rest subject to it His meaning is the Grace of Apostles containeth the Graces of inferiour Ministers as their ministeries are subject to that of the Apostles Evangelists were no Apostles but their ministers in using their Graces to second the Apostles therefore the Grace of Apostles containeth that of Evangelists Prophets were no Apostles to preach the Faith and plant Churches but for the instruction of Churches planted in the knowledge of the Scriptures but the Grace of a Prophet to all purposes might be in an Apostle Doctours were no Apostles but Apostles chief of Doctours Elders of Churches could not be Apostles they were from the beginning ordained for the service of severall Churches but the Apostles make themselves their fellow Elders in regard to the Government of all Churches of their charge If Presbyters much more Bishops which as Heads of Presbyters were that in one Church which the Apostles were in all of their own planting and charge Those companions of the Apostles where of you have heard are some of them called in expresse terms Evangelists and the Office may well be thought to belong to the rest Titus Clemens Linus Erastus and others may upon good presumption be called Evangelists as those are to whom their condition is so answerable Mark Luke Timothy that are so called in Scripture or so reputed in Ecclesiasticall Writers My conjecture was that they were sent by their severall Churches as Timothy from that of Lystra Acts xvi 3. as Deacons to minister unto the Apostles Heads of those Churches for the time that they continued in their attendance and by them imployed to preach the Gospel at their appointment in such places where themselves could not in regard of the Grace given them to do it As Philip Deacon to the Apostles first and afterwards to S. James was also an Evangelist to preach the Gospel to Samaria Acts viii 5. xxi 8. And I see no cause to repent of this conjecture reading thus Acts xix 22. So he sent before two of those that MINISTRED unto him Timotheus and Erastus It is the word from whence Deacons have their name But when they received the charge of Churches though Bishops of those Churches yet ceased they not to be Evangelists for the charge of propagating the Gospel through the Countreys seated underneath the Cities of those Churches Thus was Mark at Alexandria Timothy at Ephesus Titus at Gortyna in Crete the rest are to be seen in Walo Messalinus p. cxcii He supposeth that these companions of the Apostles are themselves also called Apostles of a second rank as sent by the Apostles to preach the Gospel at their disposing as the Apostles were by Christ to preach the Gospel every where without restraint And there is appearance of this sense 2. Pet. iii. 2. Apoc. ii 2. not in Phil. ii 25. 2. Cor. viii 23. where Epaphroditus and others are called Apostles of Churches in a third sense declared elsewhere answerable to those Apostles of the Synagogue mentioned in the Constitutions of the Emperours that were sent through the Synagogues to gather the dues of their Patriarch residing in Palestine And Theodoret conceiveth that when all Presbyters were called Bishops then Bishops were called Apostles in this sense But we must not understand those to be the Apostles of whom this place speaketh but the first Apostles of Christ For those that are thus called Apostles are the same that are called Evangelists here and Ephes iiii 12. Thus there is a difference between Graces and Ministeries But as concerning the Office of Doctours mentioned by the Apostle it may be two wayes understood The Disciples of Prophets under the Old Testament such as attained not to the Grace of immediate inspiration but rested in that knowledge which the ordinary blessing of God upon their studies was able to compasse in the Scripture are called Prophets in the Chaldee Paraphrase are sometimes translated Scribes sometimes Doctours as hath been said Some man may conceive the like of the Prophets of the New Testament that their Disciples that had no immediate inspirations were admitted to teach in the Church which after this rank of Prophets was ceased came also to nothing But because there is no mention of any such in Ecclesiasticall Writers there is no reason to doubt that the men whom the Apostle here calleth Doctours are those of the Presbyters which had the abilities of Preaching and Teaching the people at their Assemblies that those of the Presbyters that preached not are called here by the Apostle Governments and the Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Helps or Assistants to the Government of Presbyters so that it is not to be translated Helps in Governments but Helps Governments For we are not here to imagine that the Apostle reckoning one by one the list of all Graces and Ministeries of the Church should say never a word of Presbyters and Deacons the onely Ministeries of Succession in the Church under Bishops Now the Office of Deacons though set up at the first upon occasion of ministring the Oblations of the faithfull to the necessities of the poor yet if we regard the practice of it in the times next the Apostles cannot be better expressed then calling them Assistants to the Office of Government resting in the Presbyters when there was no Bishop at Corinth And we have here a particular reason why the Apostle would not call them by the usuall name of Deacons in this place because he had used it before in a generall sense when he said There be divers MINISTERIES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one LORD and therefore could not so well use it again here in this particular sense And the Apostles intent here being to distinguish all Graces in his Catalogue and having shewed that there were two parts of the Presbyters Office in Teaching and Governing the one whereof some attained not even in the Apostles time it is reasonable to imagine that the Office and Ministery of Presbyters is specified here in the names of these two Graces in the exercise whereof it consisteth No otherwise then in the other place to the Romanes in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are designed the same two Graces in the work whereof consisteth the Office of Presbyters which he that acknowledgeth shall give reason enough why the Apostle reckoneth the Gift of EXHORTATION there besides that of DOCTRINE being no inconvenience to make severall parts of this Grace tending to the edification of the Church according to that which severall men are most able to do though all may be comprised under one name of DOCTRINE Whereas those that upon the mention of Teaching imagine a severall Ministery of Doctours instituted by the Apostle for all ages of the Church are tyed in consequence to set up the like for Exhortation which is ridiculous Again hereby we give account what the Apostle to the Ephesians understandeth by PASTOURS AND TEACHERS to wit those that exercised also that part of the Presbyters Office which
concerned the edification of the Church in doctrine whereof there he speaketh and of nothing else And thereupon conclude that Pastours and Doctours are both one there with the Apostle For what reason else can be rendered why there is no remembrance of Pastours in either of those other places wherein the Apostle maketh a more particular reckoning of the Ministeries of the Church both to the Romanes and to the Corinthians What reason but this Because they are set down in both places under the name of DOCTOURS Well may it seem that the Office of them whom the Synagogue called PASTOURS being referred in the Church to the inferiour Order of Deacons the name stuck upon those that ministred the food of the soul in the Church which is for the purpose of it Clemens Epist ad Cor. p. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be a man faithfull be a man able to utter knowledge be he wise in discerning discourses be he pure in works He seemeth to point at some of the Presbyters there in whom these abilities were Tertull. de praescript c. 3. Quid ergò si Episcopus si Diaconus si Vidua si Virgo si Doctor si etiam Martyr lapsus à regula fuerit What then if a Bishop if a Deacon a Widow a Virgin if even a Martyr shall fall from the rule In this list of principall ranks in the Church Presbyters have no room unlesse we understand them in the name of DOCTOURS the best part of their Office Theodoret Epit. Haer. l. v. c. penult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What can they say of the Incestuous person at Corinth who was not onely vouchsafed the divine mysteries but also had attained a Doctours Grace He followeth S. Chrysostomes conjecture which conceiveth that the Corinthians were puffed up as the Apostle blameth them 1. Cor. v. 3. with the opinion of that man because he was one of their Doctours that is one of the Presbyters of that Church that exercised the Office of Preaching and by that means bore sway among the people In fine the Apostle intendeth by Doctours the same that are so called in all Ecclesiasticall Writers that is the Bishops or such of the Presbyters as were seen in Preaching It is worth the observing that Beza hath expounded those whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no otherwise then Deacons and Presbyters meaning indeed those Elders of the people which he imagined But having shewed that there never was any such in the Church well may we take his judgement along with so much of the truth as he acknowledgeth which deserveth still more credit from the President of Synagogues which had Elders some learned some not some that preached and some that did not as hath been said Salmasius of late in his work De Foenore Trapezit hath shown some evidence of two sorts of Presbyters in the first times of the Church But according to his admirable knowledge he saw withall that they were all of one rank in the Church all of the Ecclesiasticall Order all made by Imposition of hands and by consequence none of those Elders of the people which have been set up to manage the keys of the Church that is the Office of the Ecclesiasticall Order according to the Scriptures Besides it is to be observed that the Office of Bishops which name he thinketh most proper to those Presbyters which preached not but were exercised in ordering Church-matters and Presbyters is described almost in all places where there is mention of it in the Scriptures by both qualities of Teaching and Governing the Church Which is my argument to conclude That howsoever some mens abilities might be seen in the one rather then in the other howsoever some men according to their abilities might be applied to this rather then to that yet both Offices concerned the whole Order that of Preaching in chief To which though some attained not yet all are incouraged to labour towards it as the most excellent work of their place as by S. Paul allowing them that double maintenance ESPECIALLY in that respect So by these Constitutions allowing them that double portion at their Feasts of Love for that purpose that they may take pains in the Word of Doctrine as the words go there Be it then resolved that the Presbyters of the Church at least part of them were those Doctours whereof the Apostle writeth and from thence be it considered what distempers slight mistakes in the sound of the Scripture bring to passe when we see the Order of Doctours distinct from that of Presbyters pressed as a point of that Discipline that maketh one of the essentiall marks of a visible Church But whether the Prophets of the Primitive Church which taught the people at their Assemblies were Presbyters or not is not so easie to determine Some of them we have reason enough to think were be it but for those Prophets of Antiochia Acts xiii 2. that ministred unto the Lord and fasted when the Holy Ghost said unto them Separate me Barnabas and Saul for the work to which I have appointed them and those other among whom Timothy received Imposition of hands with prophesying 1. Tim. iv 14. But that all Presbyters were Prophets or all Prophets Presbyters is more then I can resolve Of these Prophets henceforth we are to intreat CHAP. V. Prophets in most of the Churches remembred by the Apostles The Gift of Languages the purpose and nature of it The Limbes and Branches of both these Graces in S. Paul Of Praying and Praising God by the Spirit Those that spake strange Tongues understood what they said Interpretation concerneth all that was spoken in strange Languages They prayed and studied for Spirituall Graces Prophesying in S. Paul signifieth singing Psalmes Prayers of the Church conceived by immediate inspiration The nearnesse of the Graces of Prophesying and Languages The ground and meaning of the Apostles Rule It proceedeth of none but Prophets What is to be judged in that which Prophets spoke The custome in the Primitive Church of many Preaching at the same Assembly came from hence IN the beginning of the Christian Faith it pleased God for the propagation and maintenance of it to revive the Grace of Prophesying decayed and lost among his Ancient people in a large measure in most of the Churches planted by the Apostles though there be not found so much concerning their Office any where as in this Church of Corinth In the Church of Jerusalem the mother of all Churches Acts xi 27. And in those dayes came Prophets from Jerusalem to Antiochia xv 32. And Judas and Silas being Prophets also themselves In the Church of Antiochia Acts xiii 1. Now there were in the Church that was at Antiochia certain Prophets and Doctours At Thessalonica 1. Thess v. 20. Despise not Prophesying At Corinth as we see at large At Ephesus Ephes iv 11. And he gave some Apostles some Evangelists some Prophets some Pastours and Doctours At Rome Rom. xii 6. Whether Prophesie according to
