrees expounded as afore from the fifteen steps between the mens Court and that of the Priests is assurance enough that they were made to serve God with there By which it appeareth that the Prophets of God and their Disciples that the great Wisemen of the Jews that the Apostles of our Lord when they frequented this Service as shall be said thought not their spirits stinted by the prescipt form of it The Service of God in the Synagogues depended much upon this in the Temple neither is it in me to imagine what reason can be alledged why a prescript form used in the Temple should not fit the Synagogue The way to put this past peradventure had been to describe the particulars of that Service and to trace the Antiquity of them from their best writings but a discourse too long and obscure for this place I shall be content to produce two or three passages of the substance or circumstance of it by which shall appear whatsoever alterations it hath received As at the present in the substance of their Service all agree though for the particulars there is not more difference among Jews of severall Countreys in any thing then in this saith Leo Modena in the piece named afore P. 1. C. xi 6. that a prescript form was used among them under the second Temple while they continued the people of God The Order whereof for my part I must needs referre to the Ancient Scribes that succeeded the Prophets as mine Authour R. Moses Maimoni hath expressed in the first particular which I intend to alledge that is the xviii Benedictions wherein praising God they beg at his hands the supply of his daily blessings These in his Treatise of Prayer and Benediction of the Priests i. 2. he referreth to Ezra as the Authour of them when being returned from the Captivity it was found that the people was not able to praise and serve God in a continued speech their language being mixed with that of strangers I confesse I should have thought it a more probable reason to have said that they were composed as a direction for the Service of God both in publick and private as still their use is But for this Authours credit it is very well known that all his stuff cometh from the best writings which that people have And the agreement of the Jews of all Countreys in these and the other Benedictions whereof they are bound to say every day an hundred and that of old sufficiently sheweth how ancient they are when other ingredients of their Service are subject to change with times and places as their Hymnes for example whereof is to be seen at large in Abenezra upon Ecclesiastes v. 1. where he disputeth against those of R. Eliezer hakkalir preferring before them those which R. Saadiah Haggaon had made The second particular that I will produce is the Service of the seven dayes Fast described in the same Maimoni Taanioth iv 14. how it was performed in Jerusalem His words are to this effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they prayed after this Order in Jerusalem they went into the Mountain of the Temple against the East Gate and when the Apostle of the Congregation was come to He that heard Abraham the Prayer that ended thus Blessed be thou O Lord God our God the God of Israel from generation to generation The people answer Blessed be the Name of his glorious Kingdome to all generations and evermore And the Officer of the Synagogue saith to the Priests that blow the Trumpets according to the Law Num. x. 9. Sound ye sonnes of Aaron sound and again he prayeth This is a form then which was in use during the Temple upon that occasion and giveth presumption enough that there was the like for all other ordinary and extraordinary ones And at this occasion in particular is the Rule verified which saith That the people did not answer Amen within the Mountain of the Temple Gem. Hierosol Taanioth c. ii Babylon Beracoth c. ix which Rule is enough to prove my intent because it sheweth that there were certain forms among them the same that still are extant which when they were used in the Synagogue the people answered Amen in the end but when they were used in the Mountain of the Temple that is within the outmost compasse of it the peoples answer was as afore Blessed be the Name of his glorious Kingdome to all generations and evermore And the case is related in the Misna Taanioth ii 5. that whereas once this answer was used in the Synagogue the matter came before the WISE and as I remember it was before the great Sanedrin at Sippore during the time that it sate there being removed from Jerusalem whereof afore and their resolution was that it was not so practised but onely at the East Gate and in the Mountain of the Temple that is as Maimoni and Bartenora both expound it at the East Gate of the Temple and at the Eastern Gate of the Mountain of the Temple To make the meaning of their resolution to be this that the answer of the people aforesaid in stead of Amen which they used to answer in the Synagogue was onely practised after the Benediction of the Priests which they gave at the East Gate of the Temple as was said and at this Service of the Fast of seven dayes in Jerusalem where it was done at the East Gate of the Mountain of the Temple the outmost close of it But seeing the same Service was done throughout their Synagogues as the cause required of necessity the same form was used upon those occasions and the like upon others The last particular I shall produce is a Circumstance observable at all their Services That whereas the reading of the Law and other Scriptures and the Exposition of it was done by principall persons the chief of the Synagogue with their faces turned to the people as they sate as our Lord in the Synagogue of Nazareth Luk. iv 16. on the