CHAP. I.

THe most eminent work that men are able to tender to the honour of God, is his publick Service at the Assemblies of Christians. That su­pernaturall tincture which the faith of Christ and his Grace infuseth into the best of our actions, seemeth to consist in the obedience to God, out of which they are done; and the intention of his glory and worship, to which they are addressed: That the reason of them is derived from the will and pleasure of God, and the intent of them directed to his honour and service. Whereas all the men of this world can do nothing but out of love to [Page 2] themselves, taking the rise and motive of their doings from that which concerneth their particulars, and aiming at nothing else in their intentions. All sorts of Christian mens actions, as they proceed from such considerations as these, are capable to be qualified the Service of God. But that which is called his Publick Service profes­seth the exercise of nothing else, neither is capable to be accounted otherwise, unlesse it be counterfeit. For what consideration can common sense fasten upon that which we do, when we assemble our selves for religious Service, but the conscience of our subjecti­on to God, the acknowledgement of our want of his direction and assistance, and our desire and affection to the good which we expect at his hands? Onely to be Publick is still an addition of advantage to it, in as much as the honour, which it pleaseth God to accept at mens hands, becometh his Great­nesse more when it proceedeth from more agreement of minds. And as the strength of mens bodies, joyned to one purpose, remo­veth that which one by one they could not do; so united devotions prevail with God to such effect, as severally they cannot bring to passe. The Prophet Esay ii. 2, 3, 4. from the Prophet Micah iv. 1. In the last dayes it shall come to passe, saith he, that the mountain of the house of the Lord shall be established in the [Page 3] top of the mountains, and it shall be exalted above the hills: And people shall flow unto it, and ma­ny nations shall come and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his wayes, and we will walk in his paths: For the law shall go forth of Sion, and the word of the Lord from Jerusalem. And a third Pro­phet, Sophon. iii. 9. For then will I turn to the people a pure language, or a pure lip, that they may call upon the name of the Lord with one consent, or with one shoulder. The meaning of these Prophets is, to tell us what the Gen­tiles should do when they applied them­selves to the Church, the mountain of God, the hill of Sion, by two principall particu­lars: They should flow like the waters of a deluge to learn the will of God which the Church teacheth; they should crowd in like a multitude, with one shoulder, to serve God with that language which he had sanctified. Who can reade this, and not think what God recommendeth to Christians? one current to the Church, to learn his will there: one shoulder, striving who shall crowd in first: one lip, one language that soundeth nothing but his praises. So that in the Publick Ser­vice of God are fulfilled the words of the Gospel, Matt. vi. 13. A city cannot be hid that standeth upon an hill: Be the Profession what it will be that differenceth a true visible [Page 4] Church from a false, it must be the Publick Service of God that must make that Profes­sion visible. And the Apostle, 1. Tim. ii. 8. I will therefore that men pray every where, lift­ing up pure hands without wrath or disputing, when he saith, every where, taketh away the difference which the Temple at Jerusa­lem made; when he saith, without wrath or disputing, signifieth that his speech is of Pu­blick Assemblies, the fruit whereof he would not have intercepted through their dissensi­ons: and so expoundeth that one lip of the Prophet, signifying that unity of mind which Gods people serve him with. This is too much to be said here, but perhaps too little to perswade, how much the frame of Publick worship concerneth the honour of God and his Service: How much it must needs be for the advantage of godlinesse, that it be form­ed without prejudice. Were all particulars of it ordered in Scripture, as the Ceremo­nies of that Figurative Service under Moses are, there were no more to do, but to make all things according to the pattern shewed in the mountain, Hebr. viii. 5. Exod. xxv. 40. And he that did it should be, for his part, faithfull in all the house of God, as was Mo­ses, Hebr. iii. 2. Numb. xii. 7. But he that is there said to be faithfull in all the house of God as Moses was, hath discharged his Of­fice in revealing and establishing the sub­stance [Page 5] of the worship of God in Spirit and Truth: And what is further determined in Scripture, and what is not, my purpose is not to dispute here, because my discourse pro­ceedeth from that which I can find expres­sed in Scripture, to that which remaineth questionable, according to it. For my part, I do not find so much delivered concerning the Service of God at the Assemblies of Christians, any where in Scripture, as in the first Epistle to the Corinthians, where the Apostle discourseth the use of Spirituall Graces of that time in those Assemblies. And therefore my first travell in this little work shall be, to inquire the true meaning of that whole discourse of the Apostle, the proceeding of it, and the grounds whereup­on his rules are framed. Which to do with successe, I shall first discover the office of Prophets and Scribes under the first and se­cond Temple; of the Graces of Prophesying and of Languages under the first times of the Gospel; in ministring the Morall and Perpe­tuall, not the Ceremoniall and Figurative Service of God, at their Assemblies for that purpose. To the result of which inqui­ries, if we shall joyn the rules which the same Apostle debateth in the eleventh Cha­pter of the same Epistle, concerning men and women vailing or uncovering their heads in those Assemblies, and concerning [Page 6] celebrating the Eucharist, with the Feasts of Love used then at common meetings, with the grounds whereupon they proceed; ad­ding to both such passages of Scripture as fall in with the meaning of these, speaking home to what was done, or prescribed to be done, at their religious Assemblies: perhaps by this means we shall be furnished of such principles, and such rules derived thence, as the Scriptures afford the Church to proceed upon, as well in the substance of that which is to be done in the Publick Service of God, as in the form, and course, and circumstances of it. And this, upon the by, will minister just occasion to inquire further into the con­dition of those Graces and Ministeries, by which the severall parts of this work were exercised at that time according to the Apo­stle, or intended to be exercised in after ages. To which point having said something of late in a little tract of the Primitive govern­ment of Churches, and finding it too much slighted there, because the particular dis­course of it suted not with the modell of that Treatise, my desire is to take it in hand upon this occasion once more, and inquire what further satisfaction, the consideration of Publick Service at their religious Assem­blies, will yield them that desire the truth, as concerning the nature and condition of mini­steries first instituted for that purpose.

CHAP. II.

OF the Figurative Service proper to the Law of Moses, and that people which received it, of the kinds, and times, and place for offering sacrifices, there is particular ap­pointment in it: but of serving God by Prayer, or hearing his Word, you have there so much the lesse remembrance. In Leviticus xxiii. we find the particular of all their Solemnities that are called holy Assem­blies: For thus the generall is propounded, vers. 2. The Assemblies of the Lord, which ye shall proclaim for holy Convocations, these are my Assemblies. The first of these is the Sab­bath, then the Passeover, Pentecost, the be­ginning of the New year, the day of Atone­ment, and the Feast of Tabernacles. And, [Page 8] with leave, I rather use the word Assemblies then Feasts in this place, because the name of Feasts is proper to those Solemnities which are to be celebrated with joy and chearful­nesse: whereas in this number, the day of Atonement was to be observed with the greatest humiliation that could be expressed. The Originall word [...] conteining all As­semblies, such as all these are commanded to be, and as I take it none else. For that which is read Psal. lxxxi. 3. Blow up the Trumpet in the new Moon, in the time appoint­ed, against the day of our Feasts, dependeth upon the Law, Numb. x. 10. Also in the day of your gladnesse, and in your solemn Feast dayes, (or rather dayes of Assemblies, for the word is the same that I translated so afore) and in the beginning of your Moneths, you shall blow with your Trumpets over the burnt-offerings, and over the sacrifice of your peace-offerings, that they may be to you for a memoriall before your God. Where we see three sorts of So­lemnities distinguished: First, the day of your gladnesse, conteining Solemnities to be celebrated with chearfulnesse of heart, that is, Feasts: Then, the solemn dayes of Assem­blies, as the word signifieth, conteining be­sides those, Assemblies for humiliation, as the day of Atonement: And last, the be­ginnings of your Moneths, wherein peculi­ar sacrifices are injoyned, Numb. xxviii. 11. [Page 9] And here it is provided, that Trumpets should be sounded over those sacrifices by the Priests in the Tabernacle; but that no Assembly is appointed to be upon them, the difference here made between them and their dayes of Assemblies, is presumption enough. But in particular, the first and last dayes of the Passeover, and Feast of Taber­nacles (the one whereof was kept for seven dayes, the other for eight) were to be so­lemn Assemblies, which the rest were not, and therefore in the Greek of the Septuagint are called [...], or great dayes, to wit, of those Feasts, in comparison of the lesse. Esay i. 13. The New Moons and Sabbaths, the calling of Assemblies, I cannot away with: [...]. The calling of Assemblies is here translated Great dayes, as in the Gospel, John vii. 37. In the last day, the GREAT DAY of that Feast. By which Translation, that which is generall in the Originall, is restrained to the first and last dayes of those two Festivals. Now the Sabbath was the greatest of all Solemnities appointed for Assemblies: For they were commanded so to rest from bodily labour, as not to kindle fire, to dresse the meat they eat upon it: For as in Exod. xvi. 5, 16, 29. God contesteth that he gave them a double measure of Manna the day before, that they might dresse it against the Sabbath: So we [Page 10] have again Exod. xxx. 3. You shall kindle no fire throughout your habitations upon the Sab­bath. The same, Levit. xxiii. 3. where Aben­ezra, IN ALL YOUR HABITATIONS, that is, in your land, and out of your land, at home, and upon the way. To teach us, that it was not for the time that they lived upon Manna in the wildernesse, that they were forbidden to kin­dle fire upon the Sabbath, but through ALL THEIR HABITATIONS, wheresoever they dwelt afterwards. And many have obser­ved, that in Levit. xxiii. it is not said of any other day but of the Sabbath, and the day of Atonement, Thou shalt do no work upon it; but of the other dayes of Assemblies, Thou shalt do no Servile work upon them: to shew us the difference between them, that upon the Sabbath and day of Atonement it was prohibited to dresse the meat of the day; but upon other Solemnities that was per­mitted, but to do any work that men were wont to put their slaves to, was prohibited: which is the received practice of the Jews, and hath a just ground in the Scripture, Exod. xii. 16. where, of the first and last day of the Passeover, is said, No manner of work shall be done in them, save that which every man must eat, that onely may be done, or dressed, of you. Abenezra upon that place, [...] Of none of the solemn Assemblies, beside the Sab­bath and day of Atonement, it is said, NOMAN­NER [Page 11] OF VVORK: Onely of the Passeover he saith it, and addeth an exception of the meat of the soul. that is, requisite for the sustenance of nature. Here is a strict command of bodily rest, especially upon the Sabbath, and that particularized, to concern both Israelites themselves, and their slaves, and those that sojourn within their gates: But that is very considerable which excellent Divines have observed, That in the fourth Command­ment, where is so large provision for bodily rest, there the purpose of that rest is onely pointed at in generall terms, when it is com­manded to be SANCTIFIED; which is like­wise done in all their Solemnities, when they are called ASSEMBLIES: but there is no mention made of any particular work of the Morall Service of God, wherewith the Sab­bath is commanded to be sanctified, or for performance whereof they are commanded to Assemble, unlesse it be the reading of the Law upon the seventh yeare, commanded Deut. xxxi. 12. So that it seemeth the Jews have reason, when they observe, that neither the Form, nor Time of Prayer, is appointed them by the Law of Moses, but by the con­stitutions of their Elders, Maimoni of Prayer, C. 1. Numb. 1, 2. Indeed, that the spirituall Service of God, of Prayers, and his Praises, of hearing the Word, and medi­tating upon his works, was the thing, for [Page 12] love whereof the Jews were commanded to keep the Sabbath, those miserable people, who in most things are blinded with the letter, and never look under the vail upon Moses his face, have been able alwayes to perceive; as it is to be seen by the sayings of their late and ancient Writers. Josephus ad v. Appionem ii. [...]. Moses propounded to the Jews the most excellent and necessary learning of the Law; not by hear­ing it once or twice, but every seventh day, lay­ing aside their works, he commanded them to As­semble for the hearing of the Law, and throughly and exactly to learn it. Philo de vita Mosis iii. relating the passage of him that gathered wood on the Sabbath, of whom it is said, Numb. xv. 33. They brought him unto Moses and Aaron, and unto all the Congregation: [...]. They take him, saith he, and bring him to the Ruler, with whom sate the Priests, all the mul­titude standing by to heare. He observeth that Moses was then expounding the Law, as upon the Assembly of the Sabbath; Aaron, that is, as he expoundeth it, the Priests sitting on the Bench with him, the Congregation standing by to heare. The observation he [Page 13] prosecuteth with his reason in these words: [...]; For the custome was, alwayes when oc­casion gave way, but principally on the seventh dayes, as I shewed afore, to be exercised in know­ledge: the Chief going afore and teaching, the rest increasing in goodnesse, and bettering in life and manners. From whence at this day the Jews study their Countrey learning upon the Seventh dayes, dedicating that time to knowledge, and the contemplation of Nature. For the Syna­gogues in cities, what are they but schools of wis­dome? and in his book de Decalogo, he deri­veth the imployment of the Sabbath in con­sidering the works of God, and calling their own works to account, from that which God did in the beginning, when he saw all that he had made, and behold it was good. Abenezra upon the fourth Commandment, Exod. xx. 8. [...] We see that the yeare of Remission is correspondent to the Sab­bath, for it is likewise the seventh of years. And the Lord commanded, that they should reade the Law in the beginning of it, before men, women and children, expressing the reason [Page 14] Deut. xxxi. 12. THAT THEY MAY HEARE, AND LEARN, AND OBSERVE: And behold, the Sabbath was given to consider the works of God, and to meditate upon his Law, as it is written, Psal. xcii. 4. FOR THOU LORD HAST MADE ME GLAD THROUGH THY VVORK, I VVILL TRIUMPH IN THE VVORKS OF THY HANDS. R. Isaac Abarbinel upon Deut. v. 12. [...]. Besides, part of the benefit of this allowed day is to give to the blessed God the seventh of the week, to learn the Divine law, and the Tradition of the words thereof, the expositi­ons of it, and to mark well the NICETIES of it: As they say (that is, their ancient Talmud Doctours) in the Gemara of the Jerusalem Talmud, SABBATHS AND FEASTS VVERE NOT GIVEN, BUT TO LEARN THE LAVV UPON THEM. And therefore they say in the great Midras (or allegoricall exposition) of Exodus Sect. 26. and of Deuteronomy, That the Sabbath weigheth against all the Command­ments: as procuring them to be known and observed. A man may justly marvell, seeing the Morall intent and purpose of this [Page 15] Commandment was so well known among the learned of this people, how it cometh to passe, that the Fathers of the Church charge the Jews so deep, for observing the Sabbath with bodily ease, and luxurious pastimes. Ignatius, Epist. ad Magnes. [...]. I understand that there is cause to think these words to be none of Ignatius his own; which notwithstanding, they are Ancient enough for this purpose, and in themselves remarkable: if first we observe, That the Eastern Christians of Ancient time, observed the Sabbath in some measure for Divine Service, as well as the Lords day, from whence came afterwards the difference about fasting on the Saturday. For immedi­ately upon these words it followeth, [...], and after he hath kept the Sabbath, let every lo­ver of Christ keep the Lords day festivall. Thus then saith the supposed Ignatius, Let every one of you keep the Sabbath spiritually, taking pleasure in meditation of the Law, not in bodily rest, admiring the workmanship of God, not eat­ing meat dressed the day afore, nor drinking luke­warm drinks, and walking by measure, and taking pleasure in dansing and senselesse noises. S. Au­gustine in Joan. Tract. iv. Observa diem Sab­bati, [Page 16] magis nobis praecipitur, quia spiritualiter observandum praecipitur. Judaei enim serviliter observant diem Sabbati, ad luxuriam, ad ebrie­tatem. Quantò meliùs foeminae eorum lanam facerent, quàm illo die in Menianis saltarent? KEEP THE SABBATH, is commanded us more, because it is commanded us spiritually to be ob­served. For the Jews keep the Sabbath day sla­vishly, for luxury, for drunkennesse: How much better had their women spin wooll on that day, then danse in the porticoes? and in Psal. xcii. Ecce & hodiernus dies Sabbati est: Hunc, in prae­senti tempore, otio quodam corporaliter languido, & fluxo, & luxurioso, observant Judaei: va­cant enim ad nugas. & cùm Deus praeceperit ob­servari Sabbatum, illi in his quae Deus prohibet exercent Sabbatum. Vacatio nostra à malis o­peribus, vacatio illorum à bonis operibus est: meliùs est enim arare quàm saltare. Illi à bono opere vacant, ab opere nugatorio non vacant. Behold this is also a day of Sabbath, which the Jews at this present keep with a kind of bodily, languishing, dissolute, and luxurious ease: For they are at leisure for toyes. And whereas God commandeth to keep the Sabbath, they spend the Sabbath in that which God forbiddeth. Our be­ing at 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, [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 thing that may sound strange to them, that find the charge of Teaching the Law, laid upon the Priests and Levites from the beginning, in divers passa­ges [Page 22] of it. But if we view those passages at a near distance, it will appear, that they speak not of TEACHING the Law at any Religious Assemblies for such purpose, but of deciding cases emergent, or giving Judgement in cau­ses arising upon it. Deut. xxiiii. 8. Take heed in the Plague of Leprosie, that thou observe dili­gently, and do according to all that the Priests the Levites shall TEACH you: as I commanded them, so shall ye observe to do. In Leviticus there is much provided, concerning the Priests proceeding in judging Leprosies, but that the people should stand to their judge­ment, provision is not made. Here is decla­red, that in those cases, they did not resort to the Priests as to Physicians, to follow their sentence so farre as their own respect should advise, but that their sentence, called here TEACHING, had the force of binding them to stand to it. 2. Chron. xviii. 18. Josaphat in the third year of his reigne sent his Princes, to TEACH in the Cities of Judah, and with them he sent Levites and Priests. R. Solomon Jar­chi there: [...] For it lay up­on the Priests and Levites to teach and instruct, as it is written, Deut. xxiii. 8. ACCORDING TO ALL THAT THE PRIESTS AND LEVITES SHALL TEACH. And the Princes went with them, that none might disobey them, and to con­strain them to heare them, and observe to do ac­cording to the command of the Judges, like that [Page 23] Deut. xvi. 18. JUDGES AND OFFICERS [...]HALT THOU MAKE THEE: Judges, to judge he people, and Officers to constrain them to do he command of the Judges. This TEACHING [...]hen consisted in declaring the obligation of [...]he Law by the Judges of it, the Priests and Levites, and the Princes were officers with power to inforce the execution of it. Mal. ii. [...]. The Priests lips should preserve knowledge, [...]nd the Law they should require at his mouth, For he is the messenger of the Lord of Hosts. In [...]he Chaldee of Jonathan [...] [...]ecause he ministreth before the Lord of Hosts. From which Translation some of the Jews expound this reason thus: You shall have re­course to the Priests, to determine matters doubtfull in the Law, for, standing to mini­ster before the Lord in the Temple, he is al­wayes ready for such purposes. R. Isaac A­ [...]arbinel upon Deut. xvii. 9. But however this prove, if we consider what followeth there, vers. 9. You have been partiall in the Law, we shall find, the glosse of David Kim­chi to be most true, [...] You accept the persons of great men in matter of the Law, which saith, Levit. xxii. 22. YE SHALL NOT OFFER THESE UNTO THE LORD: And when they bring an offering with a stain, you are afraid to reprove them, and tell them, this Offering is not allowable. So that the intent of this Text also, pointeth at the deciding of difficulties [Page 24] emergent about the Law of Moses. Levit. x. 8. where the Priests are forbidden to drink wine, during the time of their service, there followeth a further reason, vers. 10. And that you may put difference between holy and unholy, and between unclean and clean: and that ye may TEACH the children of Israel all the Statutes which the Lord hath spoken unto them by the hand of Moses. To resolve where the Law took hold or not in particular cases of that nature, is to divide between unholy and holy, be­tween clean and unclean: Therefore we have cause to think, that the Generall which fol­loweth, of TEACHING all Statutes, is com­manded to the same purpose, in matters of o­ther nature. And that of Deut. xxxiii. 10. They shall TEACH Jacob thy Statutes and Is­rael thy Law, Abarbinel expoundeth to the same effect. For he observeth that it goeth before thus, Who saith unto his father and to his mother, I have not seen him; neither doth he ac­knowledge his brethren, nor know his own chil­dren: as the reason of that which follow­eth, They shall TEACH Jacob thy Statutes, and Israel thy Law. Because they take no notice of their dearest relations in Judgement, there­fore they shall TEACH Jacob thy Statutes, and Israel thy Law, by deciding the controversies of it. And all this, because the Originall word [...], is proper to signifie instruction by way of precept, from whence the Law is [Page 25] called [...], and the declaration of the ob­ligation or not obligation of it, is in the lan­guage of their Doctours, called [...]. Nei­ther is it materiall, though some of these Scriptures be otherwise understood. For my purpose is not to say, that the people was not taught at all by the Priests and Levites at Re­ligious Assemblies, but not as such. It is for divers reasons to be believed, That the most part of Prophets, and disciples of Prophets, were Priests and Levites. They were free from the care of Estates and Inheritances: They were the men that came nearest to God by their Office in his Ceremoniall Ser­vice, which, an extraordinary degree of the knowledge and fear of God, best suited with: But it is as certain, that the charge of Teach­ing the people, belonged as well to the Pro­phets that were not Priests and Levites. The Scribes and Pharisees sit in Moses chair, saith our Lord in the Gospel; which is very well ex­pounded in the words of Philo alledged a­fore; for he telleth us, That it was the cu­stome, from the time of Moses, for the Chief to teach, and the people to learn to live as he taught. Then, the Chair of Mo­ses, is the Chair of Doctrine as well as of Judgement, and Moses the Chief of Do­ctours, as well as of Judges. But it is well known what the Lord said unto Moses, Numb. xi. 16, 17. Gather unto me seventy men [Page 26] of the Elders of Israel, whom thou knowest to be Elders of the people, and Officers over them, and I will take of the Spirit that is upon thee, and put it upon them. These that were known to be Elders of Israel in their severall Tribes, or their Officers in Egypt, as we reade Exod. iiii. 29. v. 19. are chosen to receive their share of Moses his spirit: whereupon it fol­loweth, vers. 29. And it came to passe that when the spirit rested upon them, they prophesied and ceased not. The Jews Doctours, seem to apprehend the nature of the Gift which these men received, not amisse. Moses Mai­moni in More Nebochim. ii. 45. Abarbinel upon the place. They tell us, that the mean­est degree of Gods spirit, was that whereby men found themselves moved and inabled, to those works of wisdome and courage, which otherwise they thought not them­selves fit to undertake, with assurance that all was from above. This is the Grace, say they, which the Judges received, when it is said, THE SPIRIT OF GOD INVESTED GE­DEON, OR CAME UPON SAMPSON, for example. The second is, when men are moved to speak of things belonging to the knowledge of God, and his praises, beyond their naturall or habituated capacities, without seeing any figures, asleep or awake, but with assurance that it was from God. And this they make to be the Grace of them, which writ those [Page 27] parts of Scripture, which the Jews call [...], Ecclesiasticall writers, [...], that is, Written by the Holy Ghost, which never­thelesse in a large sense are called Prophets: And in these two degrees they say consisted the condition of Saul, that was indued with the Holy Ghost, to inable him for Govern­ment, so as sometimes he arrived at the rank of a Prophet. And thus these Elders recei­ved of the spirit of Moses, for the Govern­ment of the people with him, in such mea­sure, that they atteined also to be Prophets. It is the constant Tradition of that people, That the knowledge of the Law, was deli­vered by Moses, and this Consistory of El­ders, to succeeding ages. Which if it go no further, is no more then reason for us to be­lieve, though they have built all the foole­ries of their unwritten Law upon it. If Mo­ses were the Chief of Doctours, those of Moses his Bench must needs in their degree be the like. The Lord promiseth to his people a successour to Moses in this Grace, Deut. xviii. 15. A Prophet shall the Lord your God raise up unto you of your brethren like unto me, him shall you heare: which the New Te­stament verifieth in our Lord Christ, Acts vii. 37. and elsewhere. But if this promise be partly verified for the time, in those Pro­phets which God raised up from age to age after Moses, for further knowledge of the [Page 28] Law which he gave, as the promise of a Sa­viour, was for the time, in part verified in their Judges and Kings, by whom God de­livered his people from their enemies, as some will have it, then is the charge of hear­ing those Prophets, but the relative of their charge, in Teaching the people. In the time of Samuel we reade of certain Colledges of Prophets, and disciples of Prophets, such as was that 1. Sam. x. 5. where Saul and his ser­vant met a company of Prophets; and such as was that 1. Sam. xix. 18, 20. at Naioth in Ramah, where Dauid abode with Samuel: and where Sauls messengers saw the company of Prophets prophesying, and Samuel standing as appointed over them. This Naioth in Ra­mah, is here translated by Jonathan the Chal­dee Paraphrast, [...] the house of learning in Ramah: and Samuel stood over them as their Master to teach them, as he ren­dereth it. It is the place where Samuel was born and dwelt, called in the beginning of that book, Ramathaim Sophim, in the Greek [...], and is the same with Josephs Town of Arimathaea in the Gospell. By the word it should seem it was compounded of two Towns, in the one whereof was Naioth, the residence of those that studied the Law there under Samuell: whereupon Jonathan trans­lateth it there, Ramah of the disciples of the Prophets. It is here very much to be obser­ved, [Page 29] that they were forbidden by the Law, To offer Sacrifice but before the Ark, in the place which the Lord shall chuse. Neverthelesse, while this choice of God stood suspended, and while the house at Shiloh was desolate, from the time that the Ark was taken by the Philistines, till it was settled again at Jerusa­lem, High places were licensed as the Jews speak, that is, it was lawfull to offer Sacrifi­ces where the Ark was not. Such are these whereof we now speak, 1. Sam. ix. 12. x. 5. where Jonathan translateth it [...] the house of Feasting, because having offered their peace-offerings, the use was, To Feast upon the remains of them, as you find it there. In fine, the people assembling to such places to offer their Sacrifices, and to cele­brate their Solemnities, and the Prophets having their Residence there, what doubt can be made, but that all this must be, for the purpose of preaching to the people, as they assembled there, or ministring what else may appear to belong to their office? And this is well apprehended by men of learning, to be the beginning of Synagogues and Schools among that people. For when the Ark was settled, and it was become unlawfull to offer sacrifices in the High places, to assemble for publick prayers, and the praises of God, and learning the Law, was no inconvenience. The like is to be said of those aboads of Pro­phets, [Page 30] at Bethel, and Jericho, 2. Kings ii. 3, 5. the like whereof were in other Cities, saith D. Kimchi upon that place: And that in 2. Kings vi. 1. where we may observe Elisha to be Master, as Samuel in that of Naioth a­fore. The like we may conceive of that 2. Kings xxii. 14. where Huldah the Pro­phetesse is said to dwell [...], which Jona­than translateth as afore, the house of learning, our English, the Colledge. R. David Kimchi there, Our Doctours of blessed memory say, That three prophesied in the dayes of Josiah, Jeremiah in the streets or villages, Zephaniah in the Sy­nagogues, and Huldah among the women. Solo­mon Jarchi upon Es. i. 21. It was full of judge­ment, righteousnesse lodged in it. [...]. And we find in Pesikta thus: R. Menahem sonne of R. Hosaia saith, There were CDLXXX Synagogues in Jerusalem according to the num­ber of the word [...] in Gematria: That is, counting the number which the letters of it make. As who should say, that it was irregu­lar on purpose, to put them in mind how many Synagogues were in Jerusalem when the Prophet spake this. And that so many there were in it under the second Temple, is oft reported among them, and may passe for Historicall Truth: But to find this out of the Prophet in his time, is one of the crotchets which these mens brains are alwayes teem­ing with. In fine, if there be any expresse re­membrance [Page 31] of Synagogues, under Solo­mons Temple, in the Scripture, I suppose it must be that, Psal. lxxvii. 