late practice among them which he prescribeth is called in the Misna Beracoth v. 3. Taanith ii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh down before the Ark The reason if my conjecture mistake not being this Because the place where he sate among the Elders was higher then that of the people by some steps so that he must come down those steps to stand before them with his back to the people in doing Service As R. Benjamin in his Itinerary p. 75. describeth the chief Synagogue at Bagdat that before the Ark there were ten stairs of marble in the top whereof sate the head of the Captains of the linage of David Now it is to be known that things related in the Misna written in the dayes of Antoninus Pius are not to be understood as if they were of no greater standing then that time but are the most Ancient Orders of that people practised and delivered long afore from hand to hand as things not lawfull to be committed to writing and then first written for fear that their manifold dispersions might bring their Rules and Orders into oblivion as themselves professe As for the practice of the Church next to the Apostles let me use the advantage which is due to the truth and prescribe one thing in their way that intend to prove it to be against the Scripture and the Apostle forbidding to stint the Spirit to use prescript forms in praying which is this That it is not enough for their purpose to shew out of some Church-writers that some Churches might referre themselves in the direction of their devotions to their Bishops or to their Presbyters but it behoveth them to shew that they did it as acknowledging that sense of the Apostle alledging their reason and forbearing it as against Scripture For there is a great deal of reason why that course might be tolerable and sufficient in the beginning while the Church was oppressed by the secular Powers of the Empire and the fear of persecution contained the people in respect to the Orders of their Pastours and them in respect to their Office which afterwards when the world was come into the Church and the Empire become Christian would not serve the turn Then as it was requisite that all Rules of the Church should receive force from the secular Arm so might it prove requisite that the Order of Publick Service should be settled in a prescript form though it had been left to the discretion of particular persons afore in regard of that good and bad fish that was come into the Net and might take the occasions pointed at to make rents in it But I alledge this exception to put them in mind that no Ecclesiasticall writer hath yet been alledged to use their reasons which giveth just evidence of the Novelty of the opinion grounded on it Not because I do think the cause needeth it or that any time of the Church can be shewed after the Apostles and the time of extraordinary Graces wherein a prescript form of Publick Service hath not been used much lesse that any such thing is proved by the words of Justine Martyr and Tertullian produced out of their Apologies for the Christians wherein they inform the Powers of the Empire what the Christians did at their Assemblies Which had they been but turned right into English would have made it appear that they inforce either another sense or quite contrary to that which they are produced to prove The words of Justine the place aforenamed Apol ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate Then he who instructed the people prayed according to his ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate He that instructed the people signifying him that governed the people to wit in Ecclesiasticall matters True it is the same person did both but the same word signifieth not both this by the way But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate according to his ability as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were both one You shall see a difference by the Ebrew Their Ancient Doctours have this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever saith Amen VVITH ALL HIS MIGHT the Gate of the Garden of Eden is opened to him Musar C. iv And in the same manner of speech Maimoni describing their Morning Service c. ix 1. and the people answer Amen be his great Name blessed for ever and to all everlastings VVITH ALL THEIR MIGHT Whereas the same Rabbi in another place Taanioth c. iv 1. describing the speech of him that Preached humiliation to the people at the Fast of seven dayes whereof afore addeth and proceedeth in such like discourses according to his ability untill he humble their hearts and they repent perfectly In the Ebrew it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English that signifieth according to his ability this with all his might so much difference there is and the mistake it causeth no lesse then thus They will needs make Justine dream as much as themselves do of making shew of mens faculties in conceiving Prayers who speaketh of nothing but that earnestnesse of Devotion with which he saith the Bishop or Presbyter came to consecrate the Eucharist more proper without doubt to that prime point of Gods Service which he thus expresseth That he sendeth forth Prayers and Thanksgivings VVITH ALL HIS MIGHT In fine when Justine speaking of the Thanksgiving which the Eucharist was consecrated with saith that he made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might he meaneth neither more nor lesse then afore speaking of the Common Prayers of the people which he saith they made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnestly as shall be said The words of Tertullian Apolog. C. xxx Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non erubescimus sine monitore quia de pectore oramus pro omnibus Imperatoribus It is justly excepted that these words are not to the purpose as containing the private devotions of Christians compared with those of the Pagans Neverthelesse the subject of these Prayers which he prosecuteth afterwards is the same with the Prayers of their Assemblies whereof he speaketh C. xxxix and giveth just cause to think that he speaketh of private forms of devotion borrowed from the publick He saith there that Christians prayed with hands stretched out to protest their innocencie bare-headed to professe that they were not ashamed touching the Gentiles that covered hands and faces in praying which he interpreteth a confession of guilt in the hands an acknowledgement of shame in the face which that habit signified as hath been said And in the same strain he goeth on to tell them that whereas they had their remembrancers to suggest the devotions they addressed to their severall Deities which he calleth Monitours the Christians prayed without Monitours because
that this was one of the wayes that were put in use to the purpose that the Congregation might joyn in the praises of God with most comlinesse according to the custome of the Apostles time Of the Lessons of the Scripture it must further be observed here that the Ancient and Primitive Order of the Church seemeth to have intended them so large that by hearing them read in the Church they might become familiar even to the unlearned of the people as Josephus said afore that the Jews by hearing Moses read in the Synagogues became as perfect in their Laws as a man is in telling his own name whereas among other Nations the simple never attain to know their own Laws For you see how many Lessons are directed to be read in the Constitutions of the Apostles two out of the Old Testament out of the Acts out of the Epistles out of the Gospels Last of all accordingly he reckoneth in particular the Books of the Old Testament to be read in the Church as doth also the said Councel of Laodicea in the last Canon upon this occasion repeat the list of holy Scriptures to be read in the Church and Dionysius expounding the order of the Church described by him afore reckoneth the subject of all the particular Books in the Scriptures which he saith are read after the Psalmes to inlarge with more ample declarations examples those things which in the Psalmes are but darkly and in brief pointed at All which I suppose intimates a great deal more then those short Lessons picked out of some parts of the Scriptures as well for the Romane Missall as other Liturgies extant In that which is intitled to S. James there is a remarkable Rubrick after the Angelicall Hymne and the Prayer that follows it which sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After is read very largely the holy Oracles of the Old Testament and the Prophets and the Incarnation of the Sonne of God is declared that is the Gospels are read For hereby he gives us suspicion enough to presume that the reading of the Scriptures was wont to be larger at the first then afterwards it became when in the declining degenerating times of the Church the increase of sensible Ceremonies and Observances began to crowd out the substantiall parts of the reasonable Service of God For so there is cause to conceive by that of the Sermon whereof it follows immediately there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is After the Lessons are read and the Sermon is done For in Justine Martyrs description of the Service in his time after the reading of the Scriptures follows immediately the Sermon to expound them and to exhort the people to follow the doctrine Tertullian speaketh not of the order or place which the Sermon had in the Service but remembreth it as a principall part of it In the Constitutions of the Apostles the place was produced afore wherein mention is made after the reading of the Scriptures of the Presbyters speaking to the people one after another and the Bishop after them according to the Custome derived from the Apostles time The 18. Canon of Laodicea is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That after the Sermons of the Bishops first the Prayer for the Hearers must be made apart In fine It is manifest by the Order of all Liturgies extant in which is described the Order of the solemn Service of the Church that is when the Eucharist was celebrated first that of all Lessons of the Scriptures those out of the Gospels were read in the last place as it is expressed in S. Augustine alledged before in the Constitutions of the Apostles and in divers others that might be produced were it questionable Then that after the reading of the Gospel followed the Sermon for the exposition of it or some other of the Lessons And yet in Dionysius there is no mention at all of the Sermon either in the description he makes of the Service or in the Exposition wherein he renders a reason of it but immediately after the reading of the Gospel the last in order of the New Testament the Hearers and Penitent and the like are dismissed and then follows the Creed Which to me is an argument of the Authours time and that when he writ the Sermon in some places began to be disused and also because he mentions the Creed in the order of Publick Service of which in Justine Tertullian the Constitutions of the Apostles the Canons of Laodicea wherein almost all the particulars of Publick Service are ordered in fine whereof in the most Ancient descriptions of the Service there is no remembrance It appeared afore by the words of S. Ambrose and so it doth by Dionysius that it was pronounced from the beginning of the use of it by the whole Congregation for the first expounded the words of the Apostle Every woman praying or prophesying of saying or singing the Creed and the second saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Catholick Hymne being acknowledged before by all the Congregation of the Church This is then the Order of that former part of Publick Service which from the beginning the Hearers and Penitents were to be present at to learn the doctrine of the Church and to profit in it so as to be thought fit for Baptisme and for the Communion of the Eucharist For the Latine Masse aswell as all other Liturgies extant though reduced to so small a model as was observed by the shortnesse of the Psalmes and Lessons and leaving out the Sermon alwayes principall ingredients of it representeth neverthelesse the Order and Course of that solemn Service which the Eucharist was celebrated with This difference of the first and second Service in the Liturgies extant is rather retained for fashions sake and in remembrance of the Ancient Order then according to the Originall purpose of it for it shall appear that some part of the Prayers which at the first were for believers alone and such as communicated not to come till the Hearers and Penitents were gone forth in all the Greek and Eastern Liturgies are now put into the first part of the Service But the end of the first Service and the beginning of that which onely believers were present at is manifest enough in it as it is in down-right terms expressed in all the Greek and Eastern Liturgies when the Hearers were to go forth not in the place where Durandus would have it iiii 1. after the Offering but as it is in the Constitutions of the Apostles in the 18 Canon of Laodicea in Dionysius in others after the Prayers for the Hearers Penitents which followed as soon as the Sermon was done immediately before the Creed Howsoever from hence it appeareth that the Lessons of the Epistles and Gospels are originally belonging to the former part of this Service The 18 Canon of Laodicea of these Prayers for the Hearers and Penitents speaketh thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That first after the Sermons of the
down their throat the form of the Masse was related afore Vt nobis Corpus Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi and it was shewed that Transubstantiation is not contained in these words Neverthelesse because there might be offense taken at the words upon the sense of those that use them we see them altered into those terms wherein the truth of that which is done is most excellently expressed to the intent of the Scripture and true sense of the Primitive Church in these words Heare us O mercifull Father and those which follow In like sort because the very term of Offering and Sacrifice though used with a farre other meaning then the Church of Rome professeth seemeth to sound their meaning it is not onely removed out of the Prayer for the whole state of Christs Church but the prayer it self removed to stand afore the Consecration as we conjectured it did stand in the Africane Churches and not after it to give opinion that Christ present by Consecration was sacrificed then for the quick and dead as the Church of Rome imagineth Of the rest of the Service of the Eucharist I shall need to say nothing having shewed that in the ancient Church as with us the time of communicating was transacted with Psalmes after that Thanksgiving the dismission upon that The people is dismissed with the blessing in our Service as in the most ancient form related in the Constitutions of the Apostles and so in the Reformed Churches of France though they use that of Moses still frequented by the Synagogue In the Service prescribed for Lords dayes and Festivalls when the Eucharist is not celebrated it is not strange if something be added above the ordinary course to make it more solemn though it had been rather to be wished that the world were disposed for the true solemnity of it Is the voice of the Law calling us to mind our offenses and moving to crave pardon and grace for the future nothing to the Service of God The Lessons of the Epistles and Gospels belong indeed to the first part of the Service as hath been shewed but shall we take them to come from the Masse where they are last found or from S. Hierome from whom they seem first to have come And was it not convenient in them to remember what the Church celebrateth at severall seasons and solemnities of the yeare and to promote the edification of the Church and instruction of the people in the mysteries of the faith by giving Preachers a subject of their Sermons sutable to those solemnities Last of all though the world is not disposed to the continuall celebration of the Eucharist yet was it requisite in reverence to the Apostles Order and the universall practice of the Church that the prayer for all states of the same should be used at almost all solemn Assemblies which because it alwayes went along with the Eucharist as it is used serves to put us in mind what is wanting In fine though all Forms of Service devised by men must needs remain disputable and happy it is when so they are but upon slight matters so my hope is that from hence will appear that the form which we use deserves this commendation that it is possible to alter it for the better but easie to alter it for the worse Thus farre upon the Principles propounded in the beginning of things remembred in the Scripture concerning the publick Service of God and the most ancient and generall practice of the Church to expound them I have discoursed the substance and form of Gods