other side the Prayers were read by him whom they call Apparitour of the Synagogue correspondent to the Deacon in the Christian Church with his back to the people and his face to the Ark and to the Elders This Office though of good account in the Synagogue as we see in Maimoni of Prayer C. viii n. 11. being yet inferiour to the Scribes and WISE it is plain to my common sense that it was not intrusted to direct the Prayers of their betters in qualities proper to that work upon other ground then this because the Prayers had been composed by those wise and learned afore and were therefore ministred by their inferiours the Deacons of Synagogues Such is he of whom Luke iv 20. And he closed the book and gave it again to the Minister and sate down Such is he that is called Apostle of the Congregation in Maimoni the place aforesaid that pronounceth the Service prescribed there and to shew that it was no
which the Rationalists call the Litanies to be that which remains of them the model of the Latine Service being so abbridged as was observed afore And by S. Ambrose or whosoever writ those books de Sacramentis it appeareth that prayer was made to that effect before the consecration of the Eucharist his words are iv 4. Oratio praemittitur pro populo pro Regibus pro caeteris Prayer is premised saith he to the Consecration of the Eucharist for the people for the Emperours for the rest But in those words he speaketh of prayers that were made at the Lords bord by him that celebrated the Eucharist of which afterwards not of those that were ministred by the Deacon speaking to the people in the manner aforesaid which neverthelesse S. Augustine of the Latine Church remembreth when he saith Epist 118. Cùm communis oratio voce Diaconi indicitur when Common prayer is indicted by the Deacons voyce for this is that which Justine Martyr called Common Prayer afore Rhenanus in Tertull. de Corona Et arbitrantur quidem illi Missam incepisse dicente Saceraote Dominus vobiscum mox Sursum corda Gratias agamus Domino Deo nostro And they truly that is those that studied the Ancient Form of Service out of the eldest and best Church-writers think that the Masse begins when the Priest sayes THE LORD BE VVITH YOU and by and by LIFT UP YOUR HEARTS afterwards LET us GIVE THANKS TO OUR LORD GOD. If his meaning be that the Celebration of the Eucharist began alwayes with the Preface Sursum corda well and good But if he mean this that the second Service or the Prayers at which Believers alone were present began then it is an oversight The testimonies produced are beyond exception to show that according to the most ancient Custome of the Church prayer was made for all states of men and of the Church first in the manner aforesaid In fine the great agreement of all the Liturgies specified coming from those most Ancient Eastern Churches with the eldest of Church-writers together with other pregnant circumstances that concurre make me bold to conclude that the practice of these prayers is derived from the Apostles and the Custome of their time and are the same whereof S. Paul writes Rom. viii 26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit that it maketh intercession for the Saints according to God For according to the exposition of S. Chrysostome proved good afore these prayers which in the Primitive times were made by men indued with Prophetick Graces called here the Spirit were afterwards ministred by the Deacon going afore the people which holds good of these not onely according to all the Liturgies and Authorities alledged but according to Justine in chief and in the eldest place who when he relates that he which ministred the Eucharist began not but with the Thanksgiving after these which he calls the Common Prayers were ended gives presumption enough that the said Common Prayers were ministred by the Deacon with him as with S. Chrysostome Then the terms in which the Apostle expresses the nature of these prayers calling them Intercessions for the Saints seem to specifie the subject whereof we speak for all states of the Church And last when the Apostle saith maketh intercession for us with gronings not to be uttered and afore vers 23. Our selves also which have the first-fruits of the spirit even we our selves grone within our selves S. Chrysostome testifieth that the Correspondent hereof was done by the Deacon in his time with whom agree the words of Justine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he witnesseth the earnest vehemence which these prayers were made with And in the prayers quoted in the Constitutions of the Apostles for the Hearers and Penitents which as hath been shewed were made after the same sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us beseech the Lord for them still more vehemently and in that for the faithfull at the end of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us stand up having vehemently prayed And to the Penitents in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye that are under Penance vehemently And the Cyrie cleeson or Lord have mercy the foot and burden of this Prayer as you have seen in the Liturgies of S. Basil and S. Chrysostome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that of S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of vehement and earnest supplication to God All Arguments of that vehemence and earnest devotion which the fashion and manner of the Litanies if it were relished aright still breatheth derived from those grones and tears with which men indued with Primitive Graces made then intercession to God for the Church and states of it And perhaps the Apostle when he said 1. Cor. xiiii 15. I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also