8. They have burnt up all the Synagogues of God in the land. and a­fore, vers. 4. Thine enemies rore in the midst of thy Congregations. which is more then can be understood of the Temple alone, or the seve­rall buildings of it. Onely the doubt is, to what time the meaning of this Psalm is to be related, and when it might be penned, be­cause Junius hath been bold to referre it to Antiochus Epiphanes his time. But the con­stant Tradition of the Jews seemeth to have obteined the credit of Historicall Truth, that the Scripture was signed in Ezra's time: And the end of Malachi (whom the Jews will have to be Ezra) seemeth to speak no lesse, iiii. 4. sounding like the passage from the Old to the New Testament: reflecting upon the Old, when he biddeth them remem­ber the Law of Moses, and pointing at the New, when he promiseth the sending of Eli­as before the day of the Lord came. Besides, it is against the Truth of History, that the Tem­ple was destroyed in Antiochus Epiphanes his time, which not onely this Psalm, but divers of the same Title import. lxxix. 1. O God the Heathen are come into thine inheritance, thine holy Temple have they defiled, and made Jerusalem an heap of stones. Upon the Title of this Psalm, which is, A Psalm of Asaph, [Page 32] the Chaldee descanteth thus: A song, by the hands of Asaph, upon the desolation of the San­ctuary, by the spirit of Prophesie he said, lxxxi. 13. The Boar out of the wood doth wast it, and the Wild Beast of the field doth devoure it. Therefore I observe much, what we reade af­ter the lxxii. Psalm; Here end the prayers of David the sonne of Jesse: and yet you shall find not a few under Davids name after­wards. Which seemeth to argue the first to have been a severall Collection of Davids Psalms by themselves: Besides which never­thelesse were found others of his, which with the rest, belonging to other names, as Moses, Asaph, Heman, and others, make up the Collection that followeth. The Case is not much unlike in the book of Proverbs. Two Titles of Solomons Proverbs, C. i. & x. argue two severall Collections. C. xxv. there beginneth a third Collection of them with this Title, These are also Proverbs of Solomon, which the men of Hezekiah King of Judah co­pied out. But that this Collection lasteth to the end of the book, meeting with a Title so disputable, C. xxx. who shall assure us? Since then after the lxxii. Psalm, where we reade, Here end the prayers of David sonne of Jesse, there follow a considerable number under the name of Asaph, why should we doubt him to be writer of them, more then David of his? Or that he, that was a Prophet, as [Page 33] shall be said, foresaw in them the destruction of Jerusalem by Nebuchadnezzar and the Chaldeans? If there can yet be question who penned the Psalm, it is quite extinguish­ed by the Text of 2. Chron. xxix. 30. where Ezekiah commandeth the Levites to praise God in the words of David and Asaph: And therefore the Scripture speaketh of Sy­nagogues during Solomons Temple: But with such obscure remembrance, that it can­not be thought, they could afford the body of that people means to assemble for the Ser­vice of God. One doubt there is yet behind, as concerning this Grace: to what purpose the disciples of the Prophets studied for that Grace, which was onely in the power of the Holy Ghost to bestow, being farre from us to believe, as some Mahumetane Philoso­phers are said to do, That it is to be compas­sed with humane indevours: which if they aimed not towards that purpose, why then are they called sonnes, that is Disciples, of the Prophets, as the Chaldee of Jonathan alwayes translateth it? Why do we see, that for the most part, in Scripture, those persons that were brought up to it, were indued with the Grace? It was in the power of God, no doubt, to bestow it where he pleased: never­thelesse, so it was found, that for the most part he did bestow it, where mens manners were suitable, where mens courses were ap­plied [Page 34] to it: (To say nothing here of those dispositions of nature and fortune which the Ebrew Doctours require) this is to be seen in the place alledged 1. Sam. x. 11. And the Proverb that did rise upon Sauls prophesy­ing, Is Saul also among the Prophets? For had it not been unusuall, that persons never bred to any such course, should be invested with the Spirit on the sudden, it had not been so great a marvell, as to cause and occasion the Proverb: On the other side, to shew how it cometh to passe, it followeth there, And one of the same place answered and said, But who is their father? To say, that seeing these chil­dren of the Prophets, that is, Disciples, had God to their Father, to teach them by his Spirit, it was no marvell to see a man grown a Prophet without help of other Masters. Which is the case that Amos expresseth vii. 14. I was no Prophet, nor Prophets sonne, but an heardsman, and gatherer of Sycomore fruit, And the Lord took me, as I followed the flock, and the Lord said unto me, Go, Prophesie unto my people Israel. Now, the study that dispo­sed men to this Grace, was, without doubt, that of the Law of Moses: in that all conver­sed, and spent their time, that pretended, though some atteined the Gift of Gods Grace, others stayed at that knowledge, which by humane indevours they could compasse: Whereupon that which is called [Page 35] in the places of Samuel aforesaid a company of Prophets, is by Jonathan translated in the Chaldee [...] A pack of Scribes. A difference remarkable in that Translation, which it maketh, in rendring the word PRO­PHETS: for when he conceiveth the speech is of such as had the Grace, he translateth it [...] Prophets: when he extendeth it to those that did but pretend, he termeth it di­vers times, Scribes, and Doctours. Jer. xxvi. 16. Then said the Princes and all the people un­to the Priests, and to the Prophets: Jon. [...], to the Scribes. Jer. xxix. 1. These are the words of the letter that Jeremiah the Prophet sent from Jerusalem unto the Priests, and to the Prophets. Jon. [...], to the Scribes. And again, vers. 15. Because ye have said the Lord hath raised us up Prophets in Babylon. Jon. [...] Doctours. When the Scripture speaketh plainly of false Prophets, then he is wont to adde in transla­ting, FALSE Prophets. This we shall see to be the beginning of those that are called Scribes in the Gospel, which among the Jews are called WISEMEN otherwise, when the Grace of Prophesie had ceased among that people. And to this purpose it is worth the noting which R. Moses Maimoni among o­thers of their Doctours, delivereth of Ba­ruch the Scribe, the sonne of Neriah, in Mo­reh Nebochim ii. 32. that his complaint speci­fied, Jer. xlv. 3. Wo is me now, for the Lord hath [Page 36] added grief to my sorrow, I fainted in my mourn­ing, and find no rest: was upon this occasion, that having run his best course, under Jere­my, for the purpose, the Lord in the end re­fused him the Grace of a Prophet, which he aimed at. For sure the answer the Lord gi­veth is very suitable: as it followeth, Behold, that which I have built, will I pull down, and that which I have planted, will I pluck up, even this whole land, and seekest thou great things for thy self? To say, that in the time of pub­lick wrath, it was more fit for him to seek deliverance, then eminence; which is his re­ward, as it followeth, Behold, I will bring evil upon all flesh, saith the Lord, but thy life will I give unto thee for a prey, in all places whither thou goest. Now it is to be observed, that the Originall word, which we translate prophesy­ing, is of so large a meaning, that it contein­eth whatsoever that Grace inableth, or that office requireth a man to do. For, how is it said, Ecclus. xlviii. 13. that Elizeus his body PROPHESIED, because of the miracle wrought by his bones after his death, but be­cause it was alwayes expected at Prophets hands to do miracles? As our Lord is called a Prophet mighty in word and deed, Luke xxiiii. 19. It is then no marvell, that Prophets should be inspired by the Holy Ghost to set forth the praises of God, or that their Mini­stery should be required in that work. [Page 37] 1. Sam. x. 10. we reade of Saul and his ser­vant. 1. Sam. xix. 20. we reade of his messen­gers, thus; And Saul sent messengers to take David: and when they saw the company of the Prophets prophesying, and Samuel standing as appointed over them, the Spirit of the Lord was upon the Messengers of Saul, and they also Pro­phesied. In the Greek, that which is in the E­brue [...], or in the other place,— [...], A band of Prophets, or a con­gregation of Prophets, is rendred [...], and [...], and Prophesying, is by Jonathan turned [...], that is, praising or singing: They found them singing the praises of God, under Samuel, Master of the Quire, and they, when it came to their turn, sung that which they were inspired with: as the Apostle, 1. Cor. xiiii. 26. When you come toge­ther, every one of you hath a Psalm: Thus Ex­od. xv. 21. Miriam the PROPHETESSE, the sister of Aaron took a Timbrel in her hand, and all the women went out after her with Timbrels and Danses, and she answered them saying: in the Greek it is, [...], she led them the song, which she had composed, as being a PROPHETESSE. Or she sung that which Moses had composed by the Holy Ghost a­fore, for her beginning is, Sing unto the Lord, for he hath triumphed gloriously, the Horse and his Rider hath he cast into the Sea: which is that of Moses. Again we reade 1. Chron. xxv. 3. [Page 38] Moreover, David and the Captains of the Host, separated to the service, of the sonnes of Asaph, and of Heman, and of Iduthun, who should PROPHESIE, with Harps, with Psalteries, and with Cymbals. and vers. v. All these were the sonnes of Heman the Kings SEER in the words of God, to lift up the horn. In the first place, the Greek hath it [...], speaking, that is, the praise of God; in the other, [...], that struck up to the Lord. But there must be a reason why the praises of God is called PROPHESYING, and SEERS, that send them forth. And what is that but this, be­cause the Spirit of God indited Psalms to the heads mentioned here, with whom the rest joyned in singing them to the Lord? R. Da­vid Kimchi there, [...], The sonnes of Asaph played upon Instruments, and sang, and the Holy Spirit rested upon Asaph, and he sung with his voice to the noise of the harps. So Heman and Iduthun were all Prophets with Instruments of Song: For the book of Psalms was written by the Holy Ghost, and there are in it Prophesies of the Captivity and Deliverance. Here you see, that Asaph and the rest were Prophets inspired by the Holy Ghost, so that it can be no marvell to find Prophesies under their name in the Psalms, as was said: Besides, their children also and scholars are said to Prophesie in singing the praises of God which they were inspired with. A thing to [Page 39] be observed towards that which shall fol­low. Further, that Prophets instructed the people in the Law, at their Assemblies for that purpose, in the Temple or else where, there is enough to argue out of Scripture. Abenezra upon Exod. xx. 8. [...], And it was the fashion of the Israelites, close upon the Sabbath, to go unto the Prophets: As it is said, 2. Kings iiii. 22. WHEREFORE VVILT THOU GO TO HIM TO DAY? IT IS NEITHER NEVV MOON, NOR SABBATH. R. Levi ben Gerson upon that place, [...], It seemeth that in those dayes, they used to go before the great (wise) men, and they instructed them in the way they should go, and the things they should do. Neither is this Exposition the ap­prehension of these later Doctours: Manas­seh ben Israel the now Rabbi at Amster­dam hath quoted it to us from the Talmu­dists: Gem. Succoth, C. 2. Concil. in Exod. Quaest. 35. To the same purpose belongeth that of the Talmudists alledged from David Kimchi, that Jeremiah prophesied in the Vil­lages, Zephaniah in the Synagogues, and Huldah amongst the women. The same D. Kimchi upon 2. Kings ii. 3. telleth us that the reason and purpose of those Colledges of Prophets there remembred, was to reprove the Israelites through those Cities. In Psal. lx xiii. 16, 17. When I thought to know this, it was too painfull for me, untill I went into the [Page 40] Sanctuary of God, then understood I their end. Abenezra there, [...], and the meaning of the Sanctuary of God, is, Because there were the Priests of account, and the WISE­MEN of Israel, and they revealed this secret. And Eccles. v. 1. Keep thy feet when thou goest to the house of God, and be more ready to heare, then to give the sacrifice of fools: for they con­sider not that they do evil. The Chaldee Pa­raphrase thus descanteth upon these words, [...], Thou sonne of man, keep thy feet when thou goest into the Sanctuary of God to pray, that thou goest not thither full of sinnes, before thou dost repent, and apply thine care to receive instruction of the Law from the Priests and WISEMEN: and be not as fools that offer Sacrifice upon their sinnes, and repent not of their evil works, that stick in their hands, and it is not accepted, neither know they how to do good or evil about them. Here you have the meaning of these Scriptures expressed, by conjecture, taken from the practice of after­times better known: But WISEMEN joyn­ed here with Priests, are they which Jona­than called Scribes afore, as shall be said, and such Priests they were that did this office. It is to be believed that it was no lesse the of­fice of Prophets, to conceive prayers in be­half of the Congregation at their Assem­blies, though we find no such expresse con­jecture in Scriptures of the Old Testament. [Page 41] When people resorted to the Prophets, when they taught them the Law, as was said; shall we believe they had not publick prayers at those Assemblies? or shall we believe that it was not ministred by the Prophet to whom they resorted? especially seeing it appeareth many wayes, that it was the Office of Prophets to pray for the necessities of the people; as men most familiar with God, and so most like to prevail. And the Prophets of Baal, 1. Kings xviii. 26. called upon the name of Baal from morning till noon, which in vers. 29. is thus said: And it came to passe when mid-day was past, and they PROPHESIED till the offering of the 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 [Page 42] 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.

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 [Page 43] 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 [Page 44] 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 [Page 45] 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 [Page 46] 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 Israel Statutes and Judge­ments. Whether they were Priests, and Le­vites, or whether they were others, that were bred from their youth to the know­ledge of the Law and Scriptures, these were the men, and no other but these, that were [Page 47] indifferently assumed to sit in all Courts of Judgement of that people, and to teach in their Schools and Synagogues. You heard afore some slight remembrance of places of learning, where Companies of Prophets had their residence, some suspicion of Syna­gogues, where that people assembled, not for that Ceremoniall worship which was confined to the Temple, but for the Morall and Spirituall Service of God, according to the light of that time, during the time of So­lomons Temple. But after the return from Babylon, Schools and Synagogues, for cer­tain, were multiplied all over the Countrey; and the effect of it was, without doubt, of unspeakable benefit. Men of learning have thought it strange, and inquired what the reason might be, that this people, before their Captivity, when they had the Prophets to teach and admonish them, still from time to time should fall away from God to the wor­ship of Idoles: whereas after their return, though there were no more Prophets, nor miracles wrought, neverthelesse they conti­nued constant in the Service of one God, however the service and knowledge of him were corrupted. To my understanding this one reason goeth farre in giving account of it; because where Assemblies were held, where the Law was read and taught, where the Service of God was exercised, that is, [Page 48] where there were Synagogues, there was the most powerfull means to hold them con­stant to that which they professed. But on the other side, we see what a great evil sprung among them in stead of it, diversities of opi­nions, sects and divisions, among them which held all constant to one Law, whereof the Learned professed the Knowledge. The chief whereof were those of the Sadduces and Pharisees which the Gospel remem­breth; and which are remembred here, to shew, that they took not upon them the Teaching of the Law, but as they were Scribes, as well as Pharisees or Sadduces: the name of Scribes importing the learning of the Law to which they were bred, the name of Pharisees and Sadduces, the sect and manner of life they professed, according to the opinions those orders maintained. So that as nothing hindereth him that hath pro­fessed some Monasticall Order, to proceed in the Degrees of the Schools, no more in­convenience is it, to take the same men, both for Scribes, and also for Pharisees and Sad­duces. The Scribes and Pharisees sit in Moses Chair, saith our Lord, Matth. xxiii. 2. the difference is made, because many were Scribes that were not Pharisees, as also many Pharisees that were no Scribes: as in those words which Sigonius hath produced out of the life of James sonne of Zebedee, Josias [Page 49] unus è SCRIBIS PHARIS AEORUM, misit fu­nem in collum Apostoli: Josias a SCRIBE, ONE OF THE PHARISEES, put a rope upon the Apostles neck. Gamaliel, of whom we reade in the Scripture for S. Pauls Master, is called there a Pharisee; and that he was a Scribe for his learning, there can be no doubt. And when it is said, Acts xxiii. 9. The Scribes that were of the Pharisees part, it is plain that there were also Scribes of the Sad­duces: which seem to have carried more credit after our Lords death, under another High Priest, then when he was alive. For when it is said, Acts v. 17. Then the High Priest rose up, and all that were with him, which is the sect of the Sadduces, and were filled with indignation, it may be observed that afore, iiii. 2. we reade thus, And as they spake unto the people, the Priests and Captain of the Tem­ple, and the Sadduces came upon them, which same faction is thus specified vers. 5. And it came to passe on the morrow that their Rulers and Elders, and Scribes were gathered together at Jerusalem; out of which as it is to be pre­sumed that the faction of the Sadduces, che­rished by the High Priest, had then the stroke, (whereupon the Apostles preaching then the Resurrection of our Lord, found some advantage in Gamaliel, and S. Paul after­wards in the Pharisees) so there is necessity to think, the same were Scribes and Sad­duces [Page 50] both, which dealt in these matters. And for the third sect of the Essenes, there is no doubt, but the learned of them also were counted in the number of the Scribes; seeing we know that they taught the Law in their own Synagogues, as shall be said. But of those that are called in the Gospel Lawyers, there is question among men of learning, what might be the difference between them and Scribes, whose Profession was the Law of Moses, and the Exposition of it. For when our Lord saith unto them, Luke xi. 46. Wo unto you also Lawyers, having said the like a­fore to the Scribes, it is plain, that he might speak to Scribes and not to Lawyers, and yet the Profession of Scribes being the Law of Moses, and the Exposition of it, it is strange there should be Lawyers which were no Scribes. And therefore my resolution must be, that they cease not to be Scribes which are called Lawyers, but as they own that style for their Profession of Learning, so is the other due for the Priviledge they have in it: which seemeth to have been among them, whatsoever was then conferred by Im­position of hands, which made them Rab­bies or Doctours of the Law that had it: Maimoni, in Sanedrin. C. iiii. num. 2. And therefore when Gamaliel, Acts ii. 34. is cal­led [...], it is the same that [...] or [...], or Rabbi alone. For hereupon you [Page 51] shall observe the words that he useth, Luke xx. 45. Then answered one of the LAVVYERS and said unto him, Master, in thus saying thou reprochest us also: to shew, that they were still of a better rank then the rest, and should take it worse to be found fault with; which is here verified, by the Priviledge which they of all other Scribes were invested with. For to shew in how great esteem was this Pro­fession among that people, be it here obser­ved, that no man was capable, at least of sit­ting in their Courts of Judgement, but those that were bred to this kind of knowledge. I speak not here of the free times of that Common-wealth, under their own Laws and Governours: Then, it is reason to think, that the Princes of Israel, and noblest per­sons, were placed in the Grand Court of lxxi. at Jerusalem, with the Chief Priests, and Prophets, or their Successours, the greatest of the Scribes to assist them in the know­ledge of the Law. It is observed of late, that Josephus maketh the middle Court of xxiii. to consist but of vii. with two assistants to each of them, of the tribe of Levi, to wit, for the knowledge of the Law; which came near the number of xxiii. The description that followeth derived from their Ancient Doctours, seemeth to concern the times when the freedome of the people was aba­ted, and that great Court reduced, from go­verning [Page 52] 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. [Page 53] 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 [Page 54] 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 [Page 55] 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, [Page 56] 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 the faces of all the people are towards the Sanctuary, and towards the Elders, and towards the Ark, and when the Minister of the Synagogue standeth up to prayer, he standeth on the ground before the Ark, with his face to the Sanctuary, as the rest of the people. And for that which S. Ambrose saith of matted floores, it followeth there, num. 5. They use respect in the Synagogues and Schools, and sweep them, and floore them, And the Israelites in Spain and the West, and in [Page 57] Shinar, and the land of Comelinesse, they use to set up lights in the Synagogues, and floore them with MATS, to sit upon, but in the land of Edom (the Romane Empire) they sit upon seats. Thus is the meaning of that in the Psalm cvii. 32. brought into their practice, when he saith, Let them exalt him also in the Congrega­tion of the people, and praise him in the SEAT of the Elders. The Chaldee; Exalt him in the Synagogue of the people of Israel, and praise him in the Sanedrin (or Seat) of WISEMEN. R. Sol. Jarchi there, [...], And it is requi­site to confesse him before ten, whereof two are the strength of our Masters: that is, such two, as were requisite afore to make a Sanedrin according to R. Moses. For their Rule is, that those, whom this Psalm mentioneth, give publick thanks, that is, in a Synagogue, that is of ten, where there are two WISE­MEN, which therefore are counted a Sane­drin, of which they expound the words of the Psalm, The seat of the Elders. True it is, you shall find divers sayings of the Ebrew Do­ctours wherein the Disciples of the Wise are described sitting on the floore at the feet of their Masters, and not upon seats of a lower rank; and so was S. Paul, Acts xxii. 3. brought up at the feet of Gamaliel. But that, it should seem, is to be understood, of Masters sitting alone among their Scholars, by that which we reade of it, in Maimoni, Talmud Torah. [Page 58] C. iii. num. 2. [...], How do they teach? the Master sitteth in the head, and the Scholars in a ROUND afore him like a Crown, that they may all see the Master, and heare his words. The Master sitteth not in a Chair, and his Disciples on the floore, but all on the floore or in Chairs. Formerly the Masters sate and the Scho­lars stood, but before the destruction of the se­cond Temple, all practiced it, their disciples and themselves sitting. Though in S. Paul there is something particular, if we believe that which Abenezra relateth out of the Talmu­dists, upon Nehem. viii. 5. where we reade, And Ezra opened the book in the sight of all the people (for he was above all the people) and when he opened it, all the people stood up. It may be, saith he, they stood up in their place. So say our Masters of blessed memory, from the dayes of Mo­ses to our Master Gamaliel they learned standing. Good reason S. Paul should remember the feet of Gamaliel, and good reason we should think his Scholars sate at his feet, if he were the first that brought up the custome, which Maimoni saith was received, before the Temple was destroyed, for Scholars to sit when their Masters read and discoursed: which I leave to the Masters of the Talmud to be verified. In the mean time, the fashion of these Assemblies, and the very posture of those that sate there to teach, maketh that very clear which our Lord saith in the Go­spell, [Page 59] Matth. xxiii. 2. The Scribes and Phari­sees sit in Moses CHAIR. And the same are the seats whereof our Lord speaketh there, vers. 6. And love the uppermost rooms at Feasts ( [...], because they eat leaning) and the chief seats in Synagogues ( [...], because they taught sitting in Chairs, as S. Ambrose said afore.) For which purpose you have seen hitherto that the Doctours sate with their faces to the people, that they might be ready to stand up when the Law was read, and from thence take the Occas­on and Argument of their speech to the peo­ple. Therefore saith the Apostle, Acts xv. 21. For Moses hath of Old time in every City them that preach him; being read in the Synagogues e­very Sabbath. And Acts xiii. 14. Paul and Bar­nabas went into the Synagogue at Antiochia in Pisidia on the Sabbath, and sate down: And af­ter the reading of the Law and the Prophets, the Rulers of the Synagogue sent unto them, saying, Ye men and brethren, if ye have any word of ex­hortation to the people, say on. Then Paul stood up, and beckning with his hand, said. In like sort our Saviour, in the Synagogue at Naza­reth, Luke iiii. 16. having read the lesson of Esaiah the Prophet, proceedeth to expound it. And certain it is that our Lord and his Disciples were admitted and invited to teach in the Synagogue, upon no other respect, but the opinion which the world had of their [Page 60] Wisdome and Knowledge of the Scripture, for which, they going so farre beyond those that professed it, no marvel if they were re­ceived for Doctours of it. And Philo of the Essenes, lib. Omnem probum liberum esse. [...]. Coming to their ho­ly places called Synagogues, they sit down in ranks, according to years, the young under the Elders, with fit decorum, disposed to heare: Then one taketh the book and readeth, another of the best practiced cometh afterwards, and recogni­zeth that which was least understood: that is, expoundeth it. And it should seem by the name the Jews give their Sermons, that the Custome was, for many of these Doctours, that sate in the head of Synagogues, to speak to the same purpose, inquiring the truth of the Scripture. For as they call the School [...], so they call preaching in the Sy­nagogue, [...], & [...], Preachers, both for the reason, of inquiring, at these meetings, the meaning of the Scriptures. For which rea­son S. Paul, 1. Cor. i. 20. [...]; calling the same persons Wisemen first, then Scribes, and last of all, Inquirers of this world; that is, Jewish Doctours, that were still inquiring a­mong [Page 61] themselves the truth of the Scriptures at their meetings, and yet believed not; that seemeth to be the true meaning of the words. As our Saviour, Luke ii. 46. was found in the Temple sitting in the midst of the Doctours, hearing them, and asking them questions, which was the School where they disputed. But this posture of sitting, in the Court, in the School, in the Synagogue, in Judgement, in Learning, in their Service of God, will be still better understood, if we observe, that it was the fashion of that peo­ple to sit at meat no otherwise; as did also the Greeks and Romanes after them, eat ly­ing, and leaning on the elbow, in a half Round, which they call Sigma, from the Ancient figure of that letter, which was thus, C. This is called in the Bible [...], in the Chaldee it is translated [...], 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 [Page 62] 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 [Page 63] 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 [Page 64] 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 [Page 65] 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 [Page 66] 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 licence to judge even Finable Causes. And they give not this Imposition of hands, which is the Ordination of Elders to be Judges, but by three. So that of the Misna Sanedrin, C. i. n. 2. Ordination of Elders is done by three; may well be understood of such Elders as are Ordained Judges in Finable Causes, because the name of Elders is com­mon to Judges & other Elders. True it is, there be other purposes reckoned by Maimoni (in the place aforesaid) afterwards, to which they might be Ordained. But all of them con­cern controversies of the Law, which their Ordination licenceth them to decide. And [Page 67] seeing it is said, That Ordination is made by styling the Person Ordained, Rabbi, it seem­eth it belonged to none but DOCTOURS. In­deed in the Itinerary aforesaid, we reade, that in his dayes, about the year of our Lord MCLXXIII. all the Rabbies and Deacons of Synagogues of that great Resort, were appointed by him, whom they called Head of the Exile, at Bagdat, and came thither to him to get Imposition of hands, p. 73. & 74. But according to the ancient custome of that People, those that were promoted Rab­bies, by Imposition of hands, were made onely in the land of Israel, that is, in all that they possessed when they came out of Egypt. Insomuch that unlesse he that Promoted, and he that was Promoted, were both in the land of Promise, there was no Imposition of hands: If both were within the compasse of it, then might it be done by writing, if they were not present: Maimoni in the same place. Therefore, if we believe, that all Elders of Synagogues and Deacons, (called among them [...], in Epi­phanius, [...]) were made by Imposition of hands; then must it be said, that Maimoni, and others according to him, speak of no Im­position of hands but that which made Rab­bies, because of the Eminence of such per­sons. Last of all, it is to be observed here, that in these Colledges or Benches of El­ders, whereof my speech is, that governed [Page 68] great and populous Synagogues, there was also one Head, the Chief in Learning and Authority, called in the Gospel, in the life of the Emperour Alexander Severus, and in di­vers Constitutions of the Emperours, The Ruler of the Synagogue, or Archisynagogue. And, as it hath been proved elsewhere, that the Bishop and Presbyters of Christian Churches, are many times comprised in the common style of Presbyters, [...], Praepo­siti, Antistites, Praesidents, and the like: so it seemeth, that both the Archisynagogue and Elders are signified under the same title, RULERS OF THE SYNAGOGUE, at Antiochia in Pisidia, Acts xiii. 15. And so was Jairus, One of the Rulers of the Synagogue, Mark v. 28.