Publick Service at solemn Assemblies for that purpose the circumstances of it and the particular form which we use Of the rest of Ecclesiasticall Offices and the Course we use in them it was not my purpose to say any thing at the present In which neverthelesse the reasons hitherto disputed will easily take place to show both that it is for the edification of the Church that the performance of them be solemn and by prescript form and that the form which we use is exceeding commendable CHAP. XI How the Form of Publick Service is ordered Dependance of Churches is from the Apostles for that and other purposes How the preaching of Lay men imports Schisme The good of the Order of Publick Service ANd now without further dispute it is to be seen what is prescribed concerning the Publick Service of God in the Scriptures and what is left to be ordered by humane appointment The particular Offices whereof it consisteth of Publick Prayers and the Praises of God of reading and expounding the Scriptures of the Celebration of the Eucharist and the rest are prescribed and recommended to the Church in the rules and practice of holy Scripture The Order and Form in which they are to be performed is acknowledged on all hands that it ought to be prescript yet is it no where prescribed in the Scriptures but left to humane Ordinance That which is to be Preached is acknowledged on all hands to be referred for the most part to the private endeavours of particular persons not in respect to any immediate inspiration of the holy Ghost otherwise to be quenched but because it is the ordinary means to instruct and admonish whole Congregations in that which most concerneth them of the knowledge and doctrine of the Scriptures Publick Prayers some think are to be ministred according to the disposition and discretion of particular guides of particular Congregations by virtue of the Apostles Ordinance forbidding to Quench the spirit Here it is proved that because it is confessed that the Grace of praying by immediate inspiration is not now extant therefore the purpose of this Ordinance ceaseth and that the ordinary rule of the edification of the Church to be attained by the Order and Comlinesse of these things which are done at publick Assemblies is followed to farre more purpose in the use of a form prescript and uniform It is further here to be observed that whatsoever may concern the honour of God the unity of the Church the truth of Religion and the recommendation of it is most effectually to be procured as procured it was from the beginning of our Faith by the dependance of Churches visibly derived from the appointment and ordinance of the Apostles It hath been declared that according to that which was done by Barnabas and Paul ordaining Presbyters through the Churches Acts xiv 22. according to that which Titus is instructed to ordain Presbyters through the Cities Titus 1 3. that is Colledges of Presbyters to order the Churches founded in populous Cities so throughout the whole Christian world were all Churches of Cities thought meet for their greatnesse whether instituted by the Apostles or propagated thence governed by Presbyteries or Colledges of Presbyters the Heads whereof were Bishops in Succession to the Apostles We know the Gospel attained to the Countreys and Territories lying under these Cities upon the preaching of
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
the Apostles the Scripture saith Acts xiii 49. upon the first preaching of Paul and Barnabas The word of the Lord was dispersed all over the Countrey and Clemens disciple of the Apostles Epist ad Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching therefore through Cities and Countreys they made the first-fruits of them trying them by the spirit Bishops and Deacons of such as should believe speaking of the Apostles and their time And we are ready to believe that Congregations might be planted in these Countreys and Territories during their time though we reade nothing of it here and the division of titles and Churches that is City and rurall Congregations in the Church of Rome is assigned in the Popes lives to a farre later time then this But do we not know that according to the generall and Primitive Custome of the Church these rurall Congregations received their Ministers from the Mother-Churches in which their Ordinations were made Doth it not appear to common sense that the form of Gods publick Service as it hath been described uniform in the main ingredients from the beginning unconformable in particulars of lesse moment was practised by particular congregations according to their Mother-Churches Doth not the distinction of Dioceses or as they were first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitations adjoyning to chief Cities received in all parts of the Church proclaim that the institution and appointment of it cannot have been accessory and particular but universall and Primitive And what cause have we to doubt that the holy Ghost directing the Apostles should move them to that Course which according to the condition of the world must needs be most reasonable Or who can doubt that according to the condition of the world it is most reasonable to presume that frequent and populous residences must needs be furnished of men of best abilities and means to know the right course of ordering publick matters of the Church for most advantage to the truth of Religion the Peace of the Church and the Service of God rather then that vulgar and rude Congregations inflamed with the ignorance and malice and overweening of unable guides should choose for themselves not onely in things necessary for their own souls health wherein all have their due interesse but in things concerning the generall state of the Church which they are neither bound nor able to understand I must confesse to have written heretofore that in the time of the Apostles the work of Preaching seemeth to have gone rather by mens abilities then their Offices And now I hope in good time having declared here severall regards in which this is verified It hath been shewed that of the the same Ecclesiasticall Order the same Bench of the Church some Presbyters exercised the abilities of Preaching some not It hath been shewed that the rank of Prophets furnished by the immediate inspiration of God for the more plentifull performance of that work in the beginning of the Gospel cannot be thought to have been the same with that of Presbyters And if any man stand upon it it shall not trouble me to yield that which Grotius of late hath observed and under the Church of Rome Ferarius de Ritu Concionum ii 6. That in the Primitive times of the Church Lay men were licensed to preach by the Bishops of Churches according to the instances alledged in the letter of the Bishops of Palestine to Demetrius of Alexandria in Origens case related by Eusebius For it seemeth most agreeable to the Succession of Scribes after the Prophets in the Synagogue seeing it is neither reasonable to conceive that Scribes were denied this Office when they were found fit nor that those to whom it was granted were all Elders of Synagogues And by this an easie reason is given how our Lord and his Apostles are admitted to speak in the Synagogues as licensed and invited by the Elders and Rulers of them according to the Scripture Acts xiii 14. And perhaps the Custome might remain in the Church after propheticall Graces for the instruction of it were ceased that those which had the knowledge of the Scriptures without inspiration should be admitted to speak to the people But what is all this to these mechanick persons that make themselves Churches and the Churches them their Ministers without education without calling without acknowledgement of one Church of God They please themselves in observing that S. Paul used his trade while he Preached the Gospel as they do And in that perhaps there is as much mistake as in the rest For it is not all one for a Preacher to be bred to a trade from his youth and for him that is bred to a trade from his youth to become a Preacher when he please To me there is so much difference that I yield the one to be S. Pauls case as the world sees the other to be theirs It is observed in Scaligers Elenchus and elsewhere that S. Paul in that particular made use of his education under Gamaliel in regard it was the custome of their Doctours to breed their Scholars to a trade as well as to the knowledge of the Law which they were to professe And there is a saying among them in Pirke Aboth of this tenour to my remembrance Alwayes with the Law let a man learn the way of the earth the meaning is a trade for his maintenance Hereupon it is ordinary for their Rabbies to be sirnamed by their trade And in Maimoni Talmud Torah C. iii. you have divers sayings of their ancient Doctours that with the Law a man is to practise a trade for his maintenance as this All Law that is all learning of the law with which there is not work in the end comes to nothing and draws on naughtinesse and the end of such a man is he falls to robbe creatures And in C. ii afore He that exercises a trade with the studie of the law must spend three houres of the day at his trade and nine at his study which are divided as it follows there The knowledge then of these abilities to which this education tended taken according to publick Order of that time and the exercise of them for the publick instruction of the people allowed according to the same seem to contain sufficient warrant of humane calling to speak to the people in the Church in them that were not Ministers of it S. Ambrose in Eph. iiii Vt ergò cresceret plebs multiplicaretur omnibus inter initia concessum est evangelizare baptizare Scripturas in Ecclesia explanare That the people of believers might increase and multiply in the beginning it was granted to all to preach the Gospel and to baptize and to expound the Scriptures in the Church There is a difference between that which he calleth preaching the Gospel and expounding the Scriptures in the Church though both are called preaching among us For it is one thing to publish the Gospel where there is no Church another to minister
evening Sacrifice Here their prayers to their god is called Prophesying as a part of the Prophets office which Elias doth afterwards And Samuel 1. Sam. xii 23. As for me God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Joyning together the parts of his Office Teaching and Praying Last The King of Israel 2. Kings vi 30. God do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day As he whose Office it was to remove the wrath of God by his prayers and did not If these consequences seem not to speak home to the ministring of the Service of God by prayer at their religious Assemblies compare that which hath been said with that which followeth concerning the Prophets of the New Testament and the things that have been said will no doubt appear unquestionable CHAP. III. The Profession of Scribes that succeeded the Prophets Wisemen of the Jews were the learned sort of Scribes Scribes of all the three Sects They taught in Synagogues Who were Lawyers Who sate in their Courts and of their Disciples The manner of their sitting in Schools and Synagogues How they sate in Feasting Of the Elders of Synagogues Who among them received Imposition of Hands THat the chief if not the onely knowledge to which men of learning were bred among the people of God from the beginning was that of the Law and afterwards of the other Scriptures the name of Scribes is evidence enough Whose profession Epiphanius thus describeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These saith he were men that repeated the Law teaching a kind of Grammaticall knowledge in other things practicing the fashions of the Jews And Abarbinel in the words alledged afore hath expressed three particulars concerning the Law wherein the Jews were instructed upon the Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first concerneth no more then the very words and the ordinary reading of them as it was delivered and as the people received it and by this continuall hearing the Law the people came to be so cunning in it as Josephus professeth in the place afore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if a man ask any of us concerning the Laws he will tell every thing readier then his own name for learning them straight as soon as we come to knowledge we keep them imprinted in our minds The third thing which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerneth the Grammaticall niceties in reading the words of the Law the knowledge whereof Epiphanius saith the Scribes did professe This is the reason that it is recorded for the commendation of Esdras Esd i. 6. That he was a ready Scribe in the Law of Moses As in the third book of Ezra cap. 8. for the same cause he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reader in the Law of God who is called a Scribe of the Law of God elsewhere And that is the reason of the language which our Lord useth to the Scribe What is written in the Law how READEST thou Luke x. 26. For as it is true that the vowels which the letters must be sounded with are not distinguished in the Substance of that Language So it is most certain that the way of reading was not at the first delivered to that people in that method of generall Rules which since hath been invented but was taught and received by particular Tradition and continued by remembrance and practice Whereupon it is evident what difference of sounds may be fastned upon the same characters of letters if it be but from that most ancient Translation of the Bible in Greek commonly ascribed to seventy Elders of Israel The substance whereof still remaining whatsoever alterations may have been made is sufficient to shew how much difference there was between the reading which they followed and that which we now use And by consequence how much it concerned the true meaning of the Law to have learned the true reading of it which the Jews whose reading we follow pretend to have received from Esdras and the men of learning in his time whom they call the men of the Grand Synagogue But the endlesse niceties and curious observances wherewith the reading which we now deservedly use is delivered unto us is sufficient to demonstrate that which I was saying afore that from the beginning the certain manner of reading was delivered by particular observance and in time became reduced unto that generall method which now we use with such unspeakable speed and advantage Thus all that made profession of book-learning among that people are called Scribes though it seemeth some that injoyed the style went no further then writing and reading And such as these they were that taught little children afterwards among the Jews of whose Office we find Rules in Maimoni Talmud Torah cap. 11. And the Jewish Doctours imagine that Jacob prophesied that most of these should be of the Tribe of Simeon when he said Gen. xlix 7. I will divide them in Jacob and scatter them in Israel And the Commentaries under S. Ambrose his name expound the Office of those Doctours of whom S. Paul speaketh 1. Cor. xii 28. in these words Illos dicit Doctores qui in Ecclesia literis lectionibus retinendis pueros imbuebant more Synagogae quia traditio illorum ad nes transitum fecit He speaketh of those Teachers in the Church which instructed children in reading and reteining their lessons after the fashion of the Synagogue for their Tradition hath passedover to us How well he hath deciphered the Office of Doctours in the Apostle we shall see afterwards but that which he saith of the fashion of teaching children to reade and say over lessons of the Scripture which the Church learned from the Synagogue is that businesse of lesse learned Scribes whereof we speak For there was a further degree of knowledge consisting in the exposition of the Law which is the third particular remaining expressed in Abarbinels words in the second place and those which came to this pitch as they were still Scribes which is the name common to all men of learning among that people so they were counted WISEMEN besides in regard of the knowledge of the Law they professed which was the wisdome of that people according to Deut. iiii 6. Thus you shall find Scribes and Wisemen joyned together in the New Testament Matth. xxiii 34. Behold I send unto you Prophets and Wisemen and Scribes And 1. Cor. i. 20. Where is the Wise Where is the Scribe Where is the disputer of this world And for this cause it is that the Disciples of the Prophets are translated Scribes in Jonathan as was said afore And the same are the WISEMEN which taught the Law of God in the Temple which we also reade of Ezra the Scribe vii 10. For Ezra had prepared his heart to seek the Law of the Lord and to do and to teach in