meant no other prayers but those whereof he writes to the Romanes those first sort of Prayers whereof here we speak at the Service of believers For in that which follows vers 16. Else when thou shalt blesse with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thanks well but the other is not edified many things induce me to think that the Apostle speaks of nothing else but of that Thanksgiving which from the beginning the Eucharist was consecrated with and from which it hath the name and is the next point in the order of this Service For so the Apostles directions will appear complete reaching to all parts of the Service which proceed from mens particulars For the reading of the Scriptures we must here except presupposed as the subject and imployment of present Graces For the Psalmes of Gods praises which the spirit then indicted he provideth when he saith I will sing with the spirit but I will sing with the understanding also For the Exposition of the Scriptures more at large in the rules that follow from vers 26. For the Prayers which by the suggestion of the holy Ghost were made for the Church and all States of it when he saith I will pray with the spirit but I will pray with the understanding also For the Prayers which the Eucharist was celebrated with in the words now in hand vers 16 17. The Commentaries under S. Ambrose his name Hi ex Hebraeis erant qui aliquando Syrâ linguâ plerumque Hebraeâ in Tractatibus Oblationibus utebantur ad commendationem Gloriabantur enim se dici Hebraeos propter meritum Abrahae
for us But as this Sacrament was frequented no otherwise then as the most solemn part of Gods publick Service at religious Assemblies for that purpose whatsoever was expressed more or lesse of the subject of it concerning the Creation and Redemption of the world yet in all manner of Liturgies of all Christian Churches there is none that I have seen which doth not premise this Thanksgiving and praise to God to the celebration of that Sacrament And it is very remarkable that in that distance of times and places from which we receive the severall forms yet extant with so much difference as must needs proceed from thence yet there are two particulars of it in which all the Forms that are extant agree the one the beginning of it with Sursum corda or Lift up your hearts the people answering as we use it and then to let us understand to what purpose they are exhorted to do it Let us give thanks to our Lord God specifying the Prayer which I now describe The other is the Communion of the Church militant with the fellowship of Angels in this Office expressed in the Trisagion or Seraphicall Hymne Holy Holy Holy Lord God of Sabbaoth for though there is much difference between Forms that are extant yet it will be hard to find any of them wherein both those have not a place which had the forms been arbitrary could not have come to passe Here a question lies to mine apprehension very much concerning this purpose whereas the Creatures of bread and wine are deputed to the effect of becoming the body and bloud of Christ to them that receive them aright by the appointment of our Lord executed by the Church how it can be conceived that by giving thanks to God to the purpose specified they are on the part of the Church deputed to such effect To me it seemeth unquestionable that the Thanksgiving wherewith our Lord in the Gospel is said to have celebrated this Sacrament at his last supper contained also Prayer to God for the effect to which the elements when they became this Sacrament are deputed And that the Church upon his example hath alwayes frequented his institution with the like rehearsing his institution out of the Gospel and praying for the effect of it at the present after the Thanksgiving hitherto described And so whereas in the sense of the Church of Rome the elements are consecrated that is transubstantiated into the body and bloud of Christ by rehearsing the affirmative words of Christ This is my body this is my bloud as operative In the true sense of the Church they are consecrated that is deputed to be this Sacrament and to the effect of it by the Prayer of the Congregation grounded upon the institution of Christ and the promise which it implyeth Let me suppose in the first place that the elements by being deputed to become this Sacrament are not abolished for their substance nor cease to be what they were but yet begin to be what they were not that is visible signes not onely to figure the Sacrifice of Christ his Crosse which being so used they are apt to do of themselves setting the institution of Christ aside but also to tender and exhibite the invisible Grace which they represent to them that receive For though no man can receive the body and bloud of Christ that is not disposed with a living Faith to receive the same yet on Gods part it is undoubtedly tendred to those that are not so disposed otherwise how saith the Apostle that those that eat and drink unworthily are guiltie of the body and bloud of Christ as not discerning the same And otherwise how saith our Lord of the elements at the instant of delivering them this is my body this is my bloud in the present tense Let me suppose in the second place that our Lord in celebrating this Sacrament made use of the received custome of his people which was as still it is in receiving all good things at Gods hands to premise Thanksgiving or Blessing as they call it before they used them In particular at Feasts before supper was done they took bread and broke it and gave it about and the cup of wine likewise having blessed God for the use of those excellent creatures Upon solemnities and particular occasions mention was made of that which