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
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
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
with Prayer for all the Church at celebrating the Eucharist The residue of that Service The charge of the Masse on our Service Extent of the power of the Keyes and wherein it consisteth Of Confession of sinnes and Absolution at the beginning Our Order of Rsalmes and Lessons Of the Creed and Collects The Sermon part of our Service Of the Communion-Service and appertenances of it Chap. XI How the Form of Publick Service is ordered Dependance of Churches is from the Apostles for that and other purposes How the preaching of Lay men imports Schisme The good of the Order of Publick Service Of Religious Assemblies And The Publick Service of GOD. A Discourse according to Apostolicall Rule and Practice CHAP. I. The Publick Service of God the most eminent work of Christians How the Form of it may be derived from the Scriptures The Subject and the Proceeding of this Discourse THe most eminent work that men are able to tender to the honour of God is his publick Service at the Assemblies of Christians That supernaturall tincture which the faith of Christ and his Grace infuseth into the best of our actions seemeth to consist in the obedience to God out of which they are done and the intention of his glory and worship to which they are addressed That the reason of them is derived from the will and pleasure of God and the intent of them directed to his honour and service Whereas all the men of this world can do nothing but out of love to themselves taking the rise and motive of their doings from that which concerneth their particulars and aiming at nothing else in their intentions All sorts of Christian mens actions as they proceed from such considerations as these are capable to be qualified the Service of God But that which is called his Publick Service professeth the exercise of nothing else neither is capable to be accounted otherwise unlesse it be counterfeit For what consideration can common sense fasten upon that which we do when we assemble our selves for religious Service but the conscience of our subjection to God the acknowledgement of our want of his direction and assistance and our desire and affection to the good which we expect at his hands Onely to be Publick is still an addition of advantage to it in as much as the honour which it pleaseth God to accept at mens hands becometh his Greatnesse more when it proceedeth from more agreement of minds And as the strength of mens bodies joyned to one purpose removeth that which one by one they could not do so united devotions prevail with God to such effect as severally they cannot bring to passe The Prophet Esay ii 2 3 4. from the Prophet Micah iv 1. In the last dayes it shall come to passe saith he that the mountain of the house of the Lord shall be established in the top of the mountains and it shall be exalted above the hills And people shall flow unto it and many nations shall come and say Come and let us go up to the mountain of the Lord and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his paths For the law shall go forth of Sion and the word of the Lord from Jerusalem And a third Prophet Sophon iii. 9. For then will I turn to the people a pure language or a pure lip that they may call upon the name of the Lord with one consent or with one shoulder The meaning of these Prophets is to tell us what the Gentiles should do when they applied themselves to the Church the mountain of God the hill of Sion by two principall particulars They should flow like the waters of a deluge to learn the will of God which the Church teacheth they should crowd in like a multitude with one shoulder to serve God with that language which he had sanctified Who can reade this and not think what God recommendeth to Christians one current to the Church to learn his will there one shoulder striving who shall crowd in first one lip one language that soundeth nothing but his praises So that in the Publick Service of God are fulfilled the words of the Gospel Matt. vi 13. A city cannot be hid that standeth upon an hill Be the Profession what it will be that differenceth a true visible Church from a false it must be the Publick Service of God that must make that Profession visible And the Apostle 1. Tim. ii 8. I will therefore that men pray every where lifting up pure hands without wrath or disputing when he saith every where taketh away the difference which the Temple at Jerusalem made when he saith without wrath or disputing signifieth that his speech is of Publick Assemblies the fruit whereof he would not have intercepted through their dissensions and so expoundeth that one lip of the Prophet signifying that unity of mind which Gods people serve him with This is too much to be said here but perhaps too little to perswade how much the frame of Publick worship concerneth the honour of God and his Service How much it must needs be for the advantage of godlinesse that it be formed without prejudice Were all particulars of it ordered in Scripture as the Ceremonies of that Figurative Service under Moses are there were no more to do but to make all things according to the pattern shewed in the mountain Hebr. viii 5. Exod. xxv 40. And he that did it should be for his part faithfull in all the house of God as was Moses Hebr. iii. 2. Numb xii 7. But he that is there said to be faithfull in all the house of God as Moses was hath discharged his Office in revealing and establishing the substance of the worship of God in Spirit and Truth And what is further determined in Scripture and what is not my purpose is not to dispute here because my discourse proceedeth from that which I can find expressed in Scripture to that which remaineth questionable according to it For my part I do not find so much delivered concerning the Service of God at the Assemblies of Christians any where in Scripture as in the first Epistle to the Corinthians where the Apostle discourseth the use of Spirituall Graces of that time in those Assemblies And therefore my first travell in this little work shall be to inquire the true meaning of that whole discourse of the Apostle the proceeding of it and the grounds whereupon his rules are framed Which to do with successe I shall first discover the office of Prophets and Scribes under the first and second Temple of the Graces of Prophesying and of Languages under the first times of the Gospel in ministring the Morall and Perpetuall not the Ceremoniall and Figurative Service of God at their Assemblies for that purpose To the result of which inquiries if we shall joyn the rules which the same Apostle debateth in the eleventh Chapter of the same Epistle concerning
the understanding of the Scripture and of matters debated upon it vers 25. and 30. the Praises of God and the Prayers of the Congregation which were inspired in strange Languages as it is said vers 14. My spirit prayeth but my understanding is unfruitfull and therefore were no lesse inspired to them of whom the Apostle vers 15. I will pray and sing with the Spirit and with understanding In fine there is no cause to make doubt that all the particulars through this whole Chapter ranged under the generall Grace of Prophesying are by him understood to proceed from men indued with immediate inspirations And therefore the question wil be What is his meaning in that which followeth vers 32. The Spirits of the Prophets are subject to the Prophets for on the one side when he saith The Spirits of the Prophets the word SPIRITS in this subject hath alwayes signified inspirations true or pretended on the other side the inspirations of the Holy Ghost are not to be subject are not to be judged as vers 29. though it be by Prophets The meaning of these words give me leave thus to debate S. Ambrose thinketh that when it is said The Spirits of the Prophets are subject to the Prophets a reason is given for the Rule which commandeth to speak by turns and to give way to him that is inspired upon the instant vers 29 and 30. to shew that this they might well do because they were not so inspired by the Holy Ghost as to be transported to speak whether they would or not but that it was in them to moderate as it was in them to procure the influence of it according to his words produced afore In this sense the Spirits of Prophets are subject to the Prophets themselves But though we grant that mens particular indeavours were means to attain the Grace of immediate inspirations as was proved yet we are not therefore bound to grant that it was in them to be inspired at their pleasure In the Old Testament it is said That the Spirit of the Lord CAME upon Saul and his servants and Jer. xlii 7. After ten dayes the word of the Lord CAME to Jeremiah having undertaken to pray for the revealing of the will of God to them before from whence the Ebrew Doctours collect that he could not obtain the Grace in the mean time Maimoni Fundam Legis viii 5. and the late Annotations there Besides this sense is impertinent to the Apostles purpose who when he saith vers 29. Let the Prophets speak two or three and let the others judge speaketh of things brought from home and conceived afore the time of meeting as you may see vers 26. When you come together every one of you hath a Psalme and so forth But when he saith vers 30. If revelation be made to another as he sitteth let the first hold his peace he speaketh of that which is inspired at the instant of time And therefore it seemeth more reasonable to conceive that the Apostle when he saith vers 31. ye may all Prophesie one by one rendereth a reason for what he had said in commanding them to speak by turns that all might contribute to the edification of the Church as it followeth there That all may learn and all may be comforted But when he addeth And the Spirits of the Prophets are subject to the Prophets he rendereth a reason for what he said in commanding the other to judge because if some should not yield to the judgement of others the confusion and unquietnesse ensuing hereupon might be imputed to the Ordinance of God Theodoret after S. Chrysostome Ità Jesus subjiciebatur Mosi ità Elizaeus Eliae ità ipsi Elizaeo multitudo Prophetarum ità ipsi Apostolo Timotheus Titus reliqui So was Josue subject to Moses so Elizeus to Elias so a number of Prophets to Elizeus so Timotheus Titus and the rest to the Apostle And this sense Calvine embraceth According to which the judgement whereof the Apostle speaketh if we conceive it to concern immediate inspirations must not be understood to call them to account as for the truth of that which the Holy Ghost inditeth but to consist in judging the meaning and consequence of things inspired which even the persons from whom they came though not ignorant throughout as not bereft of their senses and understanding in Prophesying yet were not able themselves to sound to the bottome Do we not see the Prophet Daniel ix 2. studying about the seventy years which the Prophet Jeremiah had foretold for the desolations of Jerusalem whereupon he prayeth and obtaineth the Revelation of the seventy weeks And the Apostle 1. Pet. i. 10 11. expressely affirmeth that the ancient Prophets who Prophesied of Salvation by Christ searched and enquired diligently about it and the time of it whereof the Spirit within them Prophesied And to shew that it was no otherwise with them that were endued with like spirituall Graces under the New Testament it is to be observed with what earnest obtestations the Apostle dealeth with the Thessalonians 2. Ep. ii 1 2. not to be troubled as if the day of Christ were at hand either by SPIRIT or by word or by letter as from us For if the Spirit spake it how are they otherwise to be perswaded Is it because the Apostle speaketh of pretended inspirations So it is said indeed but them he had instructed them to discern 1. Thess v. 21. How then shall we think that the Apostle beseecheth them not to be moved with that which the Spirit spake but as it might be a meaning collected out of words spoken by some man that had such Graces And therefore in 1. Tim. iiii 1. the Apostle thus writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit speaketh EXPRESSELY saith the Apostle making that a different thing from the meaning apprehended or collected from things which the Spirit spake And to my apprehension we have an eminent instance hereof in the Apostle himself who having had a Revelation Acts xix by which he purposed in the Spirit when he had passed through Macedonia and Achaia to go to Jerusalem saying After I have been there I must also see Rome under this resolution writeth to the Romanes in that Epistle dated not long afterwards xv 23. That he had now no place in those parts and to the Elders of Ephesus not long after that thus speaketh Acts xx 25. I know that ye all among whom I have gone preaching the kingdome of God shall see my face no more All which neverthelesse being afterwards at Rome he writeth to the Philippians from thence ii 24. That he hopeth to come to them shortly And to Philemon in the parts of Asia about the same time vers 22. To prepare him a lodging as hoping to be granted to them through their prayers Things which can no wayes stand with that which he had written afore that he had no longer place in those parts and that the Ephesians should see
