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
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
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
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
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
government or care or whatsoever you please to call it of the Church in Spirituall matters as by the charge of Teaching the people Both parts ascribed to them that bear the rank and style of Presbyters Acts xx 29. 1. Pet. v. 2. 1. Tim. iiii 2 5. Titus i. 7 9. 1. Thess v. 22. True it is that the Church is of it self a mere Spirituall Common-wealth not indued with any temporall power to inforce by way of constraint the effect of those Ministeries which they stand trusted with Before the Temporall powers of the world were converted to the Faith they came to effect by the voluntary consent of Christians The same good will that moved them to become such was enough to prevail with them to yield effect to those Ministeries which God had provided for the maintenance and propagation of it It seemeth that the Ground of the present Separation is derived from hence That hereupon Ordinations and Censures are to passe by voices of the Congregation according to the Scriptures And true it is that in the primitive Church according to the practice of the Apostles times these matters passed at their religious Assemblies under the sight and conscience as S. Cyprian speaketh that is under the notice of the people Ordinations were allowed by them as not having to except against the persons reproofs and censures were their reproofs and censures for they reproved and cast out those whom the Ecclesiasticall Order sentenced to it 2. Cor. ii 6. Sufficient to such an one is the rebuke by the MANY The Congregation must needs rebuke him whom they put from their body to give effect to the Apostles sentence 1. Cor. v. 4. To shew us the meaning and extent of his words there vers 12. For what have I to do to judge those that are without do not YE judge those that are within The Apostle censureth and the people censureth The difference of their right and charge is in the third verse expressed in the case I newly have judged or determined already that he be delivered to Satan at one of your Assemblies that is solemnly put from the body of Christians In regard of the faction then on foot among the Presbyters as hath been shewed else where it appeareth that the person in fault was born out by a side of the people especially if we believe S. Chrysostome that he was one of the Pastours The Apostles were so charitable to expect the peoples consent in Ordinations and Censures that they meant not to betray their own right with Gods cause Judge whether he proceedeth upon voices that inchargeth them to execure his sentence and yet he saith I condemne and you candemne But how shall the government of the Church in generall belong to the Ecclesiasticall Order if the particulars of it be in the hands of the people 1. Pet. v. 2. Feed the stock of God OVERSEEING not upon constraint but willingly not as lording it over the heritage but as ensamples to the flock 1. Thess v. 12. Know them which labour among you and ARE OVER you in the Lord. Titus i. 7. A Bishop must be blamelesse as the STEVVARD of God endued with those qualities that follow not concerning preaching but government The like 1. Tim. iii. 2 3 4 and vers 5. If a man know not how to rule his own house how shall he TAKE CARE of the Church of God Rom. xii 8. He that RULETH with diligence Hebr. xiii 17. OBEY THEM THAT HAVE THE RULE OVER you OR GUIDE you Is all this obedience no more then to give them the hearing when they preach Who shall be left to yield obedience according to this generall charge if the particulars of it Ordinations and Censures belong as well to the people Of the right of the Ecclesiasticall Order in these particulars enough hath been said And the Primitive practice of them in the Church is enough to interpret the meaning of those Scriptures to the common sense of men that will use it Tertullian Apologet. C. xxxix speaking of their Assemblies Ibidem etiam exhortationes castigationes censura divina Praesident probati quique Seniores He telleth us that exhortations reproofs and spirituall censures passed at their Assemblies but under the presidence of their Presbyters Firm. Epist Ixxv. Cypr Omnis potest as gratia in Ecclesia constituta est In qua praesident Majores natu qui baptizandt manum imponendi Ordinandi habent potestatem All power and favour is seated in the Church In which the Presbyters are Presidents which have power both to baptize to impose hands in Penance and to ordain All my meaning is contained in these words Some of S. Cyprians Presbyters made a side of the people to admit the lapsed to communicate without Penance upon petition of the imprisoned towards martydome S. Cyprian neither neglecteth the danger of Schisme nor sitteth down to tell voices which if that were the right in conscience must carry it but casteth about with authority to reduce the people and their leaders to acknowledge themselves He