the time required This is the ground of those two points of the Thanksgiving discussed afore the use of those creatures and the redemption of the world which our Lord specified upon the exigenc◠of the generall custome and the particula◠occasion and the Primitive Christians according to Justine Martyr frequented upon his example But as in the like case at the miracle of the Loaves when it is said that our Lord looked up to heaven and blessed Matt xiv 19. or gave thanks as it is John vi 11. i◠cannot be doubted that besides blessing God for his creatures he prayed also for the purpose of that which he intended to do No more is it to be doubted that the Thanksgiving which he made over those elements for that which they represented contained also Prayer that by them it might be communicated to his disciples The tenour and consequence of our Lords words requires no lesse For that which is affirmed must be true before it be truly affirmed and the processe of this action blessing and delivering the elements and commanding to receive them as his body and bloud importeth that he intended to affirm that so they were in the true sense which the words import at the instant of delivering them And by what consequence could his disciples conceive them to be deputed for signes to exhibite his body and bloud upon his giving of Thanks over them for the redemption of the world unlesse we suppose his Thanksgiving whereof the Gospel speaketh to contain also Prayer that they might become effectuall to that purpose And herewith agreeth that of the Apostle Every creature of God is good and none to be rejected being received with Thanksgiving for it is sanctified by the word of God and prayer For here the Thanksgiving wherewith the creatures are sanctified to the nourishment of our bodies containeth also prayer grounded upō the Word of God whereby he appointeth them for that purpose Accordingly therfore the Thanksgiving wherewith these elements were sanctified by our Lord to be the nourishment of the soul must contain prayer not grounded upon the institution of God to that purpose because the act of Christ for the present went before his institution for the future but as joyned to his command grounding a word of promise to the Church whereupon it was to do likewise And herewith agree those Forms of Thanksgiving or as they call them Benedictions which the Jews at this day practice from very ancient time as they pretend For the foot and close of divers the most remarkable of them is with prayer for the blessing of God upon that wherefore they give
much to my purpose For it is plain that this is not the doctrine of the now Church of Rome when being to shew how the elements are consecrated he produceth the prayer of the Church joyned to the institution of Christ Which is to say that by virtue of Christs institution executed by the Church with prayer to God to ratifie and accept the elements presently offered to be the figure and remembrance of the body and bloud of Christ they are deputed to become this Sacrament In the Canon of the Masse these words are somewhat changed from that which is set down in S. Ambrose for they are read thus Vt nobis corpus sanguis siant dilectissimi Filii tui Domini nostri Jesu Christi That they may become to us the body and bloud of thy most beloved Sonne our Lord Christ Jesus And it seemeth that they were changed on purpose that this Sacrament might not be called a Figure of the invisible Grace of it But in the mean time it is manifest that here prayer is made for the effect of Christs institution in these elements and that nothing can be more crosse to this doctrine of the now Church of Rome then their own Service S. Ambrose observed that after the institution is rehearsed the elements are called the body and bloud The reason seems to be because they were intended to be deputed to become this Sacrament by prayer grounded on the institution of Christ which it is joyned with But it should seem that after the institution there followed in the ancient form of the Latine Church a prayer to the purpose though not in the terms of that which now followeth in the Canon of the Masse the close whereof is this Vt quot quot ex hac altaris participatione Sacrosanctum Filii tui corpus sanguinem sumserimus omni benedictione coelesti gratiâ repleamur That as many as shall receive the holy body and bloud of thy Sonne by participating of this altar may be fulfilled with thy heavenly benediction grace Which is plainly in lieu of the second point of that prayer alledged out of all the Eastern Liturgies desiring the like effects of grace by the means of this Sacrament upon them that communicate If any man think that the Forms hitherto described import that the ancient Church intended to consecrate the elements in the sense of the now Church of Rome that is to abolish the corporall substance of them and substitute that of the body and bloud of Christ in stead not in the true sense to depute them to become visible signes tendring and exhibiting the invisible Grace which they figure he shall much prejudice the truth which we professe The due advantage whereof hath been long since proved to be this that the errour pinned upon it is not to be found so much as in the Service of the Church where it is bred maintained Whē Prayer is made cōcerning the elements in the Canon of the Masse Vt nobis corpus fiant dilectissimi Filii tui Domini nostri Jesu Christi That they may become to us the body and bloud of thy welbeloved Sonne our Lord Christ Jesus These words to us make an abatement in the proper signification of the body and bloud For the elements may be said to become the body and bloud of Christ without addition in the same true