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
which were converted and the conversion of those which were not Thus were Timotheus and Titus placed over the Churches of Asia and Crete just upon the time when he made account to see them no more Thus was Mark attendant on Peter at writing his first Epistle v. 13. who was afterward as all agree seated by him at Alexandria and did the office of an Evangelist there Clemens and Linus companions of the Apostles All Antiquity agreeth were placed by them over the Church at Rome though in what rank and condition it agreeth not The words of Theodoret are remarkable where he answereth the question Why S. Paul writ Epistles to Timotheus and Titus none to Silas or the rest of his fellows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we say saith he that he had already pâ—â— Churches in the hands of these the rest he had with him What meaneth the Apostles instructions concerning the perpetuall government of those Churches if they had nothing to do but to plant Presbyteries there and away S. Paul sendeth for Timotheus to Rome 2. Tim. iiii 9. as for Titus to Nicopolis iii. 12. who was also with him at Rome and went thence to Dalmatia 2. Tim. iiii 10. But did he mean that his instructions should be void thenceforth or be practiced at Ephesus and in Crete afterwards We cannot discredit Antiquity that maketh them Bishops there without offering violence to the tenour of the Scriptures that inforceth it But how is Titus counted Bishop of a Church that is instructed to plant Presbyteries through the cities of Crete i. 3. all under his own government and oversight or how is Timotheus Bishop of one Church of Ephesus that is instructed to govern as well as to plant all the Presbyteries whereof the Apostle writeth for all those Presbyteries import Episcopall Churches No otherwise then the Apostle had his Chair in all the Churches of his planting according to Tertullian The Apostles could not settle all things in the intended form at the beginning So farre there is no fault in Epiphanius his words Not because they knew not what to do but for reasons best known to themselves because perhaps they might find it more to the purpose to put into the hands of their own Disciples those Churches on which depended the planting and government of many more then to set men untried over the Presbyteries of particular Churches Is S. Mark Bishop of Alexandria the lesse because he preached the Gospel through the Countrey under it because he planted the government of Churches perhaps under his own oversight for the time Or what inconvenience is it that S. James an Apostle should be deputed by consent of the Apostles to exercise that office in the parts of Palestine and Arabia alwayes with resort to his residence at the Mother Church of Jerusalem or that he should therefore be counted Bishop of it In due time even during the age of the Apostles severall Churches had their severall Bishops as appeareth by the Angels of the seven Churches of Asia which from the beginning were in the compasse of Timothies charge At first all Presbyters were Angels of Churches according to the Apostle 1. Cor. xi For this cause ought a woman to have power upon her head because of the Angels That seemeth the most naturall meaning of his words for Tertullian in divers places of his book De Velandis Virginibus intimateth one reason of vailing womens faces in the Church from the scandall of their countenances when Bishops came over them no marvel if they alone were called the Angels of those Churches For it is acknowledged that all Presbyters are called Bishops under the Apostles But when severall Heads were set over severall Churches then Heads of Presbyteries were onely Bishops thenceforth Those that would have us take those Angels of Churches for the Churches of those Angels rather then believe that Epistles concerning those Churches were fit to be addressed to their Bishops might have corrected their mistake out of the Scripture that saith Revel i. 20. The seven Starres are the Angels of the seven Churches and the seven Candlesticks are the seven Churches S. Ambrose or whosoever writ those Commentaries upon 1. Cor. xii 28. saith two things First the Apostles spoken of there are Bishops to wit in the then state of the Church Then having compared the Apostles with Prophets he concludeth Et quia ab uno Deo Patre sunt omnia idcirco singulos Episcopos singulis Ecclesiis praeesse decrevit And because all things are from one Father God therefore he decreed that severall Bishops should be over severall Churches In these two particulars he speaketh my whole meaning The Apostles were Bishops but not severall ones of severall Churches But as there is one God over all so he decreed saith he that afterwards severall Bishops should be over severall Churches In the mean time the rights reserved to great Churches over the lesse which now we see derived with so much learning from the times of the Apostles is the print which remaineth of that Government and oversight of them which at the first rested in those great Churches from which they were propagated by the Apostles or by their companions Walo Messalinus standeth stiff upon S. Hieromes opinion that there were no Bishops till they were appointed by the Church to extinguish the schismes of Presbyteries But Tertullians words inforce more That the Bishops of his time sate in those Chairs which the Apostles possessed for theirs And afore C. xxxii Sicut Smyrnaeorum Ecclesia Polycarpum ab Joanne CONLOCATUM refert As the Church at Smyrna relateth that John PLACED Polycarpus or Installed him to wit in the Bishops Chair there He thinketh that all this importeth that Polycarpus took place of the rest of the Presbyters and no more But indifferent reason will require him to grant no more superiority of Bishops then the Chair of the Apostles importeth However S. Hierome reconcile his opinion with his own words concerning the Presbyters of Alexandria that from S. Marks time were wont to take one of their number and place him on a higher step and call him Bishop of Alexandria common sense will inforce the high rank in which he sate to import the superiority and eminence of his office even during the Apostles time The consideration of this Order or this Bench of the Church shall give me further occasion to resume and averre two particulars of good consequence in this businesse The first the Extent of the Office common to the Bishop and Presbyters as for preaching and celebrating the Sacraments so for the oversight and government of the Church in those Spirituall matters wherein as members of the Church men communicate expressed in all places of the Scripture wherein there is any remembrance of their Charge Survaying those passages of the Acts and Epistles of the Apostles in which the office of Presbyters is remembred we find it every where described as well by the oversight or
may please to consider S. Cyprians Order which alloweth their presence for their satisfaction not their voices to decide As they are present at Councels but not called to give sentence But since Kingdomes and Commonwealths are become Christian the Laws of those Kingdomes and Commonwealths as they inforce the Ministers of the Church to execute their office according to such Rules as they inforce so they constrain the people to yield outward effect to the same The good order and peace of the Church cannot be preserved otherwise All this while the Office of Ministers continueth the same No part of it accrueth to the Secular powers By becoming Christians they purchase themselves no more right then the Charge of maintaining the Ministers of the Church in doing their Office containeth Onely as all Christians have the judgement of particular discretion to discharge unto God even in matters of Religion the account of what themselves do so is this judgement of particular discretion by publick persons but most by the Sovereigne of right imployed in all that in which they lend or refuse their assistance to the Ministers of the Church in their Office alwayes under the account due to God and to the Sovereigne What is then the meaning of that which we reade in these dayes That all Jurisdiction of the Church exercised by the Ministers of it even that of Excommunicating call it Jurisdiction for the present though the term be proper where there is power to constrain is inherent and derived in and from the Common-wealth that is in our particular from the Crown of this Kingdome From whence it will follow by just and due consequence that the Office charged upon the Ministers of the Church by the Scriptures cannot be executed by them of right so long as Kingdomes and Commonwealths are enemies of the Faith So that whatsoever the Church did under the Empire before it was converted to the Faith was an attempt upon the Laws of it And the Church must of necessity die and come to nothing for want of right to execute and propagate the Ministeries which it standeth incharged with by the Scripture The Canonists have done well to distinguish between Order and Jurisdiction in the Ministeries of the Church provided that the ground be right understood upon which these terms are distinguishable according to the Scriptures That will point the effect of it to a farre other purpose but we must not be beholden to the Canonists for it being indeed this Because he that receiveth the Order of Presbyter in the Church for example is not of necessity by the same Act deputed to the exercise of all that his Order importeth and inableth to exercise without receiving the Order anew I say by the Scriptures he is not confined when he receiveth the Order when where how what part of those things he shall exercise which the Order inableth to do True it is when the Canon that prohibited Ordinations without Title of Office was in force to the true purpose of it by receiving the Order a man was deputed to the Service of the Church in which he received it as a Bishop is now when first he is ordained And the nearer the Course of Law cometh to this Canon the better I conceive it is in that regard But as this deputation was alterable so was the execution of it of necessity limitable in them that received it What Law of God what Command of Scripture what Rule or Practice of the whole Church is there to hinder him that is deputed to one Service to undertake another for the good of the Church Or to inable all that have received the Order of Presbyter for example indifferently to exercise the power of the Keys and of Ordaining so farre as it belongeth to that Order of right much lesse to exercise it according to their own sense and not according to Rules prescribed by the Church Therefore when the Order is given if you please to call the right of exercising that which it importeth in such time and place and sort as he that receiveth it is or may be deputed to do without receiving the Order anew the power of Jurisdiction this power of Jurisdiction may be given or limited by other acts besides though habitually and afarre off it be contained in the Order of Presbyters and exercised without receiving the Order anew so soon as a man is deputed to the exercise of it If further the question be made From whom this power of Jurisdiction that is the right of exercising that which the Order thus inableth to do is derived and in whom the power of Jurisdiction that is the right of giving this right resideth which the Canonists derive from the Pope upon the whole Church The answer is plain that it must rest in them and be derived from them upon whom the Government of particular Churches and that which falleth under them is estated according to the Scriptures In as much as no Law of God inforceth the rest of Churches to be Governed by one further then the Law of Charity inforceth all to concurre to the unity of the whole In the outward Jurisdiction of the Church in charitable causes settled here upon Bishopricks the matter is somewhat otherwise in as much as it is not so settled by expresse provision of Scripture And yet not so strange from the Scripture and that which is provided there but that it may seem originally to have been derived from thence 1. Cor. vi The Apostle reproving them for impleading one another in the Courts of unbelievers sheweth that the Church was disparaged in that course as if it had none fit to decide their controversies whereas it had been better to referre their causes to the meanest of the Church then to sue before Infidels That is the meaning of his words there vers 4. If ye have causes concerning matters of this life set them to judge who are least esteemed in the Church Not spoken by way of precept commanding them to let the simplest of the brethren judge their causes that were a strange course where there were abler men to do it but by way of Concession that it were better so to do then as they did do For the practice of the Church argueth that the Custome grew upon this Order of the Apostle to referre their causes to the chief of the Church as the Church that is to the Bishop and Presbyters In the Constitutions of the Apostles ii 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your Consistories be upon the Mundayes that if there arise opposition to your sentence having leisure till the Sabbath you may set the opposition straight and make them friends that are at variance among themselves against the Lords day And the Deacons also an◠Presbyters be present at the Consistory judging without respect of persons as men of God c. 45. afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But suffer not the Magistrates of the world to give sentence on ours Not withdrawing obedience