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
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
thing that may sound strange to them that find the charge of Teaching the Law laid upon the Priests and Levites from the beginning in divers passages of it But if we view those passages at a near distance it will appear that they speak not of TEACHING the Law at any Religious Assemblies for such purpose but of deciding cases emergent or giving Judgement in causes arising upon it Deut. xxiiii 8. Take heed in the Plague of Leprosie that thou observe diligently and do according to all that the Priests the Levites shall TEACH you as I commanded them so shall ye observe to do In Leviticus there is much provided concerning the Priests proceeding in judging Leprosies but that the people should stand to their judgement provision is not made Here is declared that in those cases they did not resort to the Priests as to Physicians to follow their sentence so farre as their own respect should advise but that their sentence called here TEACHING had the force of binding them to stand to it 2. Chron. xviii 18. Josaphat in the third year of his reigne sent his Princes to TEACH in the Cities of Judah and with them he sent Levites and Priests R. Solomon Jarchi there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it lay upon the Priests and Levites to teach and instruct as it is written Deut. xxiii 8. ACCORDING TO ALL THAT THE PRIESTS AND LEVITES SHALL TEACH And the Princes went with them that none might disobey them and to constrain them to heare them and observe to do according to the command of the Judges like that Deut. xvi 18. JUDGES AND OFFICERS â—HALT THOU MAKE THEE Judges to judge he people and Officers to constrain them to do he command of the Judges This TEACHING â—hen consisted in declaring the obligation of â—he Law by the Judges of it the Priests and Levites and the Princes were officers with power to inforce the execution of it Mal. ii â— The Priests lips should preserve knowledge â—nd the Law they should require at his mouth For he is the messenger of the Lord of Hosts In â—he Chaldee of Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ecause he ministreth before the Lord of Hosts From which Translation some of the Jews expound this reason thus You shall have recourse to the Priests to determine matters doubtfull in the Law for standing to minister before the Lord in the Temple he is alwayes ready for such purposes R. Isaac Aâ—arbinel upon Deut. xvii 9. But however this prove if we consider what followeth there vers 9. You have been partiall in the Law we shall find the glosse of David Kimchi to be most true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You accept the persons of great men in matter of the Law which saith Levit. xxii 22. YE SHALL NOT OFFER THESE UNTO THE LORD And when they bring an offering with a stain you are afraid to reprove them and tell them this Offering is not allowable So that the intent of this Text also pointeth at the deciding of difficulties emergent about the Law of Moses Levit. x. 8. where the Priests are forbidden to drink wine during the time of their service there followeth a further reason vers 10. And that you may put difference between holy and unholy and between unclean and clean and that ye may TEACH the children of Israel all the Statutes which the Lord hath spoken unto them by the hand of Moses To resolve where the Law took hold or not in particular cases of that nature is to divide between unholy and holy between clean and unclean Therefore we have cause to think that the Generall which followeth of TEACHING all Statutes is commanded to the same purpose in matters of other nature And that of Deut. xxxiii 10. They shall TEACH Jacob thy Statutes and Israel thy Law Abarbinel expoundeth to the same effect For he observeth that it goeth before thus Who saith unto his father and to his mother I have not seen him neither doth he acknowledge his brethren nor know his own children as the reason of that which followeth They shall TEACH Jacob thy Statutes and Israel thy Law Because they take no notice of their dearest relations in Judgement therefore they shall TEACH Jacob thy Statutes and Israel thy Law by deciding the controversies of it And all this because the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper to signifie instruction by way of precept from whence the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the declaration of the obligation or not obligation of it is in the language of their Doctours called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is it materiall though some of these Scriptures be otherwise understood For my purpose is not to say that the people was not taught at all by the Priests and Levites at Religious Assemblies but not as such It is for divers reasons to be believed That the most part of Prophets and disciples of Prophets were Priests and Levites They were free from the care of Estates and Inheritances They were the men that came nearest to God by their Office in his Ceremoniall Service which an extraordinary degree of the knowledge and fear of God best suited with But it is as certain that the charge of Teaching the people belonged as well to the Prophets that were not Priests and Levites The Scribes and Pharisees sit in Moses chair saith our Lord in the Gospel which is very well expounded in the words of Philo alledged afore for he telleth us That it was the custome from the time of Moses for the Chief to teach and the people to learn to live as he taught Then the Chair of Moses is the Chair of Doctrine as well as of Judgement and Moses the Chief of Doctours as well as of Judges But it is well known what the Lord said unto Moses Numb xi 16 17. Gather unto me seventy men of the Elders of Israel whom thou knowest to be Elders of the people and Officers over them and I will take of the Spirit that is upon thee and put it upon them These that were known to be Elders of Israel in their severall Tribes or their Officers in Egypt as we reade Exod. iiii 29. v. 19. are chosen to receive their share of Moses his spirit whereupon it followeth vers 29. And it came to passe that when the spirit rested upon them they prophesied and ceased not The Jews Doctours seem to apprehend the nature of the Gift which these men received not amisse Moses Maimoni in More Nebochim ii 45. Abarbinel upon the place They tell us that the meanest degree of Gods spirit was that whereby men found themselves moved and inabled to those works of wisdome and courage which otherwise they thought not themselves fit to undertake with assurance that all was from above This is the Grace say they which the Judges received when it is said THE SPIRIT OF GOD INVESTED GEDEON OR CAME UPON SAMPSON for example The second is when men are moved to speak of
things belonging to the knowledge of God and his praises beyond their naturall or habituated capacities without seeing any figures asleep or awake but with assurance that it was from God And this they make to be the Grace of them which writ those parts of Scripture which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticall writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Written by the Holy Ghost which neverthelesse in a large sense are called Prophets And in these two degrees they say consisted the condition of Saul that was indued with the Holy Ghost to inable him for Government so as sometimes he arrived at the rank of a Prophet And thus these Elders received of the spirit of Moses for the Government of the people with him in such measure that they atteined also to be Prophets It is the constant Tradition of that people That the knowledge of the Law was delivered by Moses and this Consistory of Elders to succeeding ages Which if it go no further is no more then reason for us to believe though they have built all the fooleries of their unwritten Law upon it If Moses were the Chief of Doctours those of Moses his Bench must needs in their degree be the like The Lord promiseth to his people a successour to Moses in this Grace Deut. xviii 15. A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you heare which the New Testament verifieth in our Lord Christ Acts vii 37. and elsewhere But if this promise be partly verified for the time in those Prophets which God raised up from age to age after Moses for further knowledge of the Law which he gave as the promise of a Saviour was for the time in part verified in their Judges and Kings by whom God delivered his people from their enemies as some will have it then is the charge of hearing those Prophets but the relative of their charge in Teaching the people In the time of Samuel we reade of certain Colledges of Prophets and disciples of Prophets such as was that 1. Sam. x. 5. where Saul and his servant met a company of Prophets and such as was that 1. Sam. xix 18 20. at Naioth in Ramah where Dauid abode with Samuel and where Sauls messengers saw the company of Prophets prophesying and Samuel standing as appointed over them This Naioth in Ramah is here translated by Jonathan the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of learning in Ramah and Samuel stood over them as their Master to teach them as he rendereth it It is the place where Samuel was born and dwelt called in the beginning of that book Ramathaim Sophim in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the same with Josephs Town of Arimathaea in the Gospell By the word it should seem it was compounded of two Towns in the one whereof was Naioth the residence of those that studied the Law there under Samuell whereupon Jonathan translateth it there Ramah of the disciples of the Prophets It is here very much to be observed that they were forbidden by the Law To offer Sacrifice but before the Ark in the place which the Lord shall chuse Neverthelesse while this choice of God stood suspended and while the house at Shiloh was desolate from the time that the Ark was taken by the Philistines till it was settled again at Jerusalem High places were licensed as the Jews speak that is it was lawfull to offer Sacrifices where the Ark was not Such are these whereof we now speak 1. Sam. ix 12. x. 5. where Jonathan translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Feasting because having offered their peace-offerings the use was To Feast upon the remains of them as you find it there In fine the people assembling to such places to offer their Sacrifices and to celebrate their Solemnities and the Prophets having their Residence there what doubt can be made but that all this must be for the purpose of preaching to the people as they assembled there or ministring what else may appear to belong to their office And this is well apprehended by men of learning to be the beginning of Synagogues and Schools among that people For when the Ark was settled and it was become unlawfull to offer sacrifices in the High places to assemble for publick prayers and the praises of God and learning the Law was no inconvenience The like is to be said of those aboads of Prophets at Bethel and Jericho 2. Kings ii 3 5. the like whereof were in other Cities saith D. Kimchi upon that place And that in 2. Kings vi 1. where we may observe Elisha to be Master as Samuel in that of Naioth afore The like we may conceive of that 2. Kings xxii 14. where Huldah the Prophetesse is said to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jonathan translateth as afore the house of learning our English the Colledge R. David Kimchi there Our Doctours of blessed memory say That three prophesied in the dayes of Josiah Jeremiah in the streets or villages Zephaniah in the Synagogues and Huldah among the women Solomon Jarchi upon Es i. 21. It was full of judgement righteousnesse lodged in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we find in Pesikta thus R. Menahem sonne of R. Hosaia saith There were CDLXXX Synagogues in Jerusalem according to the number of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gematria That is counting the number which the letters of it make As who should say that it was irregular on purpose to put them in mind how many Synagogues were in Jerusalem when the Prophet spake this And that so many there were in it under the second Temple is oft reported among them and may passe for Historicall Truth But to find this out of the Prophet in his time is one of the crotchets which these mens brains are alwayes teeming with In fine if there be any expresse remembrance of Synagogues under Solomons Temple in the Scripture I suppose it must be that Psal lxxvii 8. They have burnt up all the Synagogues of God in the land and afore vers 4. Thine enemies rore in the midst of thy Congregations which is more then can be understood of the Temple alone or the severall buildings of it Onely the doubt is to what time the meaning of this Psalm is to be related and when it might be penned because Junius hath been bold to referre it to Antiochus Epiphanes his time But the constant Tradition of the Jews seemeth to have obteined the credit of Historicall Truth that the Scripture was signed in Ezra's time And the end of Malachi whom the Jews will have to be Ezra seemeth to speak no lesse iiii 4. sounding like the passage from the Old to the New Testament reflecting upon the Old when he biddeth them remember the Law of Moses and pointing at the New when he promiseth the sending of Elias before the day of the Lord came Besides it is against