sense in which they are so called in the Scriptures But when they are said to become the body and bloud of Christ to them that communicate that true sense is so well signified and expressed that the words cannot well be understood otherwise then to import not the corporall substance but the spirituall use of them In the Greekish form prayer is made that the elements may be made or become or be changed or translated into the body and bloud of Christ That also among our Writers of Controversies is acknowledged to be verified and is indeed easily verified though we suppose them not to cease to be what they were but to become what they were not that is visible signes exhibiting the invisible grace which they figure To which meaning that which alwayes follows in that form directs us when prayer is made that the elements may become the body and bloud of Christ so that they which receive them may be fulfilled with the blessings of his grace Which is to say that they may become that which they are called to wit the body and bloud of Christ not in respect of the corporall substance and kind whereof they consist but in respect to the spirituall communion which they exhibit And indeed when S. Ambrose saith that after consecration the body of the Lord and his bloud onely is named and signified and expressed this also seems to import a great abatement of the proper signification of the body and bloud of Christ As being so called and named and signified to us not because the substance of their nature and kind is abolished but because it comes no more into consideration as not concerning the spirituall benefit of them that communicate Which seemeth to be the true reason why Church-writers continually call the elements by the names of that which they exhibit without such addition as might import that abatement whereof now we speak who neverthelesse otherwhiles stick not to acknowledge that the species of the elements that is in their sense not the outward appearance of the accidents as those of the Church of Rome disguise the true meaning of the Latine word but the inward nature and substance of their kind doth remain as it was It remaineth now to declare both the right purpose and true meaning of that prayer for all States of the Church which in all Liturgies that I have seen is made at consecrating the Eucharist and before the receiving of it In that which hath been hitherto represented out of the Constitutions of the Apostles as in the most of the Eastern Liturgies immediately after the Consecration hitherto described The beginning of it there is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further we pray thee O Lord for thy holy Church from end to end which thou hast purchased with the precious bloud of thy Christ that thou wouldst keep it unmoved unwaved till the end of the world And for all Bishops that divide the word of truth aright Further we pray thee for the meannesse of me that offer to thee For the whole Presbytery for the Deacons and all the Clergy that Further for the King and Powers that they may keep peace toward us Further we offer to thee for all the Saints that have pleased thee from the beginning of the world Further we pray thee for all this people reckoning virgins widows married and infants Further we intreat for this city for the sick the banished slaves travellers and those that are at home that Further we pray thee for those that hate us and persecute us for thy name for those that are without and go astray
Priests use to make supplication for all praying for the Kings of this world that they may hold the Nations subject that settled in peace we may be able to serve our God with tranquillitie and quiet of mind Praying also for those that are trusted with high power that they may govern the Common-wealth in justice and truth with abundance of all things that the trouble of sedition being removed gladnesse may succeed When he calleth it The rule of that Service which their Priests ministred it is plain he understandeth the words of the Apostle concerning the Prayers which were made at the Lords Board at celebrating the Eucharist Besides the brief which he relateth containeth the chief particulars of that form produced out of the Constitutions of the Apostles So S. Augustine Ep. lix in the words partly related afore partly to be related afterwards acknowledgeth the whole Order of the Service which the Eucharist was celebrated with to be prescribed in these words of the Apostle But this purpose to prove there needs no great dispute The generall Custome of the Ancient Church gathered from the marvelous agreement of all ancient forms of Service that remain speaks aloud That this Prayer for all men at the Eucharist whereof we speak comes from the Order of the Apostle It seemeth therefore to me most probable that the meaning of the Apostle is this and so was understood and practised by all the ancient Church that at the celebration of the Eucharist Supplications and Prayers be made for all men for Kings c. For it is nothing forced or strained to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thanksgivings in the same sense in which it stands in the passages of Clemens and Ignatius alledged afore for the Celebration of the Eucharist for the whole action and all the Prayers which it was celebrated with And otherwise the consequence of the Apostles words will be altogether impertinent For in the common and generall sense of this word Thanksgiving it is not proper to exhort that giving of thanks be made for all men for Kings and so forth that we may lead a peaceable life in all godlinesse and honestie But it is proper to exhort that Supplications and Prayers be made for all men for Kings and