he should be much misâ—aken that should so understand it but taking up controversies within the Church after â—his course And all to this purpose that on â—he Lords day they might communicate â—hat they might give and receive the kisse of peace that when the Deacon pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man â—ave a quarrell or suspicion against any they might neverthelesse draw near Such was â—he beginning of the externall Jurisdiction of â—he Church by which it may be judged whether it were first bestowed by the indulgence of Christian Princes or by them conâ—inued upon the practice of the Church beâ—ore the Empire was Christian But of this we speak not here as not concerning the Government of the Church in Spirituall â—atters wherein as members of the Church we communicate That standeth indeed and â—ometh to effect by the free consent of members of it so farre as Religion is not the Law of that Kingdome or Commonwealth â— which it flourisheth Because our Lord â—â—dued not the Ministers of his Kingdome with that power to constrain obedience â—hich himself used not upon earth But as â—he Laws of Kingdomes and Common-â—ealths inforce the Execution and outward â—ffect of Ministeries instituted in the Scriâ—tures in this respect not the power of excommunicating alone but of preaching and ministring the Sacraments and whatsoeveâ— else belongeth to the Office is derived from the Common-wealth that is in our particular from the Imperiall Crown of this Kingdome because it is exercised with effecâ— outwardly that is of doing the work though not of producing the inward end and purpose of converting the soul by Laws inforced by it The like is to be said of all thaâ— is done in deputing those that receive any Order in the Church to the exercise of any part of that function which the Order received importeth The right and charge oâ— it must rest upon those Ministeries that anâ— incharged with the oversight and government of such matters according to the Scriptures and by whom it must be exercised were the Common-wealth not Christianâ— But the power that inforceth the effect oâ— that which they do in this and all parts oâ— their Office is derived from the Secular Arm of the Common-wealth that cherisheth thâ— Church in the bosome of it As for Excommunication by Judges Delegate or High-Commissioners that is by men not of thesâ— Orders First it proceedeth upon Rules directed by the Church and then the course oâ— it is not so agreeable to the tenour of Scripture as to the necessities of the Kingdome For that is here to be averred again that thâ— Presbyteries whereof we speak are differenced from the rest of the people as Benches composed of none but persons Ordained by Imposition of hands for the purpose of Teaching the people and Ordering and Governing Spirituall matters So you have the Office described in all places where there is remembrance of it in the Scriptures Onely in the words of the Apostle 1. Tim. v. 17. Let the Elders that rule well be counted worthy of double honour especially those that labour in the Word and Doctrine it is imagined that two kinds of Presbyters as well as two parts of their Office are expressed one of Ministers of the Church another of the people one perpetuall the other ambulatory for their time both alike interessed in the Government of the Church the Office of Preaching charged upon the one How little of this is set down in the words of the Apostle were the sense of them that which is pretended let all the world judge yet this is the state of that discipline which hath been pressed as one of the essentiall marks of avisible Church But the purpose is now to satisfie that which hath been alledged from the collections of Justellus upon the Africane Canons to make good this pretended meaning of the Apostle and that from the Apostles own words He hath there produced out of Church-writers of the age of S. Augustine and Optatus or underneath much remembrance of certain Persons styled in those Writers Seniores Ecclesiarum Elders of Churches As in S. Augustine cont Cresc iii. 56. Clerici Seniores Cirthensium Epist 136. Peregrinus Presbyter Seniores Ecclesiae Musticanae regionis in Ep. Conc. Cabarsussitani apud S. Aug. in Psal 36. Seniores Ecclesiae Carthaginensis and to these persons are ascribed certain Acts retaining at least to the Government of those Churches As The Church goods are deposited in their hands Optatus lib. i. They reprove a drunkard August Serm. xix De verbis Domini They are present at an Ecclesiasticall Judgement Greg. l. xi Ep. 19. The Elders of the Church at Carthage solicite the sentencing of their Bishops cause Epist Concil Cabarsussitani apud August in Psal 36. these and more particulars produced by Justellus Out of Origen iiii cont Celsum that the Church had certain of the people to inform them of scandalous offenses whereupon they might proceed to reproof or censure But observe first the style of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 17. and Heb. xiii 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing with that of Tertullian Apolog. cap. 39. PRAESIDENT probati quique Seniores and of Firmilianus Ep. lxxv Cypr. In qua PRAESIDENT majores natu and Ignatius afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All expressing the first rank of the Church in which after the Bishop they put the Presbyters Compare herewith the rank in which we see these Elders of the people in the time of Optatus and S. Augustine placed in these writings from whence the remembrance of them is alledged In Actis Purgat Caecil Felicis Episcopi Presbyteri Diaconi Seniores August iii. cont Cresc 56. Clerici Seniores Cirthensium and then let common sense judge whether these that stand in rank and style behind all degrees of the Clergie be the men that the Apostle placeth in the head of the Church as Rulers of it or how those that governed the Church can come behind Deacons and inferiour Ranks whom they governed The truth is in that age when the Latine tongue began to decay and corrupt they are called Seniores in the Authours alledged by Justellus in the same sense as now in the Vulgar Languages into which the Latine is changed Signori or Scigneurs And therefore there is remembrance of Seniores locorum Seniores regni Childeberti out of Gregory of Tours as well as Seniores Ecclesiae signifying the Aldermen of Commonalties and Lords of the Kingdome as well as the Chief persons of such or such a people that acknowledged the Christian Faith at such time as all were not Christians but Churches and Commonalties in which they subsisted made bodies distinct in persons as well as in nights In that regard it seemeth they are called sometimes Viri Ecclesiastici Ecclesiasticall persons that is belonging to the Church because there were others of like rank which being Heathen belonged not to it rather then for any settled charge in these
though I have the Gift of Prophesie and understand all mysteries and all knowledge addeth neverthelesse vers 10. To another is given the working of miracles to another Prophesie distinguishing the Grace of foretelling things to come from the wisdome and knowledge inspired by the Holy Ghost which are all sometimes comprehended under one Grace of Prophesying But that which the Apostle calleth REVELATION is without doubt the disclosing of secrets That I take to be questionlesse by what we find afterwards vers 24 25. But if all Prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all and thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is among you of atruth S. Chrysostome here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not the same for a man to come in and see one speaking of Greek another Persian as it is to heare the secrets of his own mind and whether he came in to try with an evil mind or with a sound one and that he hath done this or that for this is much more terrible and usefull then that To this purpose he alledgeth Nebuchadnezzars act falling down before Daniel upon the discovery of his dream ii 47. And that under the Old Testament Revealing of secrets was a thing required at their Prophets hands By the way we may perceive by that which Saul and his Fathers servants did 1. Sam. ix 6. repairing to Samuel to inquire of his Fathers Asses that were strayed From whence we must conclude that this Grace of PROPHESYING under the New Testament was of immediate inspiration of the Holy Ghost to all purposes as under the Old For you shall find vers 30. If Revelation be made to another that sitteth by let the first hold his peace To shew us that some were inspired upon the very point of time with the truth of matters in debate at their Assemblies as was Jehaziell sonne of Zachariah at the meeting which Josaphat had assembled 2. Chron. xx 14. As were those by whom Paul and Barnabas were sent Acts xiii 2. And those by whom Timothy was ordained 1. Tim. iv 14. And as that Maid at least pretended to be of whom Tertullian De Anima c. ix Besides we see how often these Prophets of the New Testament are inspired to foretell things to come And in reason the Gift of Languages being inspired both for the subject and the tongue in which it is expressed it is certain that the Gift of Prophesying is not contained within humane conceptions And indeed the Offices specified out of the Apostle of Edifying Exhorting Comforting of Speaking words of wisdome and knowledge of mysteries may well be referred to that rank of inspirations whereby a man is moved to speak that which the use of his humane reason inableth him not to conceive with assurance that the motion is from the Holy Ghost which kind of inspirations are counted Prophesies even among the Ebrew Doctours as hath been said And in this kind the Exposition of Scripture is not without cause understood under the Gift of Prophesying in this place The Commentaries intituled to S. Ambrose Prophetas dicit Interpretes Scripturarum Sicut enim Propheta futur a praedicit quae nesciuntur ità hic dum Scripturarum sensum qui multis occultus est manifestat dicitur PROPHETARE By Prophets he meaneth Expositours of the Scriptures For as a Prophet foretelleth things to come which are not known so such an one manifesting the meaning of the Scripture which many perceive not is said to PROPHESIE The same is to be found again in him and others divers times not so much because the Apostle hath specified here any such part of Prophets office as because the rules which he prescribeth in Prophesying afterwards from vers 29. do plainly belong to those that had the Scripture in hand to expound as shall appear afterwards Therefore it is plain that these Propheticall inspirations were seen in the Exposition of Scripture because it is that upon which the Apostles rule proceedeth vers 30. If revelation be made to another sitting by let the first hold his peace meaning that he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time But there is something else besides this belonging to the Gift of Prophesying as well as of Languages For the Apostle from vers 14. here thus writeth If I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull What is it then I will pray with my spirit but I will pray with understanding also I will sing with my spirit and I will sing with understanding also Else when thou shalt blesse with the spirit how shall he that occupieth the place of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified It is not so clear how the Apostle here saith My spirit prayeth but my understanding is unfruitfull having said afore He that speaketh in a tongue edifieth himself For if he that hath the Gift profiteth in the understanding of the mysteries which the spirit suggesteth to him in a strange Language how is his understanding unfruitfull Therefore S. Chrysostome acknowledging this difficulty yieldeth that some of them which had this Grace understood what they said others not for thus he writeth upon these words He that speaketh in a strange Language edifieth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And how if he know not what he saith But thus farre he speaketh of those that understand what they say but know not how to expresse it to others But the words of Theodoret are thus in the Greek of Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is He meaneth by SPIRIT the spirituall Grace but by UNDERSTANDING the declaration and interpretation of things that are spoken By thus expounding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a meaning understood he seemeth to reconcile the text with that afore without acknowledging that they understood not what they spake in strange Languages According to which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth this interpretation my meaning is fruitlesse to wit to the hearers not yielding them the fruit required of it and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I will pray in a meaning understood Whether the words will bear this meaning or not let men of learning judge The thing is probable enough seeing the fault which the Apostle findeth vers 17. is not that a mans self is not edified but saith he another is not edified And if we follow the intent of the Apostle close it will easily appear that the purpose of his speech requireth more then that a man himself should understand what he speaketh in an unknown tongue to wit that his Audience also should understand it And therefore let who will
