Offices which we find them executing in behalf of the Church which neverthelesse import not the Government of the Church settled upon the Bishop and Presbyters but that Assistance which the best of the people in Commonalties where the Church was planted vouchsafed to afford the Government managed by the Ministers according to Scripture and have well been understood as a good and ancient President of the Office of Church-wardens among us There is yet another peremptory exception against this pretended meaning of the Apostle published of late in the observation of Sculletus which shall here be repeated to averre the truth of it For when he saith Let the Elders that rule well be accounted worthy of double honour the meaning is for certain of double maintenance which must be in respect of single maintenance allowed somewhere else Now let any man judge without prejudice whether these Elders of Congregations remembred in S. Augustines time being none of the Clergie received maintenance from the Church out of the oblations of the people or not Whereas the Apostle in the beginning of the Chapter having said Honour widows that are widows indeed that is allow them maintenance from the means of the Church which the Bishop alwayes dispensed when he cometh to speak of Elders unreproveable in their charge fitly ordereth that their maintenance be double to that of widows which is also the Italian glosse of Diodati The like practice we find in the Constitutions of the Apostles where he ordereth the course of dividing portions at the Agapae or Feasts of Love then used abrogated afterwards by the xxvii Canon of Laodicea The words are in the place alledged afore ii 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whatsoever is given to the old women that is to the widows of whom the Apostle speaketh there let twice so much be given to the Deacons in honour of Jesus Christ Then follow the words alledged afore wherein it is ordered that the Presbyters have as much as the Deacons I know that in another case that is in dividing the remains of oblations for the Eucharist the proportion is otherwise according to the same Constitutions viii 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Deacons distribute the remains of the blessings at the mysteries according to the mind of the Bishop or Presbyters to the Clergie To the Bishop foure parts to a Presbyter three to a Deacon two to the rest Subdeacons Readers Singers or Deaconesses one part Neverthelesse from the particular remembred afore we may well conclude the meaning of the Apostle that his Order is the maintenance of Presbyters to be double that of widows And upon these considerations it shall not trouble me to repeat what I have affirmed elsewhere That for this mistake of Lay-Elders there is neither appearance in Scripture nor in Ecclesiasticall writers For of the Text 1. Cor. xii 28. I shall speak afterwards Walo Messalinus deriveth the pedigree of these Africane Elders by conjecture from those of the Apostle whose imployment consisted in governing the Church rather then in teaching the people But out of his excellent learning he acknowledgeth that though they are called Ecclesiasticall persons yet they were not of the Ecclesiasticall Order not of the Bench of the Church which those of the Apostle did constitute And therefore the pretence of their pedigree availeth not to make them inherit the charge which those of our time have been invested with as much without president of the Churches of Africk as without warrant from the Scriptures The ground of the mistake was because men would not believe that in the time of the Apostles and among the Presbyters of their ordaining there was none that did not preach from time to time Whereas the state and condition of their Congregations required as well mens wisdome and goodnesse in the oversight of those spirituall matters wherein the members of them did communicate as their learning and eloquence in speaking which was not alwayes to be expected from such qualities of men as were promoted to that charge Of our Lords kindred that confessed him afore Domitian promoted therefore afterwards to the Government of Churches I have made mention elsewhere Tertull. de Idol c. 7. Parum sit si ab aliis manibus accipiant quod contaminant sed etiam ipsi tradunt aliis quod contaminaverunt Adleguntur in Ordinem Ecclesiasticum artifices Idolorum Be it a small thing if they receive of others that which they pollute nay themselves deliver also to others that which they have polluted Men whose craft is to make Idoles are chosen to the Bench of the Church If Presbyters that delivered the Eucharist were sometimes Painters and Carvers in those dayes well may we imagine that all of them preached not alwayes It was enough that the Bishop or some of them did it If this were the condition of the Ecclesiasticall Order in that time then must of necessity the Office of Teaching in the Church belong rather to the particular gifts and abilites of some then to the generall and perpetuall charge of all Presbyters And this I still suppose to be part of the cause that it pleased God in the time of the Apostles to distribute such varieties of spirituall Graces among those that believed that there might be every where such as might furnish this Office of preaching and teaching in their Assemblies by the help of extraordinary Graces which upon the ordinary means of mens Learning and Studies which now the Church is so well provided with would then have proved defective The use of these Graces is that which the Apostle debateth at large 1. Cor. xii xiiii and the exposition of his meaning there is the businesse which henceforth I charge my self with The issue whereof will inable us to discern by what sorts of Persons and Graces the publick Service of God was Ministred at those Assemblies which his purpose in that Discourse is to regulate This Discourse the Apostle openeth in the beginning of the xii Chapter with a mark to discern such as spoke indeed by the Spirit of God from such as pretended it but were moved in truth by unclean Spirits For that I take to be the meaning of his words there vers 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed or Anathema and that no man can say that Jesus is the Lord but by the Holy Ghost The words of S. Chrysostome upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Therefore at the first beginning he putteth down the difference between Divining and Prophesying for which purpose they received the Gift of discerning spirits as it followeth vers 10. afterwards that they might distinguish and know who spake by a clean spirit and who by an unclean And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the devil being naught shuffled in among those that prophesyed foisting in False-prophets forsooth such as themselves also foretold things to come So
the time while the people assemble Whereas the solemn beginning of our Service with Confession of sinnes serves to put the people in mind that it is all the solemn service of God that follows and of the attention of mind and devotion of spirit which they ow it by the preparation of confessing and putting away sinnes requisite to make it acceptable The more have they to answer for that make it their employment to extinguish in the minds of the people that respect to this part of Gods Service which the Order of the Church hath laboured to procure and with the blessing of God had procured had not their peevishnesse been that will not have God served unlesse it be that way they like Whatsoever honour the praises of God reverently and attentively performed might have yielded him whatsoever good fruit the learning of his Scriptures might have brought forth in his people is with justice to be required at their hands that have been the means to intercept it by the unjust disgrace which they have stuck upon the settled Order of this Service Now as concerning the Ancient and generall course of Gods praises and reading the Scripture it appeareth by Justine Martyr and Tertullian that the Order of reading the Scripture in the