the Truth of History that the Temple was destroyed in Antiochus Epiphanes his time which not onely this Psalm but divers of the same Title import lxxix 1. O God the Heathen are come into thine inheritance thine holy Temple have they defiled and made Jerusalem an heap of stones Upon the Title of this Psalm which is A Psalm of Asaph the Chaldee descanteth thus A song by the hands of Asaph upon the desolation of the Sanctuary by the spirit of Prophesie he said lxxxi 13. The Boar out of the wood doth wast it and the Wild Beast of the field doth devoure it Therefore I observe much what we reade after the lxxii Psalm Here end the prayers of David the sonne of Jesse and yet you shall find not a few under Davids name afterwards Which seemeth to argue the first to have been a severall Collection of Davids Psalms by themselves Besides which neverthelesse were found others of his which with the rest belonging to other names as Moses Asaph Heman and others make up the Collection that followeth The Case is not much unlike in the book of Proverbs Two Titles of Solomons Proverbs C. i. x. argue two severall Collections C. xxv there beginneth a third Collection of them with this Title These are also Proverbs of Solomon which the men of Hezekiah King of Judah copied out But that this Collection lasteth to the end of the book meeting with a Title so disputable C. xxx who shall assure us Since then after the lxxii Psalm where we reade Here end the prayers of David sonne of Jesse there follow a considerable number under the name of Asaph why should we doubt him to be writer of them more then David of his Or that he that was a Prophet as shall be said foresaw in them the destruction of Jerusalem by Nebuchadnezzar and the Chaldeans If there can yet be question who penned the Psalm it is quite extinguished by the Text of 2. Chron. xxix 30. where Ezekiah commandeth the Levites to praise God in the words of David and Asaph And therefore the Scripture speaketh of Synagogues during Solomons Temple But with such obscure remembrance that it cannot be thought they could afford the body of that people means to assemble for the Service of God One doubt there is yet behind as concerning this Grace to what purpose the disciples of the Prophets studied for that Grace which was onely in the power of the Holy Ghost to bestow being farre from us to believe as some Mahumetane Philosophers are said to do That it is to be compassed with humane indevours which if they aimed not towards that purpose why then are they called sonnes that is Disciples of the Prophets as the Chaldee of Jonathan alwayes translateth it Why do we see that for the most part in Scripture those persons that were brought up to it were indued with the Grace It was in the power of God no doubt to bestow it where he pleased neverthelesse so it was found that for the most part he did bestow it where mens manners were suitable where mens courses were applied to it To say nothing here of those dispositions of nature and fortune which the Ebrew Doctours require this is to be seen in the place alledged 1. Sam. x. 11. And the Proverb that did rise upon Sauls prophesying Is Saul also among the Prophets For had it not been unusuall that persons never bred to any such course should be invested with the Spirit on the sudden it had not been so great a marvell as to cause and occasion the Proverb On the other side to shew how it cometh to passe it followeth there And one of the same place answered and said But who is their father To say that seeing these children of the Prophets that is Disciples had God to their Father to teach them by his Spirit it was no marvell to see a man grown a Prophet without help of other Masters Which is the case that Amos expresseth vii 14. I was no Prophet nor Prophets sonne but an heardsman and gatherer of Sycomore fruit And the Lord took me as I followed the flock and the Lord said unto me Go Prophesie unto my people Israel Now the study that disposed men to this Grace was without doubt that of the Law of Moses in that all conversed and spent their time that pretended though some atteined the Gift of Gods Grace others stayed at that knowledge which by humane indevours they could compasse Whereupon that which is called in the places of Samuel aforesaid a company of Prophets is by Jonathan translated in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pack of Scribes A difference remarkable in that Translation which it maketh in rendring the word PROPHETS for when he conceiveth the speech is of such as had the Grace he translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets when he extendeth it to those that did but pretend he termeth it divers times Scribes and Doctours Jer. xxvi 16. Then said the Princes and all the people unto the Priests and to the Prophets Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scribes Jer. xxix 1. These are the words of the letter that Jeremiah the Prophet sent from Jerusalem unto the Priests and to the Prophets Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scribes And again vers 15. Because ye have said the Lord hath raised us up Prophets in Babylon Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctours When the Scripture speaketh plainly of false Prophets then he is wont to adde in translating FALSE Prophets This we shall see to be the beginning of those that are called Scribes in the Gospel which among the Jews are called WISEMEN otherwise when the Grace of Prophesie had ceased among that people And to this purpose it is worth the noting which R. Moses Maimoni among others of their Doctours delivereth of Baruch the Scribe the sonne of Neriah in Moreh Nebochim ii 32. that his complaint specified Jer. xlv 3. Wo is me now for the Lord hath added grief to my sorrow I fainted in my mourning and find no rest was upon this occasion that having run his best course under Jeremy for the purpose the Lord in the end refused him the Grace of a Prophet which he aimed at For sure the answer the Lord giveth is very suitable as it followeth Behold that which I have built will I pull down and that which I have planted will I pluck up even this whole land and seekest thou great things for thy self To say that in the time of publick wrath it was more fit for him to seek deliverance then eminence which is his reward as it followeth Behold I will bring evil upon all flesh saith the Lord but thy life will I give unto thee for a prey in all places whither thou goest Now it is to be observed that the Originall word which we translate prophesying is of so large a meaning that it conteineth whatsoever that Grace inableth or that office requireth a man to
do For how is it said Ecclus. xlviii 13. that Elizeus his body PROPHESIED because of the miracle wrought by his bones after his death but because it was alwayes expected at Prophets hands to do miracles As our Lord is called a Prophet mighty in word and deed Luke xxiiii 19. It is then no marvell that Prophets should be inspired by the Holy Ghost to set forth the praises of God or that their Ministery should be required in that work 1. Sam. x. 10. we reade of Saul and his servant 1. Sam. xix 20. we reade of his messengers thus And Saul sent messengers to take David and when they saw the company of the Prophets prophesying and Samuel standing as appointed over them the Spirit of the Lord was upon the Messengers of Saul and they also Prophesied In the Greek that which is in the Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A band of Prophets or a congregation of Prophets is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Prophesying is by Jonathan turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is praising or singing They found them singing the praises of God under Samuel Master of the Quire and they when it came to their turn sung that which they were inspired with as the Apostle 1. Cor. xiiii 26. When you come together every one of you hath a Psalm Thus Exod xv 21. Miriam the PROPHETESSE the sister of Aaron took a Timbrel in her hand and all the women went out after her with Timbrels and Danses and she answered them saying in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she led them the song which she had composed as being a PROPHETESSE Or she sung that which Moses had composed by the Holy Ghost afore for her beginning is Sing unto the Lord for he hath triumphed gloriously the Horse and his Rider hath he cast into the Sea which is that of Moses Again we reade 1. Chron. xxv 3. Moreover David and the Captains of the Host separated to the service of the sonnes of Asaph and of Heman and of Iduthun who should PROPHESIE with Harps with Psalteries and with Cymbals and vers v. All these were the sonnes of Heman the Kings SEER in the words of God to lift up the horn In the first place the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking that is the praise of God in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that struck up to the Lord. But there must be a reason why the praises of God is called PROPHESYING and SEERS that send them forth And what is that but this because the Spirit of God indited Psalms to the heads mentioned here with whom the rest joyned in singing them to the Lord R. David Kimchi there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sonnes of Asaph played upon Instruments and sang and the Holy Spirit rested upon Asaph and he sung with his voice to the noise of the harps So Heman and Iduthun were all Prophets with Instruments of Song For the book of Psalms was written by the Holy Ghost and there are in it Prophesies of the Captivity and Deliverance Here you see that Asaph and the rest were Prophets inspired by the Holy Ghost so that it can be no marvell to find Prophesies under their name in the Psalms as was said Besides their children also and scholars are said to Prophesie in singing the praises of God which they were inspired with A thing to be observed towards that which shall follow Further that Prophets instructed the people in the Law at their Assemblies for that purpose in the Temple or else where there is enough to argue out of Scripture Abenezra upon Exod. xx 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was the fashion of the Israelites close upon the Sabbath to go unto the Prophets As it is said 2. Kings iiii 22. WHEREFORE VVILT THOU GO TO HIM TO DAY IT IS NEITHER NEVV MOON NOR SABBATH R. Levi ben Gerson upon that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth that in those dayes they used to go before the great wise men and they instructed them in the way they should go and the things they should do Neither is this Exposition the apprehension of these later Doctours Manasseh ben Israel the now Rabbi at Amsterdam hath quoted it to us from the Talmudists Gem. Succoth C. 2. Concil in Exod. Quaest 35. To the same purpose belongeth that of the Talmudists alledged from David Kimchi that Jeremiah prophesied in the Villages Zephaniah in the Synagogues and Huldah amongst the women The same D. Kimchi upon 2. Kings ii 3. telleth us that the reason and purpose of those Colledges of Prophets there remembred was to reprove the Israelites through those Cities In Psal lx xiii 16 17. When I thought to know this it was too painfull for me untill I went into the Sanctuary of God then understood I their end Abenezra there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the meaning of the Sanctuary of God is Because there were the Priests of account and the WISEMEN of Israel and they revealed this secret And Eccles. v. 1. Keep thy feet when thou goest to the house of God and be more ready to heare then to give the sacrifice of fools for they consider not that they do evil The Chaldee Paraphrase thus descanteth upon these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou sonne of man keep thy feet when thou goest into the Sanctuary of God to pray that thou goest not thither full of sinnes before thou dost repent and apply thine care to receive instruction of the Law from the Priests and WISEMEN and be not as fools that offer Sacrifice upon their sinnes and repent not of their evil works that stick in their hands and it is not accepted neither know they how to do good or evil about them Here you have the meaning of these Scriptures expressed by conjecture taken from the practice of after-times better known But WISEMEN joyned here with Priests are they which Jonathan called Scribes afore as shall be said and such Priests they were that did this office It is to be believed that it was no lesse the office of Prophets to conceive prayers in behalf of the Congregation at their Assemblies though we find no such expresse conjecture in Scriptures of the Old Testament When people resorted to the Prophets when they taught them the Law as was said shall we believe they had not publick prayers at those Assemblies or shall we believe that it was not ministred by the Prophet to whom they resorted especially seeing it appeareth many wayes that it was the Office of Prophets to pray for the necessities of the people as men most familiar with God and so most like to prevail And the Prophets of Baal 1. Kings xviii 26. called upon the name of Baal from morning till noon which in vers 29. is thus said And it came to passe when mid-day was past and they PROPHESIED till the offering of 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Company that were met for the reason of sitting in compasse Of which the words of the Talmud alledged out of Horaioth Cap. 3. are to be understood where having said That the sonnes of disciples of the Wise before they be capable of learning sit at their fathers backs in the Round whereof we spoke it followeth R. Eleazar sonne of R. Sadock said In Feasts also they set them beside their fathers that is behind their places in the Round aforesaid And of Old time it may be observed that the middle place in this fashion of sitting was most Honourable among that people by that of King Saul 1. Sam. xx 25. And the King sate upon his seat as at other times even upon a seat by the wall Sol. Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the head of the couch next the wall Supposing them to sit in a Round or half Circle as was alwayes the fashion to do we must needs imagine that the back or middle of this half Circle must be toward the wall for all convenience And thereupon by the way we have cause to think that there is no mistake in the vulgar way of representing the last Supper of our Lord which the learned Jesuite Sirmondus Annot. in Sidon 1. Epist ii thinketh the Painters make when they set our Lord in the midst at Table Whereas the right order he conceiveth to be that which he observed in the Mosaicall work at Capua done by the Abbot of Cassino that was afterward Victor II. Pope where our Lord sitteth in the dexter point of the Couch S. John leaning his head in his bosome who by that means might easily perceive S. Peter becken to him as he sate in the sinister point of it as chief of the Disciples And indeed he hath reason to say that among the Romanes the dexter point was most honourable the sinister next to it but among the Ebrews as hath been said it was the middle where S. John leaning in our Lords bosome might easily enough perceive S. Peter becken as he sate in the point But in the words alledged out of Maimoni we must now observe the condition of these Elders of the Synagogue which he saith sate in the head of the Assembly with their faces to the people It is the Title of those chief of the Tribes that had authority over the people in Egypt out of whom were chosen the seventy Assistants to Moses in the Grand Consistory as was said It is in the Gospel the Title of those in whom together with the chief Priests and Scribes the authority over that people rested so farre as they were suffered to use their own Laws the Grand Court of Seventy being at that time either dissolved or removed from Jerusalem and abated as the Talmudists agreeing with Josephus relate for he telleth us that they were put to death by Herod Antiq. xv ii They tell us that they removed from Jerusalem xl years before the destruction of the Temple that is a little before our Lords death because they would not be used as a stale to give sentence of death beside their own Judgement the force of their sentence consisting in their residence at Jerusalem as they will have it Aboda zara c. i. which it is probable is to be understood when they began to recover themselves of the blow received under Herod Correspondently therefore in the Synagogues of their dispersion under this name we must understand those by whose Authority the common businesses of the Congregation were transacted so farre as they had leave to use their own Law among the Nations which it seemeth are therefore called Acts xiii 15. Rulers of the Synagogue and were sometimes men of Learning Scribes Wisemen Rabbies otherwhiles not That their Doctours in this respect were called Elders I will use no other proof but that which is ordered in their Law concerning him that they call a Rebellious Elder of whom Maimoni in Mamrim cap. vii n. 1. A Rebellious Elder is not liable to death till he be a WISEMAN that hath attained to be fit to decide next to a Sanedrin And in Talmud Torah cap. vii 1. a Wiseman that is an Elder excellent in wisdome is one of those that must not be excommunicated in publick On the other side that some of these Elders in Synagogues were not Rabbies it shall appear by the description which the same Rabbi maketh of their Order in holding the Fast of Seven dayes whereof he writeth in Taanioth Cap. iiii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that they put up among them an Elder that is a WISEMAN themselves sitting if there be no Elder that is a WISEMAN they put up a Wiseman if neither they set up such an one as will serve and he speaketh words of humiliation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his ability till he humble their hearts and they repent with perfect repentance By which it appeareth that Elders in their Synagogues whose place R. Moses described us in the head of the people were some of the Profession of Learning some not These are the Elders of the Synagogues remembred of Epiphanius Haer. xxx n. 11. and in divers Constitutions of the Emperours mentioning all publick Persons in Synagogues In particular we are to observe here that some of these Elders were wont to be deputed to make provision for the poore of the Synagogue Which some think are the men that are called Patres Synagogarum in the Constitution of Constantine the Great L. iv Cod. Theod. de Jud. Coelicolis Of these those words the Talmud alledged out of Horaioth C. iii. are to be understood The sonnes of Disciples of the Wise that are deputed Pastours of the Synagogue For it is for no other cause but this that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pastours as well at this day as of old time Leo Modena the now Rabbi at Venice calleth those Deputies that provide for the poore in his own Language Memumnim and Parnassim in his little Italian Tract Of the Rites and Customes of the Ebrews P. i. C. xiv And in divers places of R. Benjamins Itinerary we reade of divers Rabbies whom he calleth Parnassim for this cause not because they were Preachers to the Synagogue Those that had that faculty and undertook that charge both he and others call Darshanim To let us understand that all their Rabbies preached not in the Synagogues for Rabbies they are all that have that style but those alone that had the Talent of it as the same Leo Modena writeth of them P. 2. C. iii. 2. For the Jews are no flinchers from old customes We are to observe further here what Elders were made by Imposition of hands Maimoni in Sanedrin C. iiii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And how is Imposition of hands done Not that they stay their hands upon the head of the Elder but that they call him RABBI and say to him Behold thou art Ordained and hast
licence to judge even Finable Causes And they give not this Imposition of hands which is the Ordination of Elders to be Judges but by three So that of the Misna Sanedrin C. i. n. 2. Ordination of Elders is done by three may well be understood of such Elders as are Ordained Judges in Finable Causes because the name of Elders is common to Judges other Elders True it is there be other purposes reckoned by Maimoni in the place aforesaid afterwards to which they might be Ordained But all of them concern controversies of the Law which their Ordination licenceth them to decide And seeing it is said That Ordination is made by styling the Person Ordained Rabbi it seemeth it belonged to none but DOCTOURS Indeed in the Itinerary aforesaid we reade that in his dayes about the year of our Lord MCLXXIII all the Rabbies and Deacons of Synagogues of that great Resort were appointed by him whom they called Head of the Exile at Bagdat and came thither to him to get Imposition of hands p. 73. 74. But according to the ancient custome of that People those that were promoted Rabbies by Imposition of hands were made onely in the land of Israel that is in all that they possessed when they came out of Egypt Insomuch that unlesse he that Promoted and he that was Promoted were both in the land of Promise there was no Imposition of hands If both were within the compasse of it then might it be done by writing if they were not present Maimoni in the same place Therefore if we believe that all Elders of Synagogues and Deacons called among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were made by Imposition of hands then must it be said that Maimoni and others according to him speak of no Imposition of hands but that which made Rabbies because of the Eminence of such persons Last of all it is to be observed here that in these Colledges or Benches of Elders whereof my speech is that governed great and populous Synagogues there was also one Head the Chief in Learning and Authority called in the Gospel in the life of the Emperour Alexander Severus and in divers Constitutions of the Emperours The Ruler of the Synagogue or Archisynagogue And as it hath been proved elsewhere that the Bishop and Presbyters of Christian Churches are many times comprised in the common style of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praepositi Antistites Praesidents and the like so it seemeth that both the Archisynagogue and Elders are signified under the same title RULERS OF THE SYNAGOGUE at Antiochia in Pisidia Acts xiii 15. And so was Jairus One of the Rulers of the Synagogue Mark v. 28. CHAP. IIII. Presbyteries of Churches with their Bishops answerable to the Jews Consistories made with Imposition of hands They sate in the Church as the other in the Synagogue That argueth their Office of Governing the Church And the difference of them from the people The Elders of the people in the Africane Churches were not of this rank What is the double Honour of Presbyters in S. Paul The Apostles Rule in discerning Spirituall Graces The Proceeding and Extent of his Discourse His Catalogue of Graces and Ministeries How divers of them may meet in the same man Doctours are those of the Presbyters that preached Helps were Deacons WHen the Gospel of Christ was to be published to the world the Nation of the Jews was now dispersed farre and wide and their Synagogues and Assemblies settled in the most eminent places of the Romane Empire as the Acts of the Apostles alone is enough to inform us Gods singular Providence having procured their Profession and the writings that contein it thus to come to the knowledge of the Gentiles to make way for the Gospel which drew near Now the Apostles being themselves Jews by birth and pretending to call those Congregations which they converted to the Faith whether from Jews or Gentiles to a Condition correspondent to that of the Jews in their banishment that is as the Apostle alludeth 1. Pet. ii 11. to live Strangers and Pilgrimes from that Jerusalem which is above as they were from Jerusalem upon earth it is no marvel if the State of them which they ordained bear a great deal of correspondence with the Synagogue The chief point of which correspondence consisteth in those Presbyteries upon which as hath been proved elsewhere they stated the Government of those Churches which they converted to the Faith It is no marvel that the Apostles ordained these Presbyteries of Churches with Imposition of hands though it be more then I can affirm of those Presbyteries of Synagogues It was from the beginning a sensible signe of Gods hand stretched out to bestow the Grace of the Holy Ghost which was pretended to be procured by the Benediction of him that gave it Such Graces of the Holy Ghost the Apostles professed to go along with the Truth which they preached to convince all nations of it And we see how it pleased God to make good what they professed by that abundance of Spirituall Graces mentioned by the Apostle Whereas the Jews may seem to have confined those Graces to the land of Promise out of their opinion of that kingdome which they promise themselves there In regard of this Imposition of hands the Presbyteries of Churches may well be compared with those Consistories of the Jews which were so ordained as well for deciding matters of Judgement as for teaching the Law at such time as those same Consistories were among them as well Schools of Learning as Courts of Judicature Those Consistories with their Presidents whereof you heard afore out of Moses Maimoni answering these Presbyteries and the Heads of them called Bishops which came over them as hath been shewed in succession to the Apostles Otherwise setting aside Imposition of hands the very pattern of these Presbyteries in Christian Churches is to be seen in those Presbyteries of great and populous Synagogues under their Rulers or Archisynagogues whereof hath been said To make this correspondence further to appear that which hath been discoursed of the manner in which these Consistories or Elders sate in the School or Synagogue shall now be declared to have held in the Church for the sitting of the Bishop and his Presbyters The words of Ignatius Epist ad Magnes are hitherto ill read in our Copies by which means the true sense is diverted I mean these wherein he saluteth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your Reverend Bishop and the victorious spirituall Stephen their Presbyter and their Deacons or Ministers according to God which directeth this Salutation to one Stephen a Presbyter there But in that Old Translation of these Epistles remembred elsewhere these words are rendred thus Cum dignè decentissimo Episcopo vestro dignè complexâ spirituali Coronâ Presbyterii vestri eorum qui secundùm Deum diaconorum Whereby it appeareth that he that made that Translation read 〈◊〉 〈◊〉 〈◊〉