Velandis cap. xvii Quantam autem castigationem merebuntur etiam illae quae inter Psalmos vel in quacunque Dei mentione retectae perseverant Meritóne etiam in oratione ipsa facilimè fimbriam aut villum aut quodlibet filum cerebro superponunt tectas se opinantur But what reproof shall even they deserve that continue unveiled in singing Psalmes or in any mention of God Have they reason in their very Prayers at their best ease to lay a fringe or thrumme or any thred upon the brain and think themselves veiled here you have the two particulars of Psalmes and Prayers expressed which the Apostle calleth Praying and Prophesying with the reason of reverence at the mention of God to inforce his purpose that they ought not to content themselves with no veil at Psalmes or with a slight one at Prayers And afterwards Oportet ergò omni tempore omni loco memores Legis incedere paratas instructas ad omnem Dei mentionem qui si fuerit in pectore cognoscetur in capite foeminarum It behooves therefore to walk mindfull of this Law at all times and in all places ready and provided against all mention of God who if he be in womens hearts wil be known on their heads expressing the Apostles reason Reverence at the mention of God And as for the Prayers of the Church we have a singular passage in the Apostle Rom. viii 26. to the best of my judgement to be understood to this purpose And the Spirit also helpeth our infirmities for we know not what to pray for as we ought but the Spirit maketh intercession for us with groanings which cannot be uttered For what is it that the Apostle calls the first fruits of the Spirit vers 23. there afore but the flowr cream of those spirituall Graces whereof the Apostle writeth all this while to the Corinthians And when he saith we know not what we should pray for as we ought true it is we are sufficiently informed what we are to pray for in the Scripture but seeing the purpose of the Scripture in generall is not so perfectly understood by all persons much lesse the Exigence of it duly pointed in particular it is no marvel if we believe that the inspiration of the holy Ghost is able far better to inform us what we are to pray for even at our Assemblies when we see the Apostle himself pray for the goad in the flesh to be removed which God thought not fit to be granted But when he saith the Spirit maketh intercession for us we know first that by the SPIRIT the Apostle in this subject continually understandeth the Inspirations of it as hath been observed afore we know again what endlesse debate difficulties the sense of these words breedeth and what better course have we to end them then by understanding in these words the intercessions which the holy Ghost inspireth And those unutterable groans of the Spirit whose mind he that searcheth the heart trieth vers 27. and findeth that it maketh intercession for the Saints according to God what are they else but those desires which the Spirit inspireth to them which have the first fruits of it causing them to groan within themselves waiting for the adoption to wit the redemption of the body as it went afore vers 13 For as men inspired were not able to expresse the vehemence of the desires they were inspired with no more were they able to comprehend the meaning of them the depth of things inspired being sounded by him alone that inditeth the same This exposition is S. Chrysostomes who hath delivered us the ground of it for Historicall truth upon the place telling us that there was no lesse peculiar an inspiration to pray at that time then there was to foretell things to come to cure diseases to do miracles to speak strange languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With all these saith he there was also a Grace of Prayer which was also called A SPIRIT as the spirit of knowledge the spirit of wisdome and the like that is the spirituall Gift of it and he that had this prayed for all the multitude For because not knowing many of those things that are good for us we desire those that are not as here it is said We know not what to ask for as we ought the grace of Prayer came upon some man then and he stood up to desire in the name of all that which was good for the Church in Common and taught others to do it And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that was vouchsafed this Grace standing with much compunction with many groans such as prostrate a man in mind before God asketh such things as are good for all Correspondent whereto now is the Deacon when he offereth to God the prayers for the people The opinion and relation of this most excellent man at expounding the Scripture going so clear with the words of the Apostle maketh this beyond question with me to be the meaning of the Apostle which shall afterwards get still more credit by the profer which shall be made of designing the kind and nature of these Prayers and Thanksgivings whereof the Apostle speaketh here to have been the same that the Church hath practised in all Ages since And these things supposed the meaning of the Apostle in the passage which we are in hand with sufficiently sheweth that as these which were indowed with the grace of Languages did not stick to do those things to utter the praises of God the prayers and thanksgiving of the people at their Assemblies in unknown tongues to make show of their Gift which he forbiddeth so those that had the Grace of Prophesying did and are directed to do the like for the benefit of the Congregation in all particulars whereof he speaketh These things thus cleared give us full assurance of the kindred between these two kinds of Graces of Languages and Prophesying by the limbes and branches of the offices expected from both and that by consequence all these Propheticall Graces were of immediate inspiration as much as that of Languages which the Apostle coming up to his first purpose in this whole discourse which was to regulate the use of both kinds of these Graces at their Assemblies further declareth in recapitulating those Offices of both vers 27. which he thinketh fit to remember there His words are these vers 26. How is it then brethren when ye come together every one of you hath a Psalme hath a doctrine hath a tongue hath a revelation hath an interpretation Let all things be done to edifying Tongues and Interpretations of them it is plain belong to none but those that have that Grace Revelations are specified afore to be a kind of Prophesying but there is no reason to convince that they might not be suggested in strange languages Psalmes it is plain by that which went afore were uttered in strange languages but the Apostle
prescribeth to do it in the known tongue as an office of Prophesying Of Doctrines the like must be said as of Revelations In fine the reason which moves the Apostle to allow speaking in strange tongues in the Church provided there be one to interpret because the matters so uttered are for the edifying of it is enough to prove that the substance of things uttered by both Graces was not unlike therefore those rules also in which the Apostle concludeth serve to averre the difference and agreement observed between the two kinds of Graces speaking as they do to two heads one of Languages the other of Prophesying The summe of them being the same that was proposed in the beginning of the chapter for there we reade desire spirituall gifts but rather that ye may Prophesie and here in the conclusion we reade vers 39. covet to Prophesie and forbid not to speak with Tongues Commending the one without limitation permitting the other with a caveat of one to interpret The same is the meaning of his rule to the Thessalonians 1. v. 19 20. Quench not the spirit despise not Prophesying The one part advising to maintain all spirituall Graces by allowing the orderly use of them at their assemblies the other in particular to esteem aright of Prophesying above the rest which the Apostle expresseth in terms of abatement charging not to despise it Before I take in hand the meaning of these rules in particular be it observed that these things which were delivered at their assemblies in the use of both kinds of Graces were not conceived upon the instant but ready provided afore for within these terms the Apostles words will conclude us when he saith vers 26. When ye come together every one of you HATH a Psalme c. which is that they came provided of what they intended there to declare as appeareth by that part of the rule that concerneth Prophesying vers 29 30. Let the Prophets speak two or three and let the other judge if revelation be made to another that sitteth by let the first hold his peace Where the difference is manifest between that which was suggested at the instant and that which was conceived afore Now whereas the principle upon which the Apostle proceedeth is the edification of the people as he saith vers 26. Let all be done to edifying well are we assured that it was for the edification of the Church to understand what the Spirit suggested to them that spake in strange languages concerning the praises of God and the mysteries of his kingdome It was for their edification indeed but not so much as the knowledge of the Scripture which consisteth not of Revelation for the time but is intended for the perpetuall instruction of Gods people Therefore the Apostles will is that two or three speak with tongues and another interpret not to take up that time which the exposition of Scripture required vers 27. S. Ambrose upon those words Ideo ut multum tres Interpretem illorum nè occuparent diem Linguis loquentes non haberent tempus Prophètae disserendi Scripturas qui sunt totius Ecclesiae illuminatores Therefore three at the most and him that interpreteth them that they should not spend the day in speaking Languages so that the Prophets which are the inlightners of the whole Church should not have time to expound the Scriptures The holy Ghost was dispenced among men that were converted to the faith for their assistance in understanding the Scriptures which alwayes was their busines They began straight as the use was under the Old Testament to train others to the same knowledge The Apostles rule supposeth no lesse ver 29 30. Let the Prophets speak two or three let the other judge If revelation be made to one that sitteth by let the first hold his peace The whole words of S. Ambrose touched afore Haec Traditio est Synagogae quam nos vult sectari quia Christianis scribit sed ex Gentibus factis non ex Judaeis ut sedentes disputent Seniores dignitate in cathedris sequentes in subselliis novissimi in pavimento super mattas Quibus sirevelatum fuerit dandum locum dicendi praecipit nec despiciendos quia membra Corporis sunt It is a Tradition of the Synagogue which he would have us to follow for he writeth to Christians but converted not from the Jews but from the Gentiles to dispute sitting the Eldest in dignity in Chairs the next on seats the last on matted floores To whom if Revelation were made he commandeth that room to speak be allowed not despising them as members of the body The inspiration of the Holy Ghost was not alwayes present with Prophets they spake in Exposition of the Scripture out of that which the Spirit formerly had suggested Most like it is that the inspirations of the Holy Ghost should possesse one or other of them which had the Grace in the time and place of Divine Service for you saw afore vers 24. how the revelation of secrets was wont to be infused upon them at that time when unbelievers came into their Assemblies If any such thing came to passe the Apostles will is though he were of a mean rank among the Disciples of Prophets he should be allowed to speak For let no man think that the Apostle here alloweth all members of the Church to speak in publick In that the pretended S. Ambrose seemeth to mistake admitting those whom he describeth sitting on the floore to speak For he that was inspired without peradventure sate not upon the floore but among the Prophets The words of the Apostle are generall when he saith vers 31. For ye may all Prophesie one by one that all may learn and all may be comforted But this speech all this while concerneth not the Congregation but those that have the Gifts of Prophesying and speaking with Languages And men of Learning know that generall words are to be confined to the particular Argument of the speech Besides the Apostle hath made the difference himself when he saith vers 16. How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that sitteth in the place of a private person without Learning is so named in difference to those that professed themselves Teachers if he should stand up and teach this difference which the Apostle maketh would be quite abolished He forbiddeth a woman to speak in the Church whatsoever be her Graces were she one of Philips daughters the Prophetesses he alloweth not all men to speak but such whose Graces were known and discerned of whom all the Discourse hitherto proceedeth Now the matter in question is this It is plain that the Gift of Languages came by immediate inspiration of the Holy Ghost and it is plain that many particulars of the Gift of Prophesying did likewise as the foretelling of things to come called Prophesying vers 6. the knowledge of mens secrets
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
it hinder not their boldnesse to appear As Tertul Apolog. c. xxx saith They prayed bare-headed because not ashamed By which it remaineth undeniable how much the Apostle referreth to common reason to judge of the fitnesse of those things that are practised at our Religious Assemblies when he setteth aside his Apostolick Authority to consult with their common sense about matters to be ordered But when that is done having alledged how agreeable the custome for which he pleaded was both to the light of nature and to revealed truth because it is not possible that matters of this nature should be put past contradiction and dispute by constraining reasons issuing from the mere nature of things and yet the quiet of the Church on which the Edification of it dependeth requireth that they should be out of dispute you shall see where the last resort of his plea endeth when he saith vers 16. But if any man seem to be contentious we have no such custome neither the Churches of God where he hath estated a generall Rule for the Church to follow that in matters of this indifference the custome of the Church is to be preferred before our own reasons The indifference whereof here we speak is not to be found in the action to be done or not to be done as if in things of this slight nature our obligation to God had no influence as if it were indifferent to a man to do or not to do to do this or the other but the indifference whereof we speak is to be understood in the latitude and kind of the thing prescribed to be done or not done which indifference is taken away by custome accruing For example when S. Augustine saith Ep. cxviii that to fast on Saturday or not to celebrate the Eucharist or to communicate every day or not were things of free observance his meaning was not that it was free for particular persons to do what they would without respect to the custome in which they lived that is quite against the purpose of his Epistle which is for the observation of present customes but that of their own nature and kind they were free to be determined by the practice of severall Churches which he that regardeth not in his particular is the cause of an offense It is no more then the Apostle teacheth when he saith If any man seem to be contentious we have no such custome neither the Churches of God Where he acknowledgeth that in things of this nature even his own reasons for the custome in force must needs be subject to contradiction of contrary reasons much more other mens reasons for customes of like nature might be opposed with such as might move men to think the contrary custome better for which they plead and yet concluding that they ought to submit their reasons to the custome in force hath given us authority to conclude That men are bound in matter of that nature to balk their private judgement to proceed upon publick custome The reason being that which was argued afore because custome containeth Order and upon Order the edification of the Church dependeth Neither can private Innovations in the advantage which they yield beyond that which is received countervail the disadvantage of publick confusion and unquietnesse which they cause There are besides these which have been discoursed two considerations of singular moment to recommend and to inforce the Orders of Publick Service For as the Church universall is but one in regard of times as well as of places and countreys those Orders must needs appear most commendable which are derived from the universall practice of the Ancient Church especially next the Apostles And as the Church is at this time incorporate into the State of Kingdomes and Common-wealths it is the secular Arm that establisheth it with a power that is able to constrain but when that is done there must needs accrue a second obligation of obedience for conscience which the Apostle requireth to be yielded to secular Powers It is not my purpose to oblige the Church of this time to reduce into practice all things which a man may find to have been practised even in the time of the Apostles much lesse afterwards We have divers remarkable instances of matters allowed and appointed by the Apostles in Scripture which are come to disuse upon appearance that the