complaineth that the people was debauched by some of his Clergie that ought to have kept them in discipline and instructed them to desire no mans reconcilement before Penance Lib. iii. Ep. 14 16. He writeth to those of the Clergie that they shall give account of what they did to him and the Clergie to the Confessours and to the people Ep. 14. To the people he writeth to advise and rule those that were so irregular in their demands Ep. 16. But he resolveth as a cause that concerned the rest of the Church not to proceed without advice of his fellow Bishops Praesente stantium plebe quibus ipsis pro timore fide suo honor habendus est Ep. 18. In presence of those of the people that fell not to whom respect was to be had for the faith and fear they had shown He yieldeth respect unto his people to incourage their obedience But in whom the keys of the Church rested he sheweth Ep. 16. Cùm in minoribus delictis quae non in Deum committuntur poenitentia agatur justo tempore exomologesis fiat inspectâ vitâ ejus qui agit poenitentiam nec ad communicationem venire quis possit nisi priùs illi ab Episcopo Clero manus fuerit imposita Seeing inlesse faults that are not done against God men do penance their due time and come to Confession upon consideration of the life of him that doth penance and no man can come to communicate unlesse first hands be laid on him by the Bishop and Clergie Shew me any share of the people in determining the measure of Penance or in releasing the persons and let it be believed that the keys of Gods house belong to the people And this is their interesse in the Government of the Church For they that give them right of deciding Controversies because they are mentioned in the Councell at Jerusalem Acts xv 12 22 23.
down their throat the form of the Masse was related afore Vt nobis Corpus Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi and it was shewed that Transubstantiation is not contained in these words Neverthelesse because there might be offense taken at the words upon the sense of those that use them we see them altered into those terms wherein the truth of that which is done is most excellently expressed to the intent of the Scripture and true sense of the Primitive Church in these words Heare us O mercifull Father and those which follow In like sort because the very term of Offering and Sacrifice though used with a farre other meaning then the Church of Rome professeth seemeth to sound their meaning it is not onely removed out of the Prayer for the whole state of Christs Church but the prayer it self removed to stand afore the Consecration as we conjectured it did stand in the Africane Churches and not after it to give opinion that Christ present by Consecration was sacrificed then for the quick and dead as the Church of Rome imagineth Of the rest of the Service of the Eucharist I shall need to say nothing having shewed that in the ancient Church as with us the time of communicating was transacted with Psalmes after that Thanksgiving the dismission upon that The people is dismissed with the blessing in our Service as in the most ancient form related in the Constitutions of the Apostles and so in the Reformed Churches of France though they use that of Moses still frequented by the Synagogue In the Service prescribed for Lords dayes and Festivalls when the Eucharist is not celebrated it is not strange if something be added above the ordinary course to make it more solemn though it had been rather to be wished that the world were disposed for the true solemnity of it Is the voice of the Law calling us to mind our offenses and moving to crave pardon and grace for the future nothing to the Service of God The Lessons of the Epistles and Gospels belong indeed to the first part of the Service as hath been shewed but shall we take them to come from the Masse where they are last found or from S. Hierome from whom they seem first to have come And was it not convenient in them to remember what the Church celebrateth at severall seasons and solemnities of the yeare and to promote the edification of the Church and instruction of the people in the mysteries of the faith by giving Preachers a subject of their Sermons sutable to those solemnities Last of all though the world is not disposed to the continuall celebration of the Eucharist yet was it requisite in reverence to the Apostles Order and the universall practice of the Church that the prayer for all states of the same should be used at almost all solemn Assemblies which because it alwayes went along with the Eucharist as it is used serves to put us in mind what is wanting In fine though all Forms of Service devised by men must needs remain disputable and happy it is when so they are but upon slight matters so my hope is that from hence will appear that the form which we use deserves this commendation that it is possible to alter it for the better but easie to alter it for the worse Thus farre upon the Principles propounded in the beginning of things remembred in the Scripture concerning the publick Service of God and the most ancient and generall practice