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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43506	Keimēlia 'ekklēsiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.	Heylyn, Peter, 1600-1662.; Vernon, George, 1637-1720.	1681 (1681)	Wing H1680; ESTC R7550	1,379,496	836

And if St. Austins note be true and the note be his Serm. de temp 154. that on the first day of the week transgressi sunt filii Israel mare rubrum siccis pedibus the Israelites went dry-foot over the Red-sea or Sea of Edom then must the day before if any be the Sabbath-day the next seventh day after the day of their departure But that day certainly was not kept as a Sabbath day For it was wholly spent in murmuring and complaints against God and Moses They cryed unto the Lord Exod. 14.11 12. and they said to Moses why hast thou brought us out of Egypt to die in the Wilderness Had it not been better far for us to serve the Egyptians Nothing in all these murmurings and seditious Clamours that may denote it for a Sabbath for an holy Festival Nor do we find that for the after-times they made any scruple of journying on that day till the Law was given unto the contrary in Mount Sinai which was the eleventh station after their escape from Egypt It was the fancy of Rabbi Solomon that the Sabbath was first given in Marah and that the sacrifice of the Red Cow mentioned in the nineteenth of Numbers Exod. 15.26 was instituted at that time also This fancy founded on those words in the Book of Exodus If thou wilt diligently hearken to the voice of the Lord thy God c. then will I bring none of those Diseases upon thee that I brought on the Egyptians But Torniellus and Tostatus and Lyra though himself a Jew count it no other than a Jewish and Rabbinical folly Sure I am that on the fifteenth day of the second month after their departure out of Egypt being that day seventhnight before the first Sabbath was discovered in the fall of Manna we find not any thing that implies either Rest or Worship We read indeed how all the Congregation murmured as they did before against Moses and against Aaron Exod. 16.2 wishing that they had died in the Land of Egypt where they had Bread their bellies full rather than be destroyed with Famine So eagerly they murmured that to content them God sent them Quailes that night and rained down Bread from Heaven next morning Was this think you the sanctifying of a Sabbath to the Lord their God Indeed the next seventh day that followed was by the Lord commended to them for a Sabbath and ratified by a great and signal miracle the day before wherein it pleased him to give them double what they used to gather on the former days that they might rest upon the seventh with the greater comfort This was a preamble or preparative to the following Sabbath for by this miracle this rest of God from raining Mannah on the seventh day the people came to know which was precisely the seventh day from the Worlds Creation whereof they were quite ignorant at that present time Philo assures us in his third Book de vita Mosis that the knowledg of that day on which God rested from his works had been quite forgotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of those many miseries which had befaln the World by fire and water and so continued till by this miracle the Lord revived again the remembrance of it And in another place De vita Mosis l. 1. when men had made a long enquiry after the birth-day of the World and were yet to seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God made it known to them by a special miracle which had so long been hidden from their Ancestors The falling of a double portion of Mannah on the sixth day and the not putrifying of it on the seventh was the first light that Moses had to descry the Sabbath which he accordingly commended unto all the people to be a day of rest unto them that as God ceased that day from sending so they should rest from looking after their daily Bread But what need Philo be produced when we have such an ample Testimony from the word it self For it is manifest in the story that when the people on the sixth day had gathered twice as much Mannah as they used to do Exod. 16.5 according as the Lord had directed by his servant Moses they understood not what they did at least why they did it The Rulers of the Congregation as the Text informs us Verse 22 came and told Moses of it and he as God before had taught him acquainted them Verse 23 that on the morrow should be the rest of the holy Sabbath unto the Lord and that they were to keep the over-plus until the morning Nay so far were the people from knowing any thing of the Sabbath or of Gods rest upon that day that though the Prophet had thus preached unto them of a Sabbaths rest the people gave small credit to him For it is said that some of the people went out to gather on the seventh day Verse 27 which was the seventh day after or the second Sabbath as some