reason is ceased whereupon they were prescribed Such is that whereof I spake even now for women to be veiled on their faces in the time of Publick Service which the Apostle inforceth with so many reasons and yet among us doth not take place neither in the rest of countreys where it was never the custome for women to go abroad with their faces covered in signe of the modestie and subjection which they professe Such is that Ancient Custome of Agapae or Feasts of Love the Originall whereof S. Chrysostome truly deriveth from the manner of living of those Primitive Christians that made all things common in the Acts of the Apostles There were those in other places that went not so farre yet intended to preserve some impression of their practice These upon set dayes of Assemblies furnished a common entertainment both for rich and poore so that Service being done after the Communion of the Mysteries they went all to feast together the rich providing and inviting the poore and all together making good chear This is his discourse in 1. ad Cor. Hom. xxvii neither was it any part of the Apostles mind to forbid this course but rather to allow it so farre as he regulateth and ordereth the course of it Which neverthelesse we see it is so lost as if there had never been remembrance of any such thing in Scripture because it appeareth to common reason that it cannot be practised to the same purpose now that all the world is Christian as it was when they were tied so strait together by the Profession that differenced them from the Gentiles And such is that Order of the Apostle concerning Gentiles converted to the Faith Acts xv 29. To abstain from meats offered to Idoles and from bloud and from things strangled The reason where of being nothing but this when it is examined to the bottome that the Jews converted to the Faith might find lesse offense in matters of daily practice which their Orders imposed upon them but the Gentiles made no scruple at and so might the better piece into one houshold of the Church it is no marvell if the observance of it came afterward to disuse when the reason had ceased And therefore it is remarkable even in S. Augustines time as we find cont Faust l. xxxii 15. that divers Christians then scrupled at the violation of this observance in eating of a Hare killed by breaking the neck or small Fowl without letting bloud which he that doth saith he is now laughed at for his pains of the rest because it could not appear to one so soon as the rest that the ground of this
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
publick Service in the Church for reasons proper to that time The example of S. Basils Monks and their morning Service described by him Ep. lxiii seemeth more pertinent to be made the president of ours His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the people with us riseth betimes after night to the house of prayer and making confession to God with pains and tribulation and distresse of tears at length rising from prayer fall to singing Psalmes For here he speaketh of Confession at Morning Service As also that Confession of sinnes which we spake of in the Breviary howsoever scandalous for the stuff seemeth to have been used to the same purpose with ours and that of other Reformed Churches for a preparation and entrance to Morning Service Now because it hath been shewed afore that this solemn Service of God consisted of Psalmes of Gods praises of reading the Scripture and expounding it of Common Prayers and the celebration of the Euchrist that which remaineth here to be declared is this in what Form and Order these materials were practised according to the eldest and most generall custome of the Church which we shall be able to discern The Order of reading the Scriptures is this according to the Constitutions of the Apostles ii 57. having reckoned the Scriptures of the Old Testament to be read in Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And two Lessons being read out of the Old Testament let some other sing the Psalmes of David and let the people answer the Acrostiches after that let our Acts be read and the Epistles of Paul our workfellow which he sent to the Churches by suggestion of the H. Ghost and after all this let a Deacon or a Presbyter reade the Gospels The 17. Canon of Laodicea is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Psalmes should not be continued in Assemblies but a Lesson to be interposed in the midst after every Psalme This is ordered saith Balsamon to take off the wearinesse of the people at these offices by this mixture He that calls himself Dionysius the Areopagite Eccl. Hierar C. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being returned back to the Divine Altar he beginneth the holy melodie of the Psalmes all ranks of the Church singing with him those holy Psalmes after follows in consequence the reading of the holy Scriptures by the Ministers In this Form which he describes there is no interlacing of Psalmes and Lessons but the Psalmes first and afterwards the reading of the Scriptures Of the Churches of Africk and their custome we may presume from S. Augustine His Sermons make divers times mention of a Lesson first out of the Prophets then out of the Epistles and Gospels with a Psalme or Psalmes between them And in his Sermon he expounds them all sometimes In the Masse it self there remains something of this custome as brief and short as they have made it To compare it with the Form described afore in part out of the Constitutions and for the rest to be described it is strange to see to what a small modell they have reduced it Whether it were because it was framed for those times and places where Morning Service was used besides for which reason they thought good to abbridge it retaining neverthelesse the substantiall parts of publick Service Or whether out of a desire of multiplying private Masses it was so made on purpose for speed Or whether so it were alwayes in the Latine Church and we are to believe those copies which they give us of the Ambrosian Service and that of the Mosarabe or Spanish to be of any great time indeed the Order of Lessons said to be composed by S. Hierome of Antiphones by S. Gregory and other Forms of the Latine Church are all very short This notwithstanding in the Introit we see the trace of that singing of Psalmes in the beginning of which Dionysius And the Graduall as they call it which is the shred of a Psalme between the Epistle and the Gospel is in the same place with that Psalme between those Lessons whereof S. Augustine speakes In the pattern of the Ambrosian Service for Christmasse day which we have out of the Missall of the Church of Millain there is first a Lesson out of the Prophets a second out of the Epistles and the last out of the Gospels with versicles of Psalmes or Hymns or Antiphones between each Here as concerning the Psalmes in the Church let me have leave to resume that which was proved afore out of S. Paul that the custome was from the times of the Apostles so to sing them that the whole Congregation might bear a part in the praises of God which the book of Psalmes from time to time inviteth them to do Accordingly in the pretended Dionysius the Bishop begins the Psalmes but all the ranks proceed to joyn in the same But in the Constitutions of the Apostles the people are to answer onely the Acrostichs What those were I cannot better conjecture then by the words of Philo de vita Contempl. where he relates the fashion of those Hymnes which the Essenes by Alexandria in Egypt used at their Common Feasts which he saith were sung first by the chief afterwards by the rest in their order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All hearing with much silence but when the ends and burdens of the Hymnes are to be sung for them all the men and women sing out Some such thing I suppose it was which in the Constitutions there is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end verses of the Psalmes as the Gloria Patri among us known to the people at those times when for some inconvenience found of indecorum in performing this Office the whole Congregation joyned no more in the Psalmes For though in the Custome of those Churches which Dionysius describeth the people joyned in them at those times whereof he speaketh though I doubt not but those Constitutions the Canons of the Councel of Laodicea be more ancient then the pretended Dionysius yet by them it appeareth that when the Constitutions direct the people to joyn in the closes and when that Councel ordereth Can. 15. that no more then the Canonicall singers that is inrolled in the list of the Church that went up into the desk sung out of the Parchmine should sing in the Church there was by that time and in those places of the Church inconvenience found in the Congregations joyning in it for which cause it was referred to the Church-singers Another course there was much used in divers parts of the Church of singing the Psalmes by Antiphones Of which it shall not be requisite here to repeat what is delivered of the first use of it in the East under Ignatius the coming of it into the West under S. Ambrose the relation of S. Basil and the practice of his Monks Epist lxiii the Order of Pope Celestine for the Psalmes to be sung before the Eucharist by way of Antiphones It shall suffice to take notice here
which the Rationalists call the Litanies to be that which remains of them the model of the Latine Service being so abbridged as was observed afore And by S. Ambrose or whosoever writ those books de Sacramentis it appeareth that prayer was made to that effect before the consecration of the Eucharist his words are iv 4. Oratio praemittitur pro populo pro Regibus pro caeteris Prayer is premised saith he to the Consecration of the Eucharist for the people for the Emperours for the rest But in those words he speaketh of prayers that were made at the Lords bord by him that celebrated the Eucharist of which afterwards not of those that were ministred by the Deacon speaking to the people in the manner aforesaid which neverthelesse S. Augustine of the Latine Church remembreth when he saith Epist 118. Cùm communis oratio voce Diaconi indicitur when Common prayer is indicted by the Deacons voyce for this is that which Justine Martyr called Common Prayer afore Rhenanus in Tertull. de Corona Et arbitrantur quidem illi Missam incepisse dicente Saceraote Dominus vobiscum mox Sursum corda Gratias agamus Domino Deo nostro And they truly that is those that studied the Ancient Form of Service out of the eldest and best Church-writers think that the Masse begins when the Priest sayes THE LORD BE VVITH YOU and by and by LIFT UP YOUR HEARTS afterwards LET us GIVE THANKS TO OUR LORD GOD. If his meaning be that the Celebration of the Eucharist began alwayes with the Preface Sursum corda well and good But if he mean this that the second Service or the Prayers at which Believers alone were present began then it is an oversight The testimonies produced are beyond exception to show that according to the most ancient Custome of the Church prayer was made for all states of men and of the Church first in the manner aforesaid In fine the great agreement of all the Liturgies specified coming from those most Ancient Eastern Churches with the eldest of Church-writers together with other pregnant circumstances that concurre make me bold to conclude that the practice of these prayers is derived from the Apostles and the Custome of their time and are the same whereof S. Paul writes Rom. viii 26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit that it maketh intercession for the Saints according to God For according to the exposition of S. Chrysostome proved good afore these prayers which in the Primitive times were made by men indued with Prophetick Graces called here the Spirit were afterwards ministred by the Deacon going afore the people which holds good of these not onely according to all the Liturgies and Authorities alledged but according to Justine in chief and in the eldest place who when he relates that he which ministred the Eucharist began not but with the Thanksgiving after these which he calls the Common Prayers were ended gives presumption enough that the said Common Prayers were ministred by the Deacon with him as with S. Chrysostome Then the terms in which the Apostle expresses the nature of these prayers calling them Intercessions for the Saints seem to specifie the subject whereof we speak for all states of the Church And last when the Apostle saith maketh intercession for us with gronings not to be uttered and afore vers 23. Our selves also which have the first-fruits of the spirit even we our selves grone within our selves S. Chrysostome testifieth that the Correspondent hereof was done by the Deacon in his time with whom agree the words of Justine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he witnesseth the earnest vehemence which these prayers were made with And in the prayers quoted in the Constitutions of the Apostles for the Hearers and Penitents which as hath been shewed were made after the same sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us beseech the Lord for them still more vehemently and in that for the faithfull at the end of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us stand up having vehemently prayed And to the Penitents in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye that are under Penance vehemently And the Cyrie cleeson or Lord have mercy the foot and burden of this Prayer as you have seen in the Liturgies of S. Basil and S. Chrysostome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that of S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of vehement and earnest supplication to God All Arguments of that vehemence and earnest devotion which the fashion and manner of the Litanies if it were relished aright still breatheth derived from those grones and tears with which men indued with Primitive Graces made then intercession to God for the Church and states of it And perhaps the Apostle when he said 1. Cor. xiiii 15. I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also meant no other prayers but those whereof he writes to the Romanes those first sort of Prayers whereof here we speak at the Service of believers For in that which follows vers 16. Else when thou shalt blesse with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thanks well but the other is not edified many things induce me to think that the Apostle speaks of nothing else but of that Thanksgiving which from the beginning the Eucharist was consecrated with and from which it hath the name and is the next point in the order of this Service For so the Apostles directions will appear complete reaching to all parts of the Service which proceed from mens particulars For the reading of the Scriptures we must here except presupposed as the subject and imployment of present Graces For the Psalmes of Gods praises which the spirit then indicted he provideth when he saith I will sing with the spirit but I will sing with the understanding also For the Exposition of the Scriptures more at large in the rules that follow from vers 26. For the Prayers which by the suggestion of the holy Ghost were made for the Church and all States of it when he saith I will pray with the spirit but I will pray with the understanding also For the Prayers which the Eucharist was celebrated with in the words now in hand vers 16 17. The Commentaries under S. Ambrose his name Hi ex Hebraeis erant qui aliquando Syrâ linguâ plerumque Hebraeâ in Tractatibus Oblationibus utebantur ad commendationem Gloriabantur enim se dici Hebraeos propter meritum Abrahae