Offices which we find them executing in behalf of the Church which neverthelesse import not the Government of the Church settled upon the Bishop and Presbyters but that Assistance which the best of the people in Commonalties where the Church was planted vouchsafed to afford the Government managed by the Ministers according to Scripture and have well been understood as a good and ancient President of the Office of Church-wardens among us There is yet another peremptory exception against this pretended meaning of the Apostle published of late in the observation of Sculletus which shall here be repeated to averre the truth of it For when he saith Let the Elders that rule well be accounted worthy of double honour the meaning is for certain of double maintenance which must be in respect of single maintenance allowed somewhere else Now let any man judge without prejudice whether these Elders of Congregations remembred in S. Augustines time being none of the Clergie received maintenance from the Church out of the oblations of the people or not Whereas the Apostle in the beginning of the Chapter having said Honour widows that are widows indeed that is allow them maintenance from the means of the Church which the Bishop alwayes dispensed when he cometh to speak of Elders unreproveable in their charge fitly ordereth that their maintenance be double to that of widows which is also the Italian glosse of Diodati The like practice we find in the Constitutions of the Apostles where he ordereth the course of dividing portions at the Agapae or Feasts of Love then used abrogated afterwards by the xxvii Canon of Laodicea The words are in the place alledged afore ii 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whatsoever is given to the old women that is to the widows of whom the Apostle speaketh there let twice so much be given to the Deacons in honour of Jesus Christ Then follow the words alledged afore wherein it is ordered that the Presbyters have as much as the Deacons I know that in another case that is in dividing the remains of oblations for the Eucharist the proportion is otherwise according to the same Constitutions viii 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Deacons distribute the remains of the blessings at the mysteries according to the mind of the Bishop or Presbyters to the Clergie To the Bishop foure parts to a Presbyter three to a Deacon two to the rest Subdeacons Readers Singers or Deaconesses one part Neverthelesse from the particular remembred afore we may well conclude the meaning of the Apostle that his Order is the maintenance of Presbyters to be double that of widows And upon these considerations it shall not trouble me to repeat what I have affirmed elsewhere That for this mistake of Lay-Elders there is neither appearance in Scripture nor in Ecclesiasticall writers For of the Text 1. Cor. xii 28. I shall speak afterwards Walo Messalinus deriveth the pedigree of these Africane Elders by conjecture from those of the Apostle whose imployment consisted in governing the Church rather then in teaching the people But out of his excellent learning he acknowledgeth that though they are called Ecclesiasticall persons yet they were not of the Ecclesiasticall Order not of the Bench of the Church which those of the Apostle did constitute And therefore the pretence of their pedigree availeth not to make them inherit the charge which those of our time have been invested with as much without president of the Churches of Africk as without warrant from the Scriptures The ground of the mistake was because men would not believe that in the time of the Apostles and among the Presbyters of their ordaining there was none that did not preach from time to time Whereas the state and condition of their Congregations required as well mens wisdome and goodnesse in the oversight of those spirituall matters wherein the members of them did communicate as their learning and eloquence in speaking which was not alwayes to be expected from such qualities of men as were promoted to that charge Of our Lords kindred that confessed him afore Domitian promoted therefore afterwards to the Government of Churches I have made mention elsewhere Tertull. de Idol c. 7. Parum sit si ab aliis manibus accipiant quod contaminant sed etiam ipsi tradunt aliis quod contaminaverunt Adleguntur in Ordinem Ecclesiasticum artifices Idolorum Be it a small thing if they receive of others that which they pollute nay themselves deliver also to others that which they have polluted Men whose craft is to make Idoles are chosen to the Bench of the Church If Presbyters that delivered the Eucharist were sometimes Painters and Carvers in those dayes well may we imagine that all of them preached not alwayes It was enough that the Bishop or some of them did it If this were the condition of the Ecclesiasticall Order in that time then must of necessity the Office of Teaching in the Church belong rather to the particular gifts and abilites of some then to the generall and perpetuall charge of all Presbyters And this I still suppose to be part of the cause that it pleased God in the time of the Apostles to distribute such varieties of spirituall Graces among those that believed that there might be every where such as might furnish this Office of preaching and teaching in their Assemblies by the help of extraordinary Graces which upon the ordinary means of mens Learning and Studies which now the Church is so well provided with would then have proved defective The use of these Graces is that which the Apostle debateth at large 1. Cor. xii xiiii and the exposition of his meaning there is the businesse which henceforth I charge my self with The issue whereof will inable us to discern by what sorts of Persons and Graces the publick Service of God was Ministred at those Assemblies which his purpose in that Discourse is to regulate This Discourse the Apostle openeth in the beginning of the xii Chapter with a mark to discern such as spoke indeed by the Spirit of God from such as pretended it but were moved in truth by unclean Spirits For that I take to be the meaning of his words there vers 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed or Anathema and that no man can say that Jesus is the Lord but by the Holy Ghost The words of S. Chrysostome upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Therefore at the first beginning he putteth down the difference between Divining and Prophesying for which purpose they received the Gift of discerning spirits as it followeth vers 10. afterwards that they might distinguish and know who spake by a clean spirit and who by an unclean And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the devil being naught shuffled in among those that prophesyed foisting in False-prophets forsooth such as themselves also foretold things to come So
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
him no more and all this no more inconvenience in the Apostle then this that upon his Revelation he conceived God had appointed that which afterwards upon the successe of his affairs he was in hope would come to passe otherwise Nor more inconvenience that this should be related in Scripture then that the speeches of Jobs friends should have a place in it of whom it is said They have not spoken aright of me as my servant Job hath done Thus then when the Apostle willeth the others to judge of that which two or three Prophets shall say as he appointeth at their meetings his meaning is not onely of that which by the way of common reason and ordinary skill shall be said in Exposition of the Scripture but even those things which are spoken by inspiration which he calleth the Spirits of the Prophets he will have subject to the Judgement of the Prophets so farre as concerneth the meaning and consequence of them to be measured by the rest of the Scriptures And to this purpose it seemeth he ordereth the use of those spirituall Graces which are poured upon this Church of Corinth in such abundance that it was hard to find a course for all of them to imploy their Gifts so that all might have opportunity by turns if not at the same meeting to use their Grace in Prophesying that the Church might be edified by it and that others might by the Gift of discerning spirits judge the meaning of those things that were spoken by the Spirit so that the Church might receive no such offense as that which the Thessalonians did in conceiving from things that were spoken by the Spirit that the day of the Lord was at hand at that time Though it is neverthelesse to be thought that this course of speaking by many at the same Assembly was practised in the Synagogue especially when divers Scribes and Doctours were present as also some traces of the same custome have continued in the practice of the Church Beza expounding the words of the Apostle 1. Cor. xi 8. Therefore ought a woman to have power over her head because of the Angels to be meant of the Ministers of Churches Vtitur autem plurali numero quòd in maxima donorum Dei abundantia non tantùm apud Corinthios ut apparet infrà xiv 39. sed etiam olim aliis in Ecclesiis non unus solus sed etiam bini terni in coetibus sacris sermonem haberent ut de praeclaris aliis donis taceam de quibus noster Apostolus infrà xiv 26. Quod etiam liquet ex Tertulliani Apologetico quibusdam in Antiochena Ecclesia Chrysostomi Homiliis Now he speaketh in the plurall number because for the abundance of Gods Graces not onely amongst the Corinthians as appeareth beneath xiv 39. but also in other Churches of old time not one alone but two or three spake at religious Assemblies Which also appeareth by Tertullians Apologetick and some Homilies of Chrysostome in the Church of Antiochia Tertull. Apolog. c. 39. Certè fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum nihilominus inculcationibus densamus Ibidem etiam exhortationes castigationes censura divina Certainly with these holy words we nourish faith we erect our hope we fasten our confidence as much we compact our discipline repeating the rules of it There also exhortations reproofs and the censure of God speaking of reading and expounding the Scriptures in their Assemblies Whether or no these be the words which he meaneth I know not I find nothing else in that book to the purpose But it is clear which he saith of S. Chrysostome In Ferrarius De ritu Concionum ii 40. you shall find the passages of his Homilies marked in which he signifieth that the Bishop was to preach when he had done And in one passage related out of him in Baronius Ann. lvii n. 160. he testifieth in expresse terms that this custome of the Church was but a figure and monument of those Graces which had flourished in the Primitive Adding further that when the Preacher blessed or as they call it saluted the people at his beginning with these or the like words The Lord be with you the people answering as the fashion was which yet remaineth in one place of our Service And with thy Spirit the meaning of this answer had reference to the Spirituall inspired Grace out of which they were known to speak at the beginning Gregory Nissene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nè igitur longiùs vobis fratres sermonis exordium protrahamus cum mirific is eorum qui ante nos dixerunt orationibus operam dederitis Therefore brethren not to draw you out the beginning of my speech too much in length having taken pains to heare the admirable Sermons of those that have spoken before me But of all the rest the book called the Constitutions of the Apostles most in particular ii 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then saith he when the Gospel is read let the Presbyters exhort the people one by one not all at once and after all the Bishop as it is fitting for the Master to do For here you see how the Order of the Apostle was sometimes practised in the Church when the Bishop preached in the last place after one or more of the Presbyters CHAP. VI. The parts of that work of Gods Service for which Christians assemble Psalmes of Gods praises part of the substance of it The ground and efficacie of Common Prayers Reading the Scriptures a substantiall part of Publick Service The necessity and excellence of Preaching for expounding the Scriptures The Eucharist the chief part of Publick Service The Apostles Rule of Order and Comelinesse The force of Custome in preserving Order and of Reason in judging of Gomelinesse All practice of the Primitive Church prescribeth not to us Correspondence with it necessary The Practice of it in the point in hand of what advantage Order of Publick Service a Law of Christian Kingdomes Direction of Ministers of the Church requisite The Obligation of it Agreement of the chief Reformers THus farre then have we travelled in the first part of our businesse propounded inquiring the Apostles meaning in this whole discourse intended to regulate the use of spirituall Graces proper to that time in their Assemblies by comparing the particulars of it with that which is found remembred in the Scriptures to the like purpose How wide soever these things may be thought from my intent as having nothing to do with the particulars which the Apostle here ordereth to me it shall seem a great gain for the pains bestowed here that from hence we may collect the substance of those things which are to be done at the Religious Assemblies of Christians the particulars of that work for which we Assemble our selves which are no other according to the Apostle then our Common Service expresseth in the entrance to it To set forth his most worthy Praise to
