done And hereupon it is that Preachers among the Latine Church writers are called Tractatores and Tractare to preach and S. Augustines exposition upon S. John is called Tractatus because it was preached to the people All this because they handled the Scriptures which were read And Optatus charging the Donatists and Parmenians that their fashion was to leave the exposition of their Texts the Lessons read to fall on railing upon the Catholicks lib. iv Nullus vestrûm qui non aliud initiet aliud explicet Lectiones Dominicas incipitis Tractatus vestros ad injurias nostras explicatis Profertis Evangelium facitis absenti fratri convicium There is none of you saith he but beginneth one thing and expoundeth another Ye begin with the Lessons of the Lord but ye pursue your Tractates to our wrong Ye produce the Gospel but ye revile your brother in his absence Hereupon the name of Tractatores standeth sometime in opposition to Canonici Authentici to preserve the difference between the authority of Scripture and whatsoever words it is expounded with A difference not to be smothered between the Scripture and the best exposition of it that a man can imagine There is one thing that hindereth the effect of the Scripture when it is read that is because it is not understood Thereupon cometh the office of Preaching in the Church to expound the word of God and that which is preached hath the force and virtue of the Word of God because the Word of God is not the letters and syllables but the sense and meaning of the Scriptures But all men are capable more or lesse of understanding the Scriptures as they are read And no man understandeth them so well but may improve by hearing them read in the Church Let those that slight this part of the Church-service take order first that all Congregations shall be perfect in the knowledge of the Scriptures And yet were that come to passe we must not give way to leave it out The better they are acquainted with it the more shall they improve in the understanding of it by hearing it repeated But so farre as it is understood it is a thing strange and admirable that any man living should imagine that the effect thereof in inlightning the mind or converting the heart is lesse when it is read then when it is expounded out of the pulpit The one the word of God as the holy Ghost inspired it the other no lesse so farre as it departeth not from that which is written but alwayes subject so long as man is subject to errour and mistake to depart from it And when this precious wine is once dashed with the water of humane apprehensions it is no offense to me that it is still called the Word of God for so it should be and so it is presumed to be till it appear otherwise but it will concern every man to look about him that he pin not on God his own infirmities As for the necessity and excellence of preaching let all them that are most affected to it examine their reasons and they shall not ascribe more to it then here shall be done Here if any where that difference hath place which Divines make of things necessary to salvation some as means without which it cannot be had in any case others as things commanded to be done without which it is not to be had for those that are under that Command and do them not He that in his ripe years hath learned so much of the Christian faith as to be informed in the means of our reconcilement to God and that condition of life which it requireth believing the one and submitting to the other and desiring his baptisme in consequence As he that was baptized an infant and when he cometh to years of knowledge doeth the like as it concerneth his case to do what wanteth such a man to set him in the state of Salvation that can be counted necessary MEANS of it what should hinder him with old Simeon to sing his Nunc dimittis should it please God to take him in that estate But because that condition of life which Christians undertake professeth to do all things out of obedience to the will of God and with intention of his honour and service therefore those things which in the latitude of their kind and nature are necessary but as things commanded to be done become necessary as means of Salvation to those that are under that command He that by his own fault is ignorant of that which it concerneth him to believe or to do for the discharge of his profession to God He that suffereth himself to be abused to be diverted and led aside by the deceits of the world and his corrupt inclinations for want of that warning and advise whereof God appointeth him the means he must needs fail of his profession to God in fulfilling whereof the means of salvation consisteth but he must take it upon his own account that he faileth of it Upon these considerations we are to value the necessitie of Preaching in respect of particular persons Upon these considerations we are to value how much it must needs concern all Christian Common-wealths to furnish the means all Christian Churches to take order that it may be done As the means to bring men to know as the means to move men to imbrace those means without which they cannot be saved As the means to instruct them more and more to guide them from time to time in a straight course both of their judgement and doings These considerations notwithstanding if the question be made Which is the chief work for which Christians Assemble to heare the Scriptures expounded by Preaching or to serve God in their Prayers There is a visible advantage due to this latter because it is a means nearer the end of both It cannot be denied that all Preaching is to the purpose of informing the mind or moving the heart to desire that which is good indeed But Prayer being the actuall desire of it is the exercise of the means which God ordaineth to procure it But otherwise if we compare the work of Ministring the Prayers of the Church w th that of Ministring the Doctrine of the Scripture upon the considerations premised it must be affirmed that Preaching is the chief work which the Ministers of the Church from their office are able to contribute towards the publick service of God Because the other part of it may be Ministred to the same purpose by men of common sense whereas this requireth those personall abilities which all men have not For one may be the mouth of the Congregation in Prayer to as good purpose in all regards in following a prescript form as exercising his wit and understanding about it suppose this for the present which shall be proved afterwards and therefore we see in the Primitive Church most parts of the Service were referred to inferiour Ministers They had such as
much to my purpose For it is plain that this is not the doctrine of the now Church of Rome when being to shew how the elements are consecrated he produceth the prayer of the Church joyned to the institution of Christ Which is to say that by virtue of Christs institution executed by the Church with prayer to God to ratifie and accept the elements presently offered to be the figure and remembrance of the body and bloud of Christ they are deputed to become this Sacrament In the Canon of the Masse these words are somewhat changed from that which is set down in S. Ambrose for they are read thus Vt nobis corpus sanguis siant dilectissimi Filii tui Domini nostri Jesu Christi That they may become to us the body and bloud of thy most beloved Sonne our Lord Christ Jesus And it seemeth that they were changed on purpose that this Sacrament might not be called a Figure of the invisible Grace of it But in the mean time it is manifest that here prayer is made for the effect of Christs institution in these elements and that nothing can be more crosse to this doctrine of the now Church of Rome then their own Service S. Ambrose observed that after the institution is rehearsed the elements are called the body and bloud The reason seems to be because they were intended to be deputed to become this Sacrament by prayer grounded on the institution of Christ which it is joyned with But it should seem that after the institution there followed in the ancient form of the Latine Church a prayer to the purpose though not in the terms of that which now followeth in the Canon of the Masse the close whereof is this Vt quot quot ex hac altaris participatione Sacrosanctum Filii tui corpus sanguinem sumserimus omni benedictione coelesti gratiâ repleamur That as many as shall receive the holy body and bloud of thy Sonne by participating of this altar may be fulfilled with thy heavenly benediction grace Which is plainly in lieu of the second point of that prayer alledged out of all the Eastern Liturgies desiring the like effects of grace by the means of this Sacrament upon them that communicate If any man think that the Forms hitherto described import that the ancient Church intended to consecrate the elements in the sense of the now Church of Rome that is to abolish the corporall substance of them and substitute that of the body and bloud of Christ in stead not in the true sense to depute them to become visible signes tendring and exhibiting the invisible Grace which they figure he shall much prejudice the truth which we professe The due advantage whereof hath been long since proved to be this that the errour pinned upon it is not to be found so much as in the Service of the Church where it is bred maintained Whē Prayer is made cōcerning the elements in the Canon of the Masse Vt nobis corpus fiant dilectissimi Filii tui Domini nostri Jesu Christi That they may become to us the body and bloud of thy welbeloved Sonne our Lord Christ Jesus These words to us make an abatement in the proper signification of the body and bloud For the elements may be said to become the body and bloud of Christ without addition in the same true sense in which they are so called in the Scriptures But when they are said to become the body and bloud of Christ to them that communicate that true sense is so well signified and expressed that the words cannot well be understood otherwise then to import not the corporall substance but the spirituall use of them In the Greekish form prayer is made that the elements may be made or become or be changed or translated into the body and bloud of Christ That also among our Writers of Controversies is acknowledged to be verified and is indeed easily verified though we suppose them not to cease to be what they were but to become what they were not that is visible signes exhibiting the invisible grace which they figure To which meaning that which alwayes follows in that form directs us when prayer is made that the elements may become the body and bloud of Christ so that they which receive them may be fulfilled with the blessings of his grace Which is to say that they may become that which they are called to wit the body and bloud of Christ not in respect of the corporall substance and kind whereof they consist but in respect to the spirituall communion which they exhibit And indeed when S. Ambrose saith that after consecration the body of the Lord and his bloud onely is named and signified and expressed this also seems to import a great abatement of the proper signification of the body and bloud of Christ As being so called and named and signified to us not because the substance of their nature and kind is abolished but because it comes no more into consideration as not concerning the spirituall benefit of them that communicate Which seemeth to be the true reason why Church-writers continually call the elements by the names of that which they exhibit without such addition as might import that abatement whereof now we speak who neverthelesse otherwhiles stick not to acknowledge that the species of the elements that is in their sense not the outward appearance of the accidents as those of the Church of Rome disguise the true meaning of the Latine word but the inward nature and substance of their kind doth remain as it was It remaineth now to declare both the right purpose and true meaning of that prayer for all States of the Church which in all Liturgies that I have seen is made at consecrating the Eucharist and before the receiving of it In that which hath been hitherto represented out of the Constitutions of the Apostles as in the most of the Eastern Liturgies immediately after the Consecration hitherto described The beginning of it there is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further we pray thee O Lord for thy holy Church from end to end which thou hast purchased with the precious bloud of thy Christ that thou wouldst keep it unmoved unwaved till the end of the world And for all Bishops that divide the word of truth aright Further we pray thee for the meannesse of me that offer to thee For the whole Presbytery for the Deacons and all the Clergy that Further for the King and Powers that they may keep peace toward us Further we offer to thee for all the Saints that have pleased thee from the beginning of the world Further we pray thee for all this people reckoning virgins widows married and infants Further we intreat for this city for the sick the banished slaves travellers and those that are at home that Further we pray thee for those that hate us and persecute us for thy name for those that are without and go astray
