though I have the Gift of Prophesie and understand all mysteries and all knowledge addeth neverthelesse vers 10. To another is given the working of miracles to another Prophesie distinguishing the Grace of foretelling things to come from the wisdome and knowledge inspired by the Holy Ghost which are all sometimes comprehended under one Grace of Prophesying But that which the Apostle calleth REVELATION is without doubt the disclosing of secrets That I take to be questionlesse by what we find afterwards vers 24 25. But if all Prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all and thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is among you of atruth S. Chrysostome here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not the same for a man to come in and see one speaking of Greek another Persian as it is to heare the secrets of his own mind and whether he came in to try with an evil mind or with a sound one and that he hath done this or that for this is much more terrible and usefull then that To this purpose he alledgeth Nebuchadnezzars act falling down before Daniel upon the discovery of his dream ii 47. And that under the Old Testament Revealing of secrets was a thing required at their Prophets hands By the way we may perceive by that which Saul and his Fathers servants did 1. Sam. ix 6. repairing to Samuel to inquire of his Fathers Asses that were strayed From whence we must conclude that this Grace of PROPHESYING under the New Testament was of immediate inspiration of the Holy Ghost to all purposes as under the Old For you shall find vers 30. If Revelation be made to another that sitteth by let the first hold his peace To shew us that some were inspired upon the very point of time with the truth of matters in debate at their Assemblies as was Jehaziell sonne of Zachariah at the meeting which Josaphat had assembled 2. Chron. xx 14. As were those by whom Paul and Barnabas were sent Acts xiii 2. And those by whom Timothy was ordained 1. Tim. iv 14. And as that Maid at least pretended to be of whom Tertullian De Anima c. ix Besides we see how often these Prophets of the New Testament are inspired to foretell things to come And in reason the Gift of Languages being inspired both for the subject and the tongue in which it is expressed it is certain that the Gift of Prophesying is not contained within humane conceptions And indeed the Offices specified out of the Apostle of Edifying Exhorting Comforting of Speaking words of wisdome and knowledge of mysteries may well be referred to that rank of inspirations whereby a man is moved to speak that which the use of his humane reason inableth him not to conceive with assurance that the motion is from the Holy Ghost which kind of inspirations are counted Prophesies even among the Ebrew Doctours as hath been said And in this kind the Exposition of Scripture is not without cause understood under the Gift of Prophesying in this place The Commentaries intituled to S. Ambrose Prophetas dicit Interpretes Scripturarum Sicut enim Propheta futur a praedicit quae nesciuntur ità hic dum Scripturarum sensum qui multis occultus est manifestat dicitur PROPHETARE By Prophets he meaneth Expositours of the Scriptures For as a Prophet foretelleth things to come which are not known so such an one manifesting the meaning of the Scripture which many perceive not is said to PROPHESIE The same is to be found again in him and others divers times not so much because the Apostle hath specified here any such part of Prophets office as because the rules which he prescribeth in Prophesying afterwards from vers 29. do plainly belong to those that had the Scripture in hand to expound as shall appear afterwards Therefore it is plain that these Propheticall inspirations were seen in the Exposition of Scripture because it is that upon which the Apostles rule proceedeth vers 30. If revelation be made to another sitting by let the first hold his peace meaning that he that was expounding the Scripture should give way to him to whom the truth of it was revealed upon the instant of time But there is something else besides this belonging to the Gift of Prophesying as well as of Languages For the Apostle from vers 14. here thus writeth If I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull What is it then I will pray with my spirit but I will pray with understanding also I will sing with my spirit and I will sing with understanding also Else when thou shalt blesse with the spirit how shall he that occupieth the place of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified It is not so clear how the Apostle here saith My spirit prayeth but my understanding is unfruitfull having said afore He that speaketh in a tongue edifieth himself For if he that hath the Gift profiteth in the understanding of the mysteries which the spirit suggesteth to him in a strange Language how is his understanding unfruitfull Therefore S. Chrysostome acknowledging this difficulty yieldeth that some of them which had this Grace understood what they said others not for thus he writeth upon these words He that speaketh in a strange Language edifieth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And how if he know not what he saith But thus farre he speaketh of those that understand what they say but know not how to expresse it to others But the words of Theodoret are thus in the Greek of Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is He meaneth by SPIRIT the spirituall Grace but by UNDERSTANDING the declaration and interpretation of things that are spoken By thus expounding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a meaning understood he seemeth to reconcile the text with that afore without acknowledging that they understood not what they spake in strange Languages According to which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth this interpretation my meaning is fruitlesse to wit to the hearers not yielding them the fruit required of it and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I will pray in a meaning understood Whether the words will bear this meaning or not let men of learning judge The thing is probable enough seeing the fault which the Apostle findeth vers 17. is not that a mans self is not edified but saith he another is not edified And if we follow the intent of the Apostle close it will easily appear that the purpose of his speech requireth more then that a man himself should understand what he speaketh in an unknown tongue to wit that his Audience also should understand it And therefore let who will
dispute the proper signification of his words a thing not so seasonable in this place so long as the drift and purpose of the argument guideth and over-ruleth the sense when he saith I will pray and sing with my SPIRIT I will pray also and sing with UNDERSTANDING to be this I will pray and sing by inspiration but it shall be in a meaning understood or understandable according to the words of Theodoret alledged afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it followeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he saith It is fit that he that speaketh in another tongue whether singing Psalmes or Praying or Teaching should either interpret himself and understand what he saith for the benefit of his hearers or that another should do it that is sufficient to be taken for an Assistant to his Doctrine The words inclosed are added by Oecumenius desiring to jumble S. Chrysostomes Interpretation and Theodorets into one which proceed from contrary opinions for all the rest besides those words is extant in the Latine of Theodoret who hath delivered the right of the Apostles meaning That it is requisite for him that speaketh tongues to interpret supposing that he understandeth what he saith The same sense is expounded by S. Basil Reg. Brev. 278. otherwise the nature of this Branch of the Gift of Languages is truly set down by S. Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of old there were many that had the Grace of Prayer with that of Language and they prayed and the tongue praying spake the Persian or Romane Language but the mind knew not what was said In that he thinketh that he which had the Gift understood not what he said I have shewed for what cause I leave him afore but in that he saith They had a Grace of Praying with that of Languages as a branch of it it shall further appear how right he is afterwards The more I marvell that the learned Heinsius of late should so disguise the meaning of this whole passage in expounding that appertenance of this Gift of Languages whereof the Apostle speaketh here vers 13. Wherefore let him that speaketh in an unknown tongue pray that he may INTERPRET The meaning whereof he maketh this When a man hath spoken in an unknown tongue let him repeat the summe of it in his prayer afterwards and so interpret his meaning in a known Language These are some of his words Siquis ergò inquit linguâ peregrinâ usus est adjungat preces quibus antedictainterpretetur Peregrinâ enim linguâ preces si concipiantur frustrà fit hoc certè quia non intelliguntur If a man have used a strange language saith the Apostle let his prayers follow wherein he may interpret what he said afore For if prayer be conceived in an unknown tongue sure it is to no purpose being not understood Thus do men sometimes imploy their wit and learning to make things obscure that are plain enough when they are let alone But though as he saith it is now in use in divers Churches to recapitulate the Sermon in a prayer after it yet it concerned him to have shewed us some trace or step of like practice in the writings of the Apostles or Primitive Christians if he would have us to believe this to be the meaning of the Apostle Now the Apostle as he speaketh of praying so he speaketh of singing of blessing of giving thanks with the Spirit and with understanding these are no dependances of that which was preached afore therefore neither that Praying whereof he speaketh here For you heard what Theodoret said afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether in praying or in singing Psalms or in Teaching And you shall see what the Apostle saith afterwards vers 26 27. When ye come together every one of you hath a Psalme hath a Doctrine hath a Tongue hath an Interpretation Let all things be done to edifying If any man speak in an unknown tongue let it be by two or at the most by three and let one interpret Where as Theodoret hath well expressed his meaning that all things as well singing of Psalmes as teaching matter of Doctrine and Theodoret had cause to adde Praying finding it afore vers 15. might be done to the best purpose of edifying his will is that whatsoever is spoken in any of those kinds in a strange Language be interpreted by one whether the same that spoke already or another that had the Gift to do it In fine to make appear that the Apostle when he saith vers 13. Let him that speaketh in an unknown tongue pray that he may Interpret intendeth that he should pray for the Gift of Interpreting that which he was inspired to speak in a strange Language It shall here be declared that the Apostle directeth them to labour after these Graces by their Prayers as well as by their Studies or what means else they could addresse to God for the attaining of them That which we saw practised by the Disciples of Prophets under the Old Testament that we shall see prescribed by the Apostle under the New when he saith 1. Cor. xii 31. But be zealous of the best Gifts and 1. Cor. xiiii 1. Be Zealous of spirituall Gifts and again Let him that speaketh in an unknown tongue pray that he may Interpret Where S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he sheweth that it is in them to receive the Grace For LET HIM PRAY saith he that is Let him contribute that which is required at his hands for if thou ask studiously thou shalt receive it When he expoundeth Let him pray to be Let him contribute what is required from him he meaneth that Zeal and Study which is spoken of in the other places of which you have again vers 39. Be zealous or studious of Prophesying and forbid not to speak with Tongues and 1. Thess v. 20. Despise not Prophesying The like you shall find in S. Chrysostome upon Cor. xii 31. and the Commentaries under S. Ambrose his name upon 1. Cor. xiiii 32. The Spirits of the Prophets are subject to the Prophets Idcirco dixit SUBJECTUS EST PROPHETIS ut ingenia accenderet hâc spe quòd Spiritus conatus adjuvet Therefore he saith IS SUBjECT TO THE PROPHETS to incourage wits with hope that the Spirit helpeth their endeavours And by and by he draweth to this purpose the words of the Apostle For they drank of the spirituall Rock that followed them and addeth Hoc est enim subjectum esse quod est sequi Ità Spiritus Subjectus dicitur ut conatus bonos adjuvet cùm perficit Subjectus enim videtur qui coepta alterius perficit For to be subject is the same as to follow So the Spirit is said to be Subject because of his help to good endeavours when he bringeth them to passe For he that bringeth anothers undertakings to effect seemeth to be subject This is not to allow this meaning of the Apostles words which I shall shew afterwards