CHAP. IIII.

WHen the Gospel of Christ was to be published to the world, the Nation of the Jews was now dispersed farre and wide, and their Synagogues and Assemblies settled in the most eminent places of the Romane Empire, as the Acts of the Apostles alone is enough to inform us. Gods singular Providence having procured their Professi­on, and the writings that contein it, thus to come to the knowledge of the Gentiles, to make way for the Gospel which drew near. Now the Apostles being themselves Jews by birth, and pretending to call those Con­gregations which they converted to the Faith, whether from Jews or Gentiles, to a Condition correspondent to that of the Jews in their banishment, that is, as the Apostle alludeth 1. Pet. ii. 11. to live Strangers and Pilgrimes from that Jerusalem which is a­bove, as they were from Jerusalem upon earth, it is no marvel if the State of them which they ordained, bear a great deal of cor­respondence with the Synagogue. The chief point of which correspondence consisteth in those Presbyteries, upon which, as hath been proved elsewhere, they stated the Go­vernment of those Churches, which they [Page 70] converted to the Faith. It is no marvel that the Apostles ordained these Presbyteries of Churches with Imposition of hands, though it be more then I can affirm of those Presby­teries of Synagogues. It was from the begin­ning a sensible signe of Gods hand stretched out to bestow the Grace of the Holy Ghost, which was pretended to be procured by the Benediction of him that gave it. Such Graces of the Holy Ghost the Apostles professed to go along with the Truth which they preach­ed to convince all nations of it. And we see how it pleased God to make good what they professed, by that abundance of Spirituall Graces mentioned by the Apostle. Whereas the Jews may seem to have confined those Graces to the land of Promise, out of their opinion of that kingdome which they pro­mise themselves there. In regard of this Im­position of hands, the Presbyteries of Churches may well be compared with those Consistories of the Jews, which were so ordained, as well for deciding matters of Judgement, as for teaching the Law, at such time as those same Consistories, were among them, as well Schools of Learning, as Courts of Judicature. Those Consistories, with their Presidents, whereof you heard afore out of Moses Maimoni, answering these Presbyteries, and the Heads of them called Bishops, which came over them, as hath been [Page 71] shewed, in succession to the Apostles. Other­wise, setting aside Imposition of hands, the very pattern of these Presbyteries in Chri­stian Churches, is to be seen in those Pres­byteries of great and populous Synagogues under their Rulers, or Archisynagogues, whereof hath been said. To make this cor­respondence further to appear, that which hath been discoursed, of the manner, in which these Consistories or Elders sate in the School or Synagogue, shall now be de­clared to have held in the Church, for the sitting of the Bishop and his Presbyters. The words of Ignatius, Epist. ad Magnes. are hi­therto ill read in our Copies, by which means the true sense is diverted: I mean these wherein he saluteth them, [...]. With your Reverend Bishop, and the victorious spirituall Stephen their Presbyter, and their Dea­cons (or Ministers) according to God. which directeth this Salutation to one Stephen a Presbyter there: But in that Old Translati­on of these Epistles remembred elsewhere, these words are rendred thus: Cum dignè decentissimo Episcopo vestro, & dignè com­plexâ spirituali Coronâ Presbyterii vestri, & eorum qui secundùm Deum diaconorum. Whereby it appeareth, that he that made that Translation read, [...] [Page 72] [...]: that is, the spirituall Crown of their Presbytery; because sitting in a half Round, in the head place of the Church, they very well resembled the fashion of a Crown, and are therefore called in the Constitutions of the Apostles, ii. 28. [...], The Crown of the Church. There, order is taken, that the Presbyters, at the Feasts of Love then practiced, shall receive a double share to that of the widows, in these words, [...]. As for the Pres­byters, that they may take pains about the word of Doctrine, let there be a double part set aside for them also, for the Apostles of our Lords sake, whose place they possesse, as Counsellours to the Bishop, and the Crown of the Church. We are not to conceive that it must needs be a full Round that is called a Crown: that Con­stellation of starres that is so called, wanteth a great deal of a Circle. I suppose, because we must allow room to tye it behind the head, to avoid Tertullians objection, That the hinder parts of the head swell not. If then the Bishop and Presbyters sate in that figure of a half Round, which we saw pra­cticed in the Jews Consistories, and that in the head of the Congregation, it is for no o­ther reason that they are called the Crown of [Page 73] the Church. Now, this fashion of their sitting is thus described in the same book, ii. 58. [...]. Let the Bishops Chur stand in the midst, and let the Presbytery sit on both sides of him, and the Deacons stand by, lightned of too much apparel, for they are in the ship of the Church, like Mariners and Rulers of sides; by their direction let the people sit on the other side, with all quietnesse and good order; and let the women also sit apart, keeping silence: then let the Reader stand on high, and reade. It is plain that he setteth here the Bishops Chair in the midst of the upper end of the Church, because he called them afore the Crown of the Church, and because, if the Deacons order the sides, then is the Bishop Master at the stern. In the mean time, he sitting in the midst, and the Presbyters on both hands, the Deacons must needs be conceived to stand beside them, behind the Compasse of that Round in which they sate. And thus sitting, they are said, in the Constitutions, as you had it even now, To possesse the place of our Lords Apostles. And in Ignatius, Epist. ad Magnes. [...] [Page 74] [...]. The Bishop sitting highest in place of God, (that is, of Christ) and the Presbyters in place of the Bench of Apo­stles. And Gregory Nazianzen setting down the dream, wherein he saw himself sitting as he was wont to do in the Church, describeth himself sitting in the midst, and the Presby­ters in Chairs on this hand and on that: to shew in what posture there they sate. This will be all still more clear if we compare it with the posture of the Clergie at celebra­ting the Eucharist, described in the same Constitutions, and in him that calleth him­self Dionysius the Areopagite, Eccles. Hie­rarch. c. 3. [...]. The Bishop standeth at the midst of the Divine Altar, and onely the chief of the Deacons stand about him with the Priests. Constit. A­post. viii. 12. more in particular; [...]. Andlet the Presbyters stand on his right hand on his left, like Scholars that stand beside their Ma­ster; and let two Deacons on either side the Altar, hold fans of thin skins, or Peacocks fea­thers, or linen, to drive away the little crea­tures that flie about, that they light not in the [Page 75] Cups. The posture of the Presbyters on each hand the Bishop, and of the two Deacons, at the points of the Communion-Table, de­scribeth that Round whereof we speak, in which the Bishop and Presbyters sate with their faces to the people, ready to rise & speak to them when time required, ready to cele­brate the Eucharist in the like posture behind the Communion-Table: which therefore seemeth to have been the most ancient cu­stome of the Church, as, out of Jewell a­gainst Harding, is noted in the last Chapter of the Holy Table, and is like to have been the Originall reason of all that is observed there, of compassing the Altar, in the Greek Liturgies. This is that which Tertullian cal­leth Ordinem & Consessum Ecclesiae, Ignatius, [...], The Order, or the Bench of the Church, consiting of the Bishop and his Presbyters, in allusion and correspondence to the Com­monalties of the Romane Empire, governed by their annuall Magistrates, and a Bench of their Counsellours, called Ordo Reipublicae, The Order or the Bench of such Commonalties. The consideration hereof is very forcible to convince common sense of the Succession of Bishops from the Apostles, as the Heads of these Presbyteries, granting that which men of learning cannot refuse for Historicall truth. It is found in Tertullians words, De Praescript. Haeret. C. xxxvi. Age jam, qui [Page 76] voles curiositatem meliùs exercere in negotio Sa­lutis tuae, percurre Ecclesias Apostolicas, apud quas ipsae adhuc cathedrae Apostolorum suis locis praesident, apud quas ipsae authenticae eorum lite­rae recitantur, sonantes vocem & repraesentantes faciem uniuscujusque, Thou that shalt have a mind to exercise thy curiosity better, in the busi­nesse of thy salvation, go to now, runne over the Apostolick Churches, in which the very Chairs of the Apostles govern in their places, in which their authentick writings are read, sounding the voice and representing the visage of each. He that should have denied the Books kept and used by those Churches to have been the Authenticks of the Apostles, would have been thought to disadvantage the Faith. What shall we imagine of him that denieth the very Chairs, wherein the Apostles sate in the Head of those Churches, to be posses­sed by their Successours as was pretended there, from whence Tertullian argueth? For when he saith, that they sounded their voice and represented their visage, doth he not affirm that their Epistles written to those Churches preached in their absence, as themselves did out of those Chairs in presence? I have shewed out of the Scriptures, that the Apo­stles exercised the Government in chief, of those Churches which they had planted Presbyteries to govern, as occasion requi­red. The Chairs whereof Tertullian speak­eth, [Page 77] were the seats of that Government, as well as Doctrine, when they were there. The Apostles had divers companions which were both their Disciples in the Doctrine, and their Coadjutours in the work of the Gospel. Of these S. Paul speaketh, Phil. iv. 3. With Clement also, and the rest of my work­fellows. These, or some of these, which some­times gave personall attendance upon the A­postles, not moving in their office but at their disposing, became afterwards settled by them upon particular Churches, which they found they could not attend so well them­selves, for the government of those which were converted, and the conversion of those which were not. Thus were Timotheus and Titus placed over the Churches of Asia and Crete, just upon the time when he made ac­count to see them no more. Thus was Mark attendant on Peter at writing his first Epistle, v. 13. who was afterward, as all agree, seat­ed by him at Alexandria, and did the office of an Evangelist there. Clemens and Linus, companions of the Apostles, All Antiquity agreeth, were placed by them over the Church at Rome, though in what rank and condition, it agreeth not. The words of Theodoret are remarkable, where he an­swereth the question, Why S. Paul writ E­pistles to Timotheus and Titus, none to Silas or the rest of his fellows: [...] [Page 78] [...] And we say, saith he, that he had already p [...] Churches in the hands of these, the rest he had with him. What meaneth the Apostles in­structions concerning the perpetuall govern­ment of those Churches, if they had nothing to do but to plant Presbyteries there, and a­way? S. Paul sendeth for Timotheus to Rome, 2. Tim. iiii. 9. as for Titus to Nico­polis, iii. 12. who was also with him at Rome, and went thence to Dalmatia, 2. Tim. iiii. 10. But did he mean that his instructions should be void thenceforth, or be practiced at Ephesus, and in Crete afterwards? We cannot discredit Antiquity that maketh them Bishops there, without offering violence to the tenour of the Scriptures that inforceth it. But how is Titus counted Bishop of a Church, that is instructed to plant Presby­teries through the cities of Crete, i. 3. all un­der his own government and oversight? or how is Timotheus Bishop of one Church of Ephesus, that is, instructed to govern, as well as to plant all the Presbyteries whereof the Apostle writeth? for all those Presbyteries import Episcopall Churches. No otherwise then the Apostle had his Chair in all the Churches of his planting, according to Ter­tullian. The Apostles could not settle all things in the intended form at the beginning. So farre there is no fault in Epiphanius his [Page 79] words. Not because they knew not what to do, but for reasons best known to them­selves; because perhaps they might find it more to the purpose, to put into the hands of their own Disciples those Churches on which depended the planting and govern­ment of many more, then to set men untried over the Presbyteries of particular Churches. Is S. Mark Bishop of Alexan­dria the lesse, because he preached the Go­spel through the Countrey under it, because he planted the government of Churches, perhaps under his own oversight for the time? Or what inconvenience is it, that S. James an Apostle, should be deputed by con­sent of the Apostles, to exercise that office in the parts of Palestine and Arabia, alwayes with resort to his residence at the Mother Church of Jerusalem? or that he should therefore be counted Bishop of it? In due time, even during the age of the Apostles, severall Churches had their severall Bishops, as appeareth by the Angels of the seven Churches of Asia, which from the beginning were in the compasse of Timothies charge. At first all Presbyters were Angels of Churches, according to the Apostle, 1. Cor. xi. For this cause ought a woman to have power upon her head, because of the Angels: (That seemeth the most naturall meaning of his words, for Tertullian in divers places of his [Page 80] book, De Velandis Virginibus, intimateth one reason of vailing womens faces in the Church, from the scandall of their counte­nances) when Bishops came over them, no marvel if they alone were called, the An­gels of those Churches. For it is acknow­ledged, that all Presbyters are called Bishops under the Apostles: But when severall Heads were set over severall Churches, then Heads of Presbyteries, were onely Bishops thenceforth. Those that would have us take those Angels of Churches for the Churches of those Angels, rather then believe, that E­pistles concerning those Churches, were fit to be addressed to their Bishops, might have corrected their mistake out of the Scripture, that saith, Revel. i. 20. The seven Starres are the Angels of the seven Churches, and the seven Candlesticks are the seven Churches. S. Am­brose, or whosoever writ those Commenta­ries, upon 1. Cor. xii. 28. saith two things: First, the Apostles, spoken of there, are Bi­shops; to wit, in the then state of the Church: Then, having compared the Apostles with Prophets, he concludeth, Et quia ab uno Deo Patre sunt omnia, idcirco singulos Episcopos sin­gulis Ecclesiis praeesse decrevit: And because all things are from one Father, God, therefore he decreed that severall Bishops should be over seve­rall Churches. In these two particulars he speaketh my whole meaning: The Apostles [Page 81] were Bishops, but not severall ones of seve­rall Churches: But as there is one God over all, so he decreed, saith he, that afterwards severall Bishops should be over severall Churches. In the mean time, the rights re­served to great Churches, over the lesse, which now we see derived with so much learning from the times of the Apostles, is the print which remaineth of that Govern­ment and oversight of them, which at the first rested in those great Churches, from which they were propagated, by the Apo­stles, or by their companions. Walo Messa­linus standeth stiff upon S. Hieromes opini­on, that there were no Bishops, till they were appointed by the Church, to extinguish the schismes of Presbyteries. But Tertullians words inforce more, That the Bishops of his time sate in those Chairs which the Apostles possessed for theirs. And afore, C. xxxii. Sicut Smyrnaeorum Ecclesia Polycarpum ab Jo­anne CONLOCATUM refert. As the Church at Smyrna relateth that John PLACED Polycar­pus, or Installed him; to wit, in the Bishops Chair there. He thinketh that all this im­porteth, that Polycarpus took place of the rest of the Presbyters, and no more. But in­different reason will require him, to grant no more superiority of Bishops, then the Chair of the Apostles importeth. However S. Hie­rome reconcile his opinion, with his own [Page 82] words, concerning the Presbyters of Ale­xandria, that from S. Marks time were wont to take one of their number, and place him on a higher step, and call him Bishop of Ale­xandria: common sense will inforce, the high rank in which he sate, to import the superi­ority and eminence of his office, even during the Apostles time. The consideration of this Order, or this Bench of the Church, shall give me further occasion to resume and a­verre two particulars of good consequence in this businesse. The first, the Extent of the Office common to the Bishop and Pres­byters; as for preaching and celebrating the Sacraments, so for the oversight and go­vernment of the Church, in those Spirituall matters, wherein, as members of the Church, men communicate, expressed in all places of the Scripture wherein there is any remem­brance of their Charge. Survaying those passages of the Acts, and Epistles of the A­postles, in which the office of Presbyters is remembred, we find it every where descri­bed, as well by the oversight, or government, or care, or whatsoever you please to call it, of the Church in Spirituall matters, as by the charge of Teaching the people. Both parts ascribed to them that bear the rank and style of Presbyters. Acts xx. 29. 1. Pet. v. 2. 1. Tim. iiii. 2, 5. Titus i. 7, 9. 1. Thess. v. 22. True it is, that the Church is of it self a mere Spirituall [Page 83] Common-wealth, not indued with any tem­porall power to inforce, by way of con­straint, the effect of those Ministeries which they stand trusted with. Before the Tem­porall powers of the world were converted to the Faith, they came to effect by the vo­luntary consent of Christians: The same good will, that moved them to become such, was enough to prevail with them to yield effect to those Ministeries, which God had provided, for the maintenance and propaga­tion of it. It seemeth that the Ground of the present Separation is derived from hence, That hereupon Ordinations and Censures are to passe by voices of the Congregation according to the Scriptures. And true it is, that in the primitive Church, according to the practice of the Apostles times, these mat­ters passed at their religious Assemblies, un­der the sight and conscience, as S. Cyprian speaketh, that is, under the notice of the people. Ordinations were allowed by them, as not having to except against the persons: reproofs and censures were their reproofs and censures; for they reproved, and cast out those whom the Ecclesiasticall Order sentenced to it. 2. Cor. ii. 6. Sufficient to such an one is the rebuke by the MANY. The Con­gregation must needs rebuke him, whom they put from their body to give effect to the Apostles sentence, 1. Cor. v. 4. To shew us [Page 84] the meaning and extent of his words there, vers. 12. For what have I to do to judge those that are without? do not YE judge those that are within? The Apostle censureth, and the people censureth. The difference of their right and charge is in the third verse expres­sed, in the case I newly have judged or deter­mined already, that he be delivered to Satan at one of your Assemblies, that is, solemnly put from the body of Christians. In regard of the faction then on foot among the Pres­byters, as hath been shewed else where, it ap­peareth, that the person in fault was born out by a side of the people; especially, if we believe S. Chrysostome that he was one of the Pastours. The Apostles were so charita­ble to expect the peoples consent in Ordina­tions and Censures, that they meant not to betray their own right with Gods cause. Judge whether he proceedeth upon voices, that inchargeth them to execure his sentence, and yet he saith, I condemne and you candemne. But how shall the government of the Church in generall belong to the Ecclesiasticall Or­der, if the particulars of it be in the hands of the people? 1. Pet. v. 2. Feed the stock of God, OVERSEEING, not upon constraint, but willingly; not as lording it over the heritage, but as ensamples to the flock. 1. Thess. v. 12. Know them which labour among you, and ARE OVER you in the Lord. Titus i. 7. A Bishop [Page 85] must be blamelesse, as the STEVVARD of God: endued with those qualities that follow, not concerning preaching, but government. The like, 1. Tim. iii. 2, 3, 4, and vers. 5. If a man know not how to rule his own house, how shall he TAKE CARE of the Church of God? Rom. xii. 8. He that RULETH with diligence. Hebr. xiii. 17. OBEY THEM THAT HAVE THE RULE OVER you, OR GUIDE you. Is all this obedience no more then to give them the hearing when they preach? Who shall be left to yield obedience, according to this generall charge, if the particulars of it, Or­dinations, and Censures belong as well to the people? Of the right of the Ecclesiasticall Order in these particulars, enough hath been said. And the Primitive practice of them in the Church is enough to interpret the mean­ing of those Scriptures, to the common sense of men that will use it. Tertullian, Apologet. C. xxxix. speaking of their Assemblies, Ibi­dem etiam exhortationes, castigationes, & cen­sura divina. Praesident probati qui (que) Seniores. He telleth us, that exhortations, reproofs, and spirituall censures passed at their Assem­blies; but under the presidence of their Pres­byters. Firm. Epist: Ixxv. Cypr Omnis po­test as & gratia in Ecclesia constituta est. In qua praesident Majores natu, qui & baptizandt, & manum imponendi, & Ordinandi habent pote­statem. All power and favour is seated in the [Page 86] Church. In which the Presbyters are Presidents, which have power both to baptize, to impose hands (in Penance) and to ordain. All my meaning is contained in these words. Some of S. Cyprians Presbyters made a side of the people, to admit the lapsed to communicate without Penance, upon petition of the im­prisoned towards martydome. S. Cyprian neither neglecteth the danger of Schisme, nor sitteth down to tell voices, which, if that were the right, in conscience must carry it; but casteth about, with authority, to reduce the people and their leaders to acknowledge themselves. He complaineth that the peo­ple was debauched by some of his Clergie, that ought to have kept them in discipline, and instructed them to desire no mans recon­cilement before Penance. Lib. iii. Ep. 14, 16. He writeth to those of the Clergie that they shall give account of what they did to him and the Clergie, to the Confessours and to the people. Ep. 14. To the people he wri­teth, to advise and rule those that were so irregular in their demands. Ep. 16. But he resolveth, as a cause that concerned the rest of the Church, not to proceed without ad­vice of his fellow Bishops: Praesente & stan­tium plebe, quibus & ipsis pro timore & fide suo honor habendus est. Ep. 18. In presence of those of the people that fell not, to whom respect was to be had, for the faith and fear they had [Page 87] shown. He yieldeth respect unto his people to incourage their obedience: But in whom the keys of the Church rested, he sheweth, Ep. 16. Cùm in minoribus delictis, quae non in Deum committuntur, poenitentia agatur justo tempore, & exomologesis fiat inspectâ vitâ ejus qui agit poenitentiam, nec ad communicationem venire quis possit nisi priùs illi ab Episcopo & Clero manus fuerit imposita. Seeing inlesse faults, that are not done against God, men do penance their due time, and come to Confession upon consideration of the life of him that doth penance, and no man can come to communicate, unlesse first hands be laid on him by the Bishop and Clergie. Shew me any share of the people, in deter­mining the measure of Penance, or in relea­sing the persons, and let it be believed that the keys of Gods house belong to the peo­ple. And this is their interesse in the Govern­ment of the Church. For they that give them right of deciding Controversies, be­cause they are mentioned in the Councell at Jerusalem, Acts xv. 12, 22, 23. may please to consider S. Cyprians Order, which allow­eth their presence for their satisfaction, not their voices to decide. As they are present at Councels, but not called to give sentence. But since Kingdomes and Commonwealths are become Christian, the Laws of those Kingdomes and Commonwealths, as they inforce the Ministers of the Church to exe­cute [Page 88] their office, according to such Rules as they inforce, so they constrain the people to yield outward effect to the same. The good order and peace of the Church cannot be preserved otherwise. All this while the Office of Ministers continueth the same. No part of it accrueth to the Secular powers. By becoming Christians they purchase them­selves no more right, then the Charge of maintaining the Ministers of the Church, in doing their Office, containeth. Onely, as all Christians have the judgement of particular discretion to discharge unto God, even in matters of Religion, the account of what themselves do: so is this judgement of par­ticular discretion, by publick persons, but most by the Sovereigne, of right imployed in all that, in which they lend or refuse their assistance to the Ministers of the Church in their Office, alwayes under the account due to God and to the Sovereigne. What is then the meaning of that which we reade in these dayes, That all Jurisdiction of the Church, exercised by the Ministers of it, even that of Excommunicating (call it Jurisdiction for the present, though the term be proper where there is power to constrain) is inhe­rent and derived in and from the Common­wealth, that is, in our particular from the Crown of this Kingdome? From whence it will follow by just and due consequence, that [Page 89] the Office charged upon the Ministers of the Church by the Scriptures, cannot be execu­ted by them of right, so long as Kingdomes and Commonwealths are enemies of the Faith. So that whatsoever the Church did under the Empire, before it was converted to the Faith, was an attempt upon the Laws of it: And the Church must of necessity die, and come to nothing, for want of right to execute and propagate the Ministeries which it standeth incharged with by the Scripture. The Canonists have done well to distinguish between Order and Jurisdiction in the Mini­steries of the Church, provided that the ground be right understood, upon which these terms are distinguishable according to the Scriptures. That will point the effect of it to a farre other purpose: but we must not be beholden to the Canonists for it, being indeed this. Because he that receiveth the Order of Presbyter in the Church, for ex­ample, is not, of necessity, by the same Act deputed to the exercise of all that his Order importeth, and inableth to exercise, without receiving the Order anew; I say, by the Scri­ptures, he is not confined, when he receiveth the Order, when, where, how, what part of those things he shall exercise, which the Or­der inableth to do. True it is, when the Ca­non that prohibited Ordinations without Title of Office was in force, to the true pur­pose [Page 90] of it, by receiving the Order, a man was deputed to the Service of the Church, in which he received it, as a Bishop is now when first he is ordained. And the nearer the Course of Law cometh to this Canon, the better I conceive it is, in that regard. But as this deputation was alterable, so was the ex­ecution of it of necessity limitable, in them that received it. What Law of God, what Command of Scripture, what Rule or Pra­ctice of the whole Church is there, to hinder him that is deputed to one Service, to under­take another, for the good of the Church? Or to inable all that have received the Order of Presbyter, for example, indifferently to ex­ercise the power of the Keys, and of Ordain­ing, so farre as it belongeth to that Order of right? much lesse to exercise it according to their own sense, and not according to Rules prescribed by the Church. There­fore, when the Order is given, if you please to call the right of exercising that which it importeth, in such time, and place, and sort, as he that receiveth it is, or may be deputed to do, without receiving the Order anew, the power of Jurisdiction: this power of Juris­diction may be given or limited by other acts besides, though habitually, and afarre off it be contained in the Order of Presbyters, and exercised without receiving the Order anew, so soon as a man is deputed to the ex­ercise [Page 91] of it. If further the question be made, From whom this power of Jurisdiction, that is, the right of exercising that which the Or­der thus inableth to do, is derived, and in whom the power of Jurisdiction, that is, the right of giving this right resideth, which the Canonists derive from the Pope upon the whole Church: The answer is plain, that it must rest in them and be derived from them, upon whom the Government of par­ticular Churches, and that which falleth un­der them, is estated according to the Scri­ptures: In as much as no Law of God in­forceth the rest of Churches to be Govern­ed by one, further then the Law of Charity inforceth all to concurre to the unity of the whole. In the outward Jurisdiction of the Church in charitable causes, settled here up­on Bishopricks, the matter is somewhat o­therwise, in as much as it is not so settled by expresse provision of Scripture. And yet not so strange from the Scripture, and that which is provided there, but that it may seem originally to have been derived from thence. 