licence to judge even Finable Causes And they give not this Imposition of hands which is the Ordination of Elders to be Judges but by three So that of the Misna Sanedrin C. i. n. 2. Ordination of Elders is done by three may well be understood of such Elders as are Ordained Judges in Finable Causes because the name of Elders is common to Judges other Elders True it is there be other purposes reckoned by Maimoni in the place aforesaid afterwards to which they might be Ordained But all of them concern controversies of the Law which their Ordination licenceth them to decide And seeing it is said That Ordination is made by styling the Person Ordained Rabbi it seemeth it belonged to none but DOCTOURS Indeed in the Itinerary aforesaid we reade that in his dayes about the year of our Lord MCLXXIII all the Rabbies and Deacons of Synagogues of that great Resort were appointed by him whom they called Head of the Exile at Bagdat and came thither to him to get Imposition of hands p. 73. 74. But according to the ancient custome of that People those that were promoted Rabbies by Imposition of hands were made onely in the land of Israel that is in all that they possessed when they came out of Egypt Insomuch that unlesse he that Promoted and he that was Promoted were both in the land of Promise there was no Imposition of hands If both were within the compasse of it then might it be done by writing if they were not present Maimoni in the same place Therefore if we believe that all Elders of Synagogues and Deacons called among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were made by Imposition of hands then must it be said that Maimoni and others according to him speak of no Imposition of hands but that which made Rabbies because of the Eminence of such persons Last of all it is to be observed here that in these Colledges or Benches of Elders whereof my speech is that governed great and populous Synagogues there was also one Head the Chief in Learning and Authority called in the Gospel in the life of the Emperour Alexander Severus and in divers Constitutions of the Emperours The Ruler of the Synagogue or Archisynagogue And as it hath been proved elsewhere that the Bishop and Presbyters of Christian Churches are many times comprised in the common style of Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praepositi Antistites Praesidents and the like so it seemeth that both the Archisynagogue and Elders are signified under the same title RULERS OF THE SYNAGOGUE at Antiochia in Pisidia Acts xiii 15. And so was Jairus One of the Rulers of the Synagogue Mark v. 28. CHAP. IIII. Presbyteries of Churches with their Bishops answerable to the Jews Consistories made with Imposition of hands They sate in the Church as the other in the Synagogue That argueth their Office of Governing the Church And the difference of them from the people The Elders of the people in the Africane Churches were not of this rank What is the double Honour of Presbyters in S. Paul The Apostles Rule in discerning Spirituall Graces The Proceeding and Extent of his Discourse His Catalogue of Graces and Ministeries How divers of them may meet in the same man Doctours are those of the Presbyters that preached Helps were Deacons WHen the Gospel of Christ was to be published to the world the Nation of the Jews was now dispersed farre and wide and their Synagogues and Assemblies settled in the most eminent places of the Romane Empire as the Acts of the Apostles alone is enough to inform us Gods singular Providence having procured their Profession and the writings that contein it thus to come to the knowledge of the Gentiles to make way for the Gospel which drew near Now the Apostles being themselves Jews by birth and pretending to call those Congregations which they converted to the Faith whether from Jews or Gentiles to a Condition correspondent to that of the Jews in their banishment that is as the Apostle alludeth 1. Pet. ii 11. to live Strangers and Pilgrimes from that Jerusalem which is above as they were from Jerusalem upon earth it is no marvel if the State of them which they ordained bear a great deal of correspondence with the Synagogue The chief point of which correspondence consisteth in those Presbyteries upon which as hath been proved elsewhere they stated the Government of those Churches which they converted to the Faith It is no marvel that the Apostles ordained these Presbyteries of Churches with Imposition of hands though it be more then I can affirm of those Presbyteries of Synagogues It was from the beginning a sensible signe of Gods hand stretched out to bestow the Grace of the Holy Ghost which was pretended to be procured by the Benediction of him that gave it Such Graces of the Holy Ghost the Apostles professed to go along with the Truth which they preached to convince all nations of it And we see how it pleased God to make good what they professed by that abundance of Spirituall Graces mentioned by the Apostle Whereas the Jews may seem to have confined those Graces to the land of Promise out of their opinion of that kingdome which they promise themselves there In regard of this Imposition of hands the Presbyteries of Churches may well be compared with those Consistories of the Jews which were so ordained as well for deciding matters of Judgement as for teaching the Law at such time as those same Consistories were among them as well Schools of Learning as Courts of Judicature Those Consistories with their Presidents whereof you heard afore out of Moses Maimoni answering these Presbyteries and the Heads of them called Bishops which came over them as hath been shewed in succession to the Apostles Otherwise setting aside Imposition of hands the very pattern of these Presbyteries in Christian Churches is to be seen in those Presbyteries of great and populous Synagogues under their Rulers or Archisynagogues whereof hath been said To make this correspondence further to appear that which hath been discoursed of the manner in which these Consistories or Elders sate in the School or Synagogue shall now be declared to have held in the Church for the sitting of the Bishop and his Presbyters The words of Ignatius Epist ad Magnes are hitherto ill read in our Copies by which means the true sense is diverted I mean these wherein he saluteth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your Reverend Bishop and the victorious spirituall Stephen their Presbyter and their Deacons or Ministers according to God which directeth this Salutation to one Stephen a Presbyter there But in that Old Translation of these Epistles remembred elsewhere these words are rendred thus Cum dignè decentissimo Episcopo vestro dignè complexâ spirituali Coronâ Presbyterii vestri eorum qui secundùm Deum diaconorum Whereby it appeareth that he that made that Translation read 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the spirituall Crown of their Presbytery because sitting in a half Round in the head place of the Church they very well resembled the fashion of a Crown and are therefore called in the Constitutions of the Apostles ii 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Crown of the Church There order is taken that the Presbyters at the Feasts of Love then practiced shall receive a double share to that of the widows in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Presbyters that they may take pains about the word of Doctrine let there be a double part set aside for them also for the Apostles of our Lords sake whose place they possesse as Counsellours to the Bishop and the Crown of the Church We are not to conceive that it must needs be a full Round that is called a Crown that Constellation of starres that is so called wanteth a great deal of a Circle I suppose because we must allow room to tye it behind the head to avoid Tertullians objection That the hinder parts of the head swell not If then the Bishop and Presbyters sate in that figure of a half Round which we saw practiced in the Jews Consistories and that in the head of the Congregation it is for no other reason that they are called the Crown of the Church Now this fashion of their sitting is thus described in the same book ii 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Bishops Chur stand in the midst and let the Presbytery sit on both sides of him and the Deacons stand by lightned of too much apparel for they are in the ship of the Church like Mariners and Rulers of sides by their direction let the people sit on the other side with all quietnesse and good order and let the women also sit apart keeping silence then let the Reader stand on high and reade It is plain that he setteth here the Bishops Chair in the midst of the upper end of the Church because he called them afore the Crown of the Church and because if the Deacons order the sides then is the Bishop Master at the stern In the mean time he sitting in the midst and the Presbyters on both hands the Deacons must needs be conceived to stand beside them behind the Compasse of that Round in which they sate And thus sitting they are said in the Constitutions as you had it even now To possesse the place of our Lords Apostles And in Ignatius Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop sitting highest in place of God that is of Christ and the Presbyters in place of the Bench of Apostles And Gregory Nazianzen setting down the dream wherein he saw himself sitting as he was wont to do in the Church describeth himself sitting in the midst and the Presbyters in Chairs on this hand and on that to shew in what posture there they sate This will be all still more clear if we compare it with the posture of the Clergie at celebrating the Eucharist described in the same Constitutions and in him that calleth himself Dionysius the Areopagite Eccles Hierarch c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop standeth at the midst of the Divine Altar and onely the chief of the Deacons stand about him with the Priests Constit Apost viii 12. more in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Andlet the Presbyters stand on his right hand on his left like Scholars that stand beside their Master and let two Deacons on either side the Altar hold fans of thin skins or Peacocks feathers or linen to drive away the little creatures that flie about that they light not in the Cups The posture of the Presbyters on each hand the Bishop and of the two Deacons at the points of the Communion-Table describeth that Round whereof we speak in which the Bishop and Presbyters sate with their faces to the people ready to rise speak to them when time required ready to celebrate the Eucharist in the like posture behind the Communion-Table which therefore seemeth to have been the most ancient custome of the Church as out of Jewell against Harding is noted in the last Chapter of the Holy Table and is like to have been the Originall reason of all that is observed there of compassing the Altar in the Greek Liturgies This is that which Tertullian calleth Ordinem Consessum Ecclesiae Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Order or the Bench of the Church consiting of the Bishop and his Presbyters in allusion and correspondence to the Commonalties of the Romane Empire governed by their annuall Magistrates and a Bench of their Counsellours called Ordo Reipublicae The Order or the Bench of such Commonalties The consideration hereof is very forcible to convince common sense of the Succession of Bishops from the Apostles as the Heads of these Presbyteries granting that which men of learning cannot refuse for Historicall truth It is found in Tertullians words De Praescript Haeret. C. xxxvi Age jam qui voles curiositatem meliùs exercere in negotio Salutis tuae percurre Ecclesias Apostolicas apud quas ipsae adhuc cathedrae Apostolorum suis locis praesident apud quas ipsae authenticae eorum literae recitantur sonantes vocem repraesentantes faciem uniuscujusque Thou that shalt have a mind to exercise thy curiosity better in the businesse of thy salvation go to now runne over the Apostolick Churches in which the very Chairs of the Apostles govern in their places in which their authentick writings are read sounding the voice and representing the visage of each He that should have denied the Books kept and used by those Churches to have been the Authenticks of the Apostles would have been thought to disadvantage the Faith What shall we imagine of him that denieth the very Chairs wherein the Apostles sate in the Head of those Churches to be possessed by their Successours as was pretended there from whence Tertullian argueth For when he saith that they sounded their voice and represented their visage doth he not affirm that their Epistles written to those Churches preached in their absence as themselves did out of those Chairs in presence I have shewed out of the Scriptures that the Apostles exercised the Government in chief of those Churches which they had planted Presbyteries to govern as occasion required The Chairs whereof Tertullian speaketh were the seats of that Government as well as Doctrine when they were there The Apostles had divers companions which were both their Disciples in the Doctrine and their Coadjutours in the work of the Gospel Of these S. Paul speaketh Phil. iv 3. With Clement also and the rest of my work-fellows These or some of these which sometimes gave personall attendance upon the Apostles not moving in their office but at their disposing became afterwards settled by them upon particular Churches which they found they could not attend so well themselves for the government of those
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.