prescribeth to do it in the known tongue as an office of Prophesying Of Doctrines the like must be said as of Revelations In fine the reason which moves the Apostle to allow speaking in strange tongues in the Church provided there be one to interpret because the matters so uttered are for the edifying of it is enough to prove that the substance of things uttered by both Graces was not unlike therefore those rules also in which the Apostle concludeth serve to averre the difference and agreement observed between the two kinds of Graces speaking as they do to two heads one of Languages the other of Prophesying The summe of them being the same that was proposed in the beginning of the chapter for there we reade desire spirituall gifts but rather that ye may Prophesie and here in the conclusion we reade vers 39. covet to Prophesie and forbid not to speak with Tongues Commending the one without limitation permitting the other with a caveat of one to interpret The same is the meaning of his rule to the Thessalonians 1. v. 19 20. Quench not the spirit despise not Prophesying The one part advising to maintain all spirituall Graces by allowing the orderly use of them at their assemblies the other in particular to esteem aright of Prophesying above the rest which the Apostle expresseth in terms of abatement charging not to despise it Before I take in hand the meaning of these rules in particular be it observed that these things which were delivered at their assemblies in the use of both kinds of Graces were not conceived upon the instant but ready provided afore for within these terms the Apostles words will conclude us when he saith vers 26. When ye come together every one of you HATH a Psalme c. which is that they came provided of what they intended there to declare as appeareth by that part of the rule that concerneth Prophesying vers 29 30. Let the Prophets speak two or three and let the other judge if revelation be made to another that sitteth by let the first hold his peace Where the difference is manifest between that which was suggested at the instant and that which was conceived afore Now whereas the principle upon which the Apostle proceedeth is the edification of the people as he saith vers 26. Let all be done to edifying well are we assured that it was for the edification of the Church to understand what the Spirit suggested to them that spake in strange languages concerning the praises of God and the mysteries of his kingdome It was for their edification indeed but not so much as the knowledge of the Scripture which consisteth not of Revelation for the time but is intended for the perpetuall instruction of Gods people Therefore the Apostles will is that two or three speak with tongues and another interpret not to take up that time which the exposition of Scripture required vers 27. S. Ambrose upon those words Ideo ut multum tres Interpretem illorum nè occuparent diem Linguis loquentes non haberent tempus Prophètae disserendi Scripturas qui sunt totius Ecclesiae illuminatores Therefore three at the most and him that interpreteth them that they should not spend the day in speaking Languages so that the Prophets which are the inlightners of the whole Church should not have time to expound the Scriptures The holy Ghost was dispenced among men that were converted to the faith for their assistance in understanding the Scriptures which alwayes was their busines They began straight as the use was under the Old Testament to train others to the same knowledge The Apostles rule supposeth no lesse ver 29 30. Let the Prophets speak two or three let the other judge If revelation be made to one that sitteth by let the first hold his peace The whole words of S. Ambrose touched afore Haec Traditio est Synagogae quam nos vult sectari quia Christianis scribit sed ex Gentibus factis non ex Judaeis ut sedentes disputent Seniores dignitate in cathedris sequentes in subselliis novissimi in pavimento super mattas Quibus sirevelatum fuerit dandum locum dicendi praecipit nec despiciendos quia membra Corporis sunt It is a Tradition of the Synagogue which he would have us to follow for he writeth to Christians but converted not from the Jews but from the Gentiles to dispute sitting the Eldest in dignity in Chairs the next on seats the last on matted floores To whom if Revelation were made he commandeth that room to speak be allowed not despising them as members of the body The inspiration of the Holy Ghost was not alwayes present with Prophets they spake in Exposition of the Scripture out of that which the Spirit formerly had suggested Most like it is that the inspirations of the Holy Ghost should possesse one or other of them which had the Grace in the time and place of Divine Service for you saw afore vers 24. how the revelation of secrets was wont to be infused upon them at that time when unbelievers came into their Assemblies If any such thing came to passe the Apostles will is though he were of a mean rank among the Disciples of Prophets he should be allowed to speak For let no man think that the Apostle here alloweth all members of the Church to speak in publick In that the pretended S. Ambrose seemeth to mistake admitting those whom he describeth sitting on the floore to speak For he that was inspired without peradventure sate not upon the floore but among the Prophets The words of the Apostle are generall when he saith vers 31. For ye may all Prophesie one by one that all may learn and all may be comforted But this speech all this while concerneth not the Congregation but those that have the Gifts of Prophesying and speaking with Languages And men of Learning know that generall words are to be confined to the particular Argument of the speech Besides the Apostle hath made the difference himself when he saith vers 16. How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that sitteth in the place of a private person without Learning is so named in difference to those that professed themselves Teachers if he should stand up and teach this difference which the Apostle maketh would be quite abolished He forbiddeth a woman to speak in the Church whatsoever be her Graces were she one of Philips daughters the Prophetesses he alloweth not all men to speak but such whose Graces were known and discerned of whom all the Discourse hitherto proceedeth Now the matter in question is this It is plain that the Gift of Languages came by immediate inspiration of the Holy Ghost and it is plain that many particulars of the Gift of Prophesying did likewise as the foretelling of things to come called Prophesying vers 6. the knowledge of mens secrets
the same purpose of not Quenching these inspirations Which as it hath been showed that they were maintained by the exercise of them so it is no marvel if the Apostle be earnest to have them by all means maintained because in them consisted the Edification of the Church at that time Therefore he commandeth that when immediate revelation is made to one he that spake afore be silent not to demonstrate what the Spirit of God was able to do in the person by whom it speaketh That is a mistake which overthroweth the whole dispute of the Apostle in the xii chapter afore for it tendeth to the admiration of those persons which are indued with such Graces the thing the Apostle laboureth against through that whole discourse But because by them the presence of the holy Ghost in the Church was evidenced to unbelievers and confirmed to believers And because by such inspirations when it pleased God to send them the Church was informed of all things contained in them in the particulars of the true sense of the Scriptures debated in their Congregations In fine Quench not the Spirit in regard of the Church is the same with the proposition of this xiv chap. Be zealous of spirituall Graces especially of Prophesying which is also the conclusion of the same vers 39. Be zealous of Prophesying but forbid not to speak with Tongues He that hath the Grace quencheth it when he pursueth it not by those means which were effectuall towards it at that time and the Church quencheth it if they allow not the publishing of such inspirations at their Assemblies For my part I am confident that the words of the Apostle Quench not the Spirit relate as well to the gift of Languages as his words in this xiv chap. vers 1. Be zealous of spirituall Graces especially of Prophesying For Prophesying being excepted the rest of spirituall Graces is the gift of Languages and it concerned the Thessalonians as it did the Corinthians that this gift of Languages should be maintained among them aswell to evidence the presence of the holy Ghost as because the things inspired in strange languages being expounded served for the unestimable edification of the people If then these that stand upon this prohibition of the Apostle will come into our Assemblies and speak the mysteries of Gods kingdome in Languages unknown to them afore if they will take upon them to reveal the secrets of mens hearts to designe Ministers of the Church to decide matters in debate through the Church by immediate inspiration of the holy Ghost and to make proof of these Graces as Prophets are to do we will acknowledge that the Offices of composing the prayses of God and conceiving Prayers in behalf of the Church is to be referred to them upon the same terms as it was to those of whom we reade in the Apostle nothing composed by humane reason shall be thought so acceptable to God so much for the edification of his people as that which his own Spirit inditeth But if they dare not pretend to any such Grace let thē consider upon what consequences they pretend to the Priviledges of it For they that pretend that the Church is bound to use their conceptions and expressions for the direction of the people in publick prayers upon this ground because they are the inspirations of the holy Ghost may by as good right pretend to decide all matters controverted in point of Faith to order all matters of dispute in the Government of the Church to root out and plant both Kingdomes and Churches For that which the holy Ghost inspireth for ordering of Church or Common-wealth is as much to be executed as that which it inspireth for directing the prayers of Congregations But if they disclaim all pretence of immediate inspiration as there is no doubt but they do and professe no confidence but of the blessing of Gods Spirit upon humane indeavours perhaps complaining that these consequences are drawn upon them which belong to those opinions which they renounce First it will be reason that they be free in acknowledging and professing their meaning in a matter of this consequence Because it is certain that the sound of GODS SPIRIT and the fashion of Extemporary conceptions in Praying and Preaching insinuateth and needs must insinuate to the people the pretense of immediate inspirations which to men of judgement they are constrained to disavow Then this being done our question will be upon the right hinges and the point to be decided will be this Whether it be more for the edification of the people in the direction of their publick Prayers to use those forms which upon mature advise have been framed by the ablest of those the Church had to intrust with that businesse or these which particular persons out of their readinesse in conceiving and expressing those things which they think fit to be said shall use in their Congregations It hath been well observed already in this point that the spirits of the people are stinted as much to the Form which the Minister conceiveth as his spirit to the form which the Church hath prescribed So that if the Church quench the Spirit in them when it confineth them to the forms which it hath advised they do no lesse to the people in confining them to the form which they from time to time conceive The precept of the Apostle cometh to one effect in both courses the question that remaineth is Which is more for the Edification of the people Which because the Apostle in matters of this nature hath referred us to the common reason of men not possessed with prejudice my desire is that the common sense of Christians may sentence dispairing to cary any thing by dispute of reason at the hands of such men as can make any question in a matter so clear But because with reason it may be alledged that mens particular conceptions are more apt to addresse themselves to the particular occasions of Congregations fit to be represented to God in their Prayers then a generall form is able to do it will be requisite further to represent what advantages this convenience is out-wayed with on the other side First in regard of abilities of persons by whom it must be performed let me congratulate with those that are so sensible of their own that they would have other men for a punishment of their negligence to shame themselves afore the people in doing it as it should not be done But let me wish them more love to our common profession then to desire to draw so just a scandall upon it Is it like to grow commendable with the enemies of it in this respect because the Ministery of publick Prayers is ridiculous to our own people Or what is the way to make Religion and the Sacrifice of God stink in mens nostrils if this do not Those of the ablest of this opinion think themselves ill dealt with when the stops and hummes of their Extemporary Prayers are