1. Cor. vi. The Apostle reproving them for impleading one another in the Courts of unbelievers sheweth, that the Church was disparaged in that course, as if it had none fit to decide their controversies: whereas it had been better to referre their causes to the meanest of the Church, then to [Page] [Page 92] sue before Infidels. That is the meaning of his words there, vers. 4. If ye have causes con­cerning matters of this life, set them to judge who are least esteemed in the Church: Not spoken by way of precept, commanding them to let the simplest of the brethren judge their cau­ses (that were a strange course, where there were abler men to do it) but by way of Con­cession, that it were better so to do then as they did do. For the practice of the Church argueth, that the Custome grew, upon this Order of the Apostle, to referre their causes to the chief of the Church as the Church, that is, to the Bishop and Presbyters. In the Constitutions of the Apostles, ii. 47. [...]. Let your Consistories be upon the Mundayes, that if there arise opposition to your sentence, having leisure till the Sabbath, you may set the opposition straight, and make them friends that are at variance among themselves against the Lords day. And the Deacons also an [...] Presbyters be present at the Consistory, judging without respect of persons, as men of God. c. 45. afore, [...]. But suffer not the Magistrates of the world to give sentence on ours. Not with­drawing [Page 93] obedience (he should be much mis­ [...]aken that should so understand it) but taking up controversies within the Church, after [...]his course. And all to this purpose, that on [...]he Lords day they might communicate, [...]hat they might give and receive the kisse of peace, that when the Deacon pronounced, [...], Let no man [...]ave a quarrell, or suspicion against any, they might neverthelesse draw near. Such was [...]he beginning of the externall Jurisdiction of [...]he Church, by which it may be judged, whether it were first bestowed by the indul­gence of Christian Princes, or by them con­ [...]inued, upon the practice of the Church, be­ [...]ore the Empire was Christian. But of this we speak not here, as not concerning the Government of the Church in Spirituall [...]atters, wherein, as members of the Church, we communicate. That standeth indeed, and [...]ometh to effect, by the free consent of members of it, so farre as Religion is not the Law of that Kingdome or Commonwealth [...] which it flourisheth. Because our Lord [...]dued not the Ministers of his Kingdome with that power to constrain obedience, [...]hich himself used not upon earth. But as [...]he Laws of Kingdomes and Common- [...]ealths inforce the Execution and outward [...]ffect of Ministeries instituted in the Scri­ [...]tures; in this respect, not the power of ex­communicating [Page 94] alone, but of preaching, and ministring the Sacraments, and whatsoeve [...] else belongeth to the Office, is derived from the Common-wealth, that is in our particular, from the Imperiall Crown of this Kingdome, because it is exercised with effec [...] outwardly (that is, of doing the work▪ though not of producing the inward end and purpose of converting the soul) by Laws in­forced by it. The like is to be said of all tha [...] is done in deputing those that receive any Order in the Church, to the exercise of any part of that function which the Order received importeth. The right and charge o [...] it, must rest upon those Ministeries, that an [...] incharged with the oversight and government of such matters, according to the Scriptures, and by whom it must be exercised were the Common-wealth not Christian [...] ▪ But the power that inforceth the effect o [...] that which they do in this, and all parts o [...] their Office, is derived from the Secular Arm of the Common-wealth, that cherisheth th [...] Church in the bosome of it. As for Excommunication by Judges Delegate, or High-Commissioners, that is, by men not of thes [...] Orders; First, it proceedeth upon Rules directed by the Church, and then the course o [...] it is not so agreeable to the tenour of Scripture, as to the necessities of the Kingdome For that is here to be averred again, that th [...] [Page 95] Presbyteries whereof we speak are differen­ced from the rest of the people, as Benches composed of none but persons Ordained by Imposition of hands, for the purpose of Teaching the people, and Ordering and Go­verning Spirituall matters. So you have the Office described in all places where there is remembrance of it in the Scriptures. Onely in the words of the Apostle, 1. Tim. v. 17. Let the Elders that rule well be counted worthy of double honour: especially those that labour in the Word and Doctrine, it is imagined that two kinds of Presbyters, as well as two parts of their Office, are expressed, one of Ministers of the Church, another of the peo­ple; one perpetuall, the other ambulatory for their time, both alike interessed in the Government of the Church, the Office of Preaching charged upon the one. How little of this is set down in the words of the Apo­stle, were the sense of them that which is pretended, let all the world judge: yet this is the state of that discipline, which hath been pressed, as one of the essentiall marks of avisible Church. But the purpose is now to satisfie that which hath been alledged from the collections of Justellus upon the Africane Canons, to make good this pretended mean­ing of the Apostle, and that from the Apo­stles own words. He hath there produced, out of Church-writers of the age of S. Au­gustine [Page 96] and Optatus, or underneath, much remembrance of certain Persons, styled in those Writers, Seniores Ecclesiarum, Elders of Churches. As in S. Augustine, cont. Cresc. iii. 56. Clerici & Seniores Cirthensium. Epist. 136. Peregrinus Presbyter, & Seniores Ecclesiae Musticanae regionis. in Ep. Conc. Cabarsus­sitani apud S. Aug. in Psal. 36. Seniores Ec­clesiae Carthaginensis. and to these persons are ascribed certain Acts, retaining at least to the Government of those Churches. As, The Church goods are deposited in their hands, Op­tatus, lib. i. They reprove a drunkard, August. Serm. xix. De verbis Domini. They are pre­sent at an Ecclesiasticall Judgement, Greg. l. xi. Ep. 19. The Elders of the Church at Car­thage, solicite the sentencing of their Bishops cause, Epist. Concil. Cabarsussitani apud Au­gust. in Psal. 36. these and more particulars produced by Justellus. Out of Origen iiii. cont. Celsum, that the Church had certain of the people to inform them of scandalous offenses, whereupon they might proceed to reproof or censure. But observe first the style of the Apostle, [...]. 1. Tim. 5. 17. and Heb. xiii. 17. [...], a­greeing with that of Tertullian, Apolog. cap. 39. PRAESIDENT probati qui (que) Seniores; and of Firmilianus, Ep. lxxv. Cypr. In qua PRAESIDENT majores natu; and Ignatius a­fore, [...]. All [Page 97] expressing the first rank of the Church, in which, after the Bishop, they put the Pres­byters. Compare herewith the rank in which we see these Elders of the people in the time of Optatus and S. Augustine placed in these writings from whence the remem­brance of them is alledged. In Actis Purgat. Caecil. & Felicis. Episcopi, Presbyteri, Dia­coni, Seniores. August. iii. cont. Cresc. 56. Clerici & Seniores Cirthensium, and then let common sense judge, whether these, that stand in rank and style behind all degrees of the Clergie, be the men that the Apostle placeth in the head of the Church, as Rulers of it: or how those that governed the Church can come behind Deacons, and in­feriour Ranks whom they governed. The truth is, in that age, when the Latine tongue began to decay and corrupt, they are called Seniores, in the Authours alledged by Justel­lus, in the same sense, as now in the Vulgar Languages, into which the Latine is chan­ged, Signori, or Scigneurs. And therefore there is remembrance of Seniores locorum, & Seniores regni Childeberti, out of Gregory of Tours, as well as Seniores Ecclesiae: signify­ing the Aldermen of Commonalties, and Lords of the Kingdome, as well as the Chief persons of such or such a people, that acknowledged the Christian Faith, at such time as all were not Christians, but Churches and Com­monalties [Page 98] in which they subsisted, made bo­dies distinct in persons as well as in nights. In that regard it seemeth they are called sometimes Viri Ecclesiastici, Ecclesiasticall persons, that is belonging to the Church, be­cause there were others of like rank, which, being Heathen, belonged not to it, rather then for any settled charge, in these 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 [Page 99] 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. [...] [Page 100] [...]. 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 [Page 101] 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 [Page 102] 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 [Page 103] 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 [Page 104] 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 [Page 105] 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 [Page 106] 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. [Page 107] 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 [Page 108] 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 have publick Ministeries no lesse then those that have miraculous Graces; both being for the [Page 109] common benefit of the body, which is the Church. But the Apostle having enlarged this comparison to the full in this place, to shew to whom he speaketh as members of publick places, proceedeth vers. 28. to par­ticularize all to whom his Exhortation be­longeth, Apostles, Prophets, and the rest; a­mong whom he reckoneth [...], that is, Helps, and Governments; which our English rendereth Helps in Governments: which whether they mean miraculous Gra­ces, such as the Apostle calleth The Manife­station of the Spirit, or Ministeries of publick Service in the Church, I referre to further consideration afterwards. In the mean time observing, that the Apostle, writing to the Romanes for the same purpose, hath reckon­ed more particulars of the same nature not necessarily proceeding from miraculous Graces, though his discourse there, xii. 6. compriseth those also, when he saith, Having severall Gifts according to the Grace that is given to us. For the present, we may see what this whole discourse of the Apostle aymeth at, by the conclusion of the Chapter, where he saith, Covet earnestly the best Gifts: and yet shew I unto you a more excellent way. For this Exhortation it is that tyeth all that hath passed with that which followeth. The Syriack readeth it thus, If ye be zealous of the best Graces, I will yet shew you a more excellent [Page 110] way. Theodoret and Oecumenius make a question of it, thus; Are ye zealous of the most eminent Graces? I will yet shew you a way beyond them all. But whether the meaning be to exhort them to pursue the most usefull Graces, or to suppose that they did it, thus much for certain his intent is, to give the ground and reason why all members of pu­blick Service in the Church are not to seek the eminence of their persons, but the com­mon benefit: because there is a thing called The common Charity of Christians, more avail­able towards the esteem of all mens per­sons, be they never so private in the Church with God, then all those Gifts of the Holy Ghost, that appear so marvellous to com­mon sense. This is the occasion of that com­parison which followeth throughout the thirteenth Chapter, between the common Charity of Christians, and their particular miraculous Graces: which being dispatch­ed there, in good time doth the Apostle pro­ceed to resume that which he had proposed afore, and upon this occasion intermitted, concerning zeal and study for the most ex­cellent Graces, which he tyeth up with that Charity which hitherto he hath preferred to them all in that proposition which he openeth the fourteenth Chapter with, Follow after Charity and desire spirituall Gifts, but rather that ye may Prophesie. For when he [Page 111] preferreth Prophesying before other spiritu­all Gifts, it is plain enough what he meant when he said before, Be zealous of the best Graces: a thing in which there can be no doubt, because it is the subject of what is behind in this Discourse. Now let me lay down the words of the Apostle wherein he reckoneth in particular the Graces and Mini­steries of the Church. 1. Cor. xii. 28. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that Miracles, then gifts of Healing, Helps in Governments, diversities of Tongues, where­unto we may adde out of vers. 29. Interpret­ing of Tongues. And herewith compare the Catalogue of the same, which he compriseth under the name of Gifts and Graces, Rom. xii. 6, 7, 8. Having then gifis differing according to the grace that is given to us; whether Prophe­sie, let us Prophesie according to the proportion of faith: Or Ministery, let us wait on our Ministring: Or he that Teacheth, on Teaching: Or he that Exhorteth, on Exhortation: He that Giveth, let him do it with simplicity: He that Ruleth, with diligence: He that sheweth Mercy, with chearfulnesse. That which followeth, concerneth the particular virtues of Christi­ans, and the works of them, as Love, Hope, Patience, and the like: such as are also those that went afore, of giving and shewing mercie, which the Apostle hath ranked among those [Page 112] Graces which tend to the generall good of the Church, it seemeth, because they also respect the benefit of others. Last of all, adde unto these the Ministeries which the Grace of Christ, upon his Asscension, poured out upon the Church, appointeth; accord­ing to the same Apostle, Ephes. iiii. 11, 12. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastours and Teachers; for the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ. By which words, as well as by the particulars which he putteth down, and which he leaveth out, of those which he reckoneth in the other places, it appeareth that he intended (according to the purpose of his speech there) to comprise none but those Graces and Ministeries which tend to the edification of the whole Church in mat­ter of doctrine. But writing to the Corin­thians, his intent was to set down all manner of Graces and Ministeries tending to the common benefit of the whole Church ei­ther in spirituall or corporall necessities, in working miracles, and the like: none where­of he mentioneth to the Romanes, neither the Graces of Apostles and Evangelists, it seemeth, because they are Graces and Offi­ces not confined to one Church in particular. These Catalogues are here compared for the ease and direction of them that desire to [Page 113] judge of such particulars as seem not yet out of doubt in the Ministeries appointed by the Apostles. To which purpose we must re­sume what hath been elsewhere observed, That nothing hindereth divers of the Graces specified to meet in the same person. For though we suppose, as the Apostle seemeth to suppose, all Ministeries to be accompani­ed with the Graces which the discharge of them requireth: as the Elders of Israel, Num. xi. 25. received part of Moses his spi­rit; and though all Graces inferre Ministe­ries, as he that is indued with any of the Gra­ces specified to the Corinthians, ministreth the effect of his grace to the benefit of o­thers; yet there is a difference between Mi­nisteries of publick office in the Church, whether to cease or continue, and Graces which inable either a publick person to a publick, or private persons to a particular work, as that of Miracles. Severall Ministe­ries of publick place in the Church, must be­long to severall persons; but publick persons are capable as well of the Graces which pri­vate persons have, as of those that belong to their publick charge, including perhaps the Graces of inferiour Ministeries. And the in­stance of the first in the Catalogue shall put this out of doubt, that is of Apostles. For nothing hindereth an Apostle to be a Pro­phet, to speak strange languages, to work [Page 114] miracles, or the like. The Commentaries under S. Ambrose his name, Quamvis sint & Apostoli Prophetae, quia primus gradus reli­quos subjectos habet. Though, saith he, Apostles also are Prophets, because the chief degree hath the rest subject to it. His meaning is, the Grace of Apostles containeth the Graces of inferiour Ministers, as their ministeries are subject to that of the Apostles. Evangelists were no Apostles but their ministers in using their Graces to second the Apostles, there­fore the Grace of Apostles containeth that of Evangelists. Prophets were no Apostles to preach the Faith and plant Churches, but for the instruction of Churches planted in the knowledge of the Scriptures; but the Grace of a Prophet to all purposes might be in an Apostle. Doctours were no Apostles, but Apostles chief of Doctours. Elders of Churches could not be Apostles, they were from the beginning ordained for the service of severall Churches, but the Apostles make themselves their fellow Elders in regard to the Government of all Churches of their charge. If Presbyters, much more Bishops, (which as Heads of Presbyters) were that in one Church which the Apostles were in all of their own planting and charge. Those companions of the Apostles where of you have heard, are some of them called in ex­presse terms Evangelists, and the Office may [Page 115] well be thought to belong to the rest. Titus, Clemens, Linus, Erastus, and others, may upon good presumption be called Evange­lists; as those are to whom their condition is so answerable, Mark, Luke, Timothy, that are so called in Scripture, or so reputed in Ecclesiasticall Writers. My conjecture was, that they were sent by their severall Churches, as Timothy from that of Lystra, Acts xvi. 3. as Deacons to minister unto the Apostles, Heads of those Churches for the time that they continued in their attendance; and by them imployed to preach the Gospel at their appointment in such places where themselves could not, in regard of the Grace given them to do it. As Philip, Deacon to the Apostles first, and afterwards to S. James, was also an Evangelist to preach the Gospel to Samaria, Acts viii. 5. xxi. 8. And I see no cause to repent of this conjecture, reading thus, Acts xix. 22. So he sent before two of those that MINISTRED unto him, Ti­motheus and Erastus. It is the word from whence Deacons have their name. But when they received the charge of Churches, though Bishops of those Churches, yet cea­sed they not to be Evangelists, for the charge of propagating the Gospel through the Countreys seated underneath the Cities of those Churches. Thus was Mark at Ale­xandria, Timothy at Ephesus, Titus at Gor­tyna [Page 116] in Crete: the rest are to be seen in Walo Messalinus, p. cxcii. He supposeth that these companions of the Apostles are themselves also called Apostles of a second rank, as sent by the Apostles to preach the Gospel at their disposing, as the Apostles were by Christ to preach the Gospel every where without restraint. And there is appearance of this sense, 2. Pet. iii. 2. Apoc. ii. 2. (not in Phil. ii. 25. 2. Cor. viii. 23. where Epaphrodi­tus and others are called Apostles of Churches, in a third sense, declared elsewhere, answer­able to those Apostles of the Synagogue, mentioned in the Constitutions of the Em­perours that were sent through the Syna­gogues to gather the dues of their Patriarch residing in Palestine.) And Theodoret con­ceiveth, that when all Presbyters were cal­led Bishops, then Bishops were called Apo­stles in this sense. But we must not understand those to be the Apostles of whom this place speaketh, but the first Apostles of Christ: For those that are thus called Apostles, are the same that are called Evangelists here, and Ephes. iiii. 12. Thus there is a difference be­tween Graces and Ministeries. But as con­cerning the Office of Doctours mentioned by the Apostle, it may be two wayes under­stood. The Disciples of Prophets under the Old Testament, such as attained not to the Grace of immediate inspiration, but rested [Page 117] in that knowledge which the ordinary bles­sing of God upon their studies was able to compasse, in the Scripture are called Pro­phets, in the Chaldee Paraphrase are some­times translated Scribes, sometimes Doctours, as hath been said. Some man may conceive the like of the Prophets of the New Testa­ment; that their Disciples, that had no im­mediate inspirations, were admitted to teach in the Church, which after this rank of Pro­phets was ceased, came also to nothing. But because there is no mention of any such in Ecclesiasticall Writers, there is no reason to doubt that the men whom the Apostle here calleth Doctours, are those of the Presbyters which had the abilities of Preaching and Teaching the people at their Assemblies; that those of the Presbyters that preached not, are called here by the Apostle Govern­ments, and the Deacons [...], that is, Helps, or Assistants to the Government of Presbyters; so that it is not to be translated Helps in Governments, but Helps, Govern­ments. For we are not here to imagine that the Apostle reckoning one by one the list of all Graces and Ministeries of the Church, should say never a word of Presbyters and Deacons, the onely Ministeries of Succession in the Church under Bishops. Now the Of­fice of Deacons, though set up at the first upon occasion of ministring the Oblations [Page 118] of the faithfull to the necessities of the poor, yet if we regard the practice of it in the times next the Apostles, cannot be better expressed then calling them Assistants to the Office of Government resting in the Presby­ters, when there was no Bishop at Corinth. And we have here a particular reason why the Apostle would not call them by the usu­all name of Deacons in this place, because he had used it before in a generall sense, when he said, There be divers MINISTERIES, [...], but one LORD, and therefore could not so well use it again here in this particular sense. And the Apostles intent here being to distinguish all Graces in his Catalogue, and having shewed that there were two parts of the Presbyters Office, in Teaching and Governing, the one whereof some at­tained not, even in the Apostles time: it is reasonable to imagine, that the Office and Ministery of Presbyters is specified here in the names of these two Graces, in the exer­cise whereof it consisteth. No otherwise then in the other place to the Romanes, in these words, [...], are designed the same two Graces, in the work whereof consisteth the Office of Presbyters: which he that acknowledgeth, shall give reason enough why the Apostle reckoneth the Gift of EXHORTATION there, besides that of DOCTRINE; being no incon­venience [Page 119] to make severall parts of this Grace, tending to the edification of the Church, according to that which severall men are most able to do, though all may be comprised under one name of DOCTRINE. Whereas those that upon the mention of Teaching imagine a severall Ministery of Doctours, instituted by the Apostle for all ages of the Church, are tyed in consequence to set up the like for Exhortation, which is ridiculous. Again, hereby we give account what the Apostle to the Ephesians under­standeth by PASTOURS AND TEACHERS, to wit, those that exercised also that part of the Presbyters Office which concerned the edi­fication of the Church in doctrine, whereof there he speaketh, and of nothing else. And thereupon conclude, that Pastours and Do­ctours are both one there with the Apostle. For what reason else can be rendered why there is no remembrance of Pastours in ei­ther of those other places wherein the Apo­stle maketh a more particular reckoning of the Ministeries of the Church, both to the Romanes and to the Corinthians? What reason but this, Because they are set down in both places under the name of DO­CTOURS? Well may it seem, that the Office of them whom the Synagogue called PA­STOURS, being referred in the Church to the inferiour Order of Deacons, the name stuck [Page 120] upon those that ministred the food of the soul in the Church which is for the purpose of it. Clemens Epist. ad Cor. p. 63. [...]. Be a man faithfull, be a man able to utter knowledge, be he wise in discerning discourses, be he pure in works. He seemeth to point at some of the Presbyters there in whom these abilities were. Tertull. de prae­script. c. 3. Quid ergò si Episcopus, si Diaco­nus, si Vidua, si Virgo, si Doctor, si etiam Mar­tyr lapsus à regula fuerit? What then if a Bi­shop, if a Deacon, a Widow, a Virgin, if even a Martyr shall fall from the rule? In this list of principall ranks in the Church, Presby­ters have no room, unlesse we understand them in the name of DOCTOURS, the best part of their Office. Theodoret, Epit. Haer. l. v. c. penult. [...]; What can they say of the Incestuous person at Corinth, who was not onely vouchsafed the divine mysteries, but also had attained a Doctours Grace? He followeth S. Chrysostomes conjecture, which concei­veth that the Corinthians were puffed up, as the Apostle blameth them, 1. Cor. v. 3. with the opinion of that man, because he was one of their Doctours, that is, one of the Pres­byters of that Church, that exercised the Office of Preaching, and by that means [Page 121] bore sway among the people. In fine, the Apostle intendeth by Doctours, the same that are so called in all Ecclesiasticall Writers, that is, the Bishops, or such of the Presby­ters as were seen in Preaching. It is worth the observing, that Beza hath expounded those whom the Apostle calleth [...], no otherwise then Deacons and Pres­byters; meaning indeed those Elders of the people, which he imagined. But having shewed that there never was any such in the Church, well may we take his judgement a­long with so much of the truth as he ac­knowledgeth; which deserveth still more credit from the President of Synagogues, which had Elders, some learned some not, some that preached and some that did not, as hath been said. Salmasius of late, in his work De Foenore Trapezit. hath shown some evidence of two sorts of Presbyters, in the first times of the Church. But according to his admirable knowledge, he saw withall, that they were all of one rank in the Church, all of the Ecclesiasticall Order, all made by Imposition of hands; and by consequence, none of those Elders of the people which have been set up to manage the keys of the Church, that is, the Office of the Ecclesia­sticall Order, according to the Scriptures. Besides, it is to be observed, that the Office of Bishops (which name he thinketh most [Page 122] proper to those Presbyters which preached not, but were exercised in ordering Church-matters) and Presbyters is described almost in all places where there is mention of it in the Scriptures by both qualities, of Teach­ing, and Governing the Church. Which is my argument to conclude, That howsoever some mens abilities might be seen in the one rather then in the other, howsoever some men according to their abilities might be applied to this rather then to that, yet both Offices concerned the whole Order, that of Preach­ing in chief. To which though some attain­ed not, yet all are incouraged to labour to­wards it as the most excellent work of their place, as by S. Paul, allowing them that dou­ble maintenance, ESPECIALLY in that re­spect: So by these Constitutions, allowing them that double portion at their Feasts of Love, for that purpose, that they may take pains in the Word of Doctrine, as the words go there. Be it then resolved, that the Presby­ters of the Church, at least part of them, were those Doctours whereof the Apostle writeth; and from thence be it considered, what distempers slight mistakes in the sound of the Scripture bring to passe, when we see the Order of Doctours, distinct from that of Presbyters, pressed as a point of that Disci­pline that maketh one of the essentiall marks of a visible Church. But whether the Pro­phets [Page 123] of the Primitive Church, which taught the people at their Assemblies, were Presby­ters or not, is not so easie to determine. Some of them we have reason enough to think were, be it but for those Prophets of Antiochia, Acts xiii. 2. that ministred unto the Lord and fasted, when the Holy Ghost said unto them, Separate me Barnabas and Saul for the work to which I have appointed them; and those other among whom Timo­thy received Imposition of hands with pro­phesying, 1. Tim. iv. 14. But that all Pres­byters were Prophets, or all Prophets Pres­byters, is more then I can resolve. Of these Prophets henceforth we are to intreat.