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
have publick Ministeries no lesse then those that have miraculous Graces both being for the common benefit of the body which is the Church But the Apostle having enlarged this comparison to the full in this place to shew to whom he speaketh as members of publick places proceedeth vers 28. to particularize all to whom his Exhortation belongeth Apostles Prophets and the rest among whom he reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Helps and Governments which our English rendereth Helps in Governments which whether they mean miraculous Graces such as the Apostle calleth The Manifestation of the Spirit or Ministeries of publick Service in the Church I referre to further consideration afterwards In the mean time observing that the Apostle writing to the Romanes for the same purpose hath reckoned more particulars of the same nature not necessarily proceeding from miraculous Graces though his discourse there xii 6. compriseth those also when he saith Having severall Gifts according to the Grace that is given to us For the present we may see what this whole discourse of the Apostle aymeth at by the conclusion of the Chapter where he saith Covet earnestly the best Gifts and yet shew I unto you a more excellent way For this Exhortation it is that tyeth all that hath passed with that which followeth The Syriack readeth it thus If ye be zealous of the best Graces I will yet shew you a more excellent way Theodoret and Oecumenius make a question of it thus Are ye zealous of the most eminent Graces I will yet shew you a way beyond them all But whether the meaning be to exhort them to pursue the most usefull Graces or to suppose that they did it thus much for certain his intent is to give the ground and reason why all members of publick Service in the Church are not to seek the eminence of their persons but the common benefit because there is a thing called The common Charity of Christians more available towards the esteem of all mens persons be they never so private in the Church with God then all those Gifts of the Holy Ghost that appear so marvellous to common sense This is the occasion of that comparison which followeth throughout the thirteenth Chapter between the common Charity of Christians and their particular miraculous Graces which being dispatched there in good time doth the Apostle proceed to resume that which he had proposed afore and upon this occasion intermitted concerning zeal and study for the most excellent Graces which he tyeth up with that Charity which hitherto he hath preferred to them all in that proposition which he openeth the fourteenth Chapter with Follow after Charity and desire spirituall Gifts but rather that ye may Prophesie For when he preferreth Prophesying before other spirituall Gifts it is plain enough what he meant when he said before Be zealous of the best Graces a thing in which there can be no doubt because it is the subject of what is behind in this Discourse Now let me lay down the words of the Apostle wherein he reckoneth in particular the Graces and Ministeries of the Church 1. Cor. xii 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that Miracles then gifts of Healing Helps in Governments diversities of Tongues whereunto we may adde out of vers 29. Interpreting of Tongues And herewith compare the Catalogue of the same which he compriseth under the name of Gifts and Graces Rom. xii 6 7 8. Having then gifis differing according to the grace that is given to us whether Prophesie let us Prophesie according to the proportion of faith Or Ministery let us wait on our Ministring Or he that Teacheth on Teaching Or he that Exhorteth on Exhortation He that Giveth let him do it with simplicity He that Ruleth with diligence He that sheweth Mercy with chearfulnesse That which followeth concerneth the particular virtues of Christians and the works of them as Love Hope Patience and the like such as are also those that went afore of giving and shewing mercie which the Apostle hath ranked among those Graces which tend to the generall good of the Church it seemeth because they also respect the benefit of others Last of all adde unto these the Ministeries which the Grace of Christ upon his Asscension poured out upon the Church appointeth according to the same Apostle Ephes iiii 11 12. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ By which words as well as by the particulars which he putteth down and which he leaveth out of those which he reckoneth in the other places it appeareth that he intended according to the purpose of his speech there to comprise none but those Graces and Ministeries which tend to the edification of the whole Church in matter of doctrine But writing to the Corinthians his intent was to set down all manner of Graces and Ministeries tending to the common benefit of the whole Church either in spirituall or corporall necessities in working miracles and the like none whereof he mentioneth to the Romanes neither the Graces of Apostles and Evangelists it seemeth because they are Graces and Offices not confined to one Church in particular These Catalogues are here compared for the ease and direction of them that desire to judge of such particulars as seem not yet out of doubt in the Ministeries appointed by the Apostles To which purpose we must resume what hath been elsewhere observed That nothing hindereth divers of the Graces specified to meet in the same person For though we suppose as the Apostle seemeth to suppose all Ministeries to be accompanied with the Graces which the discharge of them requireth as the Elders of Israel Num. xi 25. received part of Moses his spirit and though all Graces inferre Ministeries as he that is indued with any of the Graces specified to the Corinthians ministreth the effect of his grace to the benefit of others yet there is a difference between Ministeries of publick office in the Church whether to cease or continue and Graces which inable either a publick person to a publick or private persons to a particular work as that of Miracles Severall Ministeries of publick place in the Church must belong to severall persons but publick persons are capable as well of the Graces which private persons have as of those that belong to their publick charge including perhaps the Graces of inferiour Ministeries And the instance of the first in the Catalogue shall put this out of doubt that is of Apostles For nothing hindereth an Apostle to be a Prophet to speak strange languages to work miracles or the like The Commentaries under S. Ambrose his name Quamvis sint Apostoli Prophetae quia primus gradus reliquos subjectos habet Though saith he Apostles also are Prophets because the chief degree hath the
rest subject to it His meaning is the Grace of Apostles containeth the Graces of inferiour Ministers as their ministeries are subject to that of the Apostles Evangelists were no Apostles but their ministers in using their Graces to second the Apostles therefore the Grace of Apostles containeth that of Evangelists Prophets were no Apostles to preach the Faith and plant Churches but for the instruction of Churches planted in the knowledge of the Scriptures but the Grace of a Prophet to all purposes might be in an Apostle Doctours were no Apostles but Apostles chief of Doctours Elders of Churches could not be Apostles they were from the beginning ordained for the service of severall Churches but the Apostles make themselves their fellow Elders in regard to the Government of all Churches of their charge If Presbyters much more Bishops which as Heads of Presbyters were that in one Church which the Apostles were in all of their own planting and charge Those companions of the Apostles where of you have heard are some of them called in expresse terms Evangelists and the Office may well be thought to belong to the rest Titus Clemens Linus Erastus and others may upon good presumption be called Evangelists as those are to whom their condition is so answerable Mark Luke Timothy that are so called in Scripture or so reputed in Ecclesiasticall Writers My conjecture was that they were sent by their severall Churches as Timothy from that of Lystra Acts xvi 3. as Deacons to minister unto the Apostles Heads of those Churches for the time that they continued in their attendance and by them imployed to preach the Gospel at their appointment in such places where themselves could not in regard of the Grace given them to do it As Philip Deacon to the Apostles first and afterwards to S. James was also an Evangelist to preach the Gospel to Samaria Acts viii 5. xxi 8. And I see no cause to repent of this conjecture reading thus Acts xix 22. So he sent before two of those that MINISTRED unto him Timotheus and Erastus It is the word from whence Deacons have their name But when they received the charge of Churches though Bishops of those Churches yet ceased they not to be Evangelists for the charge of propagating the Gospel through the Countreys seated underneath the Cities of those Churches Thus was Mark at Alexandria Timothy at Ephesus Titus at Gortyna in Crete the rest are to be seen in Walo Messalinus p. cxcii He supposeth that these companions of the Apostles are themselves also called Apostles of a second rank as sent by the Apostles to preach the Gospel at their disposing as the Apostles were by Christ to preach the Gospel every where without restraint And there is appearance of this sense 2. Pet. iii. 2. Apoc. ii 2. not in Phil. ii 25. 