think notwithstanding all that had been spoken and that the Mannah stank not as on other days So that this resting of the people was the first sanctifying of the Sabbath mentioned in the Scriptures and Gods great care to make provision for his people on the day before the blessing he bestowed upon it And this is that which Solomon Iarchi tells us Ch. 1. n. 2. as before we noted Benedixit ei i.e. in Mannah quia omnibus diebus septimanae descendit Omer pro singulis sexto panis duplex sanctificavit eum i.e. in Mannah quia non descendit omnino Nay generally the Hebrew Doctors do affirm the same assuring us that the Commandment of the Sabbath is the foundation and ground of all the rest as being given before them all at the fall of Mannah Vnde dicunt Hebraei sabbatum fundamentum esse aliorum praeceptorum quod ante alia praecepta hoc datum sit De fest Judaeor c. 3. quando Mannah acceperunt So Hospinian tells us Therefore the Sabbath was not given before in their own confession This happened on the two and twentieth day of the second month after their coming out of Egypt and of the Worlds Creation Anno 2044. the people being then in the Wilderness of Sin which was their seventh station The seventh day after being the nine and twentieth of the second month is thought by some I know not upon what authority to be that day whereon some of the people distrusting all that Moses said went out to gather Mannah Numb 35. as on other days but whether they were then in the Wilderness of Sin or were incamped in Dophkath Alush or Rephidim which were their next removes that the Scriptures say not Most likely that they were in the last station considering the great businesses there performed the fight with Amalek and the new ordering of the Government by Jethroes Counsel and that upon the third day of the third moneth which

is in respect that the Lord passed over the Houses of our Fathers in Egypt Then holdeth be up the bitter herbs in his hand and saith These bitter herbs which we eat are in respect that the Egyptians made the lives of our Fathers bitter in Egypt Then he holdeth up the unleavened bread in his hand and saith This unleavened bread which we eat is in respect that the dough of our Fathers had not time to be leavened when the Lord appeared unto them and redeemed them out of the hand of the Enemy and they baked unleavened Cakes of the dough which they brought out of Egypt Then be saith Therefore are we bound to Confess to Praise to Laud to Celebrate to Glorifie to Honour to Extol to Magnifie and to Ascribe Victory unto him that did unfreedom from sorrow to joy from darkness to great light and we say before him Hallelujah Hallelujab Praise O ye Servants of the Lord c. unto the end of the cxiv Psalm Then they bless the Lord which redeemed them and their Fathers out of Egypt and hath brought them unto that night to eat unleavened bread therein and bitter herbs And he blesseth God who Created the fruit of the Vine and drinketh the second Cup. After this he blesseth for the washing of hands and washeth his hands the second time and taketh two Cakes parteth one of them c. and blesseth God that bringeth bread out of the Earth Because it is said the Bread of Affliction or of Poverty Deut. xvi 3. As it is the manner of the Poor to have broken meat so here is a broken part Afterwards he wrappeth up of the unleavened bread and of the bitter herbs together and dippeth them in the sawce and blesseth God which commanded to eat unleavened bread and bitter herbs and they eat Then he blesseth God which commanded the eating of the Sacrifice and he eateth the flesh of the Feast-offering and again blesseth God which commanded the eating of the Passeover and then he eateth of the body of the Passeover After this they sit long at Supper and eat every one so much as he will and drink as much as they will drink Afterward he eateth of the flesh of the Passeover though it be but so much as an Olive and tasteth nothing at all after it that it may be the end of his supper and that the taste of the flesh of the Passeover may remain in his mouth After this he lifteth up his bands and blesseth for the third cup of Wine and drinketh it Then filleth he the fourth cup and accomplisheth for it the Praise or hymn and saith for it the blessing of the song which is All thy works praise thee O Lord c. Psal cxlv 10. and blesseth God that Created the fruit of the Vine and tasteth nothing at all after it all the night except water And he may fill the fifth cup saying for it is the great Hymn viz. Confess ye to the Lord for he is good for his mercy endureth for ever Psal cxxxvi unto the end of that Psalm But he is not bound they say to that cup as to the four farmer cups For this he citeth Rabbi Maymoni and after addeth from the said Author but from another work of his That at the breaking and delivering of the unleavened bread they do use these words This is the Bread of Affliction