Church was arbitrary in their time as accommodated to the condition of the times and occasions of their Assemblies by the guides of severall Churches The one of them saith that the Scriptures are read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as farre as occasion serves The others words are these Apologer C. xxxix Coimus ad literarum Divinarum commemorationem si quid praesentium temporum qualit as aut praemonere cogit aut recognoscere We assemble to repeat the Scriptures of God not like those that will not Assemble till they be read what the condition of the present times inforceth either to forewarn or to recognize The Ordér which is accommodated to the Condition of the times cannot be certain and appointed afore The reason why a set Order in these parts of publick Service is now preferred before the disposition of the Guides of Churches from time to time is the same for which men choose to live by positive law rather then by the will of their Rulers though if men were as they should be it is manifest that they might cut straighter by the thred of Justice applying right reason to the case then ruling their proceedings by a generall that was not built upon the particular The Order might be better were it left to particular disposing but the courses of the world inforceth to presume that it would be for the worse Besides in Ecclesiasticall matters by a set Order we attain uniformitie with other Churches to help towards the unitie of the whole we avoid disputes about what is most fitting which in matters of this probable nature must needs be endlesse we avoid jealousies and umbrages upon that which is not customable What this amounts to S. Augustines experience may teach us Serm. cxliv. de tempore Volueram aliquando ut per singulos annos secundùm omnes Evangelist as etiam Passio legeretur factum est audierunt homines quod non consueverunt perturbati sunt I had once a desire that every yeare the Passion also as the Resurrection in Easter-week should be read according to all the Evangelists it was done men heard what they had not wont to heare and were troubled How unjust the charge of the Masse upon our Service is hath appeared in the first point of it how untrue it is will appear in the next that is in the Order of Psalmes and Lessons at the daily Morning and Evening Service For if because the Breviarie and Masse contain a certain order of Psalmes and Lessons for the Service of God therefore all orders of Psalmes and Lessons to that purpose are derived from the Breviarie and Masse and chargeable with the corruptions of them what shall become of the Ancient Church before there was any such thing as Breviarie or Masse that is either form of publick Service in the opinion of those that professe this or according to the truth as the Masse importeth the corruptions of publick Service What shall become of the Church under the Apostles when publick Service consisted of the same Ingredients as hath been shewed and the Order of them is no more then S. Pauls rule Let all things be done decently and in Order But if the meaning of these clamours be to say that this same Order of going over the Psalter once a moneth at daily Morning and Evening Service of going over the Bible or all the most convenient of it once a yeare is the Order of the Breviarie and Masse it might concern all men either of honestie or shame though not to look into the Breviarie or Masse of which they are so confident yet to look upon the Preface of this our Service which they condemne without understanding and think whether men of common sense would use all those excellent reasons to excuse the alteration of that course which now they are accused for retaining But granting all to be true which is so apparently false were the Masse worse then it is and all this the very Order contained in it is it possible that any man of judgement or conscience should think it enough to say that this or that is in the Breviarie or Masse and never trouble himself to shew that it is part of the corruptions which they contain What reason is there to prove that the Order of the Psalter once a moneth is not for the Service of God and the edification of his Church This Church abolisheth not the use of Psalmes to musicall tunes where they may have place in the course of our Service Is it demanded further that the monethly course of the Psalter be abolished to make them room If it be the Church is bidden to losse and the service of God shall suffer in it the people is now more plentifully conducted to the knowledge of God and his praises according to his own word then the ruder sort shall have much ado to dream over a Psalme in a great deal of time in a manner so farre from that decencie to which it pretendeth as may be a just means to dead the devotion of such as are not set upon a good edge The Answers of the people represent in some sort that most ancient and commendable fashion of Antiphones and teach them their office and conduct them to bear their part in the praises of God not to sit by as Hearers where they are to be Actours And where that fashion may be represented to the truth in the more skilfull Congregations of Collegiate and Cathedrall Churches what a strange prejudice is it that will not suffer reasonable persons to relish the advantage of it in the service of God But all this affords no ground to condemne the course of those more skilfull Congregations of Collegiate and Cathedrall
down their throat the form of the Masse was related afore Vt nobis Corpus Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi and it was shewed that Transubstantiation is not contained in these words Neverthelesse because there might be offense taken at the words upon the sense of those that use them we see them altered into those terms wherein the truth of that which is done is most excellently expressed to the intent of the Scripture and true sense of the Primitive Church in these words Heare us O mercifull Father and those which follow In like sort because the very term of Offering and Sacrifice though used with a farre other meaning then the Church of Rome professeth seemeth to sound their meaning it is not onely removed out of the Prayer for the whole state of Christs Church but the prayer it self removed to stand afore the Consecration as we conjectured it did stand in the Africane Churches and not after it to give opinion that Christ present by Consecration was sacrificed then for the quick and dead as the Church of Rome imagineth Of the rest of the Service of the Eucharist I shall need to say nothing having shewed that in the ancient Church as with us the time of communicating was transacted with Psalmes after that Thanksgiving the dismission upon that The people is dismissed with the blessing in our Service as in the most ancient form related in the Constitutions of the Apostles and so in the Reformed Churches of France though they use that of Moses still frequented by the Synagogue In the Service prescribed for Lords dayes and Festivalls when the Eucharist is not celebrated it is not strange if something be added above the ordinary course to make it more solemn though it had been rather to be wished that the world were disposed for the true solemnity of it Is the voice of the Law calling us to mind our offenses and moving to crave pardon and grace for the future nothing to the Service of God The Lessons of the Epistles and Gospels belong indeed to the first part of the Service as hath been shewed but shall we take them to come from the Masse where they are last found or from S. Hierome from whom they seem first to have come And was it not convenient in them to remember what the Church celebrateth at severall seasons and solemnities of the yeare and to promote the edification of the Church and instruction of the people in the mysteries of the faith by giving Preachers a subject of their Sermons sutable to those solemnities Last of all though the world is not disposed to the continuall celebration of the Eucharist yet was it requisite in reverence to the Apostles Order and the universall