the rest that by the means of their rule and government we may lead a peaceable life in all godlinesse and honestie And it is proper enough to exhort that Thanksgivings be made for all men to that purpose understanding by Thanksgivings that action of celebrating the Eucharist part whereof are those Supplications and Prayers And thus as in lieu of spirituall graces in Prayer which were used to make Supplication for the necessities of all members and states of the Church under the Apostle according to S. Chrysostome alledged afore Prayers afterwards in most parts of the Church were indicted by the Deacon and made by the people which for the manner and substance both were conceived afore to be the Originall of those that since have been called Litanies So neverthelesse to give effect to this rule of the Apostle it seemeth to have been an ancient and generall custome of the Church to make Supplications and Prayers at the Lords Board at celebrating the Eucharist though much to the same purpose with the former for all states of men but of the Church in particular And this nice observation if it may take place will be of great consequence to out the Church of Rome of all pretense of the Sacrifice of the Masse in the sense of the ancient Church and in particular in the style and tenour of the Liturgies themselves which for the great agreement between themselves with the style of the most ancient Church-writers seem to contain and expresse it For it is manifest that it is called an Oblation or Sacrifice in all Liturgies according to the style of the most ancient Church-writers not as consecrated but as presented and offered whether by the people as the custome was to him that ministred or by him that ministred to God to be consecrated as aforesaid It is the style of the form produced out of the Constitutions of the Apostles We offer unto thee this bread and this cup beseeching thee that they may become the body and bloud of Christ to the souls health of them that receive or to that purpose Thus farre there is no pretence of the Sacrifice of the Masse which supposeth the body and bloud of Christ present as the subject of it True it is that the style of this Prayer whereof we speak in divers points of divers Liturgies runs in the terms of we offer unto thee for such and such for this and that But it is to be observed that this Prayer came not after the Consecration in all Liturgies and according to the custome of all Churches to give occasion to think that the meaning is to offer Christ there present by consecration for the said persons and causes but went afore it in divers as hath been said the purpose of it being to execute the Apostles exhortation to make prayers supplications and intercessions for all men at celebrating the Eucharist Besides it is no where said we offer unto thee the body and bloud of Christ for such persons and causes but it is divers times said we offer unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this reasonable service and what is that but these Prayers For in the form alledged it is said at some points we pray thee for the Church and for the King at others we offer unto thee for this people and for the weather and fruitfull seasons and shall we not think them both to stand in one sense It hath been shewed that this Prayer is the practice of the Apostles exhortation to make Prayers and Supplications Thanksgivings for all men And it hath been declared that the meaning of his exhortation is that at the celebration of the Eucharist such Prayers and Supplications be made Therefore when it is said by name in the form related out of the Constitutions of the Apostles we offer unto thee for this people we offer unto thee for the weather and fruitfull seasons what should hinder the meaning to be according at this celebration of the Eucharist in confidence that thou hearest thy Sonne for us at this remembrance of his death and in obedience to thine Apostle we pray unto thee for such persons and causes as it is in expresse terms in the Liturgie of the Indian Christians Hâc enim horâ quâ Patri tuo Sacrificium offertur rogo majestatem tuam miserere omnium creaturarum For at this houre when Sacrifice is offered to thy Father I pray thy Majestie have mercie on all creatures And thus so often as we reade in Church-writers of offering for such and such persons and causes the meaning is that they offered the elements in which the Eucharist was to be celebrated that with it they might pray for those persons or causes
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
Service of God observed from the beginning of the Church And because they contain matter of Supplication for the diverting of Gods judgements and obtaining of his blessings nothing could be more sutable then to adde them to the daily Morning Service on Wednesdayes and Fridayes as the exercise of that continuall humiliation before God to which the observation of these dayes was intended to the unspeakable benefit of the Church and the continuall discharge of those most excellent offices of Fasting Prayer Alms among Christians It is past mine apprehension to imagine wherein any man will pretend to fault the act of Confession of sinnes in the Publick Service of God before celebrating and receiving the Eucharist For if Repentance be a disposition requisite to make men capable of the grace which it exhibiteth shall it not be exercised at the Publick Service of God which our common profession acknowledgeth so necessary rather then onely presumed to be performed in particular And if it prove by the verdict of all consciences to be darkned from time to time by the intercourse of daily offenses joyned with unthankfulnesse and unfruitfulnesse