which our Fathers did eat in the Land of Egypt Whosoever is hungry let him come and eat whosoever hath need let him come and keep the Passeover c. Compare the words which follow after viz. These observations of the Jews whilst their Common-wealth stood c. with those of Beza formerly remembred à primo in Chananitidem ingressu and then we have an Answer to the doubt which might be raised from the first words of Aynsworth in these observations which seem to intimate that this Order was not used by the Jews till the Ages following The Prayers the Praises and the Benedictions which are the points which Beza speaks of might be and were used by them at their first entrance on the Land of Canaan their frequent washings and reiterating of the Cup so often might not be introduced till the Ages following Here then we have set forms of Prayer and Praise and Benediction used at the Celebrating of the Jewish Sacrifices the Song of Moses made a part of the Jewish Liturgy the several rites and prescribed duties observed in the solemnity of the Jewish Passover and all of very great Antiquity even from the time of Moses saith the old Samaritan Chronicle à primo in Chananitidemingressu from their first entrance into the Promised Land as it is in Beza And for the instituting of these forms besides the power that God hath given unto his Church on the like occasions they had the president and example of the Lord himself who had prescribed in one kind binding the Priests unto a certain form of Benediction when he blessed the people and in a second place of Moses who had tied himself unto a certain form of words as often as he setled or removed the Ark. For we are told in holy Scripture that whensoever the Ark set forwards Moses said Rise up Lord and let thine Enemies he scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel Numb 10.35 And for the blessing of the people we find the form thereof prescribed by the Lord himself saying unto Aaron and his Sons On this wise shall ye bless the Children of Israel saying unto them The Lord bless thee and keep thee the Lord make his Face to shine upon thee and be gracious unto thee the Lord lift up his Countenance upon thee and give thee peace Numb 10.23 24 25 26. And to this form the Priests were so precifely tied that they durst not vary from the same the Hebrew Doctors understanding the word thus or in this wise to imply both the matter and the manner as viz. Thus shall ye bless i.e. standing thus with the lifting up of hands thus in the holy tongue thus with your faces towards the faces of the people thus with an high voice thus by Gods expressed Name JEHOVAH if ye bless in the Sanctuary So that it was not lawful to the Priest in any place to add any blessing unto these three verses as to say like that of Deut. 1.11 The Lord God of your Fathers make you a thousand times so many more as you are or any the like Maymoni cited by Aynsw in Numb 6. Now for the manner wherewithal the Priests performed this office it was briefly thus The Priests went up unto the bank or stage after that they had finished the daily morning Service and lifted up their hands on high above their heads and their fingers spread abroad except the High-Priest who might not lift his hands higher than the Plate whereof see Exod. xxviii 36. and

or hidden from us when we do so fulfil and perform them all as they have been commended and delivered to us either by our great Bishop or his Sons Here then we have an evident proof that therer were several Rites and Ceremonies used by the Christians of this time in the officiating of divine Service several words and gestures used both in the celebration of the Eucharist and administration of baptism and divers Interrogatories with their prescribed Answers to be used therein Which Interrogatories doubtless are the same which we recited out of Clemens in the former Chapter and which this Author also doth recount in another place * Id in Numer cap. 21. Homil. 12. Recordetur unusquisque fidelium cum primum venit ad aquas Baptismi cum signacula fidei prima suscepit ad fontem salutaris accessit quibus ibi tunc usus sit verbis quid denunciaverit Diabolo non se usurum pompis ejus neque operibus ejus neque tellis omnino servitiis voluptatibus ejus pariturum Let every faithful Christian call to remembrance what words he used what he denounced against the Devil when first he came unto the waters of Baptism and received the first signs of Faith how he renounced all his pomps and works and did profess that he would never yield obedience to his lusts and pleasures So that a prescribed Form there was of abrenunciation in the Sacrament of holy Baptism and think we that there was not also a prescribed Form of Prayer in the time of Origen Himself shall tell you that there was and more than so shall give us such a fragment of a prescribed prayer as by that piece we may conjecture at the whole For thus saith he Frequenter in oratione dicimus Id in Hieremiam cap. 15. Homil. 