practice of the Church that the prayer for all states of the same should be used at almost all solemn Assemblies which because it alwayes went along with the Eucharist as it is used serves to put us in mind what is wanting In fine though all Forms of Service devised by men must needs remain disputable and happy it is when so they are but upon slight matters so my hope is that from hence will appear that the form which we use deserves this commendation that it is possible to alter it for the better but easie to alter it for the worse Thus farre upon the Principles propounded in the beginning of things remembred in the Scripture concerning the publick Service of God and the most ancient and generall practice of the Church to expound them I have discoursed the substance and form of Gods Publick Service at solemn Assemblies for that purpose the circumstances of it and the particular form which we use Of the rest of Ecclesiasticall Offices and the Course we use in them it was not my purpose to say any thing at the present In which neverthelesse the reasons hitherto disputed will easily take place to show both that it is for the edification of the Church that the performance of them be solemn and by prescript form and that the form which we use is exceeding commendable CHAP. XI How the Form of Publick Service is ordered Dependance of Churches is from the Apostles for that and other purposes How the preaching of Lay men imports Schisme The good of the Order of Publick Service ANd now without further dispute it is to be seen what is prescribed concerning the Publick Service of God in the Scriptures and what is left to be ordered by humane appointment The particular Offices whereof it consisteth of Publick Prayers and the Praises of God of reading and expounding the Scriptures of the Celebration of the Eucharist and the rest are prescribed and recommended to the Church in the rules and practice of holy Scripture The Order and Form in which they are to be performed is acknowledged on all hands that it ought to be prescript yet is it no where prescribed in the Scriptures but left to humane Ordinance That which is to be Preached is acknowledged on all hands to be referred for the most part to the private endeavours of particular persons not in respect to any immediate inspiration of the holy Ghost otherwise to be quenched but because it is the ordinary means to instruct and admonish whole Congregations in that which most concerneth them of the knowledge and doctrine of the Scriptures Publick Prayers some think are to be ministred according to the disposition and discretion of particular guides of particular Congregations by virtue of the Apostles Ordinance forbidding to Quench the spirit Here it is proved that because it is confessed that the Grace of praying by immediate inspiration is not now extant therefore the purpose of this Ordinance ceaseth and that the ordinary rule of the edification of the Church to be attained by the Order and Comlinesse of these things which are done at publick Assemblies is followed to farre more purpose in the use of a form prescript and uniform It is further here to be observed that whatsoever may concern the honour of God the unity of the Church the truth of Religion and the recommendation of it is most effectually to be procured as procured it was from the beginning of our Faith by the dependance of Churches visibly derived from the appointment and ordinance of the Apostles It hath been declared that according to that which was done by Barnabas and Paul ordaining Presbyters through the Churches Acts xiv 22. according to that which Titus is instructed to ordain Presbyters through the Cities Titus 1 3. that is Colledges of Presbyters to order the Churches founded in populous Cities so throughout the whole Christian world were all Churches of Cities thought meet for their greatnesse whether instituted by the Apostles or propagated thence governed by Presbyteries or Colledges of Presbyters the Heads whereof were Bishops in Succession to the Apostles We know the Gospel attained to the Countreys and Territories lying under these Cities upon the preaching of
the Apostles the Scripture saith Acts xiii 49. upon the first preaching of Paul and Barnabas The word of the Lord was dispersed all over the Countrey and Clemens disciple of the Apostles Epist ad Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching therefore through Cities and Countreys they made the first-fruits of them trying them by the spirit Bishops and Deacons of such as should believe speaking of the Apostles and their time And we are ready to believe that Congregations might be planted in these Countreys and Territories during their time though we reade nothing of it here and the division of titles and Churches that is City and rurall Congregations in the Church of Rome is assigned in the Popes lives to a farre later time then this But do we not know that according to the generall and Primitive Custome of the Church these rurall Congregations received their Ministers from the Mother-Churches in which their Ordinations were made Doth it not appear to common sense that the form of Gods publick Service as it hath been described uniform in the main ingredients from the beginning unconformable in particulars of lesse moment was practised by particular congregations according to their Mother-Churches Doth not the distinction of Dioceses or as they were first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitations adjoyning to chief Cities received in all parts of the Church proclaim that the institution and appointment of it cannot have been accessory and particular but universall and Primitive And what cause have we to doubt that the holy Ghost directing the Apostles should move them to that Course which according to the condition of the world must needs be most reasonable Or who can doubt that according to the condition of the world it is most reasonable to presume that frequent and populous residences must needs be furnished of men of best abilities and means to know the right course of ordering publick matters of the Church for most advantage to the truth of Religion the Peace of the Church and the Service of God rather then that vulgar and rude Congregations inflamed with the ignorance and malice and overweening of unable guides should choose for themselves not onely in things necessary for their own souls health wherein all have their due interesse but in things concerning the generall state of the Church which they are neither bound nor able to understand I must confesse to have written heretofore that in the time of the Apostles the work of Preaching seemeth to have gone rather by mens abilities then their Offices And now I hope in good time having declared here severall regards in which this is verified It hath been shewed that of the the same Ecclesiasticall Order the same Bench of the Church some Presbyters exercised the abilities of Preaching some not It hath been shewed that the rank of Prophets furnished by the immediate inspiration of God for the more plentifull performance of that work in the beginning of the Gospel cannot be thought to have been the same with that of Presbyters And if any man stand upon it it shall not trouble me to yield that which Grotius of late hath observed and under the Church of Rome Ferarius de Ritu Concionum ii 6. That in the Primitive times of the Church Lay men were licensed to preach by the Bishops of Churches according to the instances alledged in the letter of the Bishops of Palestine to Demetrius of Alexandria in Origens case related by Eusebius For it seemeth most agreeable to the Succession of Scribes after the Prophets in the Synagogue seeing it is neither reasonable to conceive that Scribes were denied this Office when they were found fit nor that those to whom it was granted were all Elders of Synagogues And by this an easie reason is given how our Lord and his Apostles are admitted to speak in the Synagogues as licensed and invited by the Elders and Rulers of them according to the Scripture Acts xiii 14. And