2. Cor. viii 23. where Epaphroditus and others are called Apostles of Churches in a third sense declared elsewhere answerable to those Apostles of the Synagogue mentioned in the Constitutions of the Emperours that were sent through the Synagogues to gather the dues of their Patriarch residing in Palestine And Theodoret conceiveth that when all Presbyters were called Bishops then Bishops were called Apostles in this sense But we must not understand those to be the Apostles of whom this place speaketh but the first Apostles of Christ For those that are thus called Apostles are the same that are called Evangelists here and Ephes iiii 12. Thus there is a difference between Graces and Ministeries But as concerning the Office of Doctours mentioned by the Apostle it may be two wayes understood The Disciples of Prophets under the Old Testament such as attained not to the Grace of immediate inspiration but rested in that knowledge which the ordinary blessing of God upon their studies was able to compasse in the Scripture are called Prophets in the Chaldee Paraphrase are sometimes translated Scribes sometimes Doctours as hath been said Some man may conceive the like of the Prophets of the New Testament that their Disciples that had no immediate inspirations were admitted to teach in the Church which after this rank of Prophets was ceased came also to nothing But because there is no mention of any such in Ecclesiasticall Writers there is no reason to doubt that the men whom the Apostle here calleth Doctours are those of the Presbyters which had the abilities of Preaching and Teaching the people at their Assemblies that those of the Presbyters that preached not are called here by the Apostle Governments and the Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Helps or Assistants to the Government of Presbyters so that it is not to be translated Helps in Governments but Helps Governments For we are not here to imagine that the Apostle reckoning one by one the list of all Graces and Ministeries of the Church should say never a word of Presbyters and Deacons the onely Ministeries of Succession in the Church under Bishops Now the Office of Deacons though set up at the first upon occasion of ministring the Oblations of the faithfull to the necessities of the poor yet if we regard the practice of it in the times next the Apostles cannot be better expressed then calling them Assistants to the Office of Government resting in the Presbyters when there was no Bishop at Corinth And we have here a particular reason why the Apostle would not call them by the usuall name of Deacons in this place because he had used it before in a generall sense when he said There be divers MINISTERIES 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one LORD and therefore could not so well use it again here in this particular sense And the Apostles intent here being to distinguish all Graces in his Catalogue and having shewed that there were two parts of the Presbyters Office in Teaching and Governing the one whereof some attained not even in the Apostles time it is reasonable to imagine that the Office and Ministery of Presbyters is specified here in the names of these two Graces in the exercise whereof it consisteth No otherwise then in the other place to the Romanes in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are designed the same two Graces in the work whereof consisteth the Office of Presbyters which he that acknowledgeth shall give reason enough why the Apostle reckoneth the Gift of EXHORTATION there besides that of DOCTRINE being no inconvenience to make severall parts of this Grace tending to the edification of the Church according to that which severall men are most able to do though all may be comprised under one name of DOCTRINE Whereas those that upon the mention of Teaching imagine a severall Ministery of Doctours instituted by the Apostle for all ages of the Church are tyed in consequence to set up the like for Exhortation which is ridiculous Again hereby we give account what the Apostle to the Ephesians understandeth by PASTOURS AND TEACHERS to wit those that exercised also that part of the Presbyters Office which
to be otherwise but to take notice what impression of this truth they received from the places alledged And you shall find the same Authours to let passe others expounding the Apostles words Rom. xii 3 6. no otherwise According as God hath dealt to every man the measure of Faith and whether Prophesying according to the proportion of Faith S. Ambrose Haec ergò datur pro modo accipientis hoc est quantum causa exigit propter quam datur This therefore that is Prophesie is given according to the measure of him that receiveth that is as much as the cause requireth in respect whereof it is bestowed And S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For though it be a Grace it is not indifferently poured forth But taking the measure from them which receive it floweth upon them in measure as it findeth the vessel of faith offered understanding that faith which moveth men to sue to God for such Graces as he saith pray that he may Interpret And this is it which the Apostle writeth to Timothy 1. Tim. iv 13 14. Till I come give attendance to reading to exhortation to doctrine neglect not the Gift that is in thee which was given thee by Prophesie with the laying on of the hands of the Presbytery And 2. Tim. 1. 6. Wherefore I put thee in remembrance that thou stirre up the Gift of God that is in thee by the putting on of my hands For in calling it a Gift he signifieth an extraordinary Grace of that time but in willing him to stirre it up and not to neglect it he sheweth that it was in him to procure it at Gods hands by reading and teaching and praying and the like means which he nameth or nameth not The true meaning then of the Apostle when he saith vers 14 15 16 17. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull What is it then I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also Else when thou shalt blesse with the spirit how shall he that possesseth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified I say the meaning of this whole passage supposeth that which we began to prove of the Prophets under the Old Testament that it was part of their Office to compose the praises of God and the prayers of their Congregations For if we take not our marks amisse we shall see that the strength of our advantage upon these words against the Church of Rome lieth in this because the Apostle argueth expressely against them that to shew their Gift of Languages took vpon them not onely to utter the mysteries of God in strange Tongues but also in them to conceive Prayers and Psalmes of Gods praises in the name and behalf of the Church This they are desirous to decline if the Apostle would give leave For that which he saith vers 17. ANOTHER is not edified is as much as we find vers v. and vers xii that the CHURCH may be edified and vers xix In the Church I had rather speak five words to teach OTHERS and the Apostle afterwards vers 16. What is it then my brethren when you come TOGETHER every one of you hath a Psalme And to this purpose it will be very effectuall to observe That as in the Old Testament Saul and his servant are said to meet a whole Quire of Prophets Prophesying and the sonnes of Asaph Heman and Jeduthun are said to Prophesie in singing the praises of God which the spirits of Prophets had indited so in the New Testament for the same cause it seemeth that singing the praises of God is called Prophesying by the Apostle For let me ask what the Apostle meaneth when he saith 1. Cor. xi 5. Every woman praying or PROPHESYING with her head uncovered his speech concerning Christian Assemblies wherein he forbiddeth a woman to speak 1. Cor. xiiii 34 Is it that which the Italian Glosse of Diodati after Beza hath expounded It seemeth saith he this word is to be taken here not onely for handling or expounding the Mysteries of the word of God as Rom. xii 6. but also for hearing them marking them meditating upon them while they are proposed of those that have the Charge This cannot be allowed Praying is the parties own act why not PROPHESYING that standeth in rank with it The Commentaries under S. Ambrose his name Prophetari autem est adventum fore Domini voce Symboli post Orationem effari To Prophesie is to pronounce in the words of the Creed that the Lord shall come The Creed was pronounced by the whole Congregation this he thinketh was called Prophesying because it speaketh of the coming of Christ which shall be I bring not this because I allow it for it is somewhat strange to make all people Prophets that say their Creed because one Article of it speaketh of things to come besides I do not find that the Creed was from the beginning any part of the Church-Service But because he saw the true point of the difficulty that hearing Prophesies was no Prophesying but it must be something that the Congregation uttereth as well as in Praying which the Apostle calleth Prophesying And what doth the whole Congregation send forth but Prayers and Psalmes In both these as near as can be the people bear their part the whole pack of Prophets Prophesied together when Saul and his servant and his messengers came because they all joyned in the Praises of God Samuel guiding the Quire when the Spirit of God came on them they uttered the Praises of God which the Spirit of God suggested the rest bearing part in their sense Isidore Pelusiota lib. ii Epist 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of our Lord and Teachers of our Orders desirous to suppresse idle talking in Churches understandingly permitted women to sing in them I know there are other Texts of the Apostle where he speaketh in generall to all persons to sing Psalmes Ephes v. 18 19. Be filled with the spirit speaking to your selves in Psalmes Hymnes spirituall songs singing making melody in your hearts unto God And Coloss iii. 6. Teaching and admonishing one another in Psalmes Hymnes and spirituall songs singing with grace in pure hearts unto God yet with good right are these words referred to no place but this because expresse mention of women singing in Assemblies we find none but here If any man thinketh that Isidore in those words reflecteth not upon any thing delivered in writing by the Apostles but of the custome which the Church received at their hands It must needs neverthelesse seem the most probable sense of S. Pauls words which maketh them agree with that custome which he saith the Church received from the Apostles Tertullian de Virg.