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
evening Sacrifice Here their prayers to their god is called Prophesying as a part of the Prophets office which Elias doth afterwards And Samuel 1. Sam. xii 23. As for me God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Joyning together the parts of his Office Teaching and Praying Last The King of Israel 2. Kings vi 30. God do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day As he whose Office it was to remove the wrath of God by his prayers and did not If these consequences seem not to speak home to the ministring of the Service of God by prayer at their religious Assemblies compare that which hath been said with that which followeth concerning the Prophets of the New Testament and the things that have been said will no doubt appear unquestionable CHAP. III. The Profession of Scribes that succeeded the Prophets Wisemen of the Jews were the learned sort of Scribes Scribes of all the three Sects They taught in Synagogues Who were Lawyers Who sate in their Courts and of their Disciples The manner of their sitting in Schools and Synagogues How they sate in Feasting Of the Elders of Synagogues Who among them received Imposition of Hands THat the chief if not the onely knowledge to which men of learning were bred among the people of God from the beginning was that of the Law and afterwards of the other Scriptures the name of Scribes is evidence enough Whose profession Epiphanius thus describeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These saith he were men that repeated the Law teaching a kind of Grammaticall knowledge in other things practicing the fashions of the Jews And Abarbinel in the words alledged afore hath expressed three particulars concerning the Law wherein the Jews were instructed upon the Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first concerneth no more then the very words and the ordinary reading of them as it was delivered and as the people received it and by this continuall hearing the Law the people came to be so cunning in it as Josephus professeth in the place afore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if a man ask any of us concerning the Laws he will tell every thing readier then his own name for learning them straight as soon as we come to knowledge we keep them imprinted in our minds The third thing which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerneth the Grammaticall niceties in reading the words of the Law the knowledge whereof Epiphanius saith the Scribes did professe This is the reason that it is recorded for the commendation of Esdras Esd i. 6. That he was a ready Scribe in the Law of Moses As in the third book of Ezra cap. 8. for the same cause he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reader in the Law of God who is called a Scribe of the Law of God elsewhere And that is the reason of the language which our Lord useth to the Scribe What is written in the Law how READEST thou Luke x. 26. For as it is true that the vowels which the letters must be sounded with are not distinguished in the Substance of that Language So it is most certain that the way of reading was not at the first delivered to that people in that method of generall Rules which since hath been invented but was taught and received by particular Tradition and continued by remembrance and practice Whereupon it is evident what difference of sounds may be fastned upon the same characters of letters if it be but from that most ancient Translation of the Bible in Greek commonly ascribed to seventy Elders of Israel The substance whereof still remaining whatsoever alterations may have been made is sufficient to shew how much difference there was between the reading which they followed and that which we now use And by consequence how much it concerned the true meaning of the Law to have learned the true reading of it which the Jews whose reading we follow pretend to have received from Esdras and the men of learning in his time whom they call the men of the Grand Synagogue But the endlesse niceties and curious observances wherewith the reading which we now deservedly use is delivered unto us is sufficient to demonstrate that which I was saying afore that from the beginning the certain manner of reading was delivered by particular observance and in time became reduced unto that generall method which now we use with such unspeakable speed and advantage Thus all that made profession of book-learning among that people are called Scribes though it seemeth some that injoyed the style went no further then writing and reading And such as these they were that taught little children afterwards among the Jews of whose Office we find Rules in Maimoni Talmud Torah cap. 11. And the Jewish Doctours imagine that Jacob prophesied that most of these should be of the Tribe of Simeon when he said Gen. xlix 7. I will divide them in Jacob and scatter them in Israel And the Commentaries under S. Ambrose his name expound the Office of those Doctours of whom S. Paul speaketh 1. Cor. xii 28. in these words Illos dicit Doctores qui in Ecclesia literis lectionibus retinendis pueros imbuebant more Synagogae quia traditio illorum ad nes transitum fecit He speaketh of those Teachers in the Church which instructed children in reading and reteining their lessons after the fashion of the Synagogue for their Tradition hath passedover to us How well he hath deciphered the Office of Doctours in the Apostle we shall see afterwards but that which he saith of the fashion of teaching children to reade and say over lessons of the Scripture which the Church learned from the Synagogue is that businesse of lesse learned Scribes whereof we speak For there was a further degree of knowledge consisting in the exposition of the Law which is the third particular remaining expressed in Abarbinels words in the second place and those which came to this pitch as they were still Scribes which is the name common to all men of learning among that people so they were counted WISEMEN besides in regard of the knowledge of the Law they professed which was the wisdome of that people according to Deut. iiii 6. Thus you shall find Scribes and Wisemen joyned together in the New Testament Matth. xxiii 34. Behold I send unto you Prophets and Wisemen and Scribes And 1. Cor. i. 20. Where is the Wise Where is the Scribe Where is the disputer of this world And for this cause it is that the Disciples of the Prophets are translated Scribes in Jonathan as was said afore And the same are the WISEMEN which taught the Law of God in the Temple which we also reade of Ezra the Scribe vii 10. For Ezra had prepared his heart to seek the Law of the Lord and to do and to teach in
the times when the freedome of the people was abated and that great Court reduced from governing the State to judge the greatest of those matters wherein they were left to their own Laws Which fitteth the present purpose neverthelesse Because from it we shall perceive the imployment of their Scribes together with the fashion of their Consistories and of their Synagogues in consequence whereupon that which is to follow dependeth R. Moses in Sanedrin C. ii num 1. They place not in any Sanedrin great or little but WISEMEN men abounding in knowledge of the Law men of large knowledge in other Sciences And straight afterwards They place not in the Sanedrin but Priests and Levites and Israelites of birth sit to be of Alliance to the Priesthood as it is said Numb xi 16. AND THEY SHALL STAND THERE VVITH THEE of men like thee in wisdome and godlinesse and birth And it is a precept that there be Priests and Levites of the Great Sanedrin as it is said Deut. xvii 9. AND THOU SHALT COME UNTO THE PRIESTS THE LEVITES But if none be found though there be none but Israelites it is allowable Israelites of birth were not assumed for their birth for the Priests and Levites that were counted among them of best birth sate not there unlesse their learning were answerable The High Priest himself unlesse he were fit for his wisdome had no place in the Sanedrin of Seventy one in Jerusalem as it followeth straight afterwards Now the manner of breeding here requisite is to be understood from the description of the second Court of three and twenty which he maketh in the first Chapter there afore Num. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Judge that is of greatest wisdome among them is Head over them the rest sit in a round as it were a half Circle that the Head may see them all And again Numb 7. Before every Sanedrin they place three ranks of Disciples of Wisemen three and twenty in every rank the first near the Judges the second lower then that the third lower then the second and in every rank they sit according to their degree in Wisdome Out of these as need requireth they assume the next in rank to assist in Judgement when the Bench is not complete by Imposition of Hands as it followeth there because finable Causes that belonged to this middle Court were not judged but by Masters made by Imposition of hands But the lowest of their Courts was thus Cap. 1. num 6. In Cities of lesse then sixscore Families they place THREE Judges as in no Court lesse then three that it may have more and lesse if they chance to be divided in a Cause When there are not in a City two Great Wisemen one fit to teach and decide in all the Law the other that can understand and dispute ask and answer they place no Sanedrin in it though it have two thousand of Israel where there are these two one to understand and one to speak it is a Sanedrin where there are three it is mean where foure whereof three can speak that is a Sanedrin of Wisdome For as you have it there afterwards C. ii num ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though a Court of three be a full Court it is commendable whensoever there are more and better that a Cause be decided by eleven then by ten and it is requisite that all that sit in the Court be Disciples of the WISE and fitting So though this Court reaching but to money matters require not Imposition of hands yet you see what qualities it requireth in two that are necessary and in all that may sit in it And thus it appeareth how that is verified in particular which was generally affirmed afore That none could come to sit in any of their Courts of Justice but their Scribes but their Wise but the Disciples of Wise but those that were bred to the knowledge of the Law But it concerneth my purpose to observe further in that description of the middle Court the three ranks of Disciples that sate beneath the Judges by degrees according to their knowledge because the like order took place at their religious Assemblies in the Synagogues the people sitting flat on the floores S. Ambrose upon the words of the Apostle 1. Cor. xiiii 29 30. Let the Prophets speak two or three and let the other judge If it be revealed to another as he SITTETH let the first hold his peace Traditio Synagogae est quam nos vult sectari ut sedentes disputent Seniores dignitate in Cathedris sequentes in subselli is novissimi in pavimento super mattas It is a Tradition or custome of the Synagogue which he would have us to follow to dispute sitting The Eldest in dignity in Chairs the next upon Benches the last upon matted floores To this purpose speak those words alledged to us from the Talmudists Gem. Horaioth C. iii. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Masters say When the Prince cometh in that is the Head of the High Court of seventy one all the people stand up to him and sit not down till he bid them when the Father of the Court cometh in that is his mate they make him two ranks one on this side another on that and sit not down till he is set when the Wiseman cometh in that is the next that alwayes sate on the left hand to the Prince one standeth up and one sitteth still Disciples of the Wise and their Children when the people want them step over the heads of the people though it is an imputation for a Disciple of the Wise to come in last If he go out for his necessities he cometh in and sitteth down in his place Sonnes of Disciples of the Wise that are deputed Pastors of the Synagogue when they have understanding to learn come in and sit before their fathers with their backs to the people while they have not they come in and sit behind their fathers with their faces to the people R. Eleazar sonne of R. Sadock said At Feasts also they set them each beside their Fathers Here you see how the Elders sate in a Round in the face of the people sitting before them upon the floore The manner whereof in the Synagogue is thus further expressed in Maimoni Tephillah ubircath Cohenim cap. xi 4. for having told us that in every Synagogue in the Quarter towards which they pray looking to the Temple they build a place which they call therefore the Hecall where they lay a Copy of the Law and set the Ark out of which they take the book of the Law which they reade in the Synagogue with the back to this Hecall and the face to the people he pursueth it thus Num. 4. How sit the people in the Synagogue The Elders sit with their faces towards the people and their backs towards the Hecall and all the people sit rank before rank the face of every rank toward the back of the rank before it so
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Company that were met for the reason of sitting in compasse Of which the words of the Talmud alledged out of Horaioth Cap. 3. are to be understood where having said That the sonnes of disciples of the Wise before they be capable of learning sit at their fathers backs in the Round whereof we spoke it followeth R. Eleazar sonne of R. Sadock said In Feasts also they set them beside their fathers that is behind their places in the Round aforesaid And of Old time it may be observed that the middle place in this fashion of sitting was most Honourable among that people by that of King Saul 1. Sam. xx 25. And the King sate upon his seat as at other times even upon a seat by the wall Sol. Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the head of the couch next the wall Supposing them to sit in a Round or half Circle as was alwayes the fashion to do we must needs imagine that the back or middle of this half Circle must be toward the wall for all convenience And thereupon by the way we have cause to think that there is no mistake in the vulgar way of representing the last Supper of our Lord which the learned Jesuite Sirmondus Annot. in Sidon 1. Epist ii thinketh the Painters make when they set our Lord in the midst at Table Whereas the right order he conceiveth to be that which he observed in the Mosaicall work at Capua done by the Abbot of Cassino that was afterward Victor II. Pope where our Lord sitteth in the dexter point of the Couch S. John leaning his head in his bosome who by that means might easily perceive S. Peter becken to him as he sate in the sinister point of it as chief of the Disciples And indeed he hath reason to say that among the Romanes the dexter point was most honourable the sinister next to it but among the Ebrews as hath been said it was the middle where S. John leaning in our Lords bosome might easily enough perceive S. Peter becken as he sate in the point But in the words alledged out of Maimoni we must now observe the condition of these Elders of the Synagogue which he saith sate in the head of the Assembly with their faces to the people It is the Title of those chief of the Tribes that had authority over the people in Egypt out of whom were chosen the seventy Assistants to Moses in the Grand Consistory as was said It is in the Gospel the Title of those in whom together with the chief Priests and Scribes the authority over that people rested so farre as they were suffered to use their own Laws the Grand Court of Seventy being at that time either dissolved or removed from Jerusalem and abated as the Talmudists agreeing with Josephus relate for he telleth us that they were put to death by Herod Antiq. xv ii They tell us that they removed from Jerusalem xl years before the destruction of the Temple that is a little before our Lords death because they would not be used as a stale to give sentence of death beside their own Judgement the force of their sentence consisting in their residence at Jerusalem as they will have it Aboda zara c. i. which it is probable is to be understood when they began to recover themselves of the blow received under Herod Correspondently therefore in the Synagogues of their dispersion under this name we must understand those by whose Authority the common businesses of the Congregation were transacted so farre as they had leave to use their own Law among the Nations which it seemeth are therefore called Acts xiii 15. Rulers of the Synagogue and were sometimes men of Learning Scribes Wisemen Rabbies otherwhiles not That their Doctours in this respect were called Elders I will use no other proof but that which is ordered in their Law concerning him that they call a Rebellious Elder of whom Maimoni in Mamrim cap. vii n. 1. A Rebellious Elder is not liable to death till he be a WISEMAN that hath attained to be fit to decide next to a Sanedrin And in Talmud Torah cap. vii 1. a Wiseman that is an Elder excellent in wisdome is one of those that must not be excommunicated in publick On the other side that some of these Elders in Synagogues were not Rabbies it shall appear by the description which the same Rabbi maketh of their Order in holding the Fast of Seven dayes whereof he writeth in Taanioth Cap. iiii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After that they put up among them an Elder that is a WISEMAN themselves sitting if there be no Elder that is a WISEMAN they put up a Wiseman if neither they set up such an one as will serve and he speaketh words of humiliation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his ability till he humble their hearts and they repent with perfect repentance By which it appeareth that Elders in their Synagogues whose place R. Moses described us in the head of the people were some of the Profession of Learning some not These are the Elders of the Synagogues remembred of Epiphanius Haer. xxx n. 11. and in divers Constitutions of the Emperours mentioning all publick Persons in Synagogues In particular we are to observe here that some of these Elders were wont to be deputed to make provision for the poore of the Synagogue Which some think are the men that are called Patres Synagogarum in the Constitution of Constantine the Great L. iv Cod. Theod. de Jud. Coelicolis Of these those words the Talmud alledged out of Horaioth C. iii. are to be understood The sonnes of Disciples of the Wise that are deputed Pastours of the Synagogue For it is for no other cause but this that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pastours as well at this day as of old time Leo Modena the now Rabbi at Venice calleth those Deputies that provide for the poore in his own Language Memumnim and Parnassim in his little Italian Tract Of the Rites and Customes of the Ebrews P. i. C. xiv And in divers places of R. Benjamins Itinerary we reade of divers Rabbies whom he calleth Parnassim for this cause not because they were Preachers to the Synagogue Those that had that faculty and undertook that charge both he and others call Darshanim To let us understand that all their Rabbies preached not in the Synagogues for Rabbies they are all that have that style but those alone that had the Talent of it as the same Leo Modena writeth of them P. 2. C. iii. 2. For the Jews are no flinchers from old customes We are to observe further here what Elders were made by Imposition of hands Maimoni in Sanedrin C. iiii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And how is Imposition of hands done Not that they stay their hands upon the head of the Elder but that they call him RABBI and say to him Behold thou art Ordained and hast
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
that in his judgement the words of the Apostle are not generall to affirm that no man could call Jesus LORD but by the Holy Ghost but relate to the particular whereof he speaketh to tell us that such as pretended to speak by the Holy Ghost if they glorified our Lord Christ then were they what they pretended to be otherwise not As who should say That it was not in them to persist in their counterfeiting when it was required of them to confesse Christ For we know that in the Primitive times at the naming of JESUS unclean spirits forsook the possessed And thus S. Chrysostome answereth That she which had the unclean spirit Acts xvi 16. confessed Christ indeed but unwillingly and so as she was discovered by it For being a thing evident that men did and might counterfeit themselves Christians and call Jesus LORD with a tongue rather moved by the evil spirit it seemeth an inconvenience to grant that all men in confessing Christ speak by the Holy Ghost in regard of the truth which they confesse But it is reasonable to conceive that God suffered not those that pretended to spirituall Graces of whom the Apostle propoundeth there to speak in particular being moved indeed by the evil spirit This sense I embrace because the same mark is laid down so plainly by another Apostle to the same purpose 1. John iiii 1. Beloved believe not every spirit but try the spirits whether they are of God because many false-prophets are gone out into the world Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Spirits the Apostle here calleth Inspirations as in S. Paul 1. Cor. xii 10. discerning of SPIRITS that is Inspirations And 1 Cor. xiv 12. because ye are zealous of SPIRITS that is of spirituall Graces And the difference between his mark to try them by and S. Paul's is but this according to the one He that acknowledgeth Jesus the Messias to be come in the flesh according to the other He that acknowledgeth Jesus that is come in the flesh to be the Lord he it is that speaketh by the Holy Ghost The same is the meaning of the Apostle 1. Thess v. 19 20. according to the same S. Chrysostome where having said Quench not the Spirit despise not Prophesying he addeth immediately Try all things hold fast that which is good instructing them in the particular in hand to examine all that pretended to these spirituall Graces by the Gift of discerning spirits which God then allowed the Church for that purpose and to make use of such as proved that which they professed The Proposition of this Discourse of the Apostle then concerneth those Graces of the Holy Ghost that consisted in speaking whereof therefore there might be use in publick Assemblies which his purpose is to order by such Rules as we shall see him propound in the end of the fourteenth Chapter of this Epistle But this to do he fetcheth a compasse about and lancheth into a generall discourse of all manner of Graces all manner of Ministeries all manner of works that have relation to the publick body of the Church to shew that all were given and intended not for the eminence of those persons on whom they were bestowed but for the publick benefit This is the point to which he proceedeth vers 4. Now there are diversities of Gifts but the same Spirit and there are differences of Administrations but the same Lord. And there are diversities of Operations but it is the same God that worketh all in all But the Administration of the Spirit is given every man to profit withall It concerneth not the purpose of my discourse here to be nice in inquiring the difference between Graces