CHAP. V.

IN the beginning of the Christian Faith, it pleased God, for the propagation and maintenance of it, to revive the Grace of Prophesying, decayed and lost among his Ancient people, in a large measure, in most of the Churches planted by the Apostles: though there be not found so much con­cerning their Office any where as in this Church of Corinth. In the Church of Je­rusalem, the mother of all Churches, Acts xi. 27. And in those dayes came Prophets from Jerusalem to Antiochia. xv. 32. And Judas and Silas being Prophets also themselves. In the Church of Antiochia, Acts xiii. 1. Now there were in the Church that was at Antiochia, cer­tain Prophets and Doctours. At Thessalonica, 1. Thess. v. 20. Despise not Prophesying. At Corinth, as we see at large. At Ephesus, E­phes. iv. 11. And he gave some Apostles, some Evangelists, some Prophets, some Pastours and Doctours. At Rome, Rom. xii. 6. Whether Prophesie, according to the proportion of Faith. And setting these particulars aside, how ge­nerall the Grace was, is to be seen, because [Page 125] the Apostle reckoning, 1. Cor. xii. 28. all members of publick use and service, Ephes. iv. 11. all Ministeries of edification, nameth Prophets among them whom God hath pla­ced in the Church. Besides this Grace, which was more for the edification of them that believed, instructing them in the myste­ries of our Faith at their Religious Assem­blies, the Grace of speaking strange Lan­guages was also bestowed upon the Churches to make evidence to unbelievers that the Holy Ghost was present there, and by that means, to draw them to believe, as the Apostle saith here, 1. Cor. xiiii. 22. Tongues are a signe not to them that believe, but to them that believe not: but prophesying ser­veth not for them that believe not, but for them that believe: containing in it a Preface to that which God now intended to do, in bringing all Nations and Languages to the acknowledgement of him that was hitherto confined to one people, so that when the Gospel was received, his praises should sound in all kind of Languages. For it is not to be imagined, as if the Gift of Languages that maketh so much noise in this Epistle, and in the Scriptures elsewhere, consisted merely in speaking in an unknown Tongue, and not in the subject suggested to them by the Spi­rit to speak. It is plain besides, that it was the praises of God, and those mysteries of [Page 126] the knowledge of God, which those that had the Gift could not reach to of them­selves, that they were moved by the Holy Ghost to expresse in unknown Languages. So it is said of the Apostles when first they received this Grace, Acts ii. 4. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the spirit gave them ut­terance. And to shew further what matters they uttered, the company assembled say of them, vers. 7. We do heare them speak in our tongues the wonderfull works of God. As it is said of them which were with Cornelius, Acts x. 46. They heard them speak with tongues, and magnifie God. And upon this ground it is, that Saint Peter expoundeth the passage of the Prophet Joel, And it shall come to passe in the last dayes, saith God, I will poure out of my spirit upon all flesh, and your sonnes and your daughters shall prophesie, and your young men shall see visions, and your old men shall dream dreams, of the Apostles when they spake in strange Languages. To shew us, that the matters uttered in strange Langua­ges, were the like as the Prophets revealed, the Gift of unknown Tongues over and a­bove. From whence we may perceive the meaning of that which the Apostle hath set down here, vers. 2. For he that speaketh in an unknown tongue, speaketh not unto men, but unto God; for no man understandeth him, howbeit in [Page 127] the spirit he speaketh MYSTERIES. And a­gain, vers. 4. He that speaketh in an unknown tongue, edifieth himself. Where you have in plain terms, that those things which the Ho­ly Ghost moved men to speak in strange Languages were for the instruction of those that had the Grace, in the mysteries of Gods Kingdome. For this reason the Gift of Lan­guages is compared with that of PROPHE­SYING throughout this whole xiiii. Chapter of the first to the Corinthians, with intent to regulate the use of both at their religious As­semblies. So that it seemeth all spirituall Graces are by the Apostle referred to these two kinds, in that difference which he ma­keth from the beginning, Be zealous of spiri­tuall Gifts, but rather of PROPHESYING: Where I must allow Beza's Translation to be more exact then that which we use. For where he saith, [...]. it is plain, that Prophesying is of the number of spirituall Graces; and there­fore not to be excepted, in opposition to them; as if the Apostle exhorted to study Prophesying rather then spirituall Graces: but as it is translated there, to be zealous of spirituall Graces, but of all spirituall Graces ESPECIALLY of that of Prophesying. Oe­cumenius thus glosseth the words, [...]. But we must not neglect o­ther [Page 128] Graces, and especially that of Prophesying; to the same sense, which is the true meaning of the words. Now the particulars in regard whereof the Apostle advanceth the Gift of PROPHESYING beyond that of Languages, are thus set down, vers. 3. He that Prophesieth speaketh unto men to edification, and exhortati­on, and comfort. [...]. This is the glosse of Oecumenius: that is, For, saith he, he edifieth men, and ex­horteth them to the Faith, and comforteth them upon the temptations that shall be. Here are then so many limbes of this Grace, and of the work to which it did inable. And Chap. xiii. 2. when he saith, And though I have the Gift of Prophesie, and understand all mysteries, and all knowledge: it should seem by these words, that the knowledge of all Divine my­steries is to be ranged under this Grace. S. Chrysostome there, [...]. He putteth not down Propheysing alone, but the highest degree of it, for having said, IF I HAVE PROPHESIE, he addeth, AND KNOVV ALL MYSTERIES, AND ALL KNOVV­LEDGE. And whether those particulars which the Apostle here expresseth xii. 8. when he saith, For to one is given by the Spirit the word of wisdome; to another the word of [Page 129] knowledge by the same spirit; whether these, I say, be of the same nature, limbes of this Gift of Prophesying, and of immediate in­spiration or not, is resolved both by the terms which the Apostle useth when he saith, To one is given the word of wisdome by the SPIRIT, to another the word of knowledge by the same SPIRIT: for those things which are given by the Spirit are inspirations in this place. And by the consequence of his speech, having said afore, The manifestation of the Spirit is given to every man to profit with: for the manifestation of the Spirit are those Gra­ces by which the presence of the Holy Ghost in the Church was made manifest. And we see in what particulars the Apostle further specifieth this Grace, in opposition to that of Languages, xiv. 6. Now, Brethren, if I come unto you with Tongues, what shall I profit you, except I shall speak to you, either by REVE­LATION, or by KNOVVLEDGE, or by PROPHE­SYING, or by DOCTRINE. These are all par­ticulars comprised within the compasse of that Grace which the Apostle intendeth to advance beyond that of Languages, and in vers. 1. and elsewhere goeth under the name of PROPHESYING. And therefore I am apt to think, that in this text the word PROPHE­SYING standeth in a particular sense, to signi­fie foretelling of things to come: As it doth also, Chap. xii. 10. For the Apostle having [Page 130] said, vers. 8. To one is given the word of wis­dome by the Spirit, to another the word of know­ledge by the same Spirit (which are both mem­bers of the Grace of Prophesying in the la­titude of it, as appeareth Chap. xiii. 3. And 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 [Page 131] 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, [Page 132] 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 [Page 133] 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 [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] 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, [Page 138] 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 [Page 139] 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 [Page 140] 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 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, [Page 141] [...]. 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 [Page 142] 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, [Page 143] 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 [Page 144] 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 [Page 145] 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. Ve­landis, cap. xvii. Quantam autem castigationem merebuntur etiam illae, quae inter Psalmos, vel in quacun (que) Dei mentione, retectae perseverant? Meritóne etiam in oratione ipsa facilimè fimbri­am, aut villum, aut quodlibet filum cerebro super­ponunt, & tectas se opinantur? But what re­proof shall even they deserve, that continue un­veiled in singing Psalmes, or in any mention of God? Have they reason in their very Prayers, at their best ease to lay a fringe, or thrumme, or any thred upon the brain, and think themselves [Page 146] veiled? here you have the two particulars of Psalmes and Prayers expressed, which the Apostle calleth Praying and Prophesying▪ with the reason, of reverence at the mention of God, to inforce his purpose, that they ought not to content themselves with no veil at Psalmes, or with a slight one at Pray­ers. And afterwards, Oportet ergò omni tem­pore & omni loco memores Legis incedere, pa­ratas & instructas ad omnem Dei mentionem, qui si fuerit in pectore cognoscetur & in capite foeminarum. It behooves therefore to walk mindfull of this Law, at all times and in all pla­ces, ready and provided against all mention of God, who if he be in womens hearts wil be known on their heads; expressing the Apostles reason, Reverence at the mention of God. And as for the Prayers of the Church, we have a singular passage in the Apostle Rom. viii. 26. to the best of my judgement to be under­stood to this purpose, And the Spirit also helpeth our infirmities, for we know not what to pray for as we ought, but the Spirit maketh in­tercession for us, with groanings which cannot be uttered. For what is it, that the Apostle calls the first fruits of the Spirit, vers. 23. there afore, but the flowr & cream of those spirituall Graces, whereof the Apostle wri­teth all this while to the Corinthians? And when he saith, we know not what we should pray for as we ought, true it is, we are suffici­ently [Page 147] informed, what we are to pray for in the Scripture, but seeing the purpose of the Scripture in generall, is not so perfectly un­derstood by all persons, much lesse the Ex­igence of it duly pointed in particular, it is no marvel if we believe, that the inspiration of the holy Ghost, is able far better to in­form us, what we are to pray for, even at our Assemblies, when we see the Apostle himself pray for the goad in the flesh to be removed, which God thought not fit to be granted. But when he saith, the Spirit ma­keth intercession for us, we know first that by the SPIRIT, the Apostle in this subject con­tinually understandeth the Inspirations of it, as hath been observed afore: we know again what endlesse debate & difficulties, the sense of these words breedeth, and what better course have we to end them, then by under­standing in these words, the intercessions which the holy Ghost inspireth? And those unutterable groans of the Spirit, whose mind he that searcheth the heart trieth, vers. 27. and findeth that it maketh intercession for the Saints, according to God, what are they else, but those desires, which the Spirit inspireth to them which have the first fruits of it, causing them to groan within themselves, waiting for the adoption, to wit, the redemption of the body, as it went afore vers. 13? For as men inspired were not able to expresse the vehemence of [Page 148] the desires they were inspired with, no more were they able to comprehend the meaning of them, the depth of things inspired, being sounded by him alone that inditeth the same. This exposition is S. Chrysostomes, who hath delivered us the ground of it for Histo­ricall truth, upon the place, telling us, that there was no lesse peculiar an inspiration to pray, at that time, then there was to foretell things to come, to cure diseases, to do mira­cles, to speak strange languages. [...]. With all these, saith he, there was also a Grace of Prayer, which was also called A SPIRIT (as the spirit of knowledge, the spi­rit of wisdome, and the like, that is the spiri­tuall Gift of it) and he that had this, prayed for all the multitude. For because, not knowing ma­ny of those things that are good for us, we desire those that are not, (as here it is said, We know not what to ask for as we ought) the grace of Prayer came upon some man then, and he stood up to desire in the name of all, that which was good for the Church in Common, and taught others to do it. And again, [...] [Page 149] [...]. For he that was vouchsafed this Grace, standing with much compunction, with many groans, such as prostrate a man in mind before God, asketh such things as are good for all. Correspondent whereto now is the Deacon, when he offereth to God the prayers for the people. The opinion and relation of this most excellent man at expounding the Scripture, going so clear with the words of the Apostle, ma­keth this beyond question with me, to be the meaning of the Apostle. which shall after­wards get still more credit, by the profer which shall be made, of designing the kind and nature of these Prayers and Thanksgi­vings, whereof the Apostle speaketh here, to have been the same that the Church hath practised in all Ages since. And, these things supposed, the meaning of the Apostle in the passage which we are in hand with sufficient­ly sheweth, that as these which were indow­ed with the grace of Languages, did not stick to do those things, to utter the praises of God, the prayers and thanksgiving of the people, at their Assemblies, in unknown tongues, to make show of their Gift which he forbiddeth: so those that had the Grace of Prophesying, did and are directed to do the like for the benefit of the Congregation, in all particulars whereof he speaketh. These things thus cleared, give us full assurance of the kindred between these two kinds of [Page 150] Graces, of Languages and Prophesying, by the limbes and branches of the offices ex­pected from both: and that by consequence, all these Propheticall Graces, were of imme­diate inspiration, as much as that of Langua­ges. which the Apostle coming up to his first purpose in this whole discourse, which was to regulate the use of both kinds of these Graces at their Assemblies, further declareth in recapitulating those Offices of both, vers. 27. which he thinketh fit to remember there. His words are these, vers. 26. How is it then brethren? when ye come together, every one of you hath a Psalme, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation: Let all things be done to edifying. Tongues and In­terpretations of them, it is plain, belong to none but those that have that Grace: Reve­lations are specified afore to be a kind of Prophesying, but there is no reason to con­vince that they might not be suggested in strange languages. Psalmes it is plain by that w ^ch went afore, were uttered in strange languages, but the Apostle 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 [Page 154] 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 [Page 155] 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 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 [Page 156] 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 [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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 [Page 162] 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: Ʋti­tur 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. [Page 163] 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, [Page 164] 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.

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, [Page 166] in the entrance to it, To set forth his most worthy Praise, to heare his most holy Word, (which must be understood according to the purpose and opportunities of severall As­semblies, either read or expounded, as the meaning of it hath alwayes been declared by practice) and to ask those things which be requi­site and necessary, as well for the body, as the soul. The same hath Tertullian expressed to have been the businesse of the Primitive Christians at their Assemblies. De Anim. c. ix. Jam verò, prout Scripturae leguntur, aut Psalmi canuntur, aut Adlocutiones proferuntur, aut Petitiones dele­gātur, ità indè materiae visionibus subministran­tur. Now, as the Scriptures are read, or Psalmes sung, or Exhortations produced, or Prayers pre­ferred, so is matter ministred to her visions. In his Apologetick, c. 39. and in Justine Martyr his second Apologie, where they describe to the Powers of the Empire what the Christi­ans did at their Assemblies, of singing Psalmes there is no remembrance, the rest are the same particulars. There can be no question made that their practice was deri­ved from the Apostles, when we consider how much this Discourse of the Apostle in­ferreth, in which we have seen the Psalmes and the Prayers which those that were in­dued with spirituall Graces composed and conceived on the behalf of the Church, as hath been shewed: where neverthelesse he [Page 167] hath expressed the part that particular per­sons bear, when he saith, Every man or wo­man Praying or Prophesying, that is, singing of Psalmes, as hath been declared afore. In like sort, whatsoever Rules he giveth to order the course of Prophesying among them, pro­ceed from supposition of reading the Scri­ptures afore, to the Exposition whereof he willeth them to contribute the fruit of their Graces. And this in the first place I make account to be gained without contradiction from this Discourse of the Apostle, That all these are substantiall parts of that work, for which we go to Church; all of them Prin­cipals, none of them accessories in it. The setting forth of Gods praises in Psalmes of Thanksgiving you shall see to be that part of morall and perpetuall Service, the Order whereof is most particularly remembred in the Old Testament in Solomons Temple. As the Sacrifice was burning upon the Altar, and the Wine-offering pouring out on it, and the Priests blowing with the Trumpets in the Court of the Sanctuary, which was their Ceremoniall and Figurative Service, in the mean time, the Levites stood upon their Pulpits in the outer Courts where the men or women of Israel were licenced to come, singing the Psalmes of Gods praises. Times of their Assemblies were prescribed by the Law of Moses, as you have seen, but no Or­der [Page 168] for any particular work of spirituall Ser­vice to be performed at them, is there re­membred. Not to make a doubt that other Offices were frequented, together with the Exposition of the Law, as the custome and opportunitie served; but to shew, that the Psalmes of Gods praises, for the ordinary daily practice whereof such expresse Order was taken and remembred, must by no means be reckoned of the by, but of the main of Gods Publick Service. And if we should go further to shew that this was no personall service of the Levites alone, but of the whole congregation of Gods people assembled there; and that it is so acceptable with God in this regard, because his praise appeareth more glorious, when his people joyn toge­ther in setting it forth, we might produce a great part of the book of Psalmes, wherein David and other persons inspired by the Ho­ly Ghost have either expressed, or stirred up the affections of the whole congregation to that work, and recommended the Service of God which it yieldeth. Psalm. xxxiv. 3. O magnifie the Lord with me, and let us exalt his name TOGETHER. cxlix. 1. O sing unto the Lord a new song, and his praise in the CONGREGA­TION of the Saints. lxxxiv. 4. Blessed are they that dwell in thine house, they will be still prai­sing thee. He commendeth the condition of Priests and Levites, but he desireth as farre [Page 169] as he can to make it his own, cxvii. when he singeth, O praise God all ye People, praise him all ye Nations. The Apostle sheweth us that this is accomplished when the Gentiles sub­mit themselves to the Church, Rom. xv. 11. and so is all the rest of like nature, Psalm. c. 4. O go your way into his gates with Thanksgiving, and into his courts with Praise, be thankfull un­to him and blesse his Name. But shall we be­lieve that these things are accomplished in merely believing the Gospel, or in serving him according to it, as they are required to do in the Scriptures that foresaw it? In fine, S. Augustine hath instructed us, that the Psalmes are to be understood in the person of David, or him that composed them by the Holy Ghost, in the first place; but after­wards, they belong to the person of Christ first, and then to his mysticall body the Church: So, whatsoever is there read in the singular number, hath the last resort of the meaning in the congregation of Gods peo­ple: But those things that are couched in the plurall number there cannot properly be un­derstood to proceed from particular persons; every Praise ye, every Hallelujah is owned of none but Assemblies. Besides, it expresseth to us the interesse which the honour of God hath in every thing of this nature that is pu­blick. Could it be supposed, that the same thing were done, the same praises yielded to [Page 170] God by each man in private, which all men yield him in common, there is no Christian that is sensible of the body of Christ, and the fellowship of all members of it, could think these to be both one to Gods Service, because the Spirit that maketh this body one, requireth of each member of it a parti­cular influence in the common Office. Hearts indued with severall Graces to God, are like severall voices to the eare. But we are farre from supposing this: Many men may think that they need not go to Church for those Offices which they do at home: But they ought to think what the common sort of Christians might do, if Assemblies were not held: As the matter is, the Service which the best are able to yield unto God, is much improved by joyning with the rest of his members, but should we not Assemble for that purpose, the hearts of plain simple members, which now are most acceptable to God, would be able to move little in this work, the Order of the Congregation not guiding them in it. Last of all, be it consider­ed that this is the imployment of the other world: when mens desires are all satisfied, and all the subject of prayers possessed, the Angels, the Elders about the Throne of God, and all the people of Jews and Gentiles which encompasse it, Revel. vii. 9. cease not to joyn in the praises of God, when the [Page 171] Church is become perfectly one. As for the Prayers of Christian Assemblies, we know upon what Patent they stand. Matth. xviii. 19, 20. Again I say unto you, that if two of you shall agree on earth as touching any thing they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my Name, there am I in the midst of them. And we know that all Service of God at that time had reference to the Temple at Jerusalem, which reference our Lord abrogateth in his speech with the Sa­maritane, John iv. 21. 23. substituting the worship of God in Spirit and Truth, in stead of the Ceremoniall worship of the Temple, upon which all depended at that time. We must know further, that by the Rules of the Synagogue, under ten that are of years there is no Congregation. Before that number of such as are come to years be present, they go not to Prayers: But our Lord, intending to free his Church of all Rules that might a­bridge the Priviledges of it, knowing that occasions might fall out to diminish the num­ber of his people that desired to Assemble, assureth them of his presence in the midst of them, where the least number agree in the things which they desire at his hands. But if the reason of his presence among them be their agreement in their desires, then two or three that agree in their desires, with opposi­tion [Page 172] to the rest of the Congregation, shall not be heard; but if they agree with the Congre­gation, then must they, & will they, Assemble with it to obtain their desires at Gods hands. The Apostle, 1. Tim. ii. 8. I will therefore, saith he, that men pray every where, lifting up pure hands without wrath or disputing. Beza there, His verbis tollitur Hierosoly mitani Tem­pli circumstantia legalis: Et ista respondent verbis Mal. i. 2. Joan. iv. 21. Omnem ta­men locum intellige sacris coetibus destinatum. Agit enim Paulus de publicis precibus in com­muni conventu, ut in toto orbe terrarum pura haec sacrificia Deo offerantur, de quibus apud Malachiam agitur. These words, in every place, take away the legall circumstance of the Temple at Jerusalem. And this agreeth with the words Mal. i. 2. Joan. iv. 21. But under­stand every place, of such as are appointed for holy Assemblies. For Paul speaketh of Common Prayers at publick meetings, that those pure sa­crifices, of which the Prophet Malachi speaketh, be offered to God all over the world. When the Apostle forbiddeth wrath, and disputing in their Prayers, it is plain enough his meaning is of their Assemblies, the fruit whereof he would not have intercepted through their dissentions. A strange thing that men should so forget the Communion of Saints, as to think of the Publick Prayers of the Church no otherwise, then of those which they [Page 173] know they can make at home: As who should say that the incense of the Temple which the Psalme speaketh of, cxli. 2. Let my Prayer be directed before thee as the incense, made no other perfume, then the spices would do were they burnt one by one. Coi­mus ad Deum ut quasi manufactâ precationibus ambiamus. Haec vis Deo grata est Tertull. Apo­loget. c. 39. We make a riot upon God, as if we sued by strong hand with our Prayers. This vi­olence is welcome to God. He that is earnestly desirous to obtain those things which the Church prayeth for at Gods hands, will think his pains well bestowed to joyn so much strength to his suit, as the favour of the Congregation with God affords. The Jews have an opinion that the Prayers of the Congregation are alwayes heard: not so the Prayers of particular persons in private. Mai­moni of Prayer c. viii. num. 1. They have deserved to void the truth of this opinion, as for the favourable part of it, but the promise of our Lord hath inlarged it to us. Again, [...], And alwayes, saith he, let a man go morning and evening to the Synagogue, for his prayer is not heard alwayes but in the Synagogue: and he that dwelleth in a city where there is a Synagogue and prayeth not there with the Con­gregation, this is he that is called a BAD NEIGHBOUR. Well may he be called a Bad Neighbour that will not lend his neigh­bours [Page 174] prayers the strength of his own; but himself findeth the fruit of his own bad neighbour-hood, when his own prayers want the assistance of his neighbours. The Church is one in faith, and one in love, to this purpose, that all that hold the unitie of it, may find the strength of the whole, in the effect of their own prayers. This is that one shoulder, and that one lip of the Prophet Ze­phaniah, one shoulder to croud into Gods service, one lip to praise him with. This is that Mountain of God in the Prophet Isaiah, unto which he foretelleth that all nations should flow: whereupon the Rule of the Jews is, to runne to the Synagogue, but to come easily from thence, Maimoni c. viii. n. 2. [...] And we are commanded to run to the Synagogue. As it is said, Hos. vi. 3. AND VVE SHALL KNOVV, VVE SHALL DRIVE ON TO KNOVV THE LORD. Neither is it to be thought, that the publick service of the Church can stand without reading the Scriptures, how easie soever some men ima­gine it is to do it at home. First, from the be­ginning of Morall and not Ceremoniall ser­vice in Synagogues, it hath appeared, that it was wont to be read there as the subject for those speeches that followed for the exposi­tion of it: we know we have the Law of Mo­ses distinguished into divisions, answerable to the number of weeks in the year, that it [Page 175] might begin and end with it: and you shall find afterwards an Order of reading the Law in publick as ancient as Nehemiahs time. The lessons of the Prophets, corre­spondent to these, how ancient soever they be (Elias the Levite deriveth them from the time of Antiochus Epiphanes, as if the Jews began to practise them, when he had forbid­den them to reade the Law of Moses) we know our Lord Christ took one of them for the subject of his sermon at Nazareth, as his Apostle stood up at Antiochia after the read­ing of the Law and the Prophets. Certain it is, that from hence hath been continued the custome of Lessons of the Old and New Testament in the Church to the same pur­pose. Justin Martyr in his second Apology. [...]