because the speech of the Apostle proceedeth concerning the use of spirituall Graces which he directeth to that purpose As you see vers 3. it is expressely differenced from matter of exhortation and comfort when he saith He that Prophesieth speaketh to men to EDIFICATION and exhortation and comfort Neverthelesse it must be something else that he meaneth there vers 17. For thou verily givest thanks well but the other is not edified that is because he understandeth not what thou sayest he is not guided and directed to go along with the Thanksgiving wherein thou goest afore in an unknown Language And in this Epistle afore viii 10. Shall not the conscience of him that is weak be edified to eat those things which be offered to Idoles Where you see a man is said to be EDIFIED by whatsoever it is that advanceth his intentions towards any work And therefore though the reason of EDIFYING may sometimes tend to the particular sense of Teaching yet it is not so to be confined but that whatsoever is a fit means to train and guide us in the wayes of godlinesse must be said to tend towards the edification of Gods people And thus the Rules which the Apostle afterwards qualifieth all that is to be done in the Church with when he saith Let all things be done decently and in order are clearly subordinate to this main reason of the Edification of the Church and derived from it For without doubt there is nothing so powerfull to Edification that is to guide and train the body of the Church in the exercise of godlinesse as a good Order for the particular practice of those Offices thereof which are generally commanded in the Scriptures Well might the Apostles say here vers 33. God is not the Authour of confusion but of Order as in all Churches of the Saints Whosoever withdraweth himself from the publick Order of the Church out of opinion that a better might be established will hinder the Edification thereof more in that neglect of the course in force which he procureth then it is possible he should advance it in the practice of those whom he thinketh to direct in a better course For on the one side his own followers out of heat of contention shall alwayes spend their zeal upon matters of small consequence which ought to be conversant about the great things of the Gospel On the other side those that are not affected with his singularities are disquieted in their own course of Gods Service The other part of the Apostles Rule seemeth to extend further then the term of Decencie in which it is translated containeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle honestè saith the Old Latine and in S. Pauls Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered there honestè ambulare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts honestae mulieres all these expresse more then Decencie For that is seen in the least matters where all things are fit and sutable but that which in Latine is called honestas in none but those that carry an appearance that deserveth respect Which if the property of the word will not inforce as to them that rellish it right without fail it will do the nature and kind of that whereof the Apostle speaketh will constrain it to import no lesse then that which beareth an appearance of respect and account Because in matter of so high a nature as the exercise of Religion nothing can be decent nothing can become but that which preserveth the respect which actions of that rank are to be performed with So much common sense telleth us that the outward appearance of all kind of proceedings is a means to maintain the inward esteem which men ought to hold of those things that are done there Let no man blame me that appeal to common sense to judge what becometh in matters of Religion which must neither stand nor fall by the judgement of common sense being so farre beyond it The Apostle here hath done it afore me vers 23. If the Church be met and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that ye are mad For what is this but to condemne that which they did in the exercise of Religion by the verdict of common sense which though unable to judge of the Religion of Christians neverthelesse is able to discern what is sutable to the end which the Assemblies of Christians professe And do we not all see with what kind of reasons in another place 1. Cor. xi 13. he argueth another point of this nature to settle a custome for men to be bare women to be veiled at their Assemblies It is first to be known that the women of those times and of the Jews in particular as Tertullian in one place witnesseth were carefull to keep their faces veiled from the sight of men when they came in publick which was in them a profession of bashfulnesse and that modesty which they desired to preserve On the other side in men it was a mark of confusion and disgrace to have the face covered the custome was to go bare in publick and that in token of the freedome and boldnesse which they professed And it is plain that the Covering whereof the Apostle speaketh was such an one as the face was veiled with for therefore he saith vers 4. The man dishonoureth his head in covering it when he prayeth or prophesieth disclaiming the freedome and dignity of his sexe The woman in discovering her head not professing the modesty and subjection of her sexe therefore he saith afterwards that the womans hair is given her for a veil that is to cover the face with which if it be not done she had as good be shaven saith he vers 5. In Tertullians time those that professed Virginity took upon them to sit with their faces unveiled in the Church taking it for a priviledge of their rank to disclaim the subjection of the sexe and professe freedome This is the occasion of his book De Virginibus velandis What opinion it was upon which the custome which the Apostle writeth against at Corinth proceeded is not known How the Apostle argueth we see 1. Cor. xi 13. Judge in your selves saith he is it comely that a woman pray unto God uncovered doth not even nature it self teach you c To shew us the reason whereupon he proceedeth that the custome then practised for men to go bare-head in signe of freedome and profession of boldnesse and chearfulnesse of heart women veiled in signe of modesty and bashfulnesse as it was agreeable to revealed truth as the Apostle disputeth before vers 3 7. which teacheth that the woman was created of the man and must not forget the subjection she oweth him from whom she first came so is it to the light of nature that teacheth women to keep their hair to veil themselves with if there be nothing else to do it with men to part with theirs that
the same purpose of not Quenching these inspirations Which as it hath been showed that they were maintained by the exercise of them so it is no marvel if the Apostle be earnest to have them by all means maintained because in them consisted the Edification of the Church at that time Therefore he commandeth that when immediate revelation is made to one he that spake afore be silent not to demonstrate what the Spirit of God was able to do in the person by whom it speaketh That is a mistake which overthroweth the whole dispute of the Apostle in the xii chapter afore for it tendeth to the admiration of those persons which are indued with such Graces the thing the Apostle laboureth against through that whole discourse But because by them the presence of the holy Ghost in the Church was evidenced to unbelievers and confirmed to believers And because by such inspirations when it pleased God to send them the Church was informed of all things contained in them in the particulars of the true sense of the Scriptures debated in their Congregations In fine Quench not the Spirit in regard of the Church is the same with the proposition of this xiv chap. Be zealous of spirituall Graces especially of Prophesying which is also the conclusion of the same vers 39. Be zealous of Prophesying but forbid not to speak with Tongues He that hath the Grace quencheth it when he pursueth it not by those means which were effectuall towards it at that time and the Church quencheth it if they allow not the publishing of such inspirations at their Assemblies For my part I am confident that the words of the Apostle Quench not the Spirit relate as well to the gift of Languages as his words in this xiv chap. vers 1. Be zealous of spirituall Graces especially of Prophesying For Prophesying being excepted the rest of spirituall Graces is the gift of Languages and it concerned the Thessalonians as it did the Corinthians that this gift of Languages should be maintained among them aswell to evidence the presence of the holy Ghost as because the things inspired in strange languages being expounded served for the unestimable edification of the people If then these that stand upon this prohibition of the Apostle will come into our Assemblies and speak the mysteries of Gods kingdome in Languages unknown to them afore if they will take upon them to reveal the secrets of mens hearts to designe Ministers of the Church to decide matters in debate through the Church by immediate inspiration of the holy Ghost and to make proof of these Graces as Prophets are to do we will acknowledge that the Offices of composing the prayses of God and conceiving Prayers in behalf of the Church is to be referred to them upon the same terms as it was to those of whom we reade in the Apostle nothing composed by humane reason shall be thought so acceptable to God so much for the edification of his people as that which his own Spirit inditeth But if they dare not pretend to any such Grace let thē consider upon what consequences they pretend to the Priviledges of it For they that pretend that the Church is bound to use their conceptions and expressions for the direction of the people in publick prayers upon this ground because they are the inspirations of the holy Ghost may by as good right pretend to decide all matters controverted in point of Faith to order all matters of dispute in the Government of the Church to root out and plant both Kingdomes and Churches For that which the holy Ghost inspireth for ordering of Church or Common-wealth is as much to be executed as that which it inspireth for directing the prayers of Congregations But if they disclaim all pretence of immediate inspiration as there is no doubt but they do and professe no confidence but of the blessing of Gods Spirit upon humane indeavours perhaps complaining that these consequences are drawn upon them which belong to those opinions which they renounce First it will be reason that they be free in acknowledging and professing their meaning in a matter of this consequence Because it is certain that the sound of GODS SPIRIT and the fashion of Extemporary conceptions in Praying and Preaching insinuateth and needs must insinuate to the people the pretense of immediate inspirations which to men of judgement they are constrained to disavow Then this being done our question will be upon the right hinges and the point to be decided will be this Whether it be more for the edification of the people in the direction of their publick Prayers to use those forms which upon mature advise have been framed by the ablest of those the Church had to intrust with that businesse or these which particular persons out of their readinesse in conceiving and expressing those things which they think fit to be said shall use in their Congregations It hath been well observed already in this point that the spirits of the people are stinted as much to the Form which the Minister conceiveth as his spirit to the form which the Church hath prescribed So that if the Church quench the Spirit in them when it confineth them to the forms which it hath advised they do no lesse to the people in confining them to the form which they from time to time conceive The precept of the Apostle cometh to one effect in both courses the question that remaineth is Which is more for the Edification of the people Which because the Apostle in matters of this nature hath referred us to the common reason of men not possessed with prejudice my desire is that the common sense of Christians may sentence dispairing to cary any thing by dispute of reason at the hands of such men as can make any question in a matter so clear But because with reason it may be alledged that mens particular conceptions are more apt to addresse themselves to the particular occasions of Congregations fit to be represented to God in their Prayers then a generall form is able to do it will be requisite further to represent what advantages this convenience is out-wayed with on the other side First in regard of abilities of persons by whom it must be performed let me congratulate with those that are so sensible of their own that they would have other men for a punishment of their negligence to shame themselves afore the people in doing it as it should not be done But let me wish them more love to our common profession then to desire to draw so just a scandall upon it Is it like to grow commendable with the enemies of it in this respect because the Ministery of publick Prayers is ridiculous to our own people Or what is the way to make Religion and the Sacrifice of God stink in mens nostrils if this do not Those of the ablest of this opinion think themselves ill dealt with when the stops and hummes of their Extemporary Prayers are