and Ministeries and Operations remembred here by the Apostle It is enough to observe that the name of MINISTERIES is sometimes particular for those that are called Deacons from the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they ministred to the Apostles to the Bishop and Presbyters for discharge of their Office sometimes generall for all kind of Service in regard of him to whom it addresseth For as concerning the force of the word as the Apostle saith here There are differences of Ministeries but the same Lord so generally that which is done in service to any person that person is the Lord and those services in his regard are Ministeries Indeed the Apostle when he saith in the next words The manifestation of the Spirit is given to every man to profit withall manifestly proceedeth to speak of none but miraculous Gifts of the Holy Ghost demonstrating the presence thereof in the Church Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generall in its own nature signifying all manner of Gifts proceeding from Favour and Grace as it is translated in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Gifts Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operations seemeth particularly to relate to such Graces as tended to miraculous works and is therefore rendred in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Powerfull Operations Thus it is true which S. Chrysostome writeth upon this Chapter in the beginning Because those that were converted from Idoles knew not the Old Testament and the Holy Ghost is invisible God gave in these Graces a sensible evidence of the operation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this saith he manifested to those that were without the Church that the Holy Ghost is in him that speaketh Therefore so he calleth it saying BUT TO EVERY ONE IS GIVEN THE MANIFESTATION OF THE SPIRIT TO PROFIT VVITH calling Gifts the manifestation of the Spirit And Oecumenius according to him Though this be true yet the Processe of the Apostles discourse from vers 12. intendeth not onely to comprise miraculous Graces but all Ministeries ordained for the publick Service of the Church whether depending on miraculous Graces or not as appeareth both by the reason whereupon he proceedeth and by the catalogue wherein from vers 8. he recapitulateth and reckoneth the particulars of all that can be reduced under those heads of Graces of Ministeries of Operations For the reason wherewith the Apostle pursueth this point proposed that all these are intended not to make the persons eminent in whom they are but for publick benefit is the comparison of a naturall body and the members of it whereof there is none that envieth or despiseth another to teach private persons not to grudge at them upon whom publick Graces or Places are bestowed and them not to despise private persons This comparison the Apostle setteth on foot also in his Epistle to the Romanes but slighteth it over more in brief there because as S. Chrysostome thinketh it seemeth the abuse against which he writeth as it was also there so was it more rife among the Corinthians This reason it is plain concerneth those that
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
him no more and all this no more inconvenience in the Apostle then this that upon his Revelation he conceived God had appointed that which afterwards upon the successe of his affairs he was in hope would come to passe otherwise Nor more inconvenience that this should be related in Scripture then that the speeches of Jobs friends should have a place in it of whom it is said They have not spoken aright of me as my servant Job hath done Thus then when the Apostle willeth the others to judge of that which two or three Prophets shall say as he appointeth at their meetings his meaning is not onely of that which by the way of common reason and ordinary skill shall be said in Exposition of the Scripture but even those things which are spoken by inspiration which he calleth the Spirits of the Prophets he will have subject to the Judgement of the Prophets so farre as concerneth the meaning and consequence of them to be measured by the rest of the Scriptures And to this purpose it seemeth he ordereth the use of those spirituall Graces which are poured upon this Church of Corinth in such abundance that it was hard to find a course for all of them to imploy their Gifts so that all might have opportunity by turns if not at the same meeting to use their Grace in Prophesying that the Church might be edified by it and that others might by the Gift of discerning spirits judge the meaning of those things that were spoken by the Spirit so that the Church might receive no such offense as that which the Thessalonians did in conceiving from things that were spoken by the Spirit that the day of the Lord was at hand at that time Though it is neverthelesse to be thought that this course of speaking by many at the same Assembly was practised in the Synagogue especially when divers Scribes and Doctours were present as also some traces of the same custome have continued in the practice of the Church Beza expounding the words of the Apostle 1. Cor. xi 8. Therefore ought a woman to have power over her head because of the Angels to be meant of the Ministers of Churches Vtitur autem plurali numero quòd in maxima donorum Dei abundantia non tantùm apud Corinthios ut apparet infrà xiv 39. sed etiam olim aliis in Ecclesiis non unus solus sed etiam bini terni in coetibus sacris sermonem haberent ut de praeclaris aliis donis taceam de quibus noster Apostolus infrà xiv 26. Quod etiam liquet ex Tertulliani Apologetico quibusdam in Antiochena Ecclesia Chrysostomi Homiliis Now he speaketh in the plurall number because for the abundance of Gods Graces not onely amongst the Corinthians as appeareth beneath xiv 39. but also in other Churches of old time not one alone but two or three spake at religious Assemblies Which also appeareth by Tertullians Apologetick and some Homilies of Chrysostome in the Church of Antiochia Tertull. Apolog. c. 39. Certè fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum nihilominus inculcationibus densamus Ibidem etiam exhortationes castigationes censura divina Certainly with these holy words we nourish faith we erect our hope we fasten our confidence as much we compact our discipline repeating the rules of it There also exhortations reproofs and the censure of God speaking of reading and expounding the Scriptures in their Assemblies Whether or no these be the words which he meaneth I know not I find nothing else in that book to the purpose But it is clear which he saith of S. Chrysostome In Ferrarius De ritu Concionum ii 40. you shall find the passages of his Homilies marked in which he signifieth that the Bishop was to preach when he had done And in one passage related out of him in Baronius Ann. lvii n. 160. he testifieth in expresse terms that this custome of the Church was but a figure and monument of those Graces which had flourished in the Primitive Adding further that when the Preacher blessed or as they call it saluted the people at his beginning with these or the like words The Lord be with you the people answering as the fashion was which yet remaineth in one place of our Service And with thy Spirit the meaning of this answer had reference to the Spirituall inspired Grace out of which they were known to speak at the beginning Gregory Nissene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nè igitur longiùs vobis fratres sermonis exordium protrahamus cum mirific is eorum qui ante nos dixerunt orationibus operam dederitis Therefore brethren not to draw you out the beginning of my speech too much in length having taken pains to heare the admirable Sermons of those that have spoken before me But of all the rest the book called the Constitutions of the Apostles most in particular ii 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then saith he when the Gospel is read let the Presbyters exhort the people one by one not all at once and after all the Bishop as it is fitting for the Master to do For here you see how the Order of the Apostle was sometimes practised in the Church when the Bishop preached in the last place after one or more of the Presbyters CHAP. VI. The parts of that work of Gods Service for which Christians assemble Psalmes of Gods praises part of the substance of it The ground and efficacie of Common Prayers Reading the Scriptures a substantiall part of Publick Service The necessity and excellence of Preaching for expounding the Scriptures The Eucharist the chief part of Publick Service The Apostles Rule of Order and Comelinesse The force of Custome in preserving Order and of Reason in judging of Gomelinesse All practice of the Primitive Church prescribeth not to us Correspondence with it necessary The Practice of it in the point in hand of what advantage Order of Publick Service a Law of Christian Kingdomes Direction of Ministers of the Church requisite The Obligation of it Agreement of the chief Reformers THus farre then have we travelled in the first part of our businesse propounded inquiring the Apostles meaning in this whole discourse intended to regulate the use of spirituall Graces proper to that time in their Assemblies by comparing the particulars of it with that which is found remembred in the Scriptures to the like purpose How wide soever these things may be thought from my intent as having nothing to do with the particulars which the Apostle here ordereth to me it shall seem a great gain for the pains bestowed here that from hence we may collect the substance of those things which are to be done at the Religious Assemblies of Christians the particulars of that work for which we Assemble our selves which are no other according to the Apostle then our Common Service expresseth in the entrance to it To set forth his most worthy Praise to
late practice among them which he prescribeth is called in the Misna Beracoth v. 3. Taanith ii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh down before the Ark The reason if my conjecture mistake not being this Because the place where he sate among the Elders was higher then that of the people by some steps so that he must come down those steps to stand before them with his back to the people in doing Service As R. Benjamin in his Itinerary p. 75. describeth the chief Synagogue at Bagdat that before the Ark there were ten stairs of marble in the top whereof sate the head of the Captains of the linage of David Now it is to be known that things related in the Misna written in the dayes of Antoninus Pius are not to be understood as if they were of no greater standing then that time but are the most Ancient Orders of that people practised and delivered long afore from hand to hand as things not lawfull to be committed to writing and then first written for fear that their manifold dispersions might bring their Rules and Orders into oblivion as themselves professe As for the practice of the Church next to the Apostles let me use the advantage which is due to the truth and prescribe one thing in their way that intend to prove it to be against the Scripture and the Apostle forbidding to stint the Spirit to use prescript forms in praying which is this That it is not enough for their purpose to shew out of some Church-writers that some Churches might referre themselves in the direction of their devotions to their Bishops or to their Presbyters but it behoveth them to shew that they did it as acknowledging that sense of the Apostle alledging their reason and forbearing it as against Scripture For there is a great deal of reason why that course might be tolerable and sufficient in the beginning while the Church was oppressed by the secular Powers of the Empire and the fear of persecution contained the people in respect to the Orders of their Pastours and them in respect to their Office which afterwards when the world was come into the Church and the Empire become Christian would not serve the turn Then as it was requisite that all Rules of the Church should receive force from the secular Arm so might it prove requisite that the Order of Publick Service should be settled in a prescript form though it had been left to the discretion of particular persons afore in regard of that good and bad fish that was come into the Net and might take the occasions pointed at to make rents in it But I alledge this exception to put them in mind that no Ecclesiasticall writer hath yet been alledged to use their