11. Da omnipotens da partem cum Prophetis da cum Apostolis Christi tui tribue ut inveniamur ad vestigia unigeniti tui We say this often in our prayers Give us Almighty God give us our portion with thy Prophets and with the Apostles of thy Christ and grant that we may tread the footsteps of thine only Son In which saith he we ask we know not what for in effect we say no otherwise than make us to be hated as the Prophets were to fall into calamity and persecution as the Apostles did A prayer this was no question and a prescribed prayer said often by the people in their publick worship And what else think we were those prayers which in another place he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those solennes preces as the Latine hath it which he saith there they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id contra Celsum lib. 6. constantly and of duty both night and day that is at Morning and at Evening prayer Assuredly it is not likely that if there were prescribed prayers such as he calleth solennes preces in the times of Origen men should be left at liberty in Tertullians days being so small a time before to use extemporary prayers in Gods publick worship of their own fancies and devising The like we may affirm of S. Cyprian also in whom mention more than once is made of those Solennia which were used in the celebration of the blessed Eucharist Solennibus adimpletis calicem Diaconus offerre praesentibus coepit Cyprian Sermo de lapsis the solemn prayers and therefore a set Form of prayers being finished the Deacon began to offer the Cup or Chalice to such as were present And in another place speaking of the Cup he calleth it Calicem solenni benedictione sacratum the Cup which had been consecrated with a solemn or set Form of benediction Of which we may conclude as before we did that if the Forms were solemn or prescribed in S. Cyprians days they were not likely to be otherwise in Tertullians time whatever other fancies have been railed about it And that they used the solenn or set Form of words in the ministration of holy things in S. Cyprians days besides the general proof before produced appears most plainly in his book de Oratione where we have it thus Id de oratione Dominica Ideo Sacerdos ante Orationem Praefatione praemissa parat fratrum mentes dicendo Sursum corda ut dum respondet plebs Habemus ad Dominum admoneatur nihil aliud se quam Dominum cogitare debere Therefore saith he the Priest before the prayer that of consecration doth by a Preface readily prepare the minds of the Brethren saying Lift up your bearts that when the people make this answer We lift them up unto the Lord they may be put in mind that they must think of nothing but the Lord when they are pouring out their prayers This passage of the Preface as our and it is also to be found in those ancient Liturgies of Rome Hierusalem and Alexandria assigned unto SS Peter James and Mark as before was said Liturgia S. Petri in Biblioth SS Patrum That attributed to S. Peter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the people make this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very same with that of Cyprian And so is also that of Mark or rather of the Church of Alexandria save that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out and it runs simply thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In that ascribed to S. James there is some difference the Priest saying thus Liturgia S. Jacobi in Biblioth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Let us lift up our minds and hearts to which the people answer there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is meet and right so to do But this I take to be an error in the Copy that being the answer of the people to another invitation of the Priest viz. to that of Gratias agamus Domino Let us give thanks unto the Lord And so it seems to be by that which followeth of the Priest in S. James his Liturgy who on the peoples saying it is meet and right goeth forwards in the usual Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is very meet and right and our bounden duty c. But to return again unto S. Cyprian we may conjecture by this piece that in his time there was a whole and perfect Liturgie though it be not come unto our hands And there 's another passage in that very book de Oratione which points us to that Form of abrenuntiation which was then used by the Church in holy Baptism Cyprian de oratione Dominica Potest autem tualis abjecimus cibum nobis tantum petamus victum That passage in the Pater noster Give us this day our daily bread may be thus interpreted that we which have renounced the World the riches and the pomps thereof by the benefit of faith and grace spiritual should only crave of God our Meat and Victual In which we have the matter although not the Form but that a Form there was we were shewed