perhaps the Custome might remain in the Church after propheticall Graces for the instruction of it were ceased that those which had the knowledge of the Scriptures without inspiration should be admitted to speak to the people But what is all this to these mechanick persons that make themselves Churches and the Churches them their Ministers without education without calling without acknowledgement of one Church of God They please themselves in observing that S. Paul used his trade while he Preached the Gospel as they do And in that perhaps there is as much mistake as in the rest For it is not all one for a Preacher to be bred to a trade from his youth and for him that is bred to a trade from his youth to become a Preacher when he please To me there is so much difference that I yield the one to be S. Pauls case as the world sees the other to be theirs It is observed in Scaligers Elenchus and elsewhere that S. Paul in that particular made use of his education under Gamaliel in regard it was the custome of their Doctours to breed their Scholars to a trade as well as to the knowledge of the Law which they were to professe And there is a saying among them in Pirke Aboth of this tenour to my remembrance Alwayes with the Law let a man learn the way of the earth the meaning is a trade for his maintenance Hereupon it is ordinary for their Rabbies to be sirnamed by their trade And in Maimoni Talmud Torah C. iii. you have divers sayings of their ancient Doctours that with the Law a man is to practise a trade for his maintenance as this All Law that is all learning of the law with which there is not work in the end comes to nothing and draws on naughtinesse and the end of such a man is he falls to robbe creatures And in C. ii afore He that exercises a trade with the studie of the law must spend three houres of the day at his trade and nine at his study which are divided as it follows there The knowledge then of these abilities to which this education tended taken according to publick Order of that time and the exercise of them for the publick instruction of the people allowed according to the same seem to contain sufficient warrant of humane calling to speak to the people in the Church in them that were not Ministers of it S. Ambrose in Eph. iiii Vt ergò cresceret plebs multiplicaretur omnibus inter initia concessum est evangelizare baptizare Scripturas in Ecclesia explanare That the people of believers might increase and multiply in the beginning it was granted to all to preach the Gospel and to baptize and to expound the Scriptures in the Church There is a difference between that which he calleth preaching the Gospel and expounding the Scriptures in the Church though both are called preaching among us For it is one thing to publish the Gospel where there is no Church another to minister
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
leisure is from bad works theirs from good works for it is better to plough then to danse They are at leisure from doing good from trifling businesse they are not at leisure He that readeth this and the like that might be produced hath cause to marvel that the practice of that people should be so wide of the profession of their Doctours but that there is great cause to think whereas bodily rest is expresly commanded the spirituall and morall imployment of it but intimated in the Commandment and by the learned collected from thence and from other Scriptures by consequence of discourse that the people apprehended that more which was open as being for their ease neglecting that which was collected as not so pleasant And therefore unlesse we be wilfull in refusing the Truth it cannot be denied that the DISPENSATION of that time prevaileth in this as well as in other particulars For though no man doubteth that the Ancient people of God were led by the promises of the kingdome of heaven and life everlasting yet are those promises in the law of Moses conveyed and recommended to them under the Figure of Paradise of the land of Promise and the fruits of it Mihi in Evangelio promittuntur regna coelorum quae Instrumentum vetus omnino non nominat saith S. Jerome Epist 129. To me is the kingdome of heaven promised in the Gospel which the old Testament doth not so much as name S. Augustine cont Faustum xix 31. Testimoniis vitae aeternae resurrectionis mortuorum abundat vetus Scriptura sed hoc nomen REGNUM COELORUM de nullo indè loco mihi occurrit hoc enim propriè pertinet ad REVELATIONEM Novi Testamenti The old Scriptures are full of Testimonies of life everlasting and the resurrection of the dead but the name of the KINGDOME OF HEAVEN I meet with in no place of it for it properly belongeth to the REVEALING of the New Testament Again Mortem innuit secundam cùm diceret ADAM UBIES sed de ea nihil dixisse credendum est propter DISPENSATIONEM Novi Testamenti ubi mors secunda apertissimè declaratur God intimateth the second death saith he when he saith ADAM VVHERE ART THOU but it is to be thought that he expressed nothing of it because of the DISPENSATION of the New Testament where the second death is most manifestly declared Others might be produced to the same purpose The reason is the same in the matter of Sacrifices for which we know what particular order is taken in the Law of Moses and yet are not the Prophets afraid to say that God gave no command for them Psalm xl 6. Sacrifice and offering thou didst not desire Jerem. viii 21. I spake not to your Fathers nor commanded them in the day when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices And all this according to the tenour of the Law which commanded a Ceremoniall Service as the figure of that worship which God requireth in Spirit and Truth Thus standeth the matter in our present businesse For if the Sabbath be a figure as the Scripture declareth and the Jews themselves acknowledge then the observation of it commanded must needs be Figurative Which is no more then the Apostle proveth in the fourth to the Hebrews that the Rest which they observed the Sabbath with was the Figure of that rest which remaineth to the people of God Therefore it pleased God in this point also to observe that dispensation of the Old Testament which he had set on foot in other particulars taking order at large that the Sabbath should be celebrated with bodily rest but that Service of God in Spirit and Truth which is proper to the DISPENSATION of the New Testament as it is greatest in esteem so is it least in appearance of the Commandment which God gave for the purpose To the same purpose as hitherto it hath been observed that the Law hath specified no particular work of the Morall Service of God with which it commandeth the Sabbath to be SANCTIFIED or for which it appointeth ASSEMBLIES So must we further observe in this place that it neither provideth for PLACES wherein it might be exercised by the body of that People nor taketh order by whom it should be Ministred in such Places but hath left us to collect by circumstance and the traces of their Ancient practice remembred in the Scriptures that it was Ministred by the Prophets as Prophets rather then by the Priests and Levites as Priests and Levites as well in Synagogues as in the Temple or at the Tabernacle The command of Assemblies Levit xxiii might well be prescribed in the law of Moses with a particular effect in respect of that time that the whole Congregation of that people lived together in the wildernesse of Arabia Then and there it is easie to conceive how they were assembled to celebrate those solemnities that is at the Tabernacle or round about it which the Jews call The Camp of Levi. But when they were settled in the land of Promise we see what the Law requireth Deut. xvi 16. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall chuse This is the extent of the Law thrice a year to resort to the Tabernacle and that none but Males and therefore the question will remain How the body of that people assembled themselves through the year it being a thing manifest that the greatest part could not resort to the Tabernacle and those Houses of Prayer which afterwards were called Synagogues whereof Philo speaketh in the words alledged not yet erected through the Countrey as shall appear by the dark traces of the beginning of them which we shall find by and by in the Scriptures during the time of Solomons Temple So that the words of Philo and Josephus alledged before wherein they tell us That Moses commanded that people to Assemble every seventh day to learn the Law that it was their custome so to do and that the Chief taught at those Assemblies and the rest learned to live according to that which was taught must be understood with these limitations That it was collected from the letter of the Law of Moses and preserved in the practice of that people at such times and places as afforded means of Religious Assemblies for such purpose In fine it will appear that the Law of Moses according to the dispensation of that time intended to be most expresse in the Figurative Ceremoniall Service peculiar to that people by the Ministeries of Priests and Levites so particularly appointed in it for that kind of Service And yet so little provision as we find in the Law for the office of Prophets and children of the Prophets that is their disciples these were the men neverthelesse that Ministred the Morall Service of God of Prayers and the Praises of God and the exposition of the Law at their Religious Assemblies A
the faces of all the people are towards the Sanctuary and towards the Elders and towards the Ark and when the Minister of the Synagogue standeth up to prayer he standeth on the ground before the Ark with his face to the Sanctuary as the rest of the people And for that which S. Ambrose saith of matted floores it followeth there num 5. They use respect in the Synagogues and Schools and sweep them and floore them And the Israelites in Spain and the West and in Shinar and the land of Comelinesse they use to set up lights in the Synagogues and floore them with MATS to sit upon but in the land of Edom the Romane Empire they sit upon seats Thus is the meaning of that in the Psalm cvii. 32. brought into their practice when he saith Let them exalt him also in the Congregation of the people and praise him in the SEAT of the Elders The Chaldee Exalt him in the Synagogue of the people of Israel and praise him in the Sanedrin or Seat of WISEMEN R. Sol. Jarchi there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is requisite to confesse him before ten whereof two are the strength of our Masters that is such two as were requisite afore to make a Sanedrin according to R. Moses For their Rule is that those whom this Psalm mentioneth give publick thanks that is in a Synagogue that is of ten where there are two WISEMEN which therefore are counted a Sanedrin of which they expound the words of the Psalm The seat of the Elders True it is you shall find divers sayings of the Ebrew Doctours wherein the Disciples of the Wise are described sitting on the floore at the feet of their Masters and not upon seats of a lower rank and so was S. Paul Acts xxii 3. brought up at the feet of Gamaliel But that it should seem is to be understood of Masters sitting alone among their Scholars by that which we reade of it in Maimoni Talmud Torah C. iii. num 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How do they teach the Master sitteth in the head and the Scholars in a ROUND afore him like a Crown that they may all see the Master and heare his words The Master sitteth not in a Chair and his Disciples on the floore but all on the floore or in Chairs Formerly the Masters sate and the Scholars stood but before the destruction of the second Temple all practiced it their disciples and themselves sitting Though in S. Paul there is something particular if we believe that which Abenezra relateth out of the Talmudists upon Nehem. viii 5. where we reade And Ezra opened the book in the sight of all the people for he was above all the people and when he opened it all the people stood up It may be saith he they stood up in their place So say our Masters of blessed memory from the dayes of Moses to our Master Gamaliel they learned standing Good reason S. Paul should remember the feet of Gamaliel and good reason we should think his Scholars sate at his feet if he were the first that brought up the custome which Maimoni saith was received before the Temple was destroyed for Scholars to sit when their Masters read and discoursed which I leave to the Masters of the Talmud to be verified In the mean time the fashion of these Assemblies and the very posture of those that sate there to teach maketh that very clear which our Lord saith in the Gospell Matth. xxiii 2. The Scribes and Pharisees sit in Moses CHAIR And the same are the seats whereof our Lord speaketh there vers 6. And love the uppermost rooms at Feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they eat leaning and the chief seats in Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they taught sitting in Chairs as S. Ambrose said afore For which purpose you have seen hitherto that the Doctours sate with their faces to the people that they might be ready to stand up when the Law was read and from thence take the Occason and Argument of their speech to the people Therefore saith the Apostle Acts xv 21. For Moses hath of Old time in every City them that preach him being read in the Synagogues every Sabbath And Acts xiii 14. Paul and Barnabas went into the Synagogue at Antiochia in Pisidia on the Sabbath and sate down And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation to the people say on Then Paul stood up and beckning with his hand said In like sort our Saviour in the Synagogue at Nazareth Luke iiii 16. having read the lesson of Esaiah the Prophet proceedeth to expound it And certain it is that our Lord and his Disciples were admitted and invited to teach in the Synagogue upon no other respect but the opinion which the world had of their Wisdome and Knowledge of the Scripture for which they going so farre beyond those that professed it no marvel if they were received for Doctours of it And Philo of the Essenes lib. Omnem probum liberum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coming to their holy places called Synagogues they sit down in ranks according to years the young under the Elders with fit decorum disposed to heare Then one taketh the book and readeth another of the best practiced cometh afterwards and recognizeth that which was least understood that is expoundeth it And it should seem by the name the Jews give their Sermons that the Custome was for many of these Doctours that sate in the head of Synagogues to speak to the same purpose inquiring the truth of the Scripture For as they call the School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they call preaching in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers both for the reason of inquiring at these meetings the meaning of the Scriptures For which reason S. Paul 1. Cor. i. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling the same persons Wisemen first then Scribes and last of all Inquirers of this world that is Jewish Doctours that were still inquiring among themselves the truth of the Scriptures at their meetings and yet believed not that seemeth to be the true meaning of the words As our Saviour Luke ii 46. was found in the Temple sitting in the midst of the Doctours hearing them and asking them questions which was the School where they disputed But this posture of sitting in the Court in the School in the Synagogue in Judgement in Learning in their Service of God will be still better understood if we observe that it was the fashion of that people to sit at meat no otherwise as did also the Greeks and Romanes after them eat lying and leaning on the elbow in a half Round which they call Sigma from the Ancient figure of that letter which was thus C. This is called in the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee it is translated
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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.