reasons which giveth just evidence of the Novelty of the opinion grounded on it Not because I do think the cause needeth it or that any time of the Church can be shewed after the Apostles and the time of extraordinary Graces wherein a prescript form of Publick Service hath not been used much lesse that any such thing is proved by the words of Justine Martyr and Tertullian produced out of their Apologies for the Christians wherein they inform the Powers of the Empire what the Christians did at their Assemblies Which had they been but turned right into English would have made it appear that they inforce either another sense or quite contrary to that which they are produced to prove The words of Justine the place aforenamed Apol ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they translate Then he who instructed the people prayed according to his ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate He that instructed the people signifying him that governed the people to wit in Ecclesiasticall matters True it is the same person did both but the same word signifieth not both this by the way But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they translate according to his ability as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were both one You shall see a difference by the Ebrew Their Ancient Doctours have this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever saith Amen VVITH ALL HIS MIGHT the Gate of the Garden of Eden is opened to him Musar C. iv And in the same manner of speech Maimoni describing their Morning Service c. ix 1. and the people answer Amen be his great Name blessed for ever and to all everlastings VVITH ALL THEIR MIGHT Whereas the same Rabbi in another place Taanioth c. iv 1. describing the speech of him that Preached humiliation to the people at the Fast of seven dayes whereof afore addeth and proceedeth in such like discourses according to his ability untill he humble their hearts and they repent perfectly In the Ebrew it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English that signifieth according to his ability this with all his might so much difference there is and the mistake it causeth no lesse then thus They will needs make Justine dream as much as themselves do of making shew of mens faculties in conceiving Prayers who speaketh of nothing but that earnestnesse of Devotion with which he saith the Bishop or Presbyter came to consecrate the Eucharist more proper without doubt to that prime point of Gods Service which he thus expresseth That he sendeth forth Prayers and Thanksgivings VVITH ALL HIS MIGHT In fine when Justine speaking of the Thanksgiving which the Eucharist was consecrated with saith that he made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all his might he meaneth neither more nor lesse then afore speaking of the Common Prayers of the people which he saith they made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or earnestly as shall be said The words of Tertullian Apolog. C. xxx Illuc suspicientes Christiani manibus expansis quia innocuis capite nudo quia non erubescimus sine monitore quia de pectore oramus pro omnibus Imperatoribus It is justly excepted that these words are not to the purpose as containing the private devotions of Christians compared with those of the Pagans Neverthelesse the subject of these Prayers which he prosecuteth afterwards is the same with the Prayers of their Assemblies whereof he speaketh C. xxxix and giveth just cause to think that he speaketh of private forms of devotion borrowed from the publick He saith there that Christians prayed with hands stretched out to protest their innocencie bare-headed to professe that they were not ashamed touching the Gentiles that covered hands and faces in praying which he interpreteth a confession of guilt in the hands an acknowledgement of shame in the face which that habit signified as hath been said And in the same strain he goeth on to tell them that whereas they had their remembrancers to suggest the devotions they addressed to their severall Deities which he calleth Monitours the Christians prayed without Monitours because
doubt that the proper day of it was solemnized from the beginning acknowledging as we do that it was the ground of determining the day which we celebrate through the yeare in stead of the Jews Sabbaths and seeing the Apostles assembled the next Pentecost after it Acts ii 1. we know there was from the beginning a great deal of difference and debate about the time those ancient Christians of Asia solemnizing it according to the Moon by a custome pretended to come from S. John whereof we reade in Policrates his Epistle related in Eusebius Eccl. Hist v. 22. the rest upon the first day of the week upon which our Lord rose again These that differed so much about the time agreed alwayes in observing the Festivall So they did in observing the Fast before it that were at much difference as well about the number of dayes as the measure of abstinence Ireneus in his Epistle to Victor of Rome in Eusebius Eccles Hist v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the difference is not about the day alone but about the very kind of fasting for some think they are to fast one day some two some more some measure their day fourty houres of the day and night The Passion-day was commonly kept of all with Publick Fasting as Tertullian acknowledgeth De orat c. 14. that is the one day whereof Ireneus speaketh But besides De Jejun c. 2. relating the opinion and practice of the Church against which he writeth there for the discipline of Montanus Certè in Evangelio illos dies jejunio determinatos putant quibus ablatus est sponsus For certain they think saith he those dayes to be appointed for Fasting in the Gospel on which the Bridegroom was taken away That is the Passion-day and the Saturday after it according to Tertullian De Jejun c. 14. where the Sabbath or Saturday is qualified Nunquam nisi in Pascha jejunandum Never but at Easter to be fasted And the appointment of the Gospel whereof he speaketh is that Mark ii 20. The dayes shall come in which the Bridegroom shall be taken from you and then shall ye fast in those dayes or on those dayes as then it seemeth they understood it But in that which remaineth of I. reneus his words there is and seemeth to have been for divers hundred years a slight difference of reading in the copies of Eusebius which inferreth a main difference in the sense That reading which Christoferson translated in Latine acknowledged of late by Petitus Var. Lect. iii. 4. though it is unknown to me from what copies hath them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is For some think they are to fast one day some two some more some fourty and they measure their day by the houres of the day and night Meaning that when they fast they fast from evening to evening Which is more Ruffinus read it no otherwise for thus he translateth those last words Nonnulli etiam quadraginta Ità ut horas diurnas nocturnásque computantes diem statuant Meaning that some fasted fourty dayes but that those which fasted fourty dayes computed every day foure and twenty houres of the day and night By this reading those some of whom Ireneus speaketh kept Lent fourty dayes even afore his time though as Petitus fairly conjectureth not upon all but upon some dayes of each week as it hath been shewed that the Jews kept their long Fasts but on Mundayes and Thursdayes and as he duly proveth that in S. Augustines and Leo the Greats time they fasted the Lent at Rome but three dayes in a week The other reading related afore is from Robert Stevens Greek which Nicephorus followeth for so he is translated in Latine Nonnulli autem quadraginta horis diurnis noctur-nisque diem metiuntur to say That some measured that one day which they fasted by fourty houres of the day and night To make good which reading B. Rhenanus in his Preface to Ruffinus complaining of the want which he found of the Greek of Eusebius out of which much might have been mended in that Latine instanceth in this passage thus Incidi nuperrimè in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gracam quam cùm evolverem occurrerunt forte fortuna Irenaei verba quae Eusebius C. xxiii L. v. citat de jejuniorum diversitate sic Graecè habentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Very lately saith he I lighted upon a certain abbridgement of Evangelicall History in Greek which turning over I met by mere chance with the words of Ireneus which Eusebius citeth xxiii 5. concerning difference in fasting which in Greek runne thus For some fasted one day some two some more some fourty houres of the day and night fasting an houre for a day that is fourty houres for the fourty dayes of Lent afterwards This reading maketh the conjecture probable that it was first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quadragesima for the number of fourty houres which they fasted at the beginning for the time of our Lords being under the power of death from twelve on Friday till the Sunday morning For in the Constitutions of the Apostles v. 14. the Fast is not to be ended till then at Cocks crowing which afterwards was inlarged to fourty dayes as the Authour alledged by Rhenanus saith That it was at the first of fourty houres an houre for a day to wit of those dayes that were observed afterwards The issue of this dispute Whether fourty dayes were observed in the Church before Ireneus his time or not must rest upon the true reading of his words in Eusebius For though there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Quadragesima in Ignatius and perhaps elsewhere yet it is not said to be called so from fourty dayes in the writings of those times to my knowledge In the mean time it is manifest that there is no time of the Church to be assigned when the Festivall of the Resurrection and the Fast afore it was not solemnized The Fast upon Wednesdayes and Fridayes is referred to the like reason in the Constitutions of the Apostles v. 14. vii The Wednesday is to be fasted saith he because on it our Lord was betrayed and the bargain made between Judas and the Priests The Friday because he suffered upon it Epiphanius alledging the like reason referreth the order to the Apostles Expos Fidei Cathol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Assemblies we hold are appointed by the Apostles upon the Wednesday and Friday and upon the Lords day upon those in Fasting untill the ninth houre I marvell not to heare him referre those Customes whereof they knew no beginning to the Order of the Apostles But the terms on which the Catholick Christians stand against Montanus and his sect in Tertullian de Jejun c. ii may help to lead us to the true ground of it Itaque de caetero indifferenter jejunandum ex arbitrio non ex imperio novae disciplinae pro
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