. On the day called Sunday all that abide in towns or the countreys about meet in one place, and the records of the Apostles, or the writings of the Prophets are read, as far as oc­casion serveth. Then the Reader having done, the Presiaent in a speech instructeth, and exhort­eth to the imitation of such excellent things. The words have a place here, because the Authour is so ancient: otherwise the matter [Page 176] is plain enough, were it but from that we had in the Constitutions of the Apostles, for no question the custome hath been very ge­nerall, to begin the sermon when the Lessons of the Epistles and Gospels were done. And hereupon it is that Preachers, among the La­tine Church writers, are called Tractatores, and Tractare, to preach, and S. Augustines exposition upon S. John is called Tractatus, because it was preached to the people. All this, because they handled the Scriptures which were read. And Optatus charging the Donatists and Parmenians, that their fashion was to leave the exposition of their Texts, the Lessons read, to fall on railing upon the Catholicks, lib. iv. Nullus vestrûm qui non aliud initiet, aliud explicet: Lectiones Domini­cas incipitis, & Tractatus vestros ad injurias nostras explicatis: Profertis Evangelium & fa­citis absenti fratri convicium. There is none of you, saith he, but beginneth one thing and ex­poundeth another: Ye begin with the Lessons of the Lord, but ye pursue your Tractates to our wrong: Ye produce the Gospel, but ye revile your brother in his absence. Hereupon the name of Tractatores standeth sometime in opposition to Canonici & Authentici; to preserve the dif­ference between the authority of Scripture, and whatsoever words it is expounded with. A difference not to be smothered between the Scripture and the best exposition of it [Page 177] that a man can imagine. There is one thing that hindereth the effect of the Scripture when it is read, that is, because it is not un­derstood. Thereupon cometh the office of Preaching in the Church, to expound the word of God; and that which is preached hath the force and virtue of the Word of God, because the Word of God is not the letters and syllables, but the sense and mean­ing of the Scriptures. But all men are ca­pable more or lesse of understanding the Scriptures as they are read: And no man un­derstandeth them so well, but may improve by hearing them read in the Church. Let those that slight this part of the Church-service take order first, that all Congregati­ons shall be perfect in the knowledge of the Scriptures. And yet were that come to passe, we must not give way to leave it out: The better they are acquainted with it, the more shall they improve in the understanding of it, by hearing it repeated. But so farre as it is understood, it is a thing strange and admi­rable, that any man living should imagine, that the effect thereof, in inlightning the mind, or converting the heart, is lesse when it is read, then when it is expounded out of the pulpit. The one the word of God, as the holy Ghost inspired it, the other no lesse, so farre as it departeth not from that which is written, but alwayes subject, so long as man [Page 178] is subject to errour and mistake, to depart from it. And when this precious wine is once dashed with the water of humane ap­prehensions, it is no offense to me that it is still called the Word of God; for so it should be, and so it is presumed to be, till it appear otherwise: but it will concern every man to look about him, that he pin not on God his own infirmities. As for the necessity and ex­cellence of preaching, let all them that are most affected to it examine their reasons, and they shall not ascribe more to it, then here shall be done. Here, if any where, that dif­ference hath place, which Divines make of things necessary to salvation: some as means, without which it cannot be had in any case; others as things commanded to be done, with­out which it is not to be had for those that are under that Command and do them not. He that in his ripe years hath learned so much of the Christian faith, as to be inform­ed in the means of our reconcilement to God, and that condition of life which it re­quireth, believing the one, and submitting to the other, and desiring his baptisme in consequence. As he that was baptized an infant, and when he cometh to years of knowledge doeth the like, as it concerneth his case to do, what wanteth such a man to set him in the state of Salvation, that can be counted necessary MEANS of it? what should [Page 179] hinder him with old Simeon to sing his Nunc dimittis, should it please God to take him in that estate? But because that conditi­on of life, which Christians undertake, pro­fesseth to do all things out of obedience to the will of God, and with intention of his honour and service, therefore those things which in the latitude of their kind and nature are necessary but as things commanded to be done, become necessary as means of Salvati­on, to those that are under that command. He that by his own fault is ignorant of that which it concerneth him to believe, or to do for the discharge of his profession to God: He that suffereth himself to be abused, to be diverted and led aside by the deceits of the world, and his corrupt inclinations, for want of that warning and advise, whereof God appointeth him the means: he must needs fail of his profession to God, in fulfilling whereof the means of salvation consisteth: but he must take it upon his own account, that he faileth of it. Upon these considera­tions, we are to value the necessitie of Preaching, in respect of particular persons. Upon these considerations we are to value, how much it must needs concern all Christi­an Common-wealths, to furnish the means; all Christian Churches, to take order that it may be done. As the means to bring men to know, as the means to move men to im­brace [Page 180] those means, without which they can­not be saved: As the means to instruct them more and more, to guide them from time to time, in a straight course both of their judge­ment and doings. These considerations not­withstanding, if the question be made, Which is the chief work for which Christians As­semble, to heare the Scriptures expounded by Preaching, or to serve God in their Pray­ers. There is a visible advantage due to this latter, because it is a means nearer the end of both. It cannot be denied that all Preaching is to the purpose of informing the mind, or moving the heart to desire that which is good indeed: But Prayer being the actuall de­sire of it, is the exercise of the means which God ordaineth to procure it. But otherwise, if we compare the work of Ministring the Pray­ers of the Church, w ^th that of Ministring the Doctrine of the Scripture, upon the conside­rations premised, it must be affirmed, that Preaching is the chief work which the Mi­nisters of the Church from their office are able to contribute towards the publick ser­vice of God. Because the other part of it may be Ministred to the same purpose by men of common sense, whereas this requi­reth those personall abilities which all men have not. For one may be the mouth of the Congregation in Prayer, to as good purpose in all regards, in following a prescript form, as exercising his wit and understanding a­bout [Page 181] it, (suppose this for the present which shall be proved afterwards) and therefore we see in the Primitive Church, most parts of the Service were referred to inferiour Mi­nisters. They had such as read the Lessons, such as sung the Psalmes, and a great part of the Prayers were done by Deacons. And though many men are so eager to have all Ministers to be the mouth of the Congrega­tion in conceiving Prayers at the instant; yet no man shall perswade me that their mean­ing is, to place the best of their performance, either in the conceptions or in the language wherein they expresse the desires thereof to God, for these sure make no difference to him, so their be no offense. The best they can contribute is the devotion of the heart which they pray with, wherein they are but one of the Congregation: the meanest of it may bring as good as they are able to do. But in Preaching, a mans knowledge in the Scriptures, his abilities to expresse his know­ledge to the capacitie of his Audience, his discretion in addressing it to their particular without offense will either be seen, or mis­sed. And therefore, whosoever commend­eth the price and value of the work, for due reasons, must needs call to mind how diffi­cult it is. For he that cometh to expound the Scripture to the people, must understand it aright before he cometh to expound it, and that understanding cometh not in these dayes [Page 182] by the immediate inspiration of the Spirit, but is allotted to humane indeavours, in these that in the fear of God take pains about the means which he hath provided for it. And in delivering no more then a mans knowledge, there fall out many times these failings, w ^ch like Eli's sonnes may make the Offering of God to be loathed, and the Ministrie of God contemptible. And though all Scripture, as saith the Apostle, 1. Tim. iii. 15. is profitable for Doctrine, for Reproof, for Correction, for In­struction in Righteousnesse, yet may all this be so unseasonably ministred, that the effect may prove offense, though the end be a­mendment. It cannot be said with justice, that this truth is acknowledged here, to a­bate the esteem of this work, which tendeth indeed to inhance the diligence of them which do it. But this must be averred, that unlesse men and abilities be provided for the work, as well as the work for them, it may prove a sword in a blind mans hand, to wound the Church as well as the enemies of it. Though all that hitherto hath been said, to the nature and use of these particulars of Publick service, pretendeth to shew no more but this, that they are all principals and substantials, no accessories in it. That the praise of God in Psalmes, the reading of the Scriptures, is not, by the nature of the work, and the Primitive Custome of the [Page 183] Church, to while out the time till the Con­gregation be assembled: That the prayers of the Church, are not in the main intent of them, to usher in the Sermon, or to leave im­pression of it in mens minds afterwards, but for the procuring of all necessaries of the Congregation, and each particular of it, so farre as generall order can comprise. Hi­therto hath nothing been said of the chief part of Publick Service among Christians, that is, of Celebrating and receiving the Lords Supper: the Eucharist, which from the beginning of the Profession and Name of Christians, was frequented as the chief part of Publick Service in most of their As­semblies, now, because it is not of such con­tinuall use, is not mentioned among the rest, at the beginning of our Service. For the present I presse no more but the words of the Apostle, as they seem to be expounded by a passage of Ignatius, to shew what effect the prayers of the Congregation have in the Consecration of that Sacrament, and the ef­fect of it. For it is a fearfull word of the Apostle, 1. Cor. xi. 20, 21. where having charged the divisions among them, to be the cause that their Assemblies were not for the better but for the worse, he proceedeth thus, When ye come together therefore into one place, this is not to eat the Lords Supper: For in eat­ing every one taketh before other his own supper: [Page 184] and one is hungry, and another is drunken. It is plain it was the Lords Supper they intended to celebrate, therefore, if they received it not through their own fault, it must needs be sacriledge on their hands. The fault is plain enough, as well neglect of the Congre­gation, out of the schismes that were among them, as their excesse in particular. Take the words of Ignatius to expound the Apostle, they are the words of one that drank at his spring, and spake to the same purpose, Epist. ad Ephes. [...]. Let no man be deceived, if a man be not within the Altar, he cometh short of the bread of God. He that is within the Altar, with Ignatius, is he that communicateth with the Church: in imita­tion of those under the Law that feasted upon the reliques of Peace-offerings, to which the Love-feasts of Christians used with the Eucharist, practised correspon­dence. There was one Altar from whence all men communicated of those Sacrifices; which those that forsake, saith Ignatius, may take upon them to celebrate the Eucha­rist, but the bread they receive is not the Lords, it is profane. To the same purpose, Ep. ad Smyrn. [...]. Let that be counted a firm Eucharist which is held under the Bishop, or him to whom he committeth it. [Page 185] The celebration of the Eucharist is not sound, nor effectuall but under the Bishop, that is, in the unitie of the Church, therefore sacriledge in them that attempt it. His rea­son is to our purpose, for if the prayer of one or two have that force, saith he, that God standeth in the midst of them, how much more shall the Prayer wherein the Bishop and Church agreeth prevail? That Prayer wherein they agree prevaileth to make the Sacrament the bread of God, to them that agree in it, therefore that, wherein they agree not leaveth it as it was no bread of God, but the subject of their Sacriledge. If this be not enough to inforce the virtue of publick Prayers, nothing will serve the turn. It is the agreement of the Congregation in their Prayers, that maketh the Elements, the Supper of the Lord with S. Paul; the bread of God with Ignatius, to them that agree: those that agree not fail of the Grace, fail not of committing sacriledge. Having thus farre derived the substance of that which is to be done at Christian Assem­blies, from the practice of the Apostles themselves, and after them of the Primitive Christians, it will be requisite before we go further, upon the president of their practice, to consider the weight and extent of the rea­sons, upon which the Apostle proceedeth, in ordering the manner of performing the [Page 186] particulars, whereof hitherto hath been said among the Corinthians: The chief whereof is the edification of Gods people, upon which he pitcheth the issue of his foregoing dispute, vers. 26. which may seem to extend no further then the information of the mind and understanding, in matters of Religion belonging to knowledge; because the speech of the Apostle proceedeth concerning the use of spirituall Graces, which he directeth to that purpose: As you see, vers. 3. it is ex­pressely differenced from matter of exhorta­tion and comfort, when he saith, He that Pro­phesieth, speaketh to men to EDIFICATION, and exhortation, and comfort. Neverthelesse it must be something else that he meaneth there, vers. 17. For thou verily givest thanks well, but the other is not edified: that is, because he understandeth not what thou sayest, he is not guided and directed to go along with the Thanksgiving wherein thou goest afore in an unknown Language. And in this Epistle a­fore, viii. 10. Shall not the conscience of him that is weak, be edified to eat those things which be offered to Idoles? Where you see a man is said to be EDIFIED by whatsoever it is that advanceth his intentions towards any work. And therefore, though the reason of EDIFY­ING may sometimes tend to the particular sense of Teaching, yet it is not so to be con­fined, but that, whatsoever is a fit means to [Page 187] train and guide us in the wayes of godlinesse, must be said to tend towards the edification of Gods people. And thus, the Rules which the Apostle afterwards qualifieth all that is to be done in the Church with, when he saith, Let all things be done decently, and in or­der, are clearly subordinate to this main rea­son of the Edification of the Church, and de­rived from it. For, without doubt, there is nothing so powerfull to Edification, that is, to guide and train the body of the Church in the exercise of godlinesse, as a good Order for the particular practice of those Offices thereof which are generally commanded in the Scriptures. Well might the Apostles say here, vers. 33. God is not the Authour of con­fusion but of Order, as in all Churches of the Saints. Whosoever withdraweth himself from the publick Order of the Church, out of opinion that a better might be established, will hinder the Edification thereof more in that neglect of the course in force which he procureth, then it is possible he should ad­vance it in the practice of those whom he thinketh to direct in a better course. For on the one side, his own followers, out of heat of contention, shall alwayes spend their zeal upon matters of small consequence, which ought to be conversant about the great things of the Gospel: On the other side, those that are not affected with his singulari­ties, [Page 188] are disquieted in their own course of Gods Service. The other part of the Apo­stles Rule seemeth to extend further then the term of Decencie, in which it is translated, containeth, [...] saith the Apostle, honestè saith the Old Latine, and in S. Pauls Epistles [...], which is rendered there honestè ambulare, and [...], in the Acts, honestae mulieres, all these expresse more then Decencie. For that is seen in the least matters, where all things are fit and su­table, but that which in Latine is called ho­nestas, in none but those that carry an appear­ance that deserveth respect. Which if the property of the word will not inforce, as to them that rellish it right without fail it will do, the nature and kind of that whereof the Apostle speaketh, will constrain it to import no lesse then that which beareth an appear­ance of respect and account: Because in mat­ter of so high a nature, as the exercise of Re­ligion, nothing can be decent, nothing can become, but that which preserveth the re­spect which actions of that rank are to be per­formed with. So much common sense tel­leth us, that the outward appearance of all kind of proceedings, is a means to maintain the inward esteem which men ought to hold of those things that are done there. Let no man blame me that appeal to common sense to judge what becometh in matters of Reli­gion, [Page 189] which must neither stand nor fall by the judgement of common sense, being so farre beyond it. The Apostle here hath done it afore me, vers. 23. If the Church be met, and all speak with tongues, and there come in those that are unlearned or unbelievers, will they not say that ye are mad? For what is this, but to condemne that which they did in the exer­cise of Religion, by the verdict of common sense, which though unable to judge of the Religion of Christians, neverthelesse is able to discern what is sutable to the end which the Assemblies of Christians professe? And do we not all see with what kind of reasons in another place, 1. Cor. xi. 13. he argueth another point of this nature, to settle a cu­stome for men to be bare, women to be veil­ed at their Assemblies? It is first to be known, that the women of those times, and of the Jews in particular, as Tertullian in one place witnesseth, were carefull to keep their faces veiled from the sight of men, when they came in publick; which was in them a pro­fession of bashfulnesse, and that modesty which they desired to preserve. On the o­ther side, in men it was a mark of confusion and disgrace to have the face covered: the custome was to go bare in publick, and that in token of the freedome and boldnesse which they professed. And it is plain, that the Covering, whereof the Apostle speaketh, [Page 190] was such an one as the face was veiled with: for therefore he saith, vers. 4. The man dis­honoureth his head, in covering it when he prayeth or prophesieth, disclaiming the free­dome and dignity of his sexe: The woman in discovering her head, not professing the modesty and subjection of her sexe: there­fore he saith afterwards, that the womans hair is given her for a veil, that is to cover the face with, which if it be not done, she had as good be shaven, saith he, vers. 5. In Tertullians time, those that professed Virgi­nity, took upon them to sit with their faces unveiled in the Church, taking it for a privi­ledge of their rank, to disclaim the subjecti­on of the sexe, and professe freedome. This is the occasion of his book, De Virginibus velandis. What opinion it was, upon which the custome which the Apostle writeth a­gainst at Corinth proceeded, is not known. How the Apostle argueth we see, 1. Cor. xi. 13. Judge in your selves, saith he, is it comely that a woman pray unto God uncovered? doth not even nature it self teach you, &c? To shew us the reason whereupon he proceedeth, that the custome then practised, for men to go bare-head in signe of freedome and pro­fession of boldnesse and chearfulnesse of heart, women veiled in signe of modesty and bashfulnesse, as it was agreeable to revealed truth, as the Apostle disputeth before, vers. [Page 191] 3, 7. which teacheth that the woman was created of the man, and must not forget the subjection she oweth him from whom she first came; so is it to the light of nature, that teacheth women to keep their hair to veil themselves with; if there be nothing else to do it with, men to part with theirs, that it hinder not their boldnesse to appear: As Ter­tul. Apolog. c. xxx. saith, They prayed bare-headed, because not ashamed. By which it remaineth undeniable, how much the Apo­stle referreth to common reason, to judge of the fitnesse of those things that are practised at our Religious Assemblies, when he setteth aside his Apostolick Authority, to consult with their common sense about matters to be ordered. But when that is done, having alledged how agreeable the custome for which he pleaded was, both to the light of nature, and to revealed truth; because it is not possible that matters of this nature should be put past contradiction and dispute, by con­straining reasons issuing from the mere na­ture of things, and yet the quiet of the Church, on which the Edification of it de­pendeth, requireth that they should be out of dispute: you shall see where the last resort of his plea endeth, when he saith, vers. 16. But if any man seem to be contentious, we have no such custome, neither the Churches of God. where he hath estated a generall Rule for the [Page 192] Church to follow, that in matters of this in­difference, the custome of the Church is to be preferred before our own reasons. The indifference whereof here we speak, is not to be found in the action to be done or not to be done, as if in things of this slight nature our obligation to God had no influence, as if it were indifferent to a man to do or not to do, to do this or the other: but the indiffer­ence, whereof we speak, is to be understood in the latitude and kind of the thing prescri­bed to be done or not done, which indiffer­ence is taken away by custome accruing. For example, when S. Augustine saith, Ep. cxviii. that to fast on Saturday or not, to ce­lebrate the Eucharist, or to communicate e­very day or not, were things of free obser­vance; his meaning was not, that it was free for particular persons to do what they would, without respect to the custome in which they lived; that is quite against the purpose of his Epistle, which is for the ob­servation of present customes: but that of their own nature and kind they were free to be determined by the practice of severall Churches, which he that regardeth not in his particular, is the cause of an offense. It is no more then the Apostle teacheth, when he saith, If any man seem to be contentious, we have no such custome, neither the Churches of God. Where he acknowledgeth, that in [Page 193] things of this nature, even his own reasons, for the custome in force, must needs be sub­ject to contradiction of contrary reasons, much more, other mens reasons, for cu­stomes of like nature, might be opposed with such as might move men to think the contrary custome better, for which they plead: and yet concluding, that they ought to submit their reasons to the custome in force, hath given us authority to conclude, That men are bound, in matter of that nature, to balk their private judgement, to proceed upon publick custome. The reason being that which was argued afore, because cu­stome containeth Order, and upon Order the edification of the Church dependeth: Nei­ther can private Innovations, in the advan­tage which they yield, beyond that which is received, countervail the disadvantage of pu­blick confusion and unquietnesse, which they cause. There are besides these which have been discoursed two considerations of sin­gular moment to recommend and to inforce the Orders of Publick Service. For as the Church universall is but one in regard of times, as well as of places and countreys, those Orders must needs appear most com­mendable, which are derived from the uni­versall practice of the Ancient Church, e­specially next the Apostles: And as the Church is at this time incorporate into the [Page 194] State of Kingdomes and Common-wealths, it is the secular Arm that establisheth it with a power that is able to constrain, but when that is done, there must needs accrue a se­cond obligation of obedience for consci­ence, which the Apostle requireth to be yielded to secular Powers. It is not my pur­pose to oblige the Church of this time to re­duce into practice all things which a man may find to have been practised even in the time of the Apostles, much lesse afterwards: We have divers remarkable instances, of matters allowed, and appointed by the Apo­stles in Scripture, which are come to disuse upon appearance that the reason is ceased whereupon they were prescribed. Such is that whereof I spake even now, for women to be veiled on their faces, in the time of Publick Service, which the Apostle infor­ceth with so many reasons, and yet among us doth not take place, neither in the rest of countreys, where it was never the custome for women to go abroad with their faces co­vered, in signe of the modestie and subjection which they professe. Such is that Ancient Custome of Agapae, or Feasts of Love, the Originall whereof S. Chrysostome truly deriveth from the manner of living of those Primitive Christians that made all things common, in the Acts of the Apostles. There were those in other places that went not so [Page 195] farre, yet intended to preserve some impres­sion of their practice: These, upon set dayes of Assemblies, furnished a common enter­tainment both for rich and poore, so that, Service being done, after the Communion of the Mysteries, they went all to feast toge­ther, the rich providing and inviting the poore, and all together making good chear. This is his discourse, in 1. ad Cor. Hom. xxvii. neither was it any part of the Apostles mind, to forbid this course, but rather to allow it, so farre as he regulateth and ordereth the course of it. Which neverthelesse we see it is so lost, as if there had never been remem­brance of any such thing in Scripture, be­cause it appeareth to common reason, that it cannot be practised to the same purpose, now that all the world is Christian, as it was when they were tied so strait together by the Profession that differenced them from the Gentiles. And such is that Order of the Apostle concerning Gentiles converted to the Faith, Acts xv. 29. To abstain from meats offered to Idoles, and from bloud, and from things strangled: The reason where of being nothing but this, when it is examined to the bottome, that the Jews converted to the Faith, might find lesse offense in matters of daily practice, which their Orders imposed upon them, but the Gentiles made no scruple at, and so might the better piece into one [Page 196] houshold of the Church; it is no marvell if the observance of it came afterward to dis­use when the reason had ceased. And there­fore it is remarkable even in S. Augustines time, as we find, cont. Faust. l. xxxii. 15. that divers Christians then scrupled at the viola­tion of this observance, in eating of a Hare killed by breaking the neck, or small Fowl without letting bloud, which he that doth, saith he, is now laughed at for his pains of the rest; because it could not appear to one so soon as the rest, that the ground of this in­junction was ceased. If then such Ordinan­ces and Customes as are allowed and injoyn­ed by the Apostles themselves are with right abolished, because the reason of them is ceased, much more those, which were ta­ken up at the beginning upon humane ap­pointment of the Church, may cease when the reason of that good appeareth not, and must cease when evil consequences, which they draw into the Church at their heels, be­gin to appear. This is that which justifieth the Reformation which we professe, wherein some observances in the Church, as ancient as there is remembrance in it of things used since the time of the Apostles, are perhaps abolished by Law, or disused by Custome; the remembrance of the dead at the Cele­bration of the Eucharist, for example: The reason of edification of the Church, by the [Page 197] comfort which it receiveth at the Commu­nion professed with the deceased, not being now required in particular, by them which presume of it, in all that dye in the Faith; and the abuses, which it hath trained in after it, appearing unsufferable. But all this being granted, the consideration of the Primitive Church, and the President of it, to my un­derstanding, prescribeth two things: The first is generall: as it is a Church, and all Churches make one Church by acknow­ledging and maintaining Union and Com­munion with the Churches that have been in other ages, as well as with the Churches that are in other Countreys, we are obliged not to disclaim, not to renounce it, but to maintain our selves alwayes of Communion with it, without substantiall difference of be­lief or practice. The Donatists in old time, as S. Augustine chargeth, fell foul upon the Article of the Catholick Church, because they acknowledged no Church but their own, but thought it had failed in all other Countreys, by communicating with the Church of Africk, from which they had se­parated themselves: Much more foul must he needs fall upon that Article, that thinketh the Church perished almost as soon as it was instituted, and proceedeth in his practice, as obliged to renounce that which was in the first ages. To maintain this Communion, it is [Page 198] not requisite we commend, but it is necessa­ry we tolerate all that was then in practice: though we believe some things may be mended at this time, we must not believe any thing was pernicious at that time. This in­deed, in the height, concerneth them which separate from this Church: Let them advise upon what terms they renounce that Church which communicateth with the Primitive Church, with which all Churches are bound to hold correspondence; but in a lower de­gree concerneth all those that think they can­not detest the corruptions of the Church of Rome enough, till they involve the Primi­tive Church, and whatsoever is done upon the President of it, in the same imputations w ^ch stick upon it: which is, out of indiscreet zeal to our own cause, to prevaricate against it, and for the blindnesse of the love we bear it, to oversee the advantages of it. For what greater pleasure can we do the Church of Rome, then to quit them the Ancient Church as their clear advantage? Or what greater scandall can we fasten upon the Reformation which we love, then to make every thing we like not a mark of Antichrist, for which we hold our selves bound to separate? which if we should do upon no other matters, then those which some men will have to be such, then were we as true schismaticks as they of the Church of Rome would have us. The [Page 199] second is an advantage more particular to the point we are in hand with. As it was the Church Primitive, near the fountain, and re­sented that fire the Holy Ghost had inspired so late, that which discourse of reason con­cludeth to be for the Edification of the Church in the Service of God, must needs appear more reasonable, if it were then in practice. Were the question about matters difficult and obscure in the meaning of the Scriptures, knowledge goeth along with gray hairs, and it is to be believed that the Church may improve in it, as in time: But whereas it was said afore, that we are to use our common reason in judging what is for the Edification of the Church in the Order of Publick Service, it is not to be thought that these are matters that require so much depth of understanding, as they do upright­nesse of disposition, to give sentence without inclination or prejudice. I say then, that when the coast was clear of partialities, the matters in hand not controverted on any side, the Church bent more to act in the Ser­vice of God, then to dispute about it, the practice of that time may be a way too steep for us to tread, but sure it is straight to direct us. We must not slight those Orders which directed them to make the Service of God their earnest businesse, because the Church of Rome hath made it a formall imployment [Page 200] to passe the time over with. If in weeding this Garden of Gods Church we pluck up wholesome Ordinances with the abuses which have been pinned to them, well may men devise Laws for a good fense, but not to much purpose, when Religion is not suffered to grow within the Pale. That noble and learned Du Plessis thought it a great advan­tage to the cause he undertook against the Masse, if he could demonstrate the Form of Service used in the Reformed Churches of France, to be more agreeable to that of the Primitive Church, then that of the Masse-book of Rome. This he thought worth his pains to undertake, and if we regard the sub­stance of Publick Service, may well be thought to have performed it. I am yet in a more generall point, concerning the Order of Publick Service, but I shall think it ad­vantage enough to the cause, in which I deal, to shew the points questioned in this Order to be of more Ancient Practice in the Church, then the corruptions of the Church of Rome, for which we leave it. And when I come anon to survay the particular Form of Service which this Church useth, let men of learning judge what is nearer to the Pri­mitive then both; but thereupon I must take leave to conclude, That this Church is not to forsake the Primitive to conform to other Reformed Churches, where the Order in [Page 201] force hath both the President of so Ancient Practice, and the reason of Edification to commend it. Now the difference between this State of the Church, incorporate into the bodies of Kingdomes and Common-wealths, and the Primitive, when it was ei­ther tolerated or persecuted under the Ro­mane Empire, is to be seen in the Apostles fishing after the Resurrection of Christ, John xxii. 11. Though there were taken 153. great fishes, yet the Net brake not. For the mul­titude of believers were of one heart, and one soul, Acts iiii. 32. They came out of good will into the Net of the Apostles, and out of good will they applied themselves to the Orders, wherein they were directed by them and their successours, not able to constrain obe­dience; so the Net was not strong enough to hold them, and yet brake not. But when the world came into the Church, then was the Parable of our Lord more clearly fulfilled, which resembleth the Gospel to a Net, which drew to the land both good and bad fish, and when the Net is not strengthened by the secular Arm, no marvell to see it break in pieces. It is therefore requisite, that the Or­ders of Publick Service have the force of Temporall Laws, by Act of Kingdomes and Common-wealths; but it is neverthelesse requisite, that it should be directed by the Office of Ministers of the Church, no other­wise [Page 202] then it was before the Empire or any Common-wealth received the Faith. The charge of directing belongeth to the one which cannot be dispossessed of it, the power of constraining belongeth to the other which must give account how they use it or not. Heb. xiii. 17. Obey them that have the Rule over you, or guide you, and submit your selves: for they watch for your souls as they that must give account. 