done And hereupon it is that Preachers among the Latine Church writers are called Tractatores and Tractare to preach and S. Augustines exposition upon S. John is called Tractatus because it was preached to the people All this because they handled the Scriptures which were read And Optatus charging the Donatists and Parmenians that their fashion was to leave the exposition of their Texts the Lessons read to fall on railing upon the Catholicks lib. iv Nullus vestrûm qui non aliud initiet aliud explicet Lectiones Dominicas incipitis Tractatus vestros ad injurias nostras explicatis Profertis Evangelium facitis absenti fratri convicium There is none of you saith he but beginneth one thing and expoundeth another Ye begin with the Lessons of the Lord but ye pursue your Tractates to our wrong Ye produce the Gospel but ye revile your brother in his absence Hereupon the name of Tractatores standeth sometime in opposition to Canonici Authentici to preserve the difference between the authority of Scripture and whatsoever words it is expounded with A difference not to be smothered between the Scripture and the best exposition of it that a man can imagine There is one thing that hindereth the effect of the Scripture when it is read that is because it is not understood Thereupon cometh the office of Preaching in the Church to expound the word of God and that which is preached hath the force and virtue of the Word of God because the Word of God is not the letters and syllables but the sense and meaning of the Scriptures But all men are capable more or lesse of understanding the Scriptures as they are read And no man understandeth them so well but may improve by hearing them read in the Church Let those that slight this part of the Church-service take order first that all Congregations shall be perfect in the knowledge of the Scriptures And yet were that come to passe we must not give way to leave it out The better they are acquainted with it the more shall they improve in the understanding of it by hearing it repeated But so farre as it is understood it is a thing strange and admirable that any man living should imagine that the effect thereof in inlightning the mind or converting the heart is lesse when it is read then when it is expounded out of the pulpit The one the word of God as the holy Ghost inspired it the other no lesse so farre as it departeth not from that which is written but alwayes subject so long as man is subject to errour and mistake to depart from it And when this precious wine is once dashed with the water of humane apprehensions it is no offense to me that it is still called the Word of God for so it should be and so it is presumed to be till it appear otherwise but it will concern every man to look about him that he pin not on God his own infirmities As for the necessity and excellence of preaching let all them that are most affected to it examine their reasons and they shall not ascribe more to it then here shall be done Here if any where that difference hath place which Divines make of things necessary to salvation some as means without which it cannot be had in any case others as things commanded to be done without which it is not to be had for those that are under that Command and do them not He that in his ripe years hath learned so much of the Christian faith as to be informed in the means of our reconcilement to God and that condition of life which it requireth believing the one and submitting to the other and desiring his baptisme in consequence As he that was baptized an infant and when he cometh to years of knowledge doeth the like as it concerneth his case to do what wanteth such a man to set him in the state of Salvation that can be counted necessary MEANS of it what should hinder him with old Simeon to sing his Nunc dimittis should it please God to take him in that estate But because that condition of life which Christians undertake professeth to do all things out of obedience to the will of God and with intention of his honour and service therefore those things which in the latitude of their kind and nature are necessary but as things commanded to be done become necessary as means of Salvation to those that are under that command He that by his own fault is ignorant of that which it concerneth him to believe or to do for the discharge of his profession to God He that suffereth himself to be abused to be diverted and led aside by the deceits of the world and his corrupt inclinations for want of that warning and advise whereof God appointeth him the means he must needs fail of his profession to God in fulfilling whereof the means of salvation consisteth but he must take it upon his own account that he faileth of it Upon these considerations we are to value the necessitie of Preaching in respect of particular persons Upon these considerations we are to value how much it must needs concern all Christian Common-wealths to furnish the means all Christian Churches to take order that it may be done As the means to bring men to know as the means to move men to imbrace those means without which they cannot be saved As the means to instruct them more and more to guide them from time to time in a straight course both of their judgement and doings These considerations notwithstanding if the question be made Which is the chief work for which Christians Assemble to heare the Scriptures expounded by Preaching or to serve God in their Prayers There is a visible advantage due to this latter because it is a means nearer the end of both It cannot be denied that all Preaching is to the purpose of informing the mind or moving the heart to desire that which is good indeed But Prayer being the actuall desire of it is the exercise of the means which God ordaineth to procure it But otherwise if we compare the work of Ministring the Prayers of the Church w th that of Ministring the Doctrine of the Scripture upon the considerations premised it must be affirmed that Preaching is the chief work which the Ministers of the Church from their office are able to contribute towards the publick service of God Because the other part of it may be Ministred to the same purpose by men of common sense whereas this requireth those personall abilities which all men have not For one may be the mouth of the Congregation in Prayer to as good purpose in all regards in following a prescript form as exercising his wit and understanding about it suppose this for the present which shall be proved afterwards and therefore we see in the Primitive Church most parts of the Service were referred to inferiour Ministers They had such as
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
other according to Calvine so farre as my lot hath been to know the preacher of it I confesse it is a thing which hath made me much marvel to see them so punctuall in practising their form prescribed that scarce any thing came from the Ministers themselves but that very short prayer afore the Sermon wherein they recommend themselves and their performance to the blessing of God as you saw the fashion was in the Ancient Church Because it is found that the opinions which this Church hath been disquieted with were taken up upon unreasonable affectation to be conformable with them those that pretend their example are bound to show us among them the Principle whereupon this point is condemned that a prescript Form is that which the Apostle forbiddeth in Quenching the Spirit Therefore it will not be enough to say That divers Churches of that Reformation use to neglect the Order appointed them and use the voluntary conceptions of their Ministers in publick Prayers For that may be thought of all and of us for the reasons premised must be thought an example of ill consequence not for this Church to imitate But it is requisite to alledge the same reason from their Doctours and to show that they disallow set Prayers as Quenching the Spirit To which purpose I have not yet heard any thing produced either from the Fathers of the Church or from the Reformed Doctours And therefore till that be done I am bold to send home that Principle to them that have most right to own in that is to those of the separation from this Church of England or rather to those Germane Sectaries that dreamed of Enthusiasmes and immediate inspirations CHAP. VIII Of times of Assemblies Daily Morning and Evening Service is for the edification of the Church Humane Institution of Festivals lawfull Publick Service upon them and upon weekly and yearly times of Fasting is for increase of godlinesse Of frequent celebration of the Eucharist Houres of Prayer among the Apostles and Primitive Christians from the Synagogue Festivals of the Law for gladnesse and those of humane institution in the Synagogue Of Fasting-dayes in the Synagogue and Primitive Church How the Eucharist was frequented in the Primitive Church The Order of this Church agreeable with the judgement of chief Reformers THe next point concerning in generall the Order of Publick Service is the difference of times and dayes and houres in respect of frequenting our Assemblies for the purpose of it And first the Order of daily Morning and Evening Service how much it concerneth the edification of the Church that is the training of it in the exercise of Godlinesse A point otherwise to be pleaded then the rest For in other matters we have reason or at least the shadow of reason to deal with In this it is not for Christians to alledge That it is not for the honour and glory of God to be served in publick or that it is not for the benefit of his people to joyn together in addressing their petitions in procuring their daily wants at his hands Neverthelesse as if these considerations were to give way to the occasions of the world those that deny them not to be valuable are content to let them and the Order of daily Service grounded upon them be uneffectuall and to no purpose This is not the place to dispute how much the consideration of Gods Service is to out-weigh the world and the occasions of it Onely because it may be said How many idle bellies are maintained in the Church of Rome to Pater over their Mattens and Evensongs in a manner not regarded by themselves and a language not understood by the people let it be considered what greater advantage the devil could wish to make of this abuse among them then upon occasion of it to bring the Service of God into disuse among us or how he could have improved this scandall to more purpose for the hindering of Goodnesse then rooting out the substance of Gods Service rather then reforming the abuses of the manner of it In the next place the difference of Festivall and Fasting-dayes from the ordinary in respect to the Service of God upon them is an Order much concerning the edification of the Church in the exercise of Godlinesse Here indeed some pretense of reason hath been made to shew that it is not in the power of the Church to appoint Festivall dayes as a thing contrary to the tenour of the Law which saith Six dayes thou shalt labour and do all that thou hast to do I know not whether men by this time be ware of the mistakes which this reason involveth because it maketh not so much noise in these dayes but without doubt it was alwayes a grosse inconsequence to imagine an office of the second Table of labouring in ordinary work to be commanded by a law of the first Table but without doubt it was alwayes a grosse inconvenience to imagine God to give a command here which we must suppose him to crosse afterwards in the law of Moses when he cometh to appoint New-moons and other Solemnities to be observed on these six dayes Therefore when the Commandment saith Six dayes thou SHALT labour the meaning is Six dayes thou MAYEST labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English Exod. xxxi 15. Six dayes may work be done And in the Ebrew the same word standeth for both senses Last of all whereas it is known that there were in the Jews Calendar at the time when our Lord Christ lived upon earth divers Solemnities besides those that were appointed by the law of Moses of which something must be said afterwards and we know by the Gospel that our Lord himself kept the Feast of the Dedication instituted by Judas Macchabeus by that particular we are assured both that he observed the rest and that by observing he allowed and commended the Institution in generall for the purpose whereof we speak For the blessings of God whereof these Solemnities renew the remembrance are of that esteem to the Church that we are not able to expresse too much thankfulnesse in taking that occasion of solemnizing his Service And the greatest part of Christians are such as will receive much improvement in the principall Mysteries of our Faith by the sensible instruction which the observation of such Solemnities yieldeth The remembrance of the Birth the Sufferings the Resurrection and Ascension of Christ the Coming of the Holy Ghost the Conversion of the Gentiles by sending the Apostles the way made before his coming by the Annunciation of the Angel and the coming of the Baptist as it is a powerfull mean to train the more ignorant sort in the understanding of such great Mysteries so it is a just occasion for all sorts to make that a particular time of serving God upon which we solemnize those great works of his For the purpose is not