is not that Order for the edification of the Church which reviveth and refresheth and inlighteneth it at so solemn an act of religious Service as this Sure I am that whosoever will lay his hand upon an honest heart shall not say that the form which we use is taken out of the Masse when he considereth that which the Reformation teacheth and professeth of free pardon of sinnes through Christ to be so comfortably expressed in it And seeing it hath been shewed afore that in the practice of the Ancient Church to them which for notorious or acknowledged offenses were under the state of Penance the means of forgivenesse was partly ministred in the publick Prayers of the Church and the Ministers of it what can be more sutable to this practice and the grounds of it on behalf of those that acknowledge themselves sinners but are not reduced by the Church under that discipline then that prayer or blessing wherein he that celebrateth the Eucharist imploreth that Grace on their behalf at Gods hands To me it seemeth that the rehearsall of the Decalogue in the beginning of that which some still call the latter Service together with the answers of the people craving pardon and grace to observe them for the future is to the very purpose of this Confession of sinnes and to actuate our repentance by calling to mind our offenses by retail though it is in the Order of our Service somewhat removed from it as being thought fit for other reasons to be used when the Eucharist was not celebrated Notwithstanding were it left to my choice I confesse I should think the most proper place for this Confession of sinnes to be that which it holdeth in the first Edition of Edward VI. after the consecration of the elements and before receiving them with that prayer which beginneth We do not presume after the same For the reason why it hath been otherwise ordered seemeth to have been to avoid offense lest it might be thought to import Transubstantiation in those words spoken after Consecration So to eat the flesh of thy dear Sonne Jesus Christ and to drink his bloud The cause of which offense if any such may be imagined seemeth to me utterly voided in the words added there so to eat the flesh of thy dear Sonne Jesus Christ and to drink his bloud IN THESE HOLY MYSTERIES Thus much let me be bold to affirm that it would be a great fault in the Church to celebrate this Sacrament without something answerable to that Thanksgiving wherewith it was first instituted by our Lord and practised by the whole Church Suppose it contain no mention of the Creation and the blessing of Gods creatures because as hath been said it seemeth to have been practised heretofore in relation to mans bodily sustenance wherewith it was instituted practised at the first Without Thanksgiving for the redemption of the world it is not duly received therefore with it it is duly celebrated Of this Thanksgiving for the redemption of the world there is due remembrance in the very end of the Exhortation from those words And above all things therefore it seemeth that the Preface wherein that Thanksgiving is contained and expressed after Lift up your hearts had followed very seasonably after remembrance of the cause and ground of it But the substance of that which is done is alwayes the same Further how little soever the grace of Gods goodnesse depend on that which by man is ordered for the fittest and though it is not pretended that any Law of God in the Scriptures inacteth this Sacrament to be celebrated with that Thanksgiving from which it is called the Eucharist or that Prayer for the effect of Christs Institution at the present which is the close of it yet since it hath been shewed that so this Sacrament hath been celebrated from the beginning of the Church and that for so good reasons upon our Lords example at the institution of it and since this course so much concerns the edification of the Church it seemeth altogether requisite that the Elements be not supposed deputed for such a blessing to the Congregation by the mere act of receiving them to such purpose but should be actually and formally deputed by remembring the Institution of our Lord and by the prayer of the Church professing the execution and begging the blessing of the same which I suppose is called Consecration among us Gregory the great and Isidore tell us that the Apostles and S. Peter by name celebrated the Eucharist with the Lords Prayer alone but that alone must be understood to except other accessories to the manner of celebrating consisting in the Eucharist or Thanksgiving whereof the Prayer of Consecration was the foot and close Rabanus de Instit Cler. lib. 32. Cum benedictione enim gratiarum actione primùm Dominus corporis sanguinis sui Sacramenta dedicavit Apostolis tradidit quod exinde Apostoli imitati fecere successores suos facere docuerunt quod nunc per totum Orbem terrarum generaliter tota custodit Ecclesia For our Lord at first initiated and delivered to his Apostles the mysteries of his body and bloud with blessing and Thanksgiving which thence the Apostles imitated and did and taught their successours to do and which now the whole Church generally observeth all the world over That which hath been said is enough to show that it was alwayes celebrated with this Thanksgiving the foot whereof as hath been shewed was the Prayer of the Church for the effect of the Institution of our Lord at the present Where are they now that take upon them to say that all our Service is taken out of the Masse how will they discharge themselves in this most eminent point or how will they be able to digest this untruth which the least insight of the Masse will thrust
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