1. Thess. v. 12, 13. And we beseech you, Brethren, to know them which labour among you, and are over you in the Lord; and to esteem them very highly in love for their works sake. What can these Exhortations and Injuncti­ons of the Apostle concern, if in matters so proper to their charge, as the Publick Ser­vice of God and the Order of it, those of whom the Apostle speaketh are not to direct but to execute? And when those disorders fell among the Corinthians in their Feasts of Love, and receiving the Mysteries, in pray­ing, praising God, and preaching in unknown Languages, no doubt through those partiali­ties of the Presbyters, the Ordinary Guides of the Church there, where of hath been spo­ken elsewhere; the Apostle indeed himself taketh Order in his time, but in case the like fall out afterwards, hath he not authorized the Ordinary Ministeries of the Church, by his example, to take Order in like matters? And when he writeth to Timothy, 1. Tim. [Page 203] ii. 1. I will therefore that first of all supplicati­ons, prayers, intercessions, and giving of thanks be made for all men: wherein without perad­venture he taketh order for the substance of Publick Prayer for their Assemblies, as shall appear, is it his purpose to referre the order­ing of it to the Congregation there, or to his Office whom he inchargeth with it? It is to be seen indeed how much King David did in ordering the Publick course of Divine Ser­vice in his time: But it is to be considered how he proceeded in it, by that which we reade, 1. Chron. xv. 16, 17. And David spake to the chief of the Levites, to appoint their bre­thren singers with instruments of musick, psal­teries, and harps, and cymbals, sounding by lift­ing up the voice with joy. And the Levites ap­pointed Heman and the rest: which is the very course by which we pretend such things are to passe. But in the Church of Christ, as from the beginning things came to be pra­ctised in the Service of God, by Order of the Ministers and consent of the people; so when Emperours, Kingdomes, and Common­wealths received the Faith, they purchased themselves no right of disposing in such matters, as by the Scriptures belong to the Ministers charge, but they impose upon themselves the charge of inforcing these Or­ders which shall seem to be for the advance­ment of godlinesse. And therefore upon the [Page 204] judgement of discretion, common to all Christians, they are to proceed in denying or inforcing the execution of that which is directed by them whose charge it concern­eth. If they proceed further, they are to answer for the good aswell as for the wrong which they do, so farre as that which is done for the better, as it advanceth the publick good in the particular substance of that which is done, so it may prejudice it more, in the consequence of the Example. Let us then recollect from the first to the last, what hath been said, of the reasons and grounds whereupon the Apostle proceedeth in regulating matters concerning the Publick service of God, and we shall find that the Church in all ages is to proceed no other­wise. First, the edification of the Church, that is, the instruction of Gods people in the knowledge of him, & the training of them in the exercise of godlines, is the aim proposed. This is procured by observing Order and Comelinesse in all things to be done, of that nature. The best and most unpartiall reason is to be imployed in judging what best be­cometh in matters of this weight: and be­cause it is not possible to put these Ordinan­ces past contradiction of opposite reasons, the custome directed by the Ministers of the Church, upon advise of common reason, and most primitive and universall President [Page 205] of the Church, and inforced by the secular Arm, is to take place for Order sake. If after all this a question be made, Whether matters established with a tolerable respect to the Fiduciall Line of this Rule, oblige men in conscience to observe them or not, he shall leave the Church obnoxious to perpetuall confusion, by necessary consequence, seeing it is not possible that all men should agree, of their free accord to observe any course as fit­test to be observed, unlesse they think them­selves tied in conscience to observe that Rule, which for the latitude and kind of it is not sinfull for themselves to observe, and that if they fail, they may be constrained to it, because it is established. Possible it is that men proceeding in the form of this Rule, should so farre mistake themselves, as to injoyn the Church to violate some of Gods Laws in obeying theirs: in such, a man is bound with his bloud to maintain his diso­bedience. But our speech concerneth mat­ters of indifference, where the perpetuall Law of God and Nature forbiddeth not the whole kind and latitude of the thing com­manded, where no perpetuall Law of God or Nature, no positive constitution of God or man, that ought to take place afore this, cometh between; if the Laws of the Church, strengthened by the secular Arm, bind not a man in conscience by virtue of that Law of [Page 206] God, that inforceth obedience to their Au­thours, to do according to them, then must all men be at their freedome, to dissolve or preserve order in the Service of God as they please. Where nothing but custome of the Church, upon probable reason, directeth our practice, we must not proceed according to our private reasons, which perswade the contrary; but according to publick custome, if we will be ruled by the Apostle: But where there is Law to constrain us, we may perhaps have reason to think, that the Au­thours of Laws might have done better, in ordering matters otherwise, and yet be bound our selves to follow the course which they prescribe. They are to answer for the things they injoyn; we for our performance; when was any humane Law made that could not be faulted? if our obedience be delayed till it find such laws as no fault can be found with, the world must end in confusion, be­fore we practise that virtue. It is never law­full to do any thing that is evil; but it is not evil, but necessary, in the sphere of things in­different, to follow the Law that standeth, though a better might stand in stead of it. Herewith agreeth the judgement of the prin­cipall reformed Divines, themselves chief Reformers, which my desire is to repeat here, though it hath been produced more at large, not as pretending to stand or fall [Page 207] by pluralitie of voices, but desiring to make it appear, that nothing is said here to crosse the Principles of the Reformation and chief Reformers. Philip. loco de Caerem. in Ec­clesia, p. 651. In Ecclesiis emendatis reliqui sunt ritus aliqui adiaphori, quia hujus vitae actiones ordine aliquo distribuendae sunt. Homi­num natura intelligit & amat ordinem, qui qui­dem maximè decet Ecclesiam & congressus pu­blicos. In reformed Churches there remain some indifferent rites (rites concerning indif­ferent things) because the actions of this life are to be disposed in some order. Man by nature apprehendeth and loveth order, which especially becometh the Church and Publick Assemblies. Calv. 4. Instit. x. 27. Neque enim haberi po­test quod Paulus exigit, ut decenter omnia & ordine fiant, nisi additis observationibus, tan­quam vinculis quibusdam, ordo ipse & decorum consistat. That whith Paul requireth, that all things be done decently and in order, is not to be obtained, unlesse that Order and Comelinesse stand upon some observances, added as bonds, to wit, to inforce it. To the same purpose a little afore, Si in rebus agendis vigere semper ali­quem ritum oportet, quem non respui publicae honest at is intersit, at que adeò humanitatis ipsi­us: id in Ecclesiis praesertim observandum, quae cum bene composita omnium constitutione optimè sustinentur, tum verò sine concordia nullae sunt prorsus. And a little after he toucheth the [Page 208] reason here discoursed to the quick. At cùm in hominum moribus tanta sit diversitas, tanta in animis varietas, tanta in judici is ingentisque pugna, neque politia ulla satis firma est, nist cer­tis legibus constituta, nec sine stata quadam for­ma servari ritus quispiam potest. But there being so much difference in mens manners, so much diversitie of minds, so much contrariety of judgements and dispositions, neither is any Common-wealth firm as it should be, till it be settled with certain Laws, neither can any rite be observed, without some settled form. Rites prescribed by God, cannot be observed but according to Forms prescribed by man. Phi­lip. ubi suprá. Rursus autem munitur publics tranquillitas hâc doctrinâ, quòd dicimus, pro­pter [...], eos ritus qui boni ordinis causâ in­stituti sunt, servandos esse, & peccare homines petulantes, qui in Ecclesiis emendatis violant tales ritus cum scandalo. Again, the publick quiet is fortified by this doctrine, wherein we say, that for good Orders sake, those Rites which are ordained for good Orders sake, are to be observed, and that such saucy persons, as violate such Rites with offense in reformed Churches, do sinne. Again, Aliqui homines, &c. Some men of savage nature hate all Laws as a prison: but others of gentle nature and sociable, and under­standing themselves to be born to Communicate, nay, that their chief work is to contribute their indeavours to help and cherish the Church of [Page 209] their own accord observe honest & usefull Rites, and avoid Offenses, and knowing that publick Assemblies of the Church are ordained by the singular providence and blessing of God, and that God would have this frequency credited, that the voice of the Gospel may sound upon earth, study to maintain the order, the quiet, the gravitie of these Assemblies.

CHAP. VII.

THis is the substance of those things that are to be done, for the publick Service [Page 210] of God, at the Assemblies of Christians. And these are the grounds of those Rules by which the form, in which they are done, is to be directed. Before we come to touch that particular form of Service which we use, with these Rules, let us make triall of them in some particulars, which in the gene­rall point of publick Service are or may be questionable. And that by the method al­ready set on foot of Reasons drawn from the grounds and rules of the Apostle, se­conded by the practice of the Primitive, the judgement and agreement of Reformed Churches. Among w ^ch there is none of more account then this, Whether there ought to be a set Form of Prayer prescribed for our As­semblies. For it is not denied, that their ought to be an order prescribed for Publick Service in the whole: but Publick Prayers, and the form of them, it is pretended, are to be referred to the discretion of the person by whom they are ministred, by virtue of that charge of the Apostle, wherein he for­biddeth to Quench the Spirit, 1. Thes. v. 19. which is conceived to be done, when the conceptions of mens minds, or the ex­pressions of their tongues, are stinted to pre­scribed forms, and men by that means so con­fined, that they cannot make demonstration of those graces which the Spirit of God hath indued them with. This is, to my un­derstanding, [Page 211] the best of that Argument, that casteth so much and so dangerous scruple in a clear businesse. And at a distance carrieth an appearance of the Word of God, and the meaning of Scripture, but survayed near hand, may be a warning to all men, how they trouble the Church with misapprehen­sion, received upon the superficiall sound of the words of it. For when the Apostle for­biddeth to Quench the Spirit, he speaketh of immediate inspirations of the holy Ghost, such as they were, by which men were ina­bled to discern the secrets of other mens hearts. As in 1. Cor. xiv. 24. by which the Prophets of Antiochia were informed of the will of God, for the sending of Paul and Barnabas: And those others for the ordina­tion of Timothy, Act. xiii. 2. 1. Tim. iv. 14. by which the truth was revealed unto them, as concerning matters in hand at their As­semblies, 1. Cor. xiv. 30. And the Rule of the Apostle, If Revelation be made to another as he sitteth, let the first be silent, is to 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 [Page 212] 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 [Page 213] 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 [Page 214] 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 [Page 215] 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 [Page 216] 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 drawn in consequence, to the prejudice of that way which they de­fire to render commendable: but when we [Page 217] heare these flying pretenses passe up and down, by which those demurres of humane imperfection are intitled to those unuttera­ble groans which the Spirit of God inditeth, according to the Apostle, we have reason not to admire the occasion of such unsuffer­able profanenesse. What shall we say then of the meanest rank of persons, by whom Ex­temporary conceptions and expressions in such high Offices must be ministred, but this, that the ill order by which they are vented to the world, must needs bring Religion to be contemptible? Again, in regard of mens opinions and inclinations, in regard of seve­rall discretions and judgements, in point of what is fit to be recommended to God in publick Prayers, which way shall we attain that Order, that Reverence, which this Of­fice requireth according to the Apostle? If men be left to themselves, whatsoever opi­nion in Religion, whatsoever debate be­tween neighbours, whatsoever publick mat­ter of Church or Common-wealth, a man shall please to make his interesse, upon like reason he may make the subject of his Pray­ers, and of the Congregation, which if it be not well directed (as what man is free from mistake, where men may be and alwayes are of divers opinions) must either pursue his interesse, for the will of God in their de­sires, or as they are bound to be, must be [Page 218] scandalized at that which is done. I had ra­ther belie mine own senses, then charge any man with that which appeareth not; but if experience tell us not, that such things have been done, that mens prayers in the Church have smoked with their choler in private and publick matters, yet reason will tell us, how easily it may be done, and such Ordinance pointed in time against them, that least deserve it in Church or Common-wealth. As the matter is among us, we see how farre mens minds are from being agreed, when we are to pray for fair weather, and when for rain: make particular persons infallible Judges, not of a thing of that consequence, but of whatsoever may be the subject of our prayers, and we make them all Popes in their Congregations: make them not infalli­ble, and we multiply scandalls in the Service of God to the worlds end, to which no man should come till all were ended. Last of all, it is not the ingenious conceptions of mens minds, it is not the eloquent expressions of their tongues, that God is affected with: the Ministers devotion will prove more free to­wards God, when his mind is lesse at work in framing terms to expresse what he concei­veth to be for the purpose. But if we have re­gard unto the meanest rank in knowledge, as well as in estate, which are alwayes the great­est part, and therefore in whom Charity hath [Page 219] the most share, it will appear a great advan­tage to their devotions, to run smooth upon the Forms to which they are practised, which must needs be intercepted with study­ing the meaning of new ones, which they are directed with. This is that which my reason is able to inform in this point, Whe­ther a prescript form of prayers be for the edification of the Church, in maintaining Order, and Reverence in the Publick Service of God, or not. Let us see which way the practice of the Church inclineth, or hath in­clined: though the matter be great, as con­cerning the meaning of the Apostles charge, and the form of serving God, a man shall have no cause to suspect his own reason, when the reason of the Church, and the guides of it go before. But I must begin with the Publick Service of God in the Temple, so farre as it was morall, and consi­sted not in offering Sacrifices: That carrieth more prejudice with it then mans reason can inforce; That which was done there, is Pre­sident enough to presume, that the like is not against the Law of God and the Scripture. Of this we reade thus, 1. Chron. xxiii. 30. And to stand every morning to thank and praise the Lord, and likewise at evening: and at all offering burnt-offerings to the Lord, on the Sab­baths, the New Moons, and the Solemn Assem­blies. For without doubt, the purpose is here [Page 220] to specifie at what times the Levites sung the Psalmes of Gods praises, to the Sacrifices that were offering in the Court of the Tem­ple, whereof we reade afore, 1. Chron. xvi. 4. And he appointed of the Levites to Minister be­fore the Ark of the Lord: and to record, and thank, and praise the Lord God of Israel. And again, vers. 37. the same is repeated. But af­terwards, having spoken of the Priests, whom David left to sacrifice upon the Altar at Gi­beon, it followeth, vers. 41. And with them Heman, and Jeduthun, and the rest that were chosen, that were expressed by name to give thanks to the Lord, because his mercy indureth for ever. Here you shall perceive the time and the place of this Service expressed in Scri­pture. Part of them with Asaph, were to Minister before the Ark, part with Heman and Jeduthun to give thanks unto the Lord, where the Priests offered the burnt-offering morning and evening, vers. 40. for the time that the Altar was at Gibeon, the Ark in the city of David. But for a perpetuall course, as you have it, xxiii. 30. To stand every morn­ing to thank and praise the Lord, and likewise at evening: and at all offering of burnt-offerings to the Lord, in the Sabbaths, in the New Moons, and on the Assemblies. For thus it must here be translated, as R. David Kimchi hath glos­sed it, That they should also be ready to praise, when the burnt-sacrifice is offered on [Page 221] the Sabbaths, and New Moons, and dayes of Assemblies; and also to help the Priests on these dayes, when there are many offer­ings. For by this exposition is signified both the help which the Priests had from the Le­vites in sacrificing, and also the kinds of Sa­crifices, at which the Levites sung Psalmes of Praise and Thanksgiving. Maimoni Cele hammikdash. C. iii. [...], And when do they sing? Over all the burnt-offerings of the Congregation which were due, and over the peace offerings of an Assembly, at the pour­ing of the wine: But the voluntary burnt-offer­ings of the Congregation, over these they sung not the Song. A Rule without doubt raised from the Scripture alledged; and the place here signified, where they stood to sing, that is before the Ark, is the same that is signified at Solomons Sacrifice, 2. Chron. v. 12. where they stood East from the Altar, as it must be translated, that is, at the East Gate of the Temple, either before the mens Court, or before the womens Court. For at both these Gates there was a Pulpit for the Levites, where, at all these times, stood twelve at the least, for this purpose, Maimoni (as before.) And before the latter were those fifteen steps, from which the fifteen Psalmes of de­grees are named, because they were sung there, as the Talmudists will have it, Mass. Middoth, Cap. ii. Numb. 5, 6. and the annota­tions [Page 222] upon it. To this must be added that memorable passage of the Samaritane Chro­nicle, published not long since, the tenour whereof is this, The High-Priest living at that time (that is the yeare of the world 4713. by their account) took away that most excellent book that was in their hands ever since the calme and peaceable time of the Israelites, which con­tained those Songs and Prayers which were ever used before their Sacrifices. For before every of their severall Sacrifices they had their severall Songs, still used in those times of peace, all which, accurately written, were transmitted to the sub­sequent generations, from the time of the Legate (Moses) unto this day, by the Ministery of the Holy Priest. For this whole passage speaketh clearly of the Service of God in the Tem­ple, shewing us, that besides the book of Psalmes there were other Songs used at the Sacrifices of their severall Solemnities, which were, according to the course of their Service, put together in one book for the purpose. There was besides, another part of the Service done in the Temple, which men of learning have hit upon by conjecture, out of Apoc. viii. 3. And another Angel came and stood at the Altar, having a golden Censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints, upon the golden Altar which was before the Throne; joyned with Luk. i. 10. And the [Page 233] whole multitude of the people were praying with­out at the time of incense. From which Text Lud. Capellus collected, That while the Priest offered his incense in the Tabernacle, the people were at their prayers abroad, and that S. Johns Vision alludeth to nothing else. Whereupon our Mead of Christs Colledge very ingeniously conceived, that where it is said there, vers. i. When he had opened the se­venth Seal, there was silence in heaven about the space of half an houre, all this was represented in resemblance of the Service of the Tem­ple, where first the Praises of God are sung, as it is before, vi. 9. then there is silence for half an houre, while the Priest within offer­eth the incense, and the people without pray for remission of sinnes every one by them­selves. For so I find this conjecture verified in Prike Aboth. v. 5. where one of the ten miracles, which the Jews relate fell out con­tinually in the Service of God in the Tem­ple, is this, [...], that is, They stood crowded, but they worshipped at large. which R. Obadiah Bartenora pro­ceedeth thus to expound upon the meaning of the word [...], It hath the sense, saith he, from swimming upon the face of the waters: For, because of the crowd every one pressed his fellow, so that they stood swimming as it were, with their feet lifted up from the ground, in the aire. At the time of wor­shipping, [Page 224] the miracle happened to them, that they worshipped at large, every man foure cubits from the next, that he might not heare him when he confessed and remembred his sinnes. Where­fore they stood while the Levites sung, at pouring the wine upon the burnt-offering, but when the Priest went to offer the incense, then fell every man down to make confessi­on of his sinnes in private. Which being done, the Holy Priest, coming out into the Court, pronounced the Benediction, ap­pointed in the Law, over the people, which was the end of Service. Of this Maimoni, of Prayer, and the Priests blessing, xiiii. 9. In the Temple, after the morning Service was done, the Priests went up into the Pulpit to blesse: which maketh me presume, that the Order of Service in the Temple was no otherwise then hath been declared. Which Ecclesiasti­cus seemeth punctually to describe in Onias, cap. l. 15, 16, 17. He stretched out his hand to the cup, and poured of the bloud of the grape, he poured out at the foot of the Altar a sweet smel­ling savour unto the most high King of all. Then shouted the sonnes of Aaron, and sounded the silver trumpets, and made a great noise to be heard for a remembrance before the most High. Then all the people together hasted, and fell down to the earth upon their faces, to worship their Lord God Almighty, the most High. When the wine was poured forth, and the Priests blew [Page 225] the trumpets within, at Festivals, it is to be understood, that the Levites sung the praises of God without at the same time, as we saw afore: and so it followeth in the next words, wherein this description is repeated, vers. 18, 19. The singers also sang praises with their voi­ces, with great variety of sounds was there made sweet melody. And the people besought the Lord the most High, by prayer before him that is mer­cifull, till the solemnity of the Lord was ended, and they had finished his Service. After all fol­loweth the Priests blessing, as Maimoni said, vers. 20, 21. Then he went down, and lifted up his hands over the whole Congregation of the children of Israel, to give the blessing of the Lord with his lips, and to rejoyce in his Name. And they bowed themselves down to worship the second time, that they might receive a blessing from the most High. I make no doubt but there was time for reading and expounding the Law in the Temple, as it hath been touch­ed, but because I find no remembrance of it in this Service, and because it concerneth not the point in hand, I let it alone. In this course of Service then, the prayer where­with each of them confessed their sinnes was private and at pleasure, the rest was all by prescript form. The Priests blessing expres­sed in Scripture: the praises of God, out of the book of Psalmes, and others for the pur­pose. And this is the strength of that Argu­ment [Page 226] that is drawn from the Titles of the Psalmes, shewing that they were indited for the purpose of praising God, and praying to him, as the tenour of them is. Two or three of these Titles it shall not be amisse to pro­duce here. Psalm. iiii. and all the rest where the title is To the chief Musician, the Chaldee translateth [...], to sing, or to praise: to tell us, that they were Psalmes composed for the Master of Musick, to be used in the Service of the Temple. xcii. A Psalme, a Song for the Sabbath day: It is a pleasant thing to reade the vagaries of the Jews upon this Title, from whence they conceive this Psalme to be made by Adam, after his fall on the Fri­day, to serve God with on the Sabbath; whereas the meaning in our observation is plain, that it was composed to be sung in the Service of the Temple on the Sabbath, which the very tenour of the Psalme infor­ceth, when it saith, vers. 4. For thou Lord hast made me glad through thy works: I will triumph in the works of thy hands: pointing at the meditation of the Creation upon the Sabbath, as the Jews expound it. Last, the Title of those fifteen Psalmes after the cxx. called Psalmes of Degrees, expounded as a­fore, from the fifteen steps between the mens Court, and that of the Priests, is assurance enough that they were made to serve God with there. By which it appeareth, that the [Page 227] Prophets of God, and their Disciples, that the great Wisemen of the Jews, that the A­postles of our Lord, when they frequented this Service, as shall be said, thought not their spirits stinted by the prescipt form of it. The Service of God in the Synagogues depended much upon this in the Temple; nei­ther is it in me to imagine what reason can be alledged, why a prescript form used in the Temple should not fit the Synagogue. The way to put this past peradventure, had been to describe the particulars of that Service, and to trace the Antiquity of them, from their best writings; but a discourse too long and obscure for this place. I shall be content to produce two or three passages, of the sub­stance or circumstance of it, by which shall appear whatsoever alterations it hath recei­ved, (As at the present, in the substance of their Service all agree, though for the parti­culars there is not more difference among Jews of severall Countreys in any thing then in this, saith Leo Modena, in the piece na­med afore, P. 1. C. xi. 6.) that a prescript form was used among them, under the se­cond Temple, while they continued the peo­ple of God. The Order whereof, for my part, I must needs referre to the Ancient Scribes that succeeded the Prophets; as mine Authour R. Moses Maimoni hath ex­pressed in the first particular which I intend [Page 228] to alledge, that is the xviii. Benedictions, wherein, praising God, they beg at his hands the supply of his daily blessings. These, in his Treatise of Prayer and Benediction of the Priests, i. 2. he referreth to Ezra, as the Authour of them, when being returned from the Captivity, it was found that the people was not able to praise and serve God in a continued speech, their language being mixed with that of strangers. I confesse I should have thought it a more probable rea­son to have said, that they were composed as a direction for the Service of God, both in publick and private, as still their use is: But for this Authours credit, it is very well known, that all his stuff cometh from the best writings which that people have. And the agreement of the Jews of all