of the Church to expound them I have discoursed the substance and form of Gods Publick Service at solemn Assemblies for that purpose the circumstances of it and the particular form which we use Of the rest of Ecclesiasticall Offices and the Course we use in them it was not my purpose to say any thing at the present In which neverthelesse the reasons hitherto disputed will easily take place to show both that it is for the edification of the Church that the performance of them be solemn and by prescript form and that the form which we use is exceeding commendable CHAP. XI How the Form of Publick Service is ordered Dependance of Churches is from the Apostles for that and other purposes How the preaching of Lay men imports Schisme The good of the Order of Publick Service ANd now without further dispute it is to be seen what is prescribed concerning the Publick Service of God in the Scriptures and what is left to be ordered by humane appointment The particular Offices whereof it consisteth of Publick Prayers and the Praises of God of reading and expounding the Scriptures of the Celebration of the Eucharist and the rest are prescribed and recommended to the Church in the rules and practice of holy Scripture The Order and Form in which they are to be performed is acknowledged on all hands that it ought to be prescript yet is it no where prescribed in the Scriptures but left to humane Ordinance That which is to be Preached is acknowledged on all hands to be referred for the most part to the private endeavours of particular persons not in respect to any immediate inspiration of the holy Ghost otherwise to be quenched but because it is the ordinary means to instruct and admonish whole Congregations in that which most concerneth them of the knowledge and doctrine of the Scriptures Publick Prayers some think are to be ministred according to the disposition and discretion of particular guides of particular Congregations by virtue of the Apostles Ordinance forbidding to Quench the spirit Here it is proved that because it is confessed that the Grace of praying by immediate inspiration is not now extant therefore the purpose of this Ordinance ceaseth and that the ordinary rule of the edification of the Church to be attained by the Order and Comlinesse of these things which are done at publick Assemblies is followed to farre more purpose in the use of a form prescript and uniform It is further here to be observed that whatsoever may concern the honour of God the unity of the Church the truth of Religion and the recommendation of it is most effectually to be procured as procured it was from the beginning of our Faith by the dependance of Churches visibly derived from the appointment and ordinance of the Apostles It hath been declared that according to that which was done by Barnabas and Paul ordaining Presbyters through the Churches Acts xiv 22. according to that which Titus is instructed to ordain Presbyters through the Cities Titus 1 3. that is Colledges of Presbyters to order the Churches founded in populous Cities so throughout the whole Christian world were all Churches of Cities thought meet for their greatnesse whether instituted by the Apostles or propagated thence governed by Presbyteries or Colledges of Presbyters the Heads whereof were Bishops in Succession to the Apostles We know the Gospel attained to the Countreys and Territories lying under these Cities upon the preaching of
the Apostles the Scripture saith Acts xiii 49. upon the first preaching of Paul and Barnabas The word of the Lord was dispersed all over the Countrey and Clemens disciple of the Apostles Epist ad Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching therefore through Cities and Countreys they made the first-fruits of them trying them by the spirit Bishops and Deacons of such as should believe speaking of the Apostles and their time And we are ready to believe that Congregations might be planted in these Countreys and Territories during their time though we reade nothing of it here and the division of titles and Churches that is City and rurall Congregations in the Church of Rome is assigned in the Popes lives to a farre later time then this But do we not know that according to the generall and Primitive Custome of the Church these rurall Congregations received their Ministers from the Mother-Churches in which their Ordinations were made Doth it not appear to common sense that the form of Gods publick Service as it hath been described uniform in the main ingredients from the beginning unconformable in particulars of lesse moment was practised by particular congregations according to their Mother-Churches Doth not the distinction of Dioceses or as they were first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitations adjoyning to chief Cities received in all parts of the Church proclaim that the institution and appointment of it cannot have been accessory and particular but universall and Primitive And what cause have we to doubt that the holy Ghost directing the Apostles should move them to that Course which according to the condition