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
be held without publick Order confining them to Times and Places thereupon those Times and Places which are capable of no Holinesse in themselves are neverthelesse truly qualified HOLY as an attribute derived from the holinesse of those actions to which they are designed Which may well be called a relative or metonymicall Holinesse Thus are Times and Places consecrated by being appointed to the Service of God Places as more subject to sense by the execution of that appointment that is by the Prayers of the Church ministred by the Guides of it But in as much as it behoveth that the Service which shall be acceptable to God be done in the unity of his Church and that which is so done must be according to publick Order confining the Times and Places of Assemblies hereupon those Times and Places which are capable of no Holinesse but that which is ascribed to them in relation to that work whereunto they are assigned give Holinesse to that work again in as much as if it be done in opposition to that publick Order in which the unity of the Church consisteth it is abominable afore God He that hath promised to be present where we are Assembled by the same reason hath promised to be absent where we are divided let them look to themselves that cause it those that do not have no cause to doubt of Gods presence This is the ground of that respect which is due to the Times and Places of Gods Service and which if it go not beyond the consideration here expressed cannot prove superstitious The Holinesse of that work which differenceth them requireth they be so used as may conduce most to stirre and maintain the right apprehension of that work in our own minds and to convay it to others If the dayes of our Assemblies be imployed upon ordinary businesse no marvel if the mind prove not at leisure to attend the work for which they are designed Churches are still more subject to sense then dayes are and the common use of them common reason and experience will prove to breed a common esteem of the work of Gods Service and in consequence of the Majesty that owneth it If we remember that God is there present to accept the Service of our Assemblies we cannot refuse to acknowledge respect due there in generall though we referre our selves to Law or commendable Custome for the particular of it That which is to be said for the difference of Vesture in solemnizing the Service of God is much to this purpose The meaning of it is to procure inward reverence to that work which it maketh outwardly solemn to represent to our own apprehensions and to convay to other mens the due respect and esteem which it ought to bear in our hearts And common reason and all experience justifieth this intent For all the actions of esteem in the world are set forth with the like solemnities to no other purpose but to convay by the senses to the mind that respect which they ought to bear And the world hath tried enough that those which have made it part of their Religion to stick scorn upon such slight Circumstances have made it no lesse to deface and disgrace the substance of Gods Publick Service As for the difference of bodily Gestures at the Service of God that is still a more considerable mean to procure and preserve that esteem and respect of it for which I plead The words of S. Augustine of the Gestures of Prayer are remarkable De Cura pro Mort. C. v. which he saith are not used so much to lay the mind open to God to whom the most invisible inclinations of the heart are best known as to stirre up a mans own mind to pray with more humble and fervent grones And then it followeth Et nescio quomodo cùm hi motus corporis fieri nisi animi motu praecedente non possint eisdem rursus exteriùs visibiliter factis ille interior invisibilis qui eos fecit augetur ac per hoc cordis affectus qui ut fierent ista praecessit quia facta sunt crescit And I know not how though these bodily motions are not done without the motion of the mind going afore yet again by the outward visible doing of them that inward and invisible one which causeth them increaseth and so the affection of the heart antecedent to the doing of these by the doing of them gathereth strength Christians have bodies as other men have and though the Service of God consist in the inward intention of the mind and the devotion of spirit which performeth it yet this bruit part of us is able to contribute so farre towards it as it refresheth in our selves and expresseth to others the inward motions wherein it consisteth It is an impression of Nature that teacheth all people thus to actuate thus to animate the Service they tender to God and experience shall tell them that observe it That where it is passed over with indifference there men behave themselves more as hearers then actours in it there as the naturall heat at the heart so the inward heat of devotion which ought to dwell there stifleth and choketh for want of this airing and exercise Thus that which maintaineth the intention of the mind in private multiplieth it in publick and propagateth in others that which it cherisheth in our selves Besides that it contributeth towards the comelinesse of such Assemblies if it be uniform To good purpose it was a Deacons office in the Primitive Church to put the people in mind of these observances at least in great congregations But in this whole matter of Rites and Ceremonies in Common Service there is Caution to be used with which though in the latitude of their nature indifferent they will prove an advantage to it and without which they may prove an offense in it For the nature and kind of that which is done respect is to be had to the end proposed If the particular observed be not according to reason a circumstance apt to procure to maintain in our selves to expresse and convay to others that intention and reverence which the Service of God requireth for what cause shall we say it is observed Shall it be thought acceptable to God alone of it self without reference to the due end and purpose Then must it needs turn to a voluntary observance wherein we discharge our selves to God in stead of the Service he requireth Besides those that are not offensive for their kind for their number may prove no lesse For as the suckers that grow under great stocks where there are too many intercept that sap that should nourish the trees to bear fruit so where the Circumstances and Ceremonies of Publick Service are multiplied beyond measure there the mind distracted into a number of outward observations cannot allow that intention to the Substance which it spendeth upon the Circumstance And so it falleth out as afore they are intended for their own sake as acceptable to
for us But as this Sacrament was frequented no otherwise then as the most solemn part of Gods publick Service at religious Assemblies for that purpose whatsoever was expressed more or lesse of the subject of it concerning the Creation and Redemption of the world yet in all manner of Liturgies of all Christian Churches there is none that I have seen which doth not premise this Thanksgiving and praise to God to the celebration of that Sacrament And it is very remarkable that in that distance of times and places from which we receive the severall forms yet extant with so much difference as must needs proceed from thence yet there are two particulars of it in which all the Forms that are extant agree the one the beginning of it with Sursum corda or Lift up your hearts the people answering as we use it and then to let us understand to what purpose they are exhorted to do it Let us give thanks to our Lord God specifying the Prayer which I now describe The other is the Communion of the Church militant with the fellowship of Angels in this Office expressed in the Trisagion or Seraphicall Hymne Holy Holy Holy Lord God of Sabbaoth for though there is much difference between Forms that are extant yet it will be hard to find any of them wherein both those have not a place which had the forms been arbitrary could not have come to passe Here a question lies to mine apprehension very much concerning this purpose whereas the Creatures of bread and wine are deputed to the effect of becoming the body and bloud of Christ to them that receive them aright by the appointment of our Lord executed by the Church how it can be conceived that by giving thanks to God to the purpose specified they are on the part of the Church deputed to such effect To me it seemeth unquestionable that the Thanksgiving wherewith our Lord in the Gospel is said to have celebrated this Sacrament at his last supper contained also Prayer to God for the effect to which the elements when they became this Sacrament are deputed And that the Church upon his example hath alwayes frequented his institution with the like rehearsing his institution out of the Gospel and praying for the effect of it at the present after the Thanksgiving hitherto described And so whereas in the sense of the Church of Rome the elements are consecrated that is transubstantiated into the body and bloud of Christ by rehearsing the affirmative words of Christ This is my body this is my bloud as operative In the true sense of the Church they are consecrated that is deputed to be this Sacrament and to the effect of it by the Prayer of the Congregation grounded upon the institution of Christ and the promise which it implyeth Let me suppose in the first place that the elements by being deputed to become this Sacrament are not abolished for their substance nor cease to be what they were but yet begin to be what they were not that is visible signes not onely to figure the Sacrifice of Christ his Crosse which being so used they are apt to do of themselves setting the institution of Christ aside but also to tender and exhibite the invisible Grace which they represent to them that receive For though no man can receive the body and bloud of Christ that is not disposed with a living Faith to receive the same yet on Gods part it is undoubtedly tendred to those that are not so disposed otherwise how saith the Apostle that those that eat and drink unworthily are guiltie of the body and bloud of Christ as not discerning the same And