the understanding of the Scripture and of matters debated upon it vers 25. and 30. the Praises of God and the Prayers of the Congregation which were inspired in strange Languages as it is said vers 14. My spirit prayeth but my understanding is unfruitfull and therefore were no lesse inspired to them of whom the Apostle vers 15. I will pray and sing with the Spirit and with understanding In fine there is no cause to make doubt that all the particulars through this whole Chapter ranged under the generall Grace of Prophesying are by him understood to proceed from men indued with immediate inspirations And therefore the question wil be What is his meaning in that which followeth vers 32. The Spirits of the Prophets are subject to the Prophets for on the one side when he saith The Spirits of the Prophets the word SPIRITS in this subject hath alwayes signified inspirations true or pretended on the other side the inspirations of the Holy Ghost are not to be subject are not to be judged as vers 29. though it be by Prophets The meaning of these words give me leave thus to debate S. Ambrose thinketh that when it is said The Spirits of the Prophets are subject to the Prophets a reason is given for the Rule which commandeth to speak by turns and to give way to him that is inspired upon the instant vers 29 and 30. to shew that this they might well do because they were not so inspired by the Holy Ghost as to be transported to speak whether they would or not but that it was in them to moderate as it was in them to procure the influence of it according to his words produced afore In this sense the Spirits of Prophets are subject to the Prophets themselves But though we grant that mens particular indeavours were means to attain the Grace of immediate inspirations as was proved yet we are not therefore bound to grant that it was in them to be inspired at their pleasure In the Old Testament it is said That the Spirit of the Lord CAME upon Saul and his servants and Jer. xlii 7. After ten dayes the word of the Lord CAME to Jeremiah having undertaken to pray for the revealing of the will of God to them before from whence the Ebrew Doctours collect that he could not obtain the Grace in the mean time Maimoni Fundam Legis viii 5. and the late Annotations there Besides this sense is impertinent to the Apostles purpose who when he saith vers 29. Let the Prophets speak two or three and let the others judge speaketh of things brought from home and conceived afore the time of meeting as you may see vers 26. When you come together every one of you hath a Psalme and so forth But when he saith vers 30. If revelation be made to another as he sitteth let the first hold his peace he speaketh of that which is inspired at the instant of time And therefore it seemeth more reasonable to conceive that the Apostle when he saith vers 31. ye may all Prophesie one by one rendereth a reason for what he had said in commanding them to speak by turns that all might contribute to the edification of the Church as it followeth there That all may learn and all may be comforted But when he addeth And the Spirits of the Prophets are subject to the Prophets he rendereth a reason for what he said in commanding the other to judge because if some should not yield to the judgement of others the confusion and unquietnesse ensuing hereupon might be imputed to the Ordinance of God Theodoret after S. Chrysostome Ità Jesus subjiciebatur Mosi ità Elizaeus Eliae ità ipsi Elizaeo multitudo Prophetarum ità ipsi Apostolo Timotheus Titus reliqui So was Josue subject to Moses so Elizeus to Elias so a number of Prophets to Elizeus so Timotheus Titus and the rest to the Apostle And this sense Calvine embraceth According to which the judgement whereof the Apostle speaketh if we conceive it to concern immediate inspirations must not be understood to call them to account as for the truth of that which the Holy Ghost inditeth but to consist in judging the meaning and consequence of things inspired which even the persons from whom they came though not ignorant throughout as not bereft of their senses and understanding in Prophesying yet were not able themselves to sound to the bottome Do we not see the Prophet Daniel ix 2. studying about the seventy years which the Prophet Jeremiah had foretold for the desolations of Jerusalem whereupon he prayeth and obtaineth the Revelation of the seventy weeks And the Apostle 1. Pet. i. 10 11. expressely affirmeth that the ancient Prophets who Prophesied of Salvation by Christ searched and enquired diligently about it and the time of it whereof the Spirit within them Prophesied And to shew that it was no otherwise with them that were endued with like spirituall Graces under the New Testament it is to be observed with what earnest obtestations the Apostle dealeth with the Thessalonians 2. Ep. ii 1 2. not to be troubled as if the day of Christ were at hand either by SPIRIT or by word or by letter as from us For if the Spirit spake it how are they otherwise to be perswaded Is it because the Apostle speaketh of pretended inspirations So it is said indeed but them he had instructed them to discern 1. Thess v. 21. How then shall we think that the Apostle beseecheth them not to be moved with that which the Spirit spake but as it might be a meaning collected out of words spoken by some man that had such Graces And therefore in 1. Tim. iiii 1. the Apostle thus writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit speaketh EXPRESSELY saith the Apostle making that a different thing from the meaning apprehended or collected from things which the Spirit spake And to my apprehension we have an eminent instance hereof in the Apostle himself who having had a Revelation Acts xix by which he purposed in the Spirit when he had passed through Macedonia and Achaia to go to Jerusalem saying After I have been there I must also see Rome under this resolution writeth to the Romanes in that Epistle dated not long afterwards xv 23. That he had now no place in those parts and to the Elders of Ephesus not long after that thus speaketh Acts xx 25. I know that ye all among whom I have gone preaching the kingdome of God shall see my face no more All which neverthelesse being afterwards at Rome he writeth to the Philippians from thence ii 24. That he hopeth to come to them shortly And to Philemon in the parts of Asia about the same time vers 22. To prepare him a lodging as hoping to be granted to them through their prayers Things which can no wayes stand with that which he had written afore that he had no longer place in those parts and that the Ephesians should see
God of themselves without respect of advancing that Service which he requireth Last because it hath been shewed that Order as well as Comelinesse is the Rule to direct the form of Gods Publick Service and because without Order nothing becometh it though with Order apt to become it that which hath been said is to be understood of those Rites and Ceremonies which Publick Order inforceth that is which are either injoyned by Law or practised by Custome which it alloweth As for the voluntary observations of particular persons they are by their nature subject to abuse as is to be seen in the Superstitions of the Church of Rome which all reason sheweth had their beginning from the well-meant devotions of private persons And therefore it is plain that they may prove a just subject of that offense to the weak which the Apostle forbiddeth which those that are practised upon Publick Orders declaring the due meaning of them cannot as my purpose is now to declare because it is an objection which if it take place as some think must needs overthrow the most part of that which hath been said to the Order and Circumstances of Publick Service It is to be known that there were two sorts of Jewish Christians under the Apostles according to the difference of whom both their doctrine and practice especially of S. Paul is to be valued For on the one side the Apostles in the Councel at Jerusalem ordered Acts xv 20. that those which were converted from the Gentiles should abstain from things dying in the bloud and sacrificed to Idoles S. Paul circumcised Timotheus xvi 3. purified himself according to the Law xxi 26. In respect to the same sort he is bold to say Rom. xii 6. He that regardeth a day regardeth it to the Lord and he that regardeth not a day regardeth it not to the Lord He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks And that it seemeth upon the consideration that followeth in the next words because though not without blame for the ignorance of their freedome yet living and dying to the Lord they had a pious intention in generall to excuse their defect in particular But in regard to the other sort it is the same Apostle that saith Gal. iiii 10 11. Ye observe dayes and moneths and times and years I am afraid of you lest I have bestowed upon you labour in vain And Coloss