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
practising the Service of God in an orderly and reverent form make in the minds of men that cannot receive it from their reason but from their senses This effect in things of slight consequence in particular which neverthelesse altogether amount to a considerable summe is better seen by the grosse in practice then convinced by retail in dispute yet since the importunities of men have caused false reasons to prevail with weak people it is requisite the true reasons be pleaded lest it be thought there are none such because not so fit to be pleaded The Circumstances and Ceremonies of Publick Service is indeed a kind of Discipline and Paedagogie whereby men subject to sense are guided in the exercise of godlinesse It is as it were the apparell of Religion at the heart which some think like the Sunne most beautifull when it is most naked and so it were indeed did men consist of minds alone without bodies but as long as our bodily senses are manageable to our souls advantage the heat within will starve without this apparell without And therefore under better judgement I hold it requisite that the observance of Rites and Ceremonies in the Publick Service of God should increase and become more solemn after the world was come into the Church then under the persecuting times of it Persecution was like Antiperistasis in nature in preserving Order and reverence in the Publick Offices of the Church with the respect of those Guides that ruled it But since the Net of the Gospel hath been cast in the Ocean and caught good and bad it is more requisite that all should passe as under rule and observance so in the most reverent form that the coldnesse and indifference of the worser part appear not to debauch the good disposition of others Though from the beginning as early as the records of the Church are able to inform us we are sure it was never without such outward observances as according to the state of the time tended to maintain to witnesse the disposition of the heart answerable The Apostles ordinance of Praying and Singing Psalmes men with heads bare women with heads covered the Salutation of Peace so long practised in the Primitive Church from the time of the Apostles Imposition of hands in divers Acts of Publick Service signifying the overshadowing of the Holy Ghost and Gods hand stretched out to give the blessing for which Prayer was made and without question derived from the times of the Apostles are of this nature And it is thought that when the Apostles speak of putting off the old man and putting on the new Col. iii. 9 10. ii 11. of burying in Baptisme Col. ii 12. Rom. vi 4. of the unction of grace 1. John ii 20 27. 1. Cor. ii 21. allusion is made to some Rites of Ecclesiasticall Offices used even at that time As for Ecclesiasticall Writers it will be hard to name any of them so Ancient in whom are not to be found divers particulars of this nature But the generall reason hitherto declared hath been better sifted by the chief Reformers Philip. loco de Caerem in Eccl. p. 651. Paulus gravissimè dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ordinem tantùm sed etiam singularem curam ornandi ordinis requirit quare addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut videamus quid personas loca tempora deceat Paul saith with much gravity LET ALL THINGS BE DONE VVITH DECENCIE AND IN ORDER He requireth not Order alone but a singular care of setting that Order forth therefore he addeth DECENTLY that we consider what becometh persons times and places This is it that I am now about That the Order of things done at Publick Service be such as may set forth and insinuate the respect which those times those places those persons require Which Calvine still setteth down in fuller terms 4. Instit x. 28. Vt in sacro fidelium caetu decor è peragantur omnia quâ convenit dignitate That in the holy Assembly of the faithfull all things be done decently and in that worth and respect as befitteth Afterwards he setteth down as much as I have done when he saith Ac decori quidem finis est partim ut dum adhibentur ritus qui venerationem rebus sacris conciliant talibus adminiculis ad pietatem excitemur partim etiam ut modestia gravitas quae in omnibus honestis actionibus spectari debet illic maximè eluceat And indeed the end of comelinesse is partly that using such rites as procure reverence to sacred things we may be by such helps excited to godlinesse partly that the modesty and gravity which in all actions of respect ought to be attended may there especially appear Again n. 29. Sed illud nobis decorum erit quod ità sit ad sacrorum Mysteriorum reverentiam aptum ut sit idoneum ad pietatem exercitium vel saltem quod ad ornatum faciat actioni congruentem neque idipsum sine fructu sed ut fideles admoneat quantâ modestiâ religione observantiâ sacra tractare debeant But that shall be counted decent with us that shall so fit the reverence of holy Mysteries as may be a competent exercise unto godlinesse or which at least may conduce to ornament suitable to the action and that not without benefit but to put the faithfull in mind with how much modesty and religious observance they ought to be conversant in sacred actions What this in generall importeth is that which I desire in the particular heads Times and Places are no way sanctified otherwise then as they are deputed to the Service of God The words of our Lord in the Gospel Matth. xxiii 18. Which is the greater the Sacrifice or the Altar that sanctifieth it point out to us a difference betwixt the Law and the Gospel in this particular For as S. Hierome said afore That the Service of God in Spirit and Truth proper to the DISPENSATION of the Gospel is acceptable to God at all times that all dayes are equall of themselves no difference between them but in respect to the Assemblies of Christians upon them and the work of those Assemblies so is it to be said with truth concerning Places to make it a generall observation and a true one That under the Law the Time and the Place sanctified the Service confined to it but under the Gospel the Service required sanctifieth the Time and Place of it For example The Passeover on the due time was holy on another time had been abominable Dwelling in Tabernacles commanded on such a day of such a moneth used otherwise no part of Gods Service but sacriledge in usurping it The Sacrifices whereof our Lord speaketh holy upon the Altar otherwhere abominable On the other side the Service of Christians being good by nature and acceptable to God at all Times and in all Places hath a speciall promise of God from the unity of the Church and the Assemblies in it Which because they cannot
Thanks For example among the daily xviii Blessed be thou O Lord our God that removest sleep from our eyes and slumbring from our eye-lids And let it please thee O Lord our God and God of our Fathers to practise us in thy Law and to make us cleave to thy precepts and bring us not into sinne and transgression and temptation and contempt and so forth ending thus Blessed be thou O Lord that givest good graces The blessing of the Law that is the Thanksgiving to God for it is this Blessed art thou O Lord our God the King of the world that hath sanctified us with his precepts given us command concerning the matters of the Law And sweeten O God the words of the Law in our mouth and in the mouth of thy people the house of Israel And make us all and our children and our childrens children knowers of thy Name and learners of thy Law for it self Blessed art thou O Lord that teachest thy people Israel the Law So in the Blessing of wine so in the Blessing after meat And so for the resemblance of the Blessing of our Lord over the elements with these and the exigence of the businesse may we justly presume that it ran in the like form to the purpose of it And last of all herewith agreeth the practice of the ancient Church wherein for certain the Thanksgiving described afore was joyned with prayer for the effect of that which was done So saith Justine that the President sent forth PRAYERS AND THANKSGIVINGS to God So in Tertullian de or at C. xiiii Sacrisiciorum orationes and in the next words Eucharistia stand both for the same So in the ciiii of the Africane Canons these Thanksgivings are called Prefaces to my thinking because this Thanksgiving was alwayes premised to the prayer which the Eucharist was consecrated with I will here propound that Form of Prayer which followeth after the rehearsall of the institution of this Sacrament in the place alledged of the Constitutions of the Apostles For a Prayer to the like effect is to be found in all the Eastern Liturgies Which if we compare with the Testimonies of Ecclesiasticall Writers which divers have produced to prove that the elements are not consecrated by the affirmative words of Christ as operative but by the prayers of the Church it will appear that it is the prayer whereof we now speak alwayes used in the Church to obtain of God the promise which the institution of Christ supposeth that the elements present might be deputed to the effect of becoming visible signes tendring exhibiting the invisible grace which they figure Which is that which in this matter is called Consecration as I suppose Having repeated the institution of this Sacrament out of the Gospels where we left afore it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore mindfull of his Passion and death and rising from the dead and ascension into heaven and of his second appearance at which he is to come with glory and power to judge the quick and dead and to render to every man according to his works we offer to thee our King and God according to his appointment this bread and this cup giving thanks to thee through him that thou hast vouchsafed us to stand before thee and to minister unto thee And beseech thee that thou wouldest look favourably upon these Oblations present before thee thou God that wantest nothing and accept them to the honour of thy Christ and send down the holy Spirit witnesse of the passions of the Lord Jesus upon this Sacrifice to exhibite this bread the body and this cup the bloud of thy Christ That they which pertake of it may be confirmed in godlinesse obtain remission of sinnes be delivered from the devil and his deceit be filled with the holy Ghost become worthy of thy Christ and obtain life everlasting thou being reconciled to them God Almighty It is clearly true in the sense and language of the ancient Church which S. Ambrose saith De iis qui myst init C. ix Ante consecrationem alia species nominatur post consecrationem corpus Christi significatur Before Consecration another species is named that is the bread after it the body of Christ is signified And de Sacr. v. 4. Dixi vobis quòd ante verba Christi quod offertur panis dicatur ubi Christi verba depromta fuerint jam non panis dicitur sed corpus appellatur I told you that before the words of Christ that which is offered is called bread after the words of Christ â—â—e produced it is no more called bread it is called his body Therefore whereas in this prayer the elements are named by their kind of bread and wine it is plain that all that while they are not conceived or intended to be consecrated And what doubt can there be in that when we see a prayer follow wherein is desired that the elements may become the body and bloud of Christ And he that shall turn over the Copies of Liturgies which we have extant from the Eastern Churches shall find them to agree in this That after the institution is rehearsed out of the Gospels professing that what is presently done is in obedience to the same prayer is made first that by the holy Ghost the elements may be sanctified to become the body and bloud of Christ and then that they may be to such effects of grace as are specified in the form rehearsed to them that communicate Onely in the Missall of the Maronites printed at Rome there be divers forms of Consecration which they call Anaphora under the Apostles names and other Eastern Doctours wherein this prayer seemeth to be wilfully changed to make them conformable to the doctrine of the now Church of Rome It was printed there for the use of that nation in the yeare MDXCIV In the ancient form of the Latine Church there seemeth not by the now Canon of the Masse but by the remembrance of it extant in ancient Church-writers to have been some difference from this and that difference seemeth to have occasioned the errour of the now Church of Rome concerning Consecration by operative words Neverthelesse the words of S. Ambrose or whosoever writ those books de Sacram. are these v. 4. Vis scire quia verbis coelestibus consecratur accipe quae sint verba Dicit Sacerdos Fac nobis hanc hostiam asscriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Jesu Christi Qui pridie quà m pateretur Wilt thou know that it is consecrated by the heavenly words heare what be the words The Priest saith Make this Sacrifice imputable accountable acceptable for us which is the figure of the body and bloud of our Lord Jesus Christ. Who the night before he suffered so forth proceeding to rehearse the institution out of the Gospel In the Canon of the Masse is added ratam or ratified Fac nobis hanc hostiam asscriptam ratam rationabilem