otherwise how saith our Lord of the elements at the instant of delivering them this is my body this is my bloud in the present tense Let me suppose in the second place that our Lord in celebrating this Sacrament made use of the received custome of his people which was as still it is in receiving all good things at Gods hands to premise Thanksgiving or Blessing as they call it before they used them In particular at Feasts before supper was done they took bread and broke it and gave it about and the cup of wine likewise having blessed God for the use of those excellent creatures Upon solemnities and particular occasions mention was made of that which the time required This is the ground of those two points of the Thanksgiving discussed afore the use of those creatures and the redemption of the world which our Lord specified upon the exigenc◠of the generall custome and the particula◠occasion and the Primitive Christians according to Justine Martyr frequented upon his example But as in the like case at the miracle of the Loaves when it is said that our Lord looked up to heaven and blessed Matt xiv 19. or gave thanks as it is John vi 11. i◠cannot be doubted that besides blessing God for his creatures he prayed also for the purpose of that which he intended to do No more is it to be doubted that the Thanksgiving which he made over those elements for that which they represented contained also Prayer that by them it might be communicated to his disciples The tenour and consequence of our Lords words requires no lesse For that which is affirmed must be true before it be truly affirmed and the processe of this action blessing and delivering the elements and commanding to receive them as his body and bloud importeth that he intended to affirm that so they were in the true sense which the words import at the instant of delivering them And by what consequence could his disciples conceive them to be deputed for signes to exhibite his body and bloud upon his giving of Thanks over them for the redemption of the world unlesse we suppose his Thanksgiving whereof the Gospel speaketh to contain also Prayer that they might become effectuall to that purpose And herewith agreeth that of the Apostle Every creature of God is good and none to be rejected being received with Thanksgiving for it is sanctified by the word of God and prayer For here the Thanksgiving wherewith the creatures are sanctified to the nourishment of our bodies containeth also prayer grounded upō the Word of God whereby he appointeth them for that purpose Accordingly therfore the Thanksgiving wherewith these elements were sanctified by our Lord to be the nourishment of the soul must contain prayer not grounded upon the institution of God to that purpose because the act of Christ for the present went before his institution for the future but as joyned to his command grounding a word of promise to the Church whereupon it was to do likewise And herewith agree those Forms of Thanksgiving or as they call them Benedictions which the Jews at this day practice from very ancient time as they pretend For the foot and close of divers the most remarkable of them is with prayer for the blessing of God upon that wherefore they give
Priests use to make supplication for all praying for the Kings of this world that they may hold the Nations subject that settled in peace we may be able to serve our God with tranquillitie and quiet of mind Praying also for those that are trusted with high power that they may govern the Common-wealth in justice and truth with abundance of all things that the trouble of sedition being removed gladnesse may succeed When he calleth it The rule of that Service which their Priests ministred it is plain he understandeth the words of the Apostle concerning the Prayers which were made at the Lords Board at celebrating the Eucharist Besides the brief which he relateth containeth the chief particulars of that form produced out of the Constitutions of the Apostles So S. Augustine Ep. lix in the words partly related afore partly to be related afterwards acknowledgeth the whole Order of the Service which the Eucharist was celebrated with to be prescribed in these words of the Apostle But this purpose to prove there needs no great dispute The generall Custome of the Ancient Church gathered from the marvelous agreement of all ancient forms of Service that remain speaks aloud That this Prayer for all men at the Eucharist whereof we speak comes from the Order of the Apostle It seemeth therefore to me most probable that the meaning of the Apostle is this and so was understood and practised by all the ancient Church that at the celebration of the Eucharist Supplications and Prayers be made for all men for Kings c. For it is nothing forced or strained to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thanksgivings in the same sense in which it stands in the passages of Clemens and Ignatius alledged afore for the Celebration of the Eucharist for the whole action and all the Prayers which it was celebrated with And otherwise the consequence of the Apostles words will be altogether impertinent For in the common and generall sense of this word Thanksgiving it is not proper to exhort that giving of thanks be made for all men for Kings and so forth that we may lead a peaceable life in all godlinesse and honestie But it is proper to exhort that Supplications and Prayers be made for all men for Kings and the rest that by the means of their rule and government we may lead a peaceable life in all godlinesse and honestie And it is proper enough to exhort that Thanksgivings be made for all men to that purpose understanding by Thanksgivings that action of celebrating the Eucharist part whereof are those Supplications and Prayers And thus as in lieu of spirituall graces in Prayer which were used to make Supplication for the necessities of all members and states of the Church under the Apostle according to S. Chrysostome alledged afore Prayers afterwards in most parts of the Church were indicted by the Deacon and made by the people which for the manner and substance both were conceived afore to be the Originall of those that since have been called Litanies So neverthelesse to give effect to this rule of the Apostle it seemeth to have been an ancient and generall custome of the Church to make Supplications and Prayers at the Lords Board at celebrating the Eucharist though much to the same purpose with the former for all states of men but of the Church in particular And this nice observation if it may take place will be of great consequence to out the Church of Rome of all pretense of the Sacrifice of the Masse in the sense of the ancient Church and in particular in the style and tenour of the Liturgies themselves which for the great agreement between themselves with the style of the most ancient Church-writers seem to contain and expresse it For it is manifest that it is called an Oblation or Sacrifice in all Liturgies according to the style of the most ancient Church-writers not as consecrated but as presented and offered whether by the people as the custome was to him that ministred or by him that ministred to God to be consecrated as aforesaid It is the style of the form produced out of the Constitutions of the Apostles We offer unto thee this bread and this cup beseeching thee that they may become the body and bloud of Christ to the souls health of them that receive or to that purpose Thus farre there is no pretence of the Sacrifice of the Masse which supposeth the body and bloud of Christ present as the subject of it True it is that the style of this Prayer whereof we speak in divers points of divers Liturgies runs in the terms of we offer unto thee for such and such for this and that But it is to be observed that this Prayer came not after the Consecration in all Liturgies and according to the custome of all Churches to give occasion to think that the meaning is to offer Christ there present by consecration for the said persons and causes but went afore it in divers as hath been said the purpose of it being to execute the Apostles exhortation to make prayers supplications and intercessions for all men at celebrating the Eucharist Besides it is no where said we offer unto thee the body and bloud of Christ for such persons and causes but it is divers times said we offer unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this reasonable service and what is that but these Prayers For in the form alledged it is said at some points we pray thee for the Church and for the King at others we offer unto thee for this people and for the weather and fruitfull seasons and shall we not think them both to stand in one sense It hath been shewed that this Prayer is the practice of the Apostles exhortation to make Prayers and Supplications Thanksgivings for all men And it hath been declared that the meaning of his exhortation is that at the celebration of the Eucharist such Prayers and Supplications be made Therefore when it is said by name in the form related out of the Constitutions of the Apostles we offer unto thee for this people we offer unto thee for the weather and fruitfull seasons what should hinder the meaning to be according at this celebration of the Eucharist in confidence that thou hearest thy Sonne for us at this remembrance of his death and in obedience to thine Apostle we pray unto thee for such persons and causes as it is in expresse terms in the Liturgie of the Indian Christians Hâc enim horâ quâ Patri tuo Sacrificium offertur rogo majestatem tuam miserere omnium creaturarum For at this houre when Sacrifice is offered to thy Father I pray thy Majestie have mercie on all creatures And thus so often as we reade in Church-writers of offering for such and such persons and causes the meaning is that they offered the elements in which the Eucharist was to be celebrated that with it they might pray for those persons or causes
according to the Apostle And if the question be further made concerning offering for the dead it shall seem to me nothing improbable that because the Apostle exhorteth that Supplications and Prayers and Intercessions and Thanksgivings be made for all men therefore the ancient Church inlarged the sense of that ALL MEN further then they needed to do to comprise the dead as well as the living and that thence came the commemoration of the dead at the Eucharist and the offering of the elements that it might be celebrated and that such commemoration might be made Though as concerning the particulars of the Prayers for the dead in the ancient Church how farre they came from the Scripture and how farre from humane opinions in that whole matter I referre my self to those things which have been declared with so much learning by that excellent learned Prelate in his Answer to the Jesuites challenge in Ireland As for the rest of the Service which the Eucharist is celebrated with after the Prayer hitherto described there follows in the Constitutions of the Apostles a brief repetition of the Litanies with a Prayer of the Bishop that the Congregation may worthily Communicate In the time of Communicating it is ordered there that the xxxiiii Psalme be sung in regard of the words O tast and see how gracious the Lord is in other of the Eastern Liturgies the xxiii xlii cxviii cxliv. are prescribed The Latine Liturgists call the verses of Psalmes that are sung during the time of Communicating Communions and the Prayer or Thanksgiving that follows after the same Postcommunions Such a form of Thanksgiving there is extant in all Liturgies The people is dismissed with the Benediction of the Bishop in the Constitutions which Benediction comes after the Consecration before the Communion in the most of other Liturgies I will here repeat that whole