ii 16. Let no man therefore judge you in meat or drink or in respect of a Feast or New-moon or Sabbath expressing further what he meaneth when he saith Let no man judge you vers 5. Beware lest any man spoil you and vers 20. Why as living in the world are you subject to Ordinances touch not tast not handle not And to Titus i. 10 There are many unruly and vain talkers and deceivers especially they of the Circumcision whose mouthes must be stopped And wherein he expresseth vers 15. Vnto the clean all things are clean Shewing that they were not to be tolerated but opposed in that which they taught of differences of times and meats according to the Law of Moses According to his practice in Titus whereof Gal. ii 34. But neither Titus who was with me being a Greek was compelled to be circumcised and that because of false brethren slily foisting in that came in privily to spie out our freedome which we have in Christ Jesus that they might bring us into bondage This difference in the Apostles practice and doctrine must needs proceed from the difference of persons they had to do with The one like men that were new come out of the dark could not look right upon the light of that freedome which the Gospel estateth and not satisfied of the right of Christians for their particular practice made a conscience of dayes and meats according to the Law The other renouncing their freedome and in love with their own servitude took upon them to dogmatize and maintain the necessity of such observations upon those desperate consequences which the Apostle expresseth Those are the weak and these the strong according to the Apostle because though for reason weakest for a false opinion is a further weaknesse then a doubt of the truth yet for will most resolute to stand in it Those in action doubtfull these in opinion erroneous These are the men whom the Apostle chargeth by the Law of Love not to scandalize shewing that in two things it might be done First Rom. xiv 15. If thy Brother be grieved with thy meat then walkest thou not charitably destroy not him with thy meat for whom Christ died Which Origen conceiveth to point at such as took distast at the Profession of Christ so as to forsake it upon occasion of such slight offenses And the vehemence of those terms which the Apostle useth seemeth to import no lesse But by the words of the Apostle vers 15. If thy Brother be GRIEVED with thy meat and vers 10. Why JUDGEST thou thy Brother why settest thou thy Brother at nought it appeareth that all discouragement of these weak ones is in the sense of the Apostle a degree of this offense But there is another expressed vers 22 23. That whereas it behoveth all men to be resolved of what they do that it is acceptable to God vers 5. by the indiscreet example of one that understood his own freedome he that did not might be moved to use it with a doubtfull conscience which the Apostle declareth to be sinne By the way that offense whereof the Apostle writeth 1. Cor. viii 9. x. 27. is of another nature not pertinent to this purpose for here the offense is an example that moveth a man to do that which is lawfull with a doubtfull conscience there it is an example which moveth a man to do that which is unlawfull with an erroneous conscience that is to say when the example of him that hath knowledge eating that which was sacrificed unto Idoles without difference moveth the simple to participate in the worship of Idoles by feasting on their Sacrifices Thus it is supposed that offense is given to the weak by the orders of this Church when those that are not satisfied in the things ordered either take distast thereupon at the Church and the Communion of it or are moved by example to do that which is ordered with a doubtfull conscience Where it must be excepted that no man can use this argument of scandall to the weak but he must acknowledge the things ordered to be lawfull For the weak whom the Apostle forbiddeth to offend is he that is not perswaded of the lawfulnesse of that which is lawfull indeed Besides he that pretendeth the scandall of the weak by example moving to proceed upon a doubtfull conscience is not subject to that kind of offense For in that he complaineth he sheweth he is aware enough of the danger And it is without the
Bishops the Prayer be made for the Hearers and after the Hearers are departed the Prayer for the Penitents be made and when they are come under hand and departed that then the Prayers of the Believers be made The subject and fashion of these prayers both are very plainly described in the Constitutions of the Apostles to have been this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viii 5 6. All rising up let the Deacon get up on some high place and pronounce NONE OF THE HEARERS NONE OF THE UNBELIEVERS and silence being made let him say PRAY YE HEARERS And let all the believers pray for them in their mind saying LORD HAVE MERCY and let him minister for them saying Let us all beseech the Lord for the Hearers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at every of these particulars which the Deacon speaks to them of let the people say LORD HAVE MERCY The particulars whereof he speaks are there at large that God would heare them that he would enlighten them and make them wise that he would teach them the knowledge of God and the rest Of these the Deacon speaks to the people when he bids them pray that God would do so and so for them which kind of Prayers ministred by the Deacon as he said afore are called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Allocutions And the people answers at every point as at Litanies the people still have their Answer called sometime the Suffrage Lord have mercy And this is the reason that was used to prove that the form of these prayers was prescript because it was ministred by Deacons Afterwards it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bending down their heads let the Bishop ordained for the Service which is here described is at the Ordination of a Bishop blesse them saying as it follows there In the same manner was prayer made for the beset with unclean spirits and for the Penitents but that in these the Canon of Laodicea expresseth that they were to come and kneel the Bishop holding his hands over their heads and so pronouncing the like prayer of blessing over them which is therefore there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come under hand and from whence in this Condition they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fall under to wit the Bishops hands These forms are here described both to declare the ancient practice and also for a help toward the understanding of that which follows After the departure of the Hearers and Penitents there followed principally two sorts of Prayers as may be gathered from the words of Justine in his second Apologie where that most Ancient Martyr that flourished some thirty or fourty years after S. Johns death that is after the Age of the Apostles relates the course of publick Service at the Assemblies of Christians After the Sermon he thus describes what followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After we all rise and send forth prayers and as we said afore when we have done praying bread and wine and water are offered And the Ruler likewise sendeth forth prayers and thanksgivings with all his might Here you have the Prayers of the whole Congregation in the first place which therefore are called in the words related in the beginning of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers or Prayers of the whole Congregation to distinguish them from those Prayers Thanksgivings which he saith were made afterwards for consecrating of the Eucharist by the Bishop or Presbyter alone though in behalf of the people Where by the way you may see further that Justine means by those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse nothing but that earnest devotion which those Prayers were offered with by that which he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or likewise For having said in the words alledged afore that the Congregation made the former sort which he calleth their Common Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vehemently he addeth that the Bishop made the Thanksgiving which the Eucharist was consecrated with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like sort with all his might with the like earnest devotion which the other were made with The most Ancient description that we have next to this of the Form of this solemn Service seems to be that which is found in the Constitutions of the Apostles For by many things we may find that that book meant to expresse the Customes of the Church in the times afore Constantine You may have observed before how it forbiddeth the faithfull to plead before the Powers of this world that is before heathen Magistrates And that course of dividing Portions at their Feasts of love which is there prescribed was afore observed to be abolished by the Councel of Laodicea which was before Constantine And in the Form of Prayer for all states of the Church after the Consecration whereof afterwards set down there viii 12. it is to be observed that Prayer is made for the Emperour and Powers of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may keep peace with us that is not persecute the Church In this Work then l. viii c. 10. 