These that would needs speak in strange Languages in the Church were of the Hebrews which for their commendation used sometimes the Syriack most an end the Hebrew in their Sermons and Oblations For they took pride to be called Hebrews for the merit of Abraham The Offering is the whole Action of Prayers and Thanksgiving which the Eucharist was celebrated with as shall appear So saying in expresse terms that they did it in Syriack and Hebrew he directeth us to the Apostles meaning in that which he calls Blessing and Thanksgiving which in the Scriptures and eldest of Church-writers stand sometimes absolutely and without addition to signifie by way of Eminence the Celebration of the Eucharist Otherwise why is it called 1. Cor. x. 16. the Cup of blessing which we blesse but from that blessing or Thanksgiving as it is indifferently called in the Scriptures with which it was instituted by Christ and appointed to be used afterwards Ignatius ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that be counted a sound Thanksgiving which is under the Bishop or to whom he gives leave His meaning is that to celebrate the Eucharist apart from the Bishop and without his Order was not effectuall toward God The true Clemens S. Pauls scholar Epist ad Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let each of you Brethren give thanks to God in his own rank He directs the Presbyters of Corinth to celebrate the Eucharist by their turns to avoid contention about it In the words of Ireneus related in Greek by Epiphanius Haer. xxxiv of the Marcosians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pretending to give thanks is as much to say as pretending to celebrate the Eucharist and so more then once afterwards therefore when the Apostle saith How shall he say Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seems to mean neither more nor lesse For the Answer of the people saying Amen at the end of this Thanksgiving is so solemnly remarked in Ecclesiasticall writers that the Apostle may justly seem to make reference to it Justine M. Apol. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who having done his Prayers and Thanksgiving all the people present joyn assent with him saying Amen Then the chief having given Thanks and all the people assented with like wishes And in the Epistle of Dionysius of Alexandria in Eusebius Hist Eccles vii 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having heard the Thanksgiving that is been present at consecrating the Eucharist and answered Amen with the rest The subject of this Thanksgiving is thus expressed by Justine the Martyr in his Dialogue with Trypho the Jew where he compareth the offering of fine floure for the leprous at his cleansing according to the Law Levit. xiiii 10. with the bread of that Thanksgiving which our Lord hath appointed us to make in remembrance of his passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That withall we may give Thanks to God for having made the world and all things in it for man and for having freed us from that naughtinesse wherein we were born and overthrown principalities and powers with a perfect overthrow by him that became passible according to his Counsell And Ireneus iii. 34. arguing against the Hereticks of that time that denied God the Father to have created heaven and earth because then the Church should do affront to God offering him the Creatures which he acknowledgeth not for his sufficiently sheweth that the Creatures of bread and wine were offered with this Eucharist or Thanksgiving as well for the Creation of all things as for the Redemption of us Justine Martyr Apol. ii justifieth the Christians against the Heathen that consumed not Gods Creatures with fire in sacrifices but received them with words of Prayer and Thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For being born and for all means of health kinds of qualities and changes of seasons Wherein though the purpose of his speech is directed to the ordinary use of Gods Creatures yet withall he seemeth to describe that Thanksgiving which then the Eucharist was celebrated with being then used as it was instituted at meat In the Constitutions of the Apostles viii 12. you have at large laid down the Form of this Thanksgiving containing first a rehearsall of Gods unspeakable perfections of the Creation by Christ of things visible and invisible and of man in righteousnesse of the Providence of God toward man having sinned before the Law and by it with praise to him therefore with the Cherubim and Seraphim But more particularly recounting the Incarnation of Christ and the whole Course of his dispensation in the flesh especially his sufferings death and rising again Hereupon it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Therefore being mindfull of those things which he suffered for us we give thee thanks Almighty God not so much as we ought but as much as we are able there is Justine Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fulfill his appointment For upon the night wherein he was betrayed rehearsing the whole words of institution of the Eucharist upon this The same is the argument of this Thanksgiving in the Liturgies intitled to S. James and S. Basil both the Greek and the Latine and that which we have from Masius out of the Syriack In that of S. Chrysostome it is to the same purpose but in fewer words in that of S. Mark the same for substance but more in brief and for Order somewhat otherwise So in that which I spake of turned out of the Arabick under the names of S. Basil S. Gregory and S. Cyril in this last as in that of S. Mark and not much otherwise in that of the Christians of Saint Thomas in India In the Canon of the Masse that which is called the preface seemeth to be that which remaineth of this Thanksgiving for it expresseth the praises of God with much vehemence though the subject of those praises either concerning the Creation of the world or our redemption is not contained in it For the Tenour of it is in a manner that of our Service It is very meet right and afterwards therefore with Angels and Archangels besides the proper Prefaces in which are celebrated the works of Gods goodnesse which the Church remembreth upon severall Solemnities In fine it seemeth that this Thanksgiving from which both the Action of celebrating this Sacrament and the consecrated elements themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Justine Martyr and Ireneus did from the eldest times of the Church contain the remembrance of the Creation of all things in regard to the ordinary use of Gods creatures for the maintenance of our bodies because it was at the first practised as it was instituted at meat So much the words of Justine Martyr related afore seem to import when he affirmeth that the onely Sacrifice that Christians have received to offer is that of Praise and Thanksgiving at their nourishment at which remembrance is made of the Passion which God suffered
drink on the Sabbath by his words there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 65. line 19. after words adde of P. 84. l. 7. reade case I truly have judged Pag. 87. line 19. after to the people adde The words of S. Augustine contra Epist Parmen iii. 2. Tunc etiam ille timore percutitur pudore sanatur cùm ab universa Ecclesia se anathematizatum videns sociam turbam cum qua in delicto suo gaudeat bonis insultet non potest invenire Then also is he both struck with fear and healed with shame when seeing himself anathematized by the whole Congregation he can find no rout to bear him company wherewith to exult in his fault and insult over the good Shall I believe that in S. Augustines time the sentence of Anathema came from the Congregation which Tertullian so long afore hath appropriated to the Ecclesiasticall Order when he saith de pudicit c. xiiii Hoc enim non à Deo postularetur quod erat in Praesident is officio For that would not be desired of God which was part of the Presidents Office speaking of delivering to Satan the incestuous person at Corinth yet neverthelesse S. Augustine saith that a man is anathematized by the whole Congregation in regard of the execution and effect which the sentence of the Bishop or Ecclesiastical Order then found by consent of the people when the Law inforced it not Which is the very case of the Apostle alledged afore Pag. 90. l. 22. after right adde and charge P. 91. l. 17. aft whole adde The dependance indeed of particular Congregations upon Episcopall Churches is clearly derived from the Institution of the Apostles related in the Scriptures as must be observed afterwards But it must also be said that the dependance of Episcopall Churches is frō humane right Pag. 93. l. 1. after obedience adde from the secular Powers Pag. 104. l. 22. after evil spirit adde to persist in their counterfeiting Pag. 117. l. 13. after Ecclesiasticall Writers adde as of Ministers of Churches it shall be oserved indeed that sometimes Lay men were licensed to teach the people in the Primitive times but those are never called or accounted Doctours of Churches that we should suppose them to be the remains of those Ministers of Churches which the Apostle calleth Doctours Pag. 123. l. 12. for But that all Presbyters were Prophets or all Prophets Presbyters reade But that all Prophets were Presbyters is more then I can resolve By the Apostles description it should seem that they had their place with the Bench of the Church Walo Messalinus out of Ruffinus hath remembred to us Ordinem Propheticum the Rank or Bench of Prophets as a Ministery by themselves Ireneus Justine Martyr and Tertullian have left mention of the Grace of Prophets as extant in their time but of the use of it for the ordinary Ministery of the Church in teaching the people they have said nothing to my knowledge Pag. 131. l. 9. reade required at their Prophets hands by the way we may perceive c Pag. 138. l. 30. reade in a strange language it shall here be declared c. P. 161. l. 4. after done If this please not or if it seem not generall enough to satisfie the meaning of the Apostles words it may be said in larger terms that all that which the Prophets by help of humane discourse conceived and uttered for and in their publick Assemblies upon the grounds of their particular revelations is here called the Spirits of the Prophets Which therefore must needs be subject to the judgement of other Prophets P. 169. l. 1. reade to make it his own Cxvii when he singeth O praise God all ye people praise him all ye Nations the Apostle c. P. 212. l. 4. reade by whom it speaketh that is a mistake which c. P. 232. l. 11. reade the head of the Captives of the linage c. ibid. l. 22. after professe adde And from that first title of the Misna we have enough to convince this whole point if Scaligers judgement may take place For there we have divers cases concerning the very formall words of divers of those Prayers which still they use resolved by Doctours that lived not long after our Lords time And Scaligers judgement is VI. De Emend Temp. that there is no more question to be made whether those resolutions be the resolutions of those Doctours to whom they are intitled there then whether the resolutions of the old Romane Sages preserved in the digests of the Civil Law be their own or not Thus must needs those Prayers be farre more ancient then the time of our Lord concerning the formall terms whereof cases new disputed at that time see the Misna Beracoth C. iv 3. v. 2. P. 236. l. ult after by heart adde There is a reason why the heathen had prompters to suggest unto them the devotions which they addressed to severall Deities because they counted severall Deities properly able to bestow severall blessings and accordingly held severall rites proper for their Service which it was Sacriledge to perform otherwise Arnobius contra Gentes iii. Vsque adeòres exigit propriatim Deos scire nec ambigere nec dubitare de uniuscujusque vi nomine ut cùm altenis ritibus appellationibus fuerint invocati aures habeant structas piaculis nos teneant inexpiabilibus obligatos So farre it concerns particularly to know the Gods without ambiguitie or doubt of the virtue and name of each that when they are called upon by the rites and names of others both they have their ears stopped and hold us insnared with inexpiable sacriledges See there afore So Tertullian according to this sense makes a very pertinent opposition between the Heathen that prayed as they were prompted and the Heathen that prayed by heart P. 241. l. 25. after Solemn adde Which question perhaps need not be asked if we consider that S. Cyprian spake in his Masters terms who when he nameth Dominica solennia and again post transacta solennia De Anima C. i. x. must needs be understood to mean the same to wit the solemn Prayers which the Eucharist was celebrated with For indeed the latter of those two passages of S. Cyprian I think is out of a Work intitled to him but none of his own P. 245. l. 30. after hold adde To the same purpose Conc. Gerund Can. 1. P. 282. l. 7. after those adde things Pag. 283. l. ult reade a schisme in the Church c. P. 298. l. 22. reade minds are best in tune c. P. 313. l. 32. Therefore in that they require that publick Order be not exacted in respect to the weak they acknowledge the thing lawfull by acknowledging him weak that doubts of it though in truth it concerneth them rather to inform the weak of the lawfulnesse of those things which publick Order requireth at their hands then to continue them in their weaknesse and thereupon pretend that publick Order ought not to be exacted at their hands P. 362. l. 23. after to the purpose of it adde Let a man look over the benedictions which they use before and after the Lesson of Heare O Israel Deut. vi in the morning Let a man look over the xviii benedictions which they say every day morning evening and at night the antiquite whereof may in some sort be valued by that which hath been said afore C. vii and it shall easily appear that they contain Prayers as well as Praises or Thanksgivings to God though called Benedictions because they begin or end or both with Blessed art thou O God specifying something concerning the subject of each Pag. 386. l. 14. after ignorance breedeth adde In the Anaphora of S. Peter in the Maronites Missall this Prayer is made for forgivenesse of sinnes In the Jesuite Kircherus his Prodromus Captus for an essay of that language I remember there is produced a form of this Prayer as ministred by the Deacon out of some of their Liturgies The books are not in my hand for the present Faults escaped in Printing Pag. 72. l. 26. for swell reade smell p. 98. l. 22. Sculletus r. Scultetus p. 108. l. 9. vers 8. r. vers 28. p. 176. l. 13. Parmenians r. Parmenianus p. 223. l. 19. for Prike alwayes reade Pirke p. 248. l. 23. Sciatach r. Scialach l. 24. Velseius r. Velserus p. 252. l. 13. Preacher r. practice p. 253. l. 16. in r. it
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
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