for us But as this Sacrament was frequented no otherwise then as the most solemn part of Gods publick Service at religious Assemblies for that purpose whatsoever was expressed more or lesse of the subject of it concerning the Creation and Redemption of the world yet in all manner of Liturgies of all Christian Churches there is none that I have seen which doth not premise this Thanksgiving and praise to God to the celebration of that Sacrament And it is very remarkable that in that distance of times and places from which we receive the severall forms yet extant with so much difference as must needs proceed from thence yet there are two particulars of it in which all the Forms that are extant agree the one the beginning of it with Sursum corda or Lift up your hearts the people answering as we use it and then to let us understand to what purpose they are exhorted to do it Let us give thanks to our Lord God specifying the Prayer which I now describe The other is the Communion of the Church militant with the fellowship of Angels in this Office expressed in the Trisagion or Seraphicall Hymne Holy Holy Holy Lord God of Sabbaoth for though there is much difference between Forms that are extant yet it will be hard to find any of them wherein both those have not a place which had the forms been arbitrary could not have come to passe Here a question lies to mine apprehension very much concerning this purpose whereas the Creatures of bread and wine are deputed to the effect of becoming the body and bloud of Christ to them that receive them aright by the appointment of our Lord executed by the Church how it can be conceived that by giving thanks to God to the purpose specified they are on the part of the Church deputed to such effect To me it seemeth unquestionable that the Thanksgiving wherewith our Lord in the Gospel is said to have celebrated this Sacrament at his last supper contained also Prayer to God for the effect to which the elements when they became this Sacrament are deputed And that the Church upon his example hath alwayes frequented his institution with the like rehearsing his institution out of the Gospel and praying for the effect of it at the present after the Thanksgiving hitherto described And so whereas in the sense of the Church of Rome the elements are consecrated that is transubstantiated into the body and bloud of Christ by rehearsing the affirmative words of Christ This is my body this is my bloud as operative In the true sense of the Church they are consecrated that is deputed to be this Sacrament and to the effect of it by the Prayer of the Congregation grounded upon the institution of Christ and the promise which it implyeth Let me suppose in the first place that the elements by being deputed to become this Sacrament are not abolished for their substance nor cease to be what they were but yet begin to be what they were not that is visible signes not onely to figure the Sacrifice of Christ his Crosse which being so used they are apt to do of themselves setting the institution of Christ aside but also to tender and exhibite the invisible Grace which they represent to them that receive For though no man can receive the body and bloud of Christ that is not disposed with a living Faith to receive the same yet on Gods part it is undoubtedly tendred to those that are not so disposed otherwise how saith the Apostle that those that eat and drink unworthily are guiltie of the body and bloud of Christ as not discerning the same And otherwise how saith our Lord of the elements at the instant of delivering them this is my body this is my bloud in the present tense Let me suppose in the second place that our Lord in celebrating this Sacrament made use of the received custome of his people which was as still it is in receiving all good things at Gods hands to premise Thanksgiving or Blessing as they call it before they used them In particular at Feasts before supper was done they took bread and broke it and gave it about and the cup of wine likewise having blessed God for the use of those excellent creatures Upon solemnities and particular occasions mention was made of that which the time required This is the ground of those two points of the Thanksgiving discussed afore the use of those creatures and the redemption of the world which our Lord specified upon the exigenc◠of the generall custome and the particula◠occasion and the Primitive Christians according to Justine Martyr frequented upon his example But as in the like case at the miracle of the Loaves when it is said that our Lord looked up to heaven and blessed Matt xiv 19. or gave thanks as it is John vi 11. i◠cannot be doubted that besides blessing God for his creatures he prayed also for the purpose of that which he intended to do No more is it to be doubted that the Thanksgiving which he made over those elements for that which they represented contained also Prayer that by them it might be communicated to his disciples The tenour and consequence of our Lords words requires no lesse For that which is affirmed must be true before it be truly affirmed and the processe of this action blessing and delivering the elements and commanding to receive them as his body and bloud importeth that he intended to affirm that so they were in the true sense which the words import at the instant of delivering them And by what consequence could his disciples conceive them to be deputed for signes to exhibite his body and bloud upon his giving of Thanks over them for the redemption of the world unlesse we suppose his Thanksgiving whereof the Gospel speaketh to contain also Prayer that they might become effectuall to that purpose And herewith agreeth that of the Apostle Every creature of God is good and none to be rejected being received with Thanksgiving for it is sanctified by the word of God and prayer For here the Thanksgiving wherewith the creatures are sanctified to the nourishment of our bodies containeth also prayer grounded upō the Word of God whereby he appointeth them for that purpose Accordingly therfore the Thanksgiving wherewith these elements were sanctified by our Lord to be the nourishment of the soul must contain prayer not grounded upon the institution of God to that purpose because the act of Christ for the present went before his institution for the future but as joyned to his command grounding a word of promise to the Church whereupon it was to do likewise And herewith agree those Forms of Thanksgiving or as they call them Benedictions which the Jews at this day practice from very ancient time as they pretend For the foot and close of divers the most remarkable of them is with prayer for the blessing of God upon that wherefore they give
much to my purpose For it is plain that this is not the doctrine of the now Church of Rome when being to shew how the elements are consecrated he produceth the prayer of the Church joyned to the institution of Christ Which is to say that by virtue of Christs institution executed by the Church with prayer to God to ratifie and accept the elements presently offered to be the figure and remembrance of the body and bloud of Christ they are deputed to become this Sacrament In the Canon of the Masse these words are somewhat changed from that which is set down in S. Ambrose for they are read thus Vt nobis corpus sanguis siant dilectissimi Filii tui Domini nostri Jesu Christi That they may become to us the body and bloud of thy most beloved Sonne our Lord Christ Jesus And it seemeth that they were changed on purpose that this Sacrament might not be called a Figure of the invisible Grace of it But in the mean time it is manifest that here prayer is made for the effect of Christs institution in these elements and that nothing can be more crosse to this doctrine of the now Church of Rome then their own Service S. Ambrose observed that after the institution is rehearsed the elements are called the body and bloud The reason seems to be because they were intended to be deputed to become this Sacrament by prayer grounded on the institution of Christ which it is joyned with But it should seem that after the institution there followed in the ancient form of the Latine Church a prayer to the purpose though not in the terms of that which now followeth in the Canon of the Masse the close whereof is this Vt quot quot ex hac altaris participatione Sacrosanctum Filii tui corpus sanguinem sumserimus omni benedictione coelesti gratiâ repleamur That as many as shall receive the holy body and bloud of thy Sonne by participating of this altar may be fulfilled with thy heavenly benediction grace Which is plainly in lieu of the second point of that prayer alledged out of all the Eastern Liturgies desiring the like effects of grace by the means of this Sacrament upon them that communicate If any man think that the Forms hitherto described import that the ancient Church intended to consecrate the elements in the sense of the now Church of Rome that is to abolish the corporall substance of them and substitute that of the body and bloud of Christ in stead not in the true sense to depute them to become visible signes tendring and exhibiting the invisible Grace which they figure he shall much prejudice the truth which we professe The due advantage whereof hath been long since proved to be this that the errour pinned upon it is not to be found so much as in the Service of the Church where it is bred maintained Whē Prayer is made cōcerning the elements in the Canon of the Masse Vt nobis corpus fiant dilectissimi Filii tui Domini nostri Jesu Christi That they may become to us the body and bloud of thy welbeloved Sonne our Lord Christ Jesus These words to us make an abatement in the proper signification of the body and bloud For the elements may be said to become the body and bloud of Christ without addition in the same true sense in which they are so called in the Scriptures But when they are said to become the body and bloud of Christ to them that communicate that true sense is so well signified and expressed that the words cannot well be understood otherwise then to import not the corporall substance but the spirituall use of them In the Greekish form prayer is made that the elements may be made or become or be changed or translated into the body and bloud of Christ That also among our Writers of Controversies is acknowledged to be verified and is indeed easily verified though we suppose them not to cease to be what they were but to become what they were not that is visible signes exhibiting the invisible grace which they figure To which meaning that which alwayes follows in that form directs us when prayer is made that the elements may become the body and bloud of Christ so that they which receive them may be fulfilled with the blessings of his grace Which is to say that they may become that which they are called to wit the body and bloud of Christ not in respect of the corporall substance and kind whereof they consist but in respect to the spirituall communion which they exhibit And indeed when S. Ambrose saith that after consecration the body of the Lord and his bloud onely is named and signified and expressed this also seems to import a great abatement of the proper signification of the body and bloud of Christ As being so called and named and signified to us not because the substance of their nature and kind is abolished but because it comes no more into consideration as not concerning the spirituall benefit of them that communicate Which seemeth to be the true reason why Church-writers continually call the elements by the names of that which they exhibit without such addition as might import that abatement whereof now we speak who neverthelesse otherwhiles stick not to acknowledge that the species of the elements that is in their sense not the outward appearance of the accidents as those of the Church of Rome disguise the true meaning of the Latine word but the inward nature and substance of their kind doth remain as it was It remaineth now to declare both the right purpose and true meaning of that prayer for all States of the Church which in all Liturgies that I have seen is made at consecrating the Eucharist and before the receiving of it In that which hath been hitherto represented out of the Constitutions of the Apostles as in the most of the Eastern Liturgies immediately after the Consecration hitherto described The beginning of it there is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further we pray thee O Lord for thy holy Church from end to end which thou hast purchased with the precious bloud of thy Christ that thou wouldst keep it unmoved unwaved till the end of the world And for all Bishops that divide the word of truth aright Further we pray thee for the meannesse of me that offer to thee For the whole Presbytery for the Deacons and all the Clergy that Further for the King and Powers that they may keep peace toward us Further we offer to thee for all the Saints that have pleased thee from the beginning of the world Further we pray thee for all this people reckoning virgins widows married and infants Further we intreat for this city for the sick the banished slaves travellers and those that are at home that Further we pray thee for those that hate us and persecute us for thy name for those that are without and go astray