11. is described at large first the Prayer for the whole state of the Church and the particular members and conditions of it and after that c. 12. the Prayer of Thanksgiving which the Eucharist was consecrated with And to shew evident distinction of these two parts of the Service the kisse of Peace comes between both which being a received Custome from the time of the Apostles gives cause to presume that the Prayers between which it is interposed are no lesse derived from the Primitive practice of the Apostles time Though true it is that according to the Custome of the Western Churches it followed after the Consecration of the Eucharist before the receiving of it There follows besides in the same place a new admonition of the Deacon to all that had not right to Communicate to depart before the celebration of the Eucharist among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that pray the first prayer depart Which I take to be this that such of the Believers as were present indeed at the Prayers of the Congregation for all states of the Church but did not intend to Communicate should also depart To shew the difference of those two Prayers whereof we now speak the subject whereof deserves to be further declared out of the most Ancient of Ecclesiasticall Writers Justine Martyr after the words alledged in the beginning of this Chapter thus describeth the Prayers of the faithfull to which he saith the new baptized were brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we may be thought meet having learned the truth to be also found good livers in works and keepers of things commanded so as to be everlastingly saved He specifieth the chief point of those prayers for otherwise you shall find in the words afore quoted that they prayed in them for themselves for the new baptised
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
Churches in singing the Hymnes with Musick provided the Congregation may understand and go along in their devotions He that undertakes to do it shall be sure to run upon a rock from which he shall not come off without splitting that is the president of the publick Service of God in the Temple For let no man think that this is to be ranked with the figurative Service of God according to the Ceremoniall law That he must leave to the inner Court of Priests the praises of God are part of the perpetuall Service of God in spirit and truth to last under the Gospel instituted and indicted by the Prophets Ministers of that service frequented by the Apostles and a president for the Church according to the rule of edification of it I am ashamed to repeat here the needlesse quarrels with the old Translation of the Psalmes in use Men seem now to be wise enough to see the shamelesse partialitie which they contain in that men should be so quick as to see so many faults in that and passe by all the extreme barbarismes the spurious additions the false translations which the Psalmes in Meetre contain I suppose the Church intends not to averre all that is read in the Church to be truly translated If so God help the universall Church when it had no Scripture of the old Testament but the Greek and the Translations of it Let them that find fault imploy themselves and all they can make to translate but that one book of Psalmes if they put their work past a considerable number of just exceptions I am ready to forfeit for one It is sufficient to my understanding and alwayes was that what is read in the Church is more fit for the edification of it then to go about to change it And what interesse hath any man not to desire change in that point but S. Augustines experience alledged afore audierunt homines quod non consueverunt perturbati sunt What will any man say now to the Order of reading the Scriptures once a yeare in the Church Shall this be the thanks of the Church of England for renewing that religious Order of the Ancient Church and providing a publick course for the people to become acquainted with the Scripture to say that it is out of the Breviarie or Masse The offense is because some of the Apocrypha are read before that offense had been taken it should have been shewed that nothing but that which is inspired by the H. Ghost should be heard in the Church What then would a number of good Sermons become which how good soever no man dare say are inspired Sure they that will advise with reason and conscience not with prejudice must enquire whether the reading of them promote or hinder the edification of the Church In that respect so farre is it from me to put out some Apocrypha that I would rather put in the first of Maccabees as describing the fulfilling of some of Daniels prophesies and the then state of Gods people But is it from the Masse that the Church of England learned to restore the Sermon into the due place at solemn Service I should have thought it one of the abuses of the Masse that whereas by the universall custome of the Church the place of it appeared there the use of it was for the most part silenced The good Order of this Church and the successe God hath lent it hath prevailed so farre that this Apostolical Order may be said to have recovered the ancient place and rank As for the Afternoon Sermon I am yet to learn what place it had in the publick Service of the Church by what Command of Scripture what rule or custome of the Ancient Church it is pressed Timothie is commanded to be instant in season and out of season but to what purpose to publish the Word to do the office of an Evangelist to winne strangers to the Faith How can that be importune So Paul preached at Troas till midnight If that be our president let us celebrate the Eucharist as those of the Church of Rome do on Christmasse eve There are examples of preaching as well Evening as Morning in the ancient Church but at particular times and on particular occasions my question is to shew me the place of the Sermon in the Afternoon Service as it hath been shewed in the Morning Service otherwise not satisfied of any rule or custome of the Church Not because mens laws are not a fense to Gods law and that it is not for the good of the Church the more it is frequented as it ought especially to the purpose that the people may sufficiently understand their profession and the grounds of it but because it is reason that the offices of the Church be practised with respect to opportunities and abilities not in such sort as may neither advance the Honour of God nor of the Profession which we make We heare no news of new reasons against the Creed for part of the Service It was a great work to settle such forms as might conclude and confine and bring to light the malice of Hereticks The next work to that was to bring it into the Service So was it best commended to the knowledge to the respect of Gods people which respect had it been preserved this new varnish of old Heresies which prevaileth so farre abroad is not like to have taken with the people What shall I say of the Collects or Prayers which the daily Service concludes with My Proposition allows me not to dispute the particular conceptions or terms in which they are expressed But I must commend the Order of answers of the people in all places of the Service where it stands It refreshes their attention it teacheth them their part at Publick Prayers not to stand by and censure how well the Minister playes the mouth of the Congregation If they be to act their part in it the part assigned them in our Service conducts them in doing their office As for the subject of them the occasions of severall seasons and solemnities protection against bodily and ghostly enemies conduct of Gods grace and providence successe of the rule of the Common-wealth and guidance of the Church and the like it is unknown to me that any thing is more fit and requisite then these to be remembred at all publick Assemblies It hath been shewed that those prayers for all states and conditions of persons in the Church which since have been called Litanies were from the beginning frequented at the solemn Service of the Church before the celebration of the Eucharist and that it is like so to have been even under the Apostles Now though the condition of the Church be not for the present capable of so good and so excellent a custome as the continuall Celebration of the Eucharist on Lords-dayes yet was there great reason that the Litanies should be prescribed on these dayes neverthelesse as the next member of the Publick