passage of S. Augustine the beginning whereof was produced afore for it containeth the whole Order of these remains whereof we speak Ep. lix Eligo in his verbis hoc intelligere quod omnis vel penè omnis frequentat Ecclesia ut Precationes accipiamus dictas quas facimus in celebratione Sacramentorum antequam illud quod est in Domini Mensa incipiat benedici Orationes cùm benedicitur sanctificatur ad distribuendum comminuitur quam totam petitionem ferè omnis Ecclesia Dominicâ oratione concludit Interpellationes autem sive ut vestri codices habent Postulationes fiunt cùm populus benedicitur Tunc enim Antistites velut Advocati susceptos suos per manuum impositionem misericordissimae offerunt potestati Quo facto participato tanto Sacramento Gratiarum actio cuncta concludit I choose to understand in these words that which all or almost all the Church frequenteth that we conceive those to be called Supplications which we make at celebrating the Mysteries before that which is on the Lords Board begin to be blessed Prayers when it is blessed and sanctified and broken to be distributed which Petition almost all the Church concludes with the Lords Prayer so it is in all forms that are extant and it is another mark that they were prescript But Intercessions or as your books have it Requests are made when the people is blessed for then the Bishops as Advocates receiving their people offer them to the most mercifull power with imposition of hands Which done and so great a Sacrament participated all concludes with Thanksgiving The Ciii of the Africane Canons related afore Placuit etiam illud ut preces quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu manuum Impositiones ab omnibus celebrentur It seems that the benedictions of the Bishop or Presbyter that celebrated to whom this Office also belonged as S. Hierome contendeth whereof we speak are called here Commendations or Impositions of hands to say prayers to commend the people to God with imposition of hands unlesse by these Commendations we understand those prayers for all men according to the Apostle wherewith the severall estates of all men especially of the Church were commended to God which saith S. Augustine went before the sanctifying of the elements In the Anaphora of S. Basil published by Masius out of the Syriack there is this prayer at the beginning before the Consecration of the Eucharist Extende Domine manum tuam non asspectabilem benedic servis ancillis tuis mundatóque ipsos ab omni macula carnis spiritûs at que dignare ipsosfieri participes corporis unigeniti Filii tui The people bowed the head at receiving this blessing the Bishop holding his hands over them as a signe of Gods hand stretched out to blesse Therefore he saith Extend O Lord thy invisible hand and blesse thy servants and handmaids and cleanse them from all stain of flesh and spirit and daigne them to become partakers of the body of thy onely begotten Sonne Of Confession of sinnes at beginning of the Masse hath been said After the Consecration the Benediction is contained in these words Pax Domini sit semper vobiscum The Peace of God be with you alwayes You shall see how Luther understands it in his form of Communion of the yeare MDXXIII Quae est quaedam quasi publica absolutio à peccatis communicantium Vox planè Evangelica annuncians remissionem peccatorum unica illa ac dignissima ad mensam Domini praeparatio si fide apprehendatur non secus at que ex ore Christi prolata Which is saith he a kind of publick absolution of them that communicate from their sinnes The very voice of the Gospel pronouncing remission of sinnes the onely fittest preparation to the Lords Board if apprehended by faith as out of Christs mouth But it is plain that this is to be accounted a benediction because as hath been said Confession of sinnes and prayer for pardon upon the same is made at the beginning of the Masse In the Liturgy of S. Basil which we have translated out of the Arabick at the beginning prayer is made for remission of sinnes at large upon the promise of the Gospel Whose sinnes ye remit the like prayer is made there after receiving the Eucharist In the Ethiopick prayer is made before the Consecration of the Eucharist to like purpose though corrupted with that superstition which ignorance breedeth This seemeth most answerable to that Confession of sinnes which our Service useth before the Eucharist otherwise it is to be granted that in most Liturgies that which seemeth to keep most correspondence with it is rather a benediction then Confession with prayer for pardon of sinnes It remaineth that from that which hath been said we give account of that Form of Service which we use deriving it higher then the Masse from which it is charged to come as containing nothing but that which is found there though not all that is there and shewing where it shall be requisite that the corruptions of the Masse are laid aside in it
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
the doctrine of the Scriptures where there is The Scripture witnesseth that those which were dispersed upon the persecution raised about Stephen did the one without difference Acts viii 4. xi 19. It is no more then all Christians must do so farre as they hold themselves able to advance the faith As for expounding the Scriptures in Churches settled where Order took place in that also S. Ambrose his words may be verified that it was granted to all that is to all conditions whether Ministers of Churches or not But no otherwise granted then hath been said upon knowledge of competent abilities according to the practice of publick Order derived as it seems into the Church from the Synagogue But doth this fault the publick Order of this time that confineth the publick exercise of this Office to the publick ministeries of the Church The course of education being open to all and the performance of that course proved and presumed according to publick Order of all that pretend to these ministeries the ministeries of Congregations being furnished by that publick Order to authorize others in Congregations so appointed would be to choke the edification of the Church by setting up perpetuall emulation and difference But how eminent soever mens abilities are how well soever known to themselves or the world to undertake the instructions of the people without publick Order in publick Assemblies is a thing that no Scripture no time no Custome of the Primitive Church will allow To tread all that learning under foot without which the knowledge of the Scriptures is not to be had upon humane endeavours to undervalue the abilities of a learned age in comparison of the boldnesse of mechanick persons in spending the mouth without sense underneath seemeth to be the wantonnesse of this time for after-ages to admire But for private persons against publick Order and the unitie of the Church to call such Assemblies and to exercise these pretended abilities in such Assemblies as publick Order forbiddeth is neither more nor lesse then Schisme let them that do it advise at whose doore the sinne of that Schisme lieth For the publick profession of this Church is the same that hath been proved these so many years to contain no cause of separation in it And these that separate are so farre from setting a foot new or from proving old charges that they seem to be yet to learn whether there be any such thing as proving that which they say or not The unitie of the Church is a thing commanded by God the divisions that and shall arise in the Church are a thing foretold by God He that hath foretold that divisions shall come hath commanded that they shall not come To me it seems a strange reason because God hath foretold that Heresies shall come in for men therefore to set open the doore and for publick Order to take a course by the independance of Churches to allow as many religions as Conventicles The dependance of particular Congregations upon Episcopall Churches for the Originall relateth to the institution of the Apostles for the end to the unitie of the Church The dependance of these Bishops Churches upon the seats of Metropolitanes and Patriarchs acknowledgeth a mere humane Originall from the state of the Romane Empire and the residence of the chief Powers of it but not without respect to the Gospel first planted according to the president of the Apostles in the most eminent cities and thence derived into the Countreys about But relateth to the same end of one Church as procuring the actuall correspondence of all the members of it Since Religion is become part of the State of several Kingdomes and Common-wealths they are not to receive from one another the laws that inforce the exercise of it but it is requisite that the exercise of it through each Kingdome and Common-wealth be uniform by Ecclesiasticall rules advised by each Church and inforced by each Kingdome and Common-wealth the dependance of particular Congregations upon Episcopall Churches in the exercise of Religion according to such Rules continuing inviolable as the institutiō of the Apostles Now regard we the truth of Religion regard we the peace of the Church regard we the honour and glory of God and the credit of our Profession towards such as are without this dependance of Churches is not more effectuall in any point of Religion then in the uniform and prescript form of Gods Publick Service What means is there so effectuall to convey and settle the truth professed in the minds of all people then to glorifie God in it and according to it in the continuall exercise of his service What means so powerfull to obtain the peace of the Church from God to preserve it with men as to joyn in the same uniform service of God for the purpose As for the honour of God and the commendation of that profession which we make let common reason not possessed with prejudice be judge whether the voluntary extemporary conceptions of particular Ministers of Congregations or the forms maturely advised by the most able shall prove the more probable means to procure it Let the publick exercise of Religion consist in speaking to the people more then men have learned of the knowledge of the Scriptures in permitting men to vent their own passions or perhaps factions for the devotions of their people for their Prayers and Thanksgivings to God Let the Preachers Office consist in speaking by measure of time not by weight of matter let it consist rather in the exercise of the lungs then of any knowledge in the Scriptures Let the Hearers Office consist in patience of sitting still so many glasses or rather in censuring the Preachers abilities in Praying as well as in Preaching for to that the office of praying in the Church may come And those that are affected to the Profession with the best shall be forced for love of truth to lament that it is so much scandalized hindred by them that pretend to advance it But let the Praises of God the hearing of his Scriptures read and expounded the Common Prayers of the Church and the celebration of the Eucharist be performed with that discretion for the Order with that choise for the substance with that reverence for the outward visage and fashion of what is said and done respectively at each of these parts of Gods Publick Service and let not me doubt that God the Authour and men strangers to our profession shall joyn in making good and acknowledging that of the Apostle 1. Cor. xiiii 25 that God is among us of a truth FINIS ¶ The Authour upon his revisall desires the Reader in these severall places to adde and reade as followeth Pag. 15. line 12. after his own adde And indeed the passage seemeth to have been crowded in hither out of Justine Martyr his dialogue with Trypho the Jew though contrary to his meaning for it appeareth that the Jews of that time gave not leave to drink warmed