that Further for the Hearers the Possessed the Penitents that Further we offer to thee for seasonable weather and increase of fruits that Further we pray thee for the absent for reasonable causes that In the same place that is immediately after the Consecration of the Eucharist is this Prayer made in the Liturgies attributed to S. James S. Basil and S. Chrysostome In the same place in all the forms related under the names of ancient Saints and Doctours of the Church in the Missall of the Maronites unlesse it be one But in the Liturgie intitled to S. Mark this prayer is inserted straight after the beginning of the Eucharist or Thanksgiving described afore In the Ethiopick immediately after the salutation of Peace which in the Eastern Churches was alwayes straight before the Eucharist In that of S. Cyril among the three translated out of the Arabick and mentioned afore in the same place with that of S. Mark From whence we may argue this to have been the course of the Church of Alexandria by the agreement observed between those Liturgies that are intitled to those that were Bishops of Alexandria and the Ethiopick depending upon that Church wherein they differ from the rest Yet so it is also in that of the Christians of S. Thomas in the East Indies In the Latine Churches this prayer seemeth of old to have gone before the Consecration for S. Ambrose describing the Consecration saith de Sacram. iv 4. Oratio praemittitur pro populo pro regibus pro caeteris Prayer is premised for the people for the king for the rest And S. Augustine Epist lix Eligo in his verbis hoc intelligere quod omnis vel penè omnis frequentat Ecclesia ut Precationes accipiamus dictas quas facimus in Celebratione Sacramentorum antequam illud quod est in Domini mensa incipiat benedici Orationes cum benedicitur sanctificatur I choose to understand in these words of S. Paul to Timothy 1. ii 1 2. that which all or almost all the Church frequenteth that we take those to be called Supplications which we make at celebrating the Sacraments before that which is on the Lords Board begin to be blessed Prayers when it is blessed and sanctified For without peradventure these are the supplications for all states of the Church whereof he speaketh The Order of this Prayer in the Canon of the Masse is somewhat strange for he that will take notice of that which goes before the words of Institution and that which follows after the same untill the Lords Prayer comparing all with the tenour of other Liturgies may observe that they are all parcels of this Prayer for all States of Christs Church which here we describe And I observe that in that form which is intitled to S. Peter in the Missall of the Maronites this prayer is likewise made both before the words of Institution and after the same I am punctuall in observing the tenour of several Liturgies in this point to give notice that there is no ancient or pretended ancient form extant wherein prayer is not made by him that celebrateth the Eucharist at the Lords Board to this purpose A thing which seemeth to me somewhat strange that according to the generall Custome of the Church declared afore prayer having been made by the people a little afore upon the same subject that is for all States of Christs Church though not in the same manner but bidden by the Deacon and answered by the people the same prayers should be again repeated by him that celebrateth the Eucharist at the Lords Board Which is more the Church of Africk seemeth to have differed from the rest in the manner of this prayer whereof we speak by S. Augustines words Epist cvi Quando audis Sacerdotem ad Altare exhortantem populum Dei or a pro incredulis ut eos Deus convertat ad fidem pro Catechumenis ut eis desiderium regenerationis inspiret pro fidelibus ut in eo quod esse coeperunt ejus munere perseverent When thou hearest the Priest at the Altar exhorting the people of God pray for the unbelievers that God would convert them to the faith and for the Hearers that he would inspire the desire of Regeneration into them and for the faithfull that by his Grace they may persevere in that which they have begun to be Compare we herewith his words that are read Epist Cxviii cap. 18 Quando autem non est tempus cùm in Ecclesia fratres congregantur sancta cantandi nisi cùm legitur aut disputatur aut Antistes clarâ voce deprecatur aut communis Oratio voce Diaconi indicitur When is it not time to sing holy songs at the Assemblies of the Brethren in the Church but in time of reading or preaching or when the Bishop prayes with a loud voice or when Common Prayer is indicted by the Deacons voyce Again Epist Cvi Vbi audieritis Sacerdotem Dei adejus Altare exhortantem populum Dei aut ipsum clarâ voce or antem ut incredulas gentes ad fidem suam venire compellat non respondetis Amen When you heare the Priest of God at his Altar exhorting the people of God or himself praying with a loud voice that he would compell unbelieving Nations to his Faith do ye not answer Amen When S. Augustine mentioneth Common Prayer indicted by the Deacons voice he acknowledgeth the Litanies described afore which Justine Martyr also calls Common Prayers because they proceeded from all the people to have been practised in the Africane Churches before the Eucharist which notwithstanding by his words it appeareth that he which celebrated the Eucharist in the same form was wont to exhort the people to make this prayer for all states of persons Unbelievers Hearers Believers for instance of the rest which is not according to the form of any of those Liturgies which we have to my remembrance But he informeth us besides that those things which the Bishop exhorted the people to pray for the same he prayed for alone afterwards and that prayer he means when he speaks of the Bishop praying with a loud voice It is hard for me to give account of this generall practice of the ancient Church otherwise then by conjecture Thus much may be affirmed with confidence that the practice of this Prayer was the effect of the Apostles instruction whereof our Service speaketh Who by thy holy Apostle hast taught us to make prayers and supplications and to give thanks for all men The words of the Apostle 1. Tim. ii 1 2. I exhort therefore that first of all supplications prayers intercessions giving of thanks be made for all men for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty S. Ambrose upon these words Haec regula Ecclesiastica tradita est à Magistro Gentium This Ecclesiasticall Rule is delivered to the Church by the Doctour of the Gentiles which our
Service of God observed from the beginning of the Church And because they contain matter of Supplication for the diverting of Gods judgements and obtaining of his blessings nothing could be more sutable then to adde them to the daily Morning Service on Wednesdayes and Fridayes as the exercise of that continuall humiliation before God to which the observation of these dayes was intended to the unspeakable benefit of the Church and the continuall discharge of those most excellent offices of Fasting Prayer Alms among Christians It is past mine apprehension to imagine wherein any man will pretend to fault the act of Confession of sinnes in the Publick Service of God before celebrating and receiving the Eucharist For if Repentance be a disposition requisite to make men capable of the grace which it exhibiteth shall it not be exercised at the Publick Service of God which our common profession acknowledgeth so necessary rather then onely presumed to be performed in particular And if it prove by the verdict of all consciences to be darkned from time to time by the intercourse of daily offenses joyned with unthankfulnesse and unfruitfulnesse is not that Order for the edification of the Church which reviveth and refresheth and inlighteneth it at so solemn an act of religious Service as this Sure I am that whosoever will lay his hand upon an honest heart shall not say that the form which we use is taken out of the Masse when he considereth that which the Reformation teacheth and professeth of free pardon of sinnes through Christ to be so comfortably expressed in it And seeing it hath been shewed afore that in the practice of the Ancient Church to them which for notorious or acknowledged offenses were under the state of Penance the means of forgivenesse was partly ministred in the publick Prayers of the Church and the Ministers of it what can be more sutable to this practice and the grounds of it on behalf of those that acknowledge themselves sinners but are not reduced by the Church under that discipline then that prayer or blessing wherein he that celebrateth the Eucharist imploreth that Grace on their behalf at Gods hands To me it seemeth that the rehearsall of the Decalogue in the beginning of that which some still call the latter Service together with the answers of the people craving pardon and grace to observe them for the future is to the very purpose of this Confession of sinnes and to actuate our repentance by calling to mind our offenses by retail though it is in the Order of our Service somewhat removed from it as being thought fit for other reasons to be used when the Eucharist was not celebrated Notwithstanding were it left to my choice I confesse I should think the most proper place for this Confession of sinnes to be that which it holdeth in the first Edition of Edward VI. after the consecration of the elements and before receiving them with that prayer which beginneth We do not presume after the same For the reason why it hath been otherwise ordered seemeth to have been to avoid offense lest it might be thought to import Transubstantiation in those words spoken after Consecration So to eat the flesh of thy dear Sonne Jesus Christ and to drink his bloud The cause of which offense if any such may be imagined seemeth to me utterly voided in the words added there so to eat the flesh of thy dear Sonne Jesus Christ and to drink his bloud IN THESE HOLY MYSTERIES Thus much let me be bold to affirm that it would be a great fault in the Church to celebrate this Sacrament without something answerable to that Thanksgiving wherewith it was first instituted by our Lord and practised by the whole Church Suppose it contain no mention of the Creation and the blessing of Gods creatures because as hath been said it seemeth to have been practised heretofore in relation to mans bodily sustenance wherewith it was instituted practised at the first Without Thanksgiving for the redemption of the world it is not duly received therefore with it it is duly celebrated Of this Thanksgiving for the redemption of the world there is due remembrance in the very end of the Exhortation from those words And above all things therefore it seemeth that the Preface wherein that Thanksgiving is contained and expressed after Lift up your hearts had followed very seasonably after remembrance of the cause and ground of it But the substance of that which is done is alwayes the same Further how little soever the grace of Gods goodnesse depend on that which by man is ordered for the fittest and though it is not pretended that any Law of God in the Scriptures inacteth this Sacrament to be celebrated with that Thanksgiving from which it is called the Eucharist or that Prayer for the effect of Christs Institution at the present which is the close of it yet since it hath been shewed that so this Sacrament hath been celebrated from the beginning of the Church and that for so good reasons upon our Lords example at the institution of it and since this course so much concerns the edification of the Church it seemeth altogether requisite that the Elements be not supposed deputed for such a blessing to the Congregation by the mere act of receiving them to such purpose but should be actually and formally deputed by remembring the Institution of our Lord and by the prayer of the Church professing the execution and begging the blessing of the same which I suppose is called Consecration among us Gregory the great and Isidore tell us that the Apostles and S. Peter by name celebrated the Eucharist with the Lords Prayer alone but that alone must be understood to except other accessories to the manner of celebrating consisting in the Eucharist or Thanksgiving whereof the Prayer of Consecration was the foot and close Rabanus de Instit Cler. lib. 32. Cum benedictione enim gratiarum actione primùm Dominus corporis sanguinis sui Sacramenta dedicavit Apostolis tradidit quod exinde Apostoli imitati fecere successores suos facere docuerunt quod nunc per totum Orbem terrarum generaliter tota custodit Ecclesia For our Lord at first initiated and delivered to his Apostles the mysteries of his body and bloud with blessing and Thanksgiving which thence the Apostles imitated and did and taught their successours to do and which now the whole Church generally observeth all the world over That which hath been said is enough to show that it was alwayes celebrated with this Thanksgiving the foot whereof as hath been shewed was the Prayer of the Church for the effect of the Institution of our Lord at the present Where are they now that take upon them to say that all our Service is taken out of the Masse how will they discharge themselves in this most eminent point or how will they be able to digest this untruth which the least insight of the Masse will thrust