of the world must needs be most reasonable Or who can doubt that according to the condition of the world it is most reasonable to presume that frequent and populous residences must needs be furnished of men of best abilities and means to know the right course of ordering publick matters of the Church for most advantage to the truth of Religion the Peace of the Church and the Service of God rather then that vulgar and rude Congregations inflamed with the ignorance and malice and overweening of unable guides should choose for themselves not onely in things necessary for their own souls health wherein all have their due interesse but in things concerning the generall state of the Church which they are neither bound nor able to understand I must confesse to have written heretofore that in the time of the Apostles the work of Preaching seemeth to have gone rather by mens abilities then their Offices And now I hope in good time having declared here severall regards in which this is verified It hath been shewed that of the the same Ecclesiasticall Order the same Bench of the Church some Presbyters exercised the abilities of Preaching some not It hath been shewed that the rank of Prophets furnished by the immediate inspiration of God for the more plentifull performance of that work in the beginning of the Gospel cannot be thought to have been the same with that of Presbyters And if any man stand upon it it shall not trouble me to yield that which Grotius of late hath observed and under the Church of Rome Ferarius de Ritu Concionum ii 6. That in the Primitive times of the Church Lay men were licensed to preach by the Bishops of Churches according to the instances alledged in the letter of the Bishops of Palestine to Demetrius of Alexandria in Origens case related by Eusebius For it seemeth most agreeable to the Succession of Scribes after the Prophets in the Synagogue seeing it is neither reasonable to conceive that Scribes were denied this Office when they were found fit nor that those to whom it was granted were all Elders of Synagogues And by this an easie reason is given how our Lord and his Apostles are admitted to speak in the Synagogues as licensed and invited by the Elders and Rulers of them according to the Scripture Acts xiii 14. And perhaps the Custome might remain in the Church after propheticall Graces for the instruction of it were ceased that those which had the knowledge of the Scriptures without inspiration should be admitted to speak to the people But what is all this to these mechanick persons that make themselves Churches and the Churches them their Ministers without education without calling without acknowledgement of one Church of God They please themselves in observing that S. Paul used his trade while he Preached the Gospel as they do And in that perhaps there is as much mistake as in the rest For it is not all one for a Preacher to be bred to a trade from his youth and for him that is bred to a trade from his youth to become a Preacher when he please To me there is so much difference that I yield the one to be S. Pauls case as the world sees the other to be theirs It is observed in Scaligers Elenchus and elsewhere that S. Paul in that particular made use of his education under Gamaliel in regard it was the custome of their Doctours to breed their Scholars to a trade as well as to the knowledge of the Law which they were to professe And there is a saying among them in Pirke Aboth of this tenour to my remembrance Alwayes with the Law let a man learn the way of the earth the meaning is a trade for his maintenance Hereupon it is ordinary for their Rabbies to be sirnamed by their trade And in Maimoni Talmud Torah C. iii. you have divers sayings of their ancient Doctours that with the Law a man is to practise a trade for his maintenance as this All Law that is all learning of the law with which there is not work in the end comes to nothing and draws on naughtinesse and the end of such a man is he falls to robbe creatures And in C. ii afore He that exercises a trade with the studie of the law must spend three houres of the day at his trade and nine at his study which are divided as it follows there The knowledge then of these abilities to which this education tended taken according to publick Order of that time and the exercise of them for the publick instruction of the people allowed according to the same seem to contain sufficient warrant of humane calling to speak to the people in the Church in them that were not Ministers of it S. Ambrose in Eph. iiii Vt ergò cresceret plebs multiplicaretur omnibus inter initia concessum est evangelizare baptizare Scripturas in Ecclesia explanare That the people of believers might increase and multiply in the beginning it was granted to all to preach the Gospel and to baptize and to expound the Scriptures in the Church There is a difference between that which he calleth preaching the Gospel and expounding the Scriptures in the Church though both are called preaching among us For it is one thing to publish the Gospel where there is no Church another to minister