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
that Further for the Hearers the Possessed the Penitents that Further we offer to thee for seasonable weather and increase of fruits that Further we pray thee for the absent for reasonable causes that In the same place that is immediately after the Consecration of the Eucharist is this Prayer made in the Liturgies attributed to S. James S. Basil and S. Chrysostome In the same place in all the forms related under the names of ancient Saints and Doctours of the Church in the Missall of the Maronites unlesse it be one But in the Liturgie intitled to S. Mark this prayer is inserted straight after the beginning of the Eucharist or Thanksgiving described afore In the Ethiopick immediately after the salutation of Peace which in the Eastern Churches was alwayes straight before the Eucharist In that of S. Cyril among the three translated out of the Arabick and mentioned afore in the same place with that of S. Mark From whence we may argue this to have been the course of the Church of Alexandria by the agreement observed between those Liturgies that are intitled to those that were Bishops of Alexandria and the Ethiopick depending upon that Church wherein they differ from the rest Yet so it is also in that of the Christians of S. Thomas in the East Indies In the Latine Churches this prayer seemeth of old to have gone before the Consecration for S. Ambrose describing the Consecration saith de Sacram. iv 4. Oratio praemittitur pro populo pro regibus pro caeteris Prayer is premised for the people for the king for the rest And S. Augustine Epist lix Eligo in his verbis hoc intelligere quod omnis vel penè omnis frequentat Ecclesia ut Precationes accipiamus dictas quas facimus in Celebratione Sacramentorum antequam illud quod est in Domini mensa incipiat benedici Orationes cum benedicitur sanctificatur I choose to understand in these words of S. Paul to Timothy 1. ii 1 2. that which all or almost all the Church frequenteth that we take those to be called Supplications which we make at celebrating the Sacraments before that which is on the Lords Board begin to be blessed Prayers when it is blessed and sanctified For without peradventure these are the supplications for all states of the Church whereof he speaketh The Order of this Prayer in the Canon of the Masse is somewhat strange for he that will take notice of that which goes before the words of Institution and that which follows after the same untill the Lords Prayer comparing all with the tenour of other Liturgies may observe that they are all parcels of this Prayer for all States of Christs Church which here we describe And I observe that in that form which is intitled to S. Peter in the Missall of the Maronites this prayer is likewise made both before the words of Institution and after the same I am punctuall in observing the tenour of several Liturgies in this point to give notice that there is no ancient or pretended ancient form extant wherein prayer is not made by him that celebrateth the Eucharist at the Lords Board to this purpose A thing which seemeth to me somewhat strange that according to the generall Custome of the Church declared afore prayer having been made by the people a little afore upon the same subject that is for all States of Christs Church though not in the same manner but bidden by the Deacon and answered by the people the same prayers should be again repeated by him that celebrateth the Eucharist at the Lords Board Which is more the Church of Africk seemeth to have differed from the rest in the manner of this prayer whereof we speak by S. Augustines words Epist cvi Quando audis Sacerdotem ad Altare exhortantem populum Dei or a pro incredulis ut eos Deus convertat ad fidem pro Catechumenis ut eis desiderium regenerationis inspiret pro fidelibus ut in eo quod esse coeperunt ejus munere perseverent When thou hearest the Priest at the Altar exhorting the people of God pray for the unbelievers that God would convert them to the faith and for the Hearers that he would inspire the desire of Regeneration into them and for the faithfull that by his Grace they may persevere in that which they have begun to be Compare we herewith his words that are read Epist Cxviii cap. 18 Quando autem non est tempus cùm in Ecclesia fratres congregantur sancta cantandi nisi cùm legitur aut disputatur aut Antistes clarâ voce deprecatur aut communis Oratio voce Diaconi indicitur When is it not time to sing holy songs at the Assemblies of the Brethren in the Church but in time of reading or preaching or when the Bishop prayes with a loud voice or when Common Prayer is indicted by the Deacons voyce Again Epist Cvi Vbi audieritis Sacerdotem Dei adejus Altare exhortantem populum Dei aut ipsum clarâ voce or antem ut incredulas gentes ad fidem suam venire compellat non respondetis Amen When you heare the Priest of God at his Altar exhorting the people of God or himself praying with a loud voice that he would compell unbelieving Nations to his Faith do ye not answer Amen When S. Augustine mentioneth Common Prayer indicted by the Deacons voice he acknowledgeth the Litanies described afore which Justine Martyr also calls Common Prayers because they proceeded from all the people to have been practised in the Africane Churches before the Eucharist which notwithstanding by his words it appeareth that he which celebrated the Eucharist in the same form was wont to exhort the people to make this prayer for all states of persons Unbelievers Hearers Believers for instance of the rest which is not according to the form of any of those Liturgies which we have to my remembrance But he informeth us besides that those things which the Bishop exhorted the people to pray for the same he prayed for alone afterwards and that prayer he means when he speaks of the Bishop praying with a loud voice It is hard for me to give account of this generall practice of the ancient Church otherwise then by conjecture Thus much may be affirmed with confidence that the practice of this Prayer was the effect of the Apostles instruction whereof our Service speaketh Who by thy holy Apostle hast taught us to make prayers and supplications and to give thanks for all men The words of the Apostle 1. Tim. ii 1 2. I exhort therefore that first of all supplications prayers intercessions giving of thanks be made for all men for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty S. Ambrose upon these words Haec regula Ecclesiastica tradita est à Magistro Gentium This Ecclesiasticall Rule is delivered to the Church by the Doctour of the Gentiles which our
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
How just this charge is may appear in the Confession of sinnes which it begins with were it enough to condemne any part of our Service to say that the like is used in the Breviary and Masse then must we condemne almost all Reformed Churches that use Confession of sinnes at the beginning of their Service as the Breviary and Masse doth Du Plessis thought otherwise like a man of Learning as well as Nobilitie he saw it was an argument of some Antiquity in the practice of the Reformed Churches in France that Confession of sinnes which they use in the beginning was and had been used in the Masse and this ancient use an advantage to recommend it And we have cause to see that though it was not used in the beginning of Service where Hearers and Penitents were dismissed in the middle yet the alteration of times having brought that to nothing we have no cause to balk it at the beginning though it be there used in the Breviary and Masse He that will use a little judgement and conscience must distinguish between a form of Publick Service and the corruptions of the Masse pinned to it between that which we follow and the reasons why we follow it If by doing that which is done in the Masse we retain the corruptions of it it is time it were done no more If any man would not have us do that aright which tends to the Service of God because in the Masse it is done amisse we are bidden to our losse The reason why we begin with Confession of sinnes is not to be faulted Both because daily sinnes accrue daily upon the Congregations and members of it and daily reckonings not daily cleared oppresse in the end and there is no such means as the publick Prayers of the Church to strike them clear And particularly as an entrance and preparation to the Service of God because if our Confession be such as it must be presumed to be it is the onely sufficient disposition to make our Service acceptable to God That which this Church of England is to give account of in particular is the declaration of forgivenesse upon the Confession of sinnes not used in other Reformed Churches In this he shall proceed upon the surest ground that first shall resolve wherein the power of binding and loosing of retaining and remitting sinnes given by our Lord in the Gospel under the Symbole of the keyes of his house consisteth and how farre it extendeth For as there is no question that the Ministers of the Church by this Commission are authorized to DECLARE forgivenesse of sinnes to whomsoever they shall find disposed by serious Contrition and true Faith to receive it at Gods hands So to think that to bind and loose to remit and retain sinnes is nothing else but to declare them bound or loosed remitted or retained and that the Charge whereof we speak consists in declaring this and nothing else is a thing which the property of no language will bear seeing that in all use of speech all men understand it to be one thing to bind and loose to retain and remit sinnes another thing to declare that Yet is it no part of my mind to make this power of the keyes by which sinnes are bound or remitted to consist in the power of pronouncing sentence of forgivenesse which God ratifieth as resting well assured that God giveth pardon to whomsoever he sees disposed to receive it And that thence forth that disposition being brought to passe the Ministery of the keyes consisteth onely in declaring the pardon given by God It seemeth neverthelesse that the Ministery of the keyes is formerly seen otherwise that is in procuring that disposition of the hearts which is requisite to make men capable of forgivenesse in bringing them to the knowledge of their sinnes in directing the course which they have to take in seeking their reconcilement with God The discipline of the Primitive Church seemeth to point out to us this direct meaning of our Lords promise agreeable to the rest of the Scriptures according to the words of Firmilianus Bishop of Cesarea Cappadocia to S. Cyprian in the lxxv of his Epistles produced elsewhere Non quasi à nobis delictorum suorum veniam consequantur sed ut per no◠ad delictorum suorum intelligentiam convertantur Domino pleniùs satisfacere cogantur Not as if they procured the pardon of their faults at our hands saith he but that by us they may be converted to understand their faults and constrained to make more full satisfaction to the Lord. How he meaneth that men are converted to acknowledge their faults to God by the means of his ministers is to be seen in Tertullians words Apologet. C. xxxix speaking thus of their Assemblies Ibidem etiam exhortationes castigationes censura divin◠Nam judicatur magno cum pondere ut apud certos de Dei conspectu summúmque futuri judicii praejudicium siquis ità deliquerit ut à communicatione Orationis Convertûs omnis sancti Commercii relegetur There also are exhortations reproofs and the Censure of God For first judgement is given with great weight as among men assured of Gods sight and then it is the greatest prejudice of the judgement to come if a man fail so as to be confined from the Communion of prayers Assemblies and all holy Commerce It was not the mere preaching of the Scripture and knowledge of the doctrine of it that brought men to acknowledge their offenses according to Firmilianus Tertullian shews it was the Exhortations the reproofs the Censures of the Church that were imployed to that purpose By whom it followeth there Praesident probati quique Seniores The Presidents are all the approved Elders The Bishop whom we have seen him acknowledge elsewhere and his Presbyters And in the same Epistle of Firmilianus Omnis potestas gratia in Ecclesia constituta est in qua praesident Majores natu qui baptizandi manuum imponendi ordinandi habent potestatem All power and favour is estated upon the Church the Presidents whereof are the Elders which have power both to baptize and to impose hands in Penance and to ordain It is the Bishop that writes this The Exhortations the Reproofs the Censures by which men were brought to the sight and acknowledgement of their faults and constrained to the due course of humiliation for procuring forgivenesse were ministred at their Assemblies but by the Presidents The means of forgivenesse ministred in the discipline of Penance consists in the parties repentance and the prayers of the Church Penance was not prescribed in the Ancient Church onely to give satisfaction to the Church for the scandall of bad example Those that imagine this shall not take notice of any mention of it in Ecclesiasticall Writers but they shall find their mistake convinced It was to appease the wrath of God offended and to recover his favour again which is in Firmilianus his terms to make