Countreys, in these and the other Benedictions, where­of they are bound to say every day an hun­dred, and that of old, sufficiently sheweth how ancient they are, when other ingredi­ents of their Service are subject to change with times and places: as their Hymnes for example, whereof is to be seen at large, in Abenezra upon Ecclesiastes, v. 1. where he disputeth against those of R. Eliezer hak­kalir, preferring before them those which R. Saadiah Haggaon had made. The second particular, that I will produce, is the Service of the seven dayes Fast, described in the [Page 229] same Maimoni, Taanioth iv. 14. how it was performed, in Jerusalem. His words are to this effect; [...], When they prayed after this Order in Jerusalem, they went into the Mountain of the Temple, against the East Gate, and when the Apostle of the Congregation was come to, He that heard Abraham (the Prayer that ended thus) Blessed be thou, O Lord God, our God, the God of Israel, from generation to generation. The people answer, Blessed be the Name of his glorious Kingdome, to all generati­ons and evermore. And the Officer of the Syna­gogue saith to the Priests that blow the Trumpets, (according to the Law, Num. x. 9.) Sound ye sonnes of Aaron, sound: and again he prayeth. This is a form then which was in use during the Temple, upon that occasion, and giveth presumption enough, that there was the like for all other ordinary and extraordinary ones. And at this occasion in particular is the Rule verified, which saith, That the people did not answer Amen within the Mountain of the Temple. Gem. Hierosol. Taanioth c. ii. Babylon Beracoth c. ix. which Rule is e­nough to prove my intent, because it shew­eth, that there were certain forms among them, (the same that still are extant) which when they were used in the Synagogue, the people answered Amen in the end; but when they were used in the Mountain of the Temple, that is, within the outmost com­passe [Page 230] of it, the peoples answer was, as afore, Blessed be the Name of his glorious Kingdome to all generations and evermore. And the case is related in the Misna Taanioth ii. 5. that whereas once this answer was used in the Synagogue, the matter came before the WISE, (and, as I remember, it was before the great Sanedrin at Sippore, during the time that it sate there, being removed from Jerusalem, whereof afore) and their resolu­tion was, that it was not so practised, but onely at the East Gate, and in the Mountain of the Temple; that is, as Maimoni and Bar­tenora both expound it, at the East Gate of the Temple, and at the Eastern Gate of the Mountain of the Temple. To make the meaning of their resolution to be this, that the answer of the people aforesaid, in stead of Amen, which they used to answer in the Synagogue, was onely practised after the Be­nediction of the Priests which they gave at the East Gate of the Temple, as was said, and at this Service of the Fast of seven dayes in Jerusalem, where it was done at the East Gate of the Mountain of the Temple, the outmost close of it. But seeing the same Ser­vice was done throughout their Synagogues, as the cause required, of necessity the same form was used upon those occasions, and the like upon others. The last particular I shall produce, is a Circumstance observable at all [Page 231] their Services, That whereas the reading of the Law and other Scriptures, and the Ex­position of it was done by principall persons, the chief of the Synagogue, with their faces turned to the people as they sate, as our Lord in the Synagogue of Nazareth, Luk. iv. 16. on the other side, the Prayers were read by him whom they call Apparitour of the Syna­gogue, correspondent to the Deacon in the Christian Church, with his back to the peo­ple, and his face to the Ark and to the El­ders. This Office, though of good account in the Synagogue, as we see in Maimoni of Prayer, C. viii. n. 11. being yet inferiour to the Scribes and WISE, it is plain to my common sense, that it was not intrusted to direct the Prayers of their betters, in quali­ties proper to that work, upon other ground then this, because the Prayers had been com­posed by those wise and learned afore, and were therefore ministred by their inferiours, the Deacons of Synagogues. Such is he of whom Luke iv. 20. And he closed the book and gave it again to the Minister, and sate down: Such is he that is called Apostle of the Congre­gation in Maimoni, the place aforesaid, that pronounceth the Service prescribed there, and to shew that it was no late practice a­mong them which he prescribeth, is called in the Misna, Beracoth v. 3. Taanith. ii. 2. [...], he that cometh down before [Page 232] 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 [Page 233] 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, [Page 234] 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 [Page 235] 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 [Page 236] 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 they prayed by heart. For the words, sine Monitore, quia de [Page 237] pectore, of Tertullian, affected alwayes to imi­tate and expresse the Greek, are to my best apprehension, the translation of that which is called in Greek [...], in English, to say by heart: and so they could not have shewed a passage more pregnant with the sense they in­tended to destroy, That they prayed by pre­script forms. The fairest proof we can make, that the Church after the Apostles time, and the use of extraordinary Graces, betook thē ­selves to prescript forms of Prayer, as well as other parts of Gods Service, will be from the parts of it. The Psalmes of David, in the first place, do mix Prayers with the praises of God, and are no extemporary conceptions, yet were alwayes one of the first parts of pu­blick Service, as shall appear in due time. As for other Hymnes of private composure, Conc. Laod. Canon 15. [...]. That besides inrolled Singers that go up into the Desk, and sing out of the Parchmine, others ought not to sing in the Church. Canon 59. [...]. That Psalmes of private persons must not be said in the Church. These Canons seem to make op­position between those that came from pri­vate persons, and those that were entered in the Church-books. These onely to be sung out of those books by Clergie Chanters, in­rolled [Page 238] in the list of the Church, that other persons might take no occasion to bring any into use, besides those that were prescribed and received. I find that to meet with the poison of Arrius, sicut in principio was added to Gloria Patri, in the Church-Service. And I have heard, that to meet with the poison of Pelagius, they took up the custome to put Dei Gratia in Titles and Inscriptions of Let­ters. But that the custome of using such set forms was taken up first, because the Arian and Pelagian heresies conveyed and spread themselves by that means, is strange news to heare. It might have been said with more reason of the hymns of Valentinus, so long afore, which Tertullian taxeth, De carne Christi, C. xvii. And let unpartiall reason answer the question, Whether it be more like if any such thing were, that they should make that advantage, because set forms were then in practice, or, Whether the Church should fall to use that course, because it was first ta­ken up by these heresies. In reading and ex­pounding the Scriptures, the question is not made. But that is the particular, wherein I must yield something of private conception to have been used in the Primitive Church-Service. It is believed, that in the flourishing times of the Church, Preachers were wont, in the beginning of their Sermons, to com­mend themselves and their labours to Gods [Page 239] blessing; the form is extant which S. Am­brose used, neither do we find that it was not at their own choice. But after the Sermon, the Catechumeni or Hearers, those that were under Penance, those that were vexed with unclean spirits, were dismissed with the seve­rall Prayers of the Congregation & Benedi­ctions of the Bishop or Presbyter, on their severall behalves. When that was done, the Prayers which were used at the Eucha­rist by the Congregation that was admitted to it were of two sorts, as shall be shewed afterwards, when I come to compare the Service which this Church useth, with that of the Primitive. The first was of those which the Apostle calleth Supplications and Intercessions, not onely for the generall and particular necessities both of the Congrega­tion and the members of it, but of all mem­bers of Church and Common-wealth, toge­ther or in particular, which are the same for substance which have since been called Lita­nies. The second was that Thanksgiving, from which that Sacrament is still called the Eu­charist, because it was alwayes consecrated with it; wherein remembrance was made of all the blessings of Gods Providence, in particular, that of our Lord Christ, which it pretendeth to commemorate with prayer that his Ordinance may be effectuall to the present. I know there followed Thanksgi­ving [Page 240] after the Communion, besides other pieces of that Service, as shall be said: which I regard not so much now, because they seem not to have been of such consideration, in the frame of their Service. My intent is to show in due time, that these were the prayers practised upon the Apostles order, 1. Tim. ii. 1. I exhort therefore, before all, that Prayers, Sup­plications, Intercessions, and giving of Thanks be made for all men: For kings and all that are in Eminence: That they are the same which the Apostle intimateth, and specifieth to have been practised, at that time, when he saith, 1. Cor. xiv. 15. I will pray with the Spi­rit, but I will pray also with the understanding, I will sing with the Spirit, but I will sing also with the understanding: else when thou BLES­SEST with the Spirit, how shall he that filleth the place of the ignorant say Amen at thy GI­VING OF THANKS, seeing he knoweth not what thou sayest? In fine, that these Intercessi­ons whereof the Apostle speaketh, Rom. viii. 26. when he saith, The Spirit it self INTER­CEDETH for us with groans not to be uttered, are the same which in the Primitive Church were solemn & perpetual before Celabrating the Eucharist according to S. Chrysostomes Exposition averred afore. This must be done after we have showed, what reason there is to think, that the Eucharist was celebrated at these Assemblies whereof the Apostle wri­teth [Page 241] to the Corinthians, chap. xiv. In the mean time, as concerning the Prayers for Hearers, Penitents, and possessed Persons, as well as the said Supplications & Interces­sions, that they were all done by prescript form, let me argue as I did afore, of the Pray­ers of the Synagogue, because they were ministred by the Deacon, as S. Chrysostome said, and as it shall appear afterwards, by the remembrance we shall find of the Custome of the Church. For I suppose no reason will yield, that the Church referred themselves to be directed in their Publick Service by that rank of Ministers. As for the THANKS­GIVING which the Sacrament was conse­crated with, I will here use no more then the words of S. Cyprian, de Lapsis, Serm. xiv. Ʋbi verò SOLENNIBUS adimpletis dare cali­cem Diaconus praesentibus coepit, &c. and in another place where he calleth it, Calicem SOLENNI benedictione sacratum. And ask whether the Eucharist were consecrated with an Ex tempore Prayer, in Justine or Tertullians time, the form whereof by S. Cyprians time was become SOLEMN. Of the Preface Sursum Corda, remembred by the same S. Cyprian, de orat. Domini, and yet extant in all ancient Liturgies as well as ours, as well as of other particulars, there will be occasion to speak afterwards. From that which hath been said of a prescript form [Page 242] of Prayer at celebrating the Eucharist, I will take upon me to presume no lesse of other Services at other Assemblies. Conc. Laod. Can. xviii. taketh Order, [...]: That the same service of Prayers ought to be performed both at ninth houres (at three after noon) and evenings. It hath been said of late, that this Canon first confined the Prayers of the Church to a set Form, com­manding to use alwayes the same, but such an one as every one composed for his own turn. This is argued from the iii. Councel of Carthage, after this of Laodicea, Can. xxiii. where it is said, Et quicunque sibi preces alicunde describit, non eis utatur, nisi priùs eas cum instructioribus fratribus contulerit. And whosoever copieth out Prayers for his use, from any where, let him not use them, till he have de­bated them with his more learned brethren. Af­terwards, that the forms to be used be first allowed in the Synode, we are told was first ordered, in the ii. Councel of Milevis, some few years after this. The words are these, Placuit etiam illud, ut preces, vel orationes, seu missae, quae probatae fuerint in Concilio, sive Prae­fationes, sive Commendationes, seu mannum Impositiones ab omnibus celebrentur: nec alia omnino dicantur in Ecclesia, nisi quae à pruden­tioribus tractatae, vel comprobatae in Synodo fue­rint, nè fortè aliquid contra fidem, vel per [Page 243] ignorantiam, vel per minus studium fuerit com­positum. It seemed good also that those Pray­ers, or Masses, which have been allowed in the Councel, whether Prefaces, or Commendations, or Impositions of Hands, be frequented of all; so that none at all be said in the Church, but such as have been treated by the more discreet, or allowed in the Synode, lest perhaps something against the Faith be composed, either through ignorance, or too little heed. With what judge­ment these bold conjectures are imposed upon the world for truth, is now to be con­sidered. First, it is acknowledged on all sides, among men of learning, that there is a great deal of confusion in these Africane Canons, as they have been published in the Collecti­on of Councels. In particular, by Justellus his preface and edition of those Canons it ap­peareth, that the Councel which is there called the iii. of Carthage, Caesario & Attico Coss. A. D. CCCXCIII. did make Canons, which are yet extam in the Code published by Justellus, in number xxiii. the rest of the L. fathered upon it, are packed together, most of them, out of the Councel of Car­thage in which that Code was inacted, Post Cons. Honorii xii. & Theod. viii. A. D. CDXIX. whereof neverthelesse this is none. But this ii. Councel of Milevis, Theod. vii. & Palladio Coss. A. D. CDXVI. decreed indeed against Pelagius and Celestius, but made no [Page 244] Canons whereof we have just remembrance: the xxvii fathered upon it, are packed toge­ther out of diverse Africane Councels, one whereof is that of Carthage Honorio vii. & Theod. ii. Coss. A. D. CCCCVII. among the Canons whereof there is one, which in the Copie, published first in Greek by Du Til­let, since with the Originall Latine, by Justel­lus, is in number ciii, in these terms, Placuit etiam hoc, ut preces quae probatae fuerint in Con­cilio, sive Praefationes, sive Commendationes, seu manûs Impositiones, ab omnibus celebrentur: nec aliae omnino contra fidem praeferantur (in the Collection called the Africane Councel, proferantur) sed quaecunque à prudentioribus fuerint collectae, dicantur. This also seemed good that these Prayers which have been allowed in the Councel, whether Prefaces, or Commendati­ons, or Impositions of hands, be frequented of all: so that by no means, others against the faith, be preferred (or said) but these that have been composed by the more discreet, be said. Balsamon upon this Canon, [...]. It seemeth some Bishops took upon them to say Prayers not customed. It seem­eth indeed inconvenience was perceived, by the unconformitie of particular Episcopall Churches, upon alterations made by the Ministers of them in their form of Service. Therefore it is provided, That the Service to be used be first approved in the usuall Sy­node [Page 245] of the Africane Churches, that all E­piscopall Churches of those Provinces might be conformable. But this supposeth a Form w ^ch those Churches had, how should else provision be made against alteration in it? And this being without doubt the Au­thentick Canon, from which both those re­cited have been jumbled into the Councels specified: neither can we allow them more credit, then can be thought due to him that pleased to make that jumble; nor can we admit any other sense of the words of them, then the words of this Canon inforce. Which sense, being of no more consequence, will not be worth the while further to di­spute. And it is to be observed, that some Western Canons have provided to the same purpose, that all the Churches of the same Province, be conformable in point of Ser­vice. Conc. Venet. C. xv. Rectum quoque duximus ut vel intra Provinciam nostram Sa­crorum ordo, & psallendi una sit consuetudo. We have also thought it right, that in sacred offi­ces, and the order of singing, the same custome hold through our Province. Conc. Epaon. C. xxvii. Ad celebrandum divina Officia, Ordi­nem, quem Metropolitani tenent, Provincia­les observare debebunt. For celebrating divine Offices, those of Provinces shall be bound to ob­serve the Order which the Metropolitanes hold. By which appeareth the point aimed at in all [Page 246] these Canons, to make the whole Province conformable in Divine Service. Which was without doubt the intent of that of La­odicea, expounded by Zonaras, by that ciii. of the Africane Canons, [...]. The same thing (saith he) doth this present Canon also ordain. Thus it is easy to perceive, that this Canon of Laodicea, pro­viding that the order of Prayer be alwayes the SAME, intended not to appoint the SAME Minister alwayes to use the same order of Prayers, as is imagined, but that there should be one Form unalterable, with respect to the Diocese of Asia, for which it was Originally made: As that of Carthage, for the Diocese of Africk, and others for their severall Pro­vinces. And because they allow by this Ca­non every man to compose his own service, so it be alwayes the same, let them take no­tice how this agreeth with Zonaras, [...], &c. Therefore, saith he, this Canon seemeth to order the same, that whosoever would shall not compose Prayers and say them at Assemblies. And now judge whether he or these new Masters is best at expounding the Canons. Onely observe, That this xviii. Canon of Laodicea concerneth not the Service of those Assemblies at which the Eucharist was celebrated, of which alone that ciii. Africane Canon proceedeth: the title whereof is, De precibus ad altare dicendis, of Prayers to be [Page 247] said at the Altar. Whereupon it might per­haps be conceived, that the said pretended Milevitane Canon, where it ordereth the Prayers of the Eucharist, requireth them to be allowed by the Synode; where it requi­reth them either to be allowed by the Sy­node, or else treated by the more discreet, speaketh of other Services such as that Ca­non of Laodicea concerneth: but being of no more credit, it deserveth not to be sifted so near. Adde to all this the Tradition in the lives of the Popes, what this or that Pope added to the Prayers that the Eucha­rist was celebrated with, which there is no reason to discredit for the whole, and it will appear both that there was a set Form from the beginning, and that it was subject to continuall alterations, the true reason why the Primitive forms cannot now be exhibit­ed. I am not so credulous as to intitle the Liturgies fathered upon S. James, S. Mark, S. Peter, no nor S. Basil, or S. Chrysostome, as now we have them, to the persons whose names they wear. But I am confident they are the Services frequented in the Churches of Jerusalem, Alexandria, Rome, Constanti­nople, and the parts of the East that follow­ed S. Basil, in celebrating the Eucharist, from the time that they were put in this frame, and that to this frame they are reduced, through those changes which severall ages [Page 248] have brought to passe, from a prescript form at the beginning, though not this. For ex­ample, That which is called S. Peters, is word for word the Canon of the Romane missall, with some parts of the Eastern Li­turgies, which I find not yet to have been frequented in the Western. From hence we have ground enough to imagine, why it hath been called S. Peters. That of S. James we may discern to be the service of the Church of Jerusalem, by the particulars of it related to in the Catechises attributed to Cyrill of Jerusalem, Catech. v. That of S. Mark may be discerned for the Service of the Church of Alexandria, by the great agreement it carrieth with that of S. Cyrill sometimes Patriarch, and with the Ethiopick received from thence, as from their Mother-Church, both in Biblioth. Patrum. But as for the al­terations to which it is to be believed these Liturgies have been subject from time to time, we have this confession of Victorius Sciatach, the Maronite at Rome, in his Pre­face to Velseius of Ausburg, before the three Liturgies, which at the request of his friends, he turned for him out of the Arabick Copy sent him by Scaliger. Nam ut Latini ipsi & Graeci Pontifices, multa deinceps in suis Litur­giis, quas jam indè ab Apostolis acceperant, pro re nata, vel immutarunt, vel addiderunt: ità etiam ab Alexandrinis & Aegyptiis, par est [Page 249] credere, pro temporum opportunitate factitatum. For as the Latine and Greek Prelates either ad­ded or changed, upon occasion, divers things af­terwards, in the Liturgies which they received even from the Apostles: so is it meet to think was done according to the occasion of times, by those of Alexandria and Egypt. Of the Alte­rations made in the Romane Service by the Popes Gelasius and Gregory the Great, be­side others, the remembrance is quick and fresh in divers Writers. The like it is reason­able to conceive of other active Prelates. This he very pertinently argueth after­wards from the Copie which he trans­lated, in which the Liturgie called S. Ba­sils was couched at large. Of the two that remain, intitled to Gregory the Di­vine and S. Cyrill, nothing was set down but the passages of difference from that of S. Basil. Though being subject to such continuall alterations, we cannot be bound to believe them, as they are, to have been composed by those persons whose names they bear. And this truth we must take no­tice to be of great advantage to the cause of that Reformation which we professe. For presuming, as we do, that an alteration in matter of Religion hath come to passe, what better account can we give how it should be effected, what more reasonable way can we assigne, of conveighing it into the minds of [Page 250] the people, then by unsensible alterations in the form of publick service? which so long as we know in generall to have been done, there is just cause otherwise to presume, that it hath been to that purpose which we op­pose. And if the traces hereof were well hunted in particular, perhaps it might be made to appear to common sense, in the main particulars which we professe to re­form. So when demand is made to exhibit the Copies of Primitive Liturgies, the case is much as it was of old at Athens, in the di­spute about Theseus his ship in Plutarch, Whether this which had been so changed, that no man could tell what part of it remain­ed, were the same or not. Suppose we leave the Probleme to those keen wits of Greece, that started it, I suppose it could not be questioned on any side, that there had been once such a ship of Theseus. In our case I shall hope to produce some ribs or limbes of the service practised and prescribed by the Apostle for the substance of it. And there­fore, though I presume not with that Ma­ronite, that the Apostles themselves prescri­bed the form, and delivered to those which succeeded them, having showed afore, That for that time the parts of it were ministred by immediate inspiration of Gods Spirit: yet this I will take upon me to conclude out of the premises, that as it had been in the [Page 251] Synagogue afore, so in the Church after­wards, when those inspirations were ceased, they betook themselves on all hands to pre­script forms, which at the first derived from the Primitive practice, retained that agree­ment in severall places which in the sub­stance of them still appeareth. And being propagated from the greatest Churches at the first, have at length all yielded in a man­ner to the principall. By Balsamon in Can. xxxii. Sex. Syn. and his answer to Mark Pa­triarch of Alexandria, it appeareth how de­sirous the service of S. Chrystostome, that is, of Constantinople, was to put down these of Jerusalem and Alexandria. And it is well enough known how the Romane Masse, which was once the Gregorian Service, hath abolished the Spanish, Gaulish, and Germane Orders, and confined that which is intitled to S. Ambrose to his own Church of Mil­lain. That this perpetuall practice of the Church, of prescript forms of Service is not against the Principles of the Reformation, or the judgement of chief Reformers, a few words shall serve to conclude. In particu­lar, in this of England, for which I plead, That the Principall of the Clergie should be imployed to advise the whole kingdome assembled, to inact a Form of Service, to the purpose that those which could make no Prayers of their own head, might use it as [Page 252] cork to help them to swim with, not for any of these considerations expressed afore, espe­cially the practice of it once inacted, having been without interruption ever since, is a thing so farre from common reason to con­ceive, that it is hard to believe that those which speak it believe themselves in it. In Luthers Reformation the question is not made, though there is no reason to be show­ed, why their example should not be drawn into consequence here. As for the other according to Calvine, so farre as my lot hath been to know the preacher of it, I confesse it is a thing which hath made me much mar­vel, to see them so punctuall in practising their form prescribed, that scarce any thing came from the Ministers themselves, but that very short prayer afore the Sermon, wherein they recommend themselves and their performance to the blessing of God, as you saw the fashion was in the Ancient Church. Because it is found that the opini­ons, which this Church hath been disquieted with, were taken up upon unreasonable affe­ctation to be conformable with them, those that pretend their example are bound to show us among them the Principle where­upon this point is condemned, that a pre­script Form is that which the Apostle for­biddeth in Quenching the Spirit. Therefore it will not be enough to say, That divers [Page 253] Churches of that Reformation, use to neg­lect the Order appointed them, and use the voluntary conceptions of their Ministers in publick Prayers. For that may be thought of all, and of us, for the reasons premised must be thought an example of ill consequence, & not for this Church to imitate. But it is requi­site to alledge the same reason from their Doctours, and to show that they disallow set Prayers, as Quenching the Spirit. To which purpose I have not yet heard any thing pro­duced either from the Fathers of the Church or from the Reformed Doctours. And there­fore till that be done, I am bold to send home that Principle to them that have most right to own in, that is, to those of the sepa­ration from this Church of England, or ra­ther to those Germane Sectaries, that dream­ed of Enthusiasmes, and immediate inspira­tions.

CHAP. VIII.

THe next point concerning in generall the Order of Publick Service, is the differ­ence of times, and dayes, and houres, in re­spect of frequenting our Assemblies for the purpose of it▪ And first, the Order of daily Morning and Evening Service, how much it concerneth the edification of the Church, that is, the training of it in the exercise of Godlinesse. A point otherwise to be plead­ed then the rest. For in other matters we have reason, or at least the shadow of reason, to deal with: In this, it is not for Christians to alledge, That it is not for the honour and glory of God to be served in publick, or that it is not for the benefit of his people to joyn together in addressing their petitions, in pro­curing their daily wants at his hands. Ne­verthelesse, as if these considerations were to give way to the occasions of the world, those that deny them not to be valuable, are content to let them, and the Order of daily Service grounded upon them, be uneffectuall and to no purpose. This is not the place to dispute how much the consideration of [Page 255] Gods Service is to out-weigh the world and the occasions of it. Onely, because it may be said, How many idle bellies are maintained in the Church of Rome, to Pater over their Mattens and Evensongs, in a manner not re­garded by themselves, and a language not understood by the people: let it be consi­dered, what greater advantage the devil could wish to make of this abuse among them, then upon occasion of it to bring the Service of God into disuse among us; or how he could have improved this scandall to more purpose, for the hindering of Good­nesse, then rooting out the substance of Gods Service, rather then reforming the abuses of the manner of it. In the next place, the dif­ference of Festivall and Fasting-dayes from the ordinary, in respect to the Service of God upon them, is an Order much concern­ing the edification of the Church, in the ex­ercise of Godlinesse. Here indeed some pre­tense of reason hath been made, to shew that it is not in the power of the Church to ap­point Festivall dayes, as a thing contrary to the tenour of the Law which saith, Six dayes thou shalt labour and do all that thou hast to do. I know not whether men by this time be ware of the mistakes which this reason in­volveth, because it maketh not so much noise in these dayes: but without doubt it was al­wayes a grosse inconsequence, to imagine an [Page 256] office of the second Table, of labouring in ordinary work, to be commanded by a law of the first Table: but without doubt it was alwayes a grosse inconvenience, to imagine God to give a command here, which we must suppose him to crosse afterwards in the law of Moses, when he cometh to appoint New-moons and other Solemnities to be observed on these six dayes. Therefore when the Commandment saith, Six dayes thou SHALT labour, the meaning is, Six dayes thou MAYEST labour: thou art licensed and not forbidden to do thy daily work on them, by this Commandment. So it is translated in our last English, Exod. xxxi. 15. Six dayes may work be done: And in the Ebrew the same word standeth for both senses. Last of all, whereas it is known that there were in the Jews Calendar, at the time when our Lord Christ lived upon earth, divers Solemnities besides those that were appointed by the law of Moses, of which something must be said afterwards; and we know by the Gospel, that our Lord himself kept the Feast of the Dedication instituted by Judas Macchabeus, by that particular we are assured, both that he observed the rest, and that by observing he allowed and commended the Institution in generall, for the purpose whereof we speak. For, the blessings of God, whereof these Solemnities renew the remembrance, [Page 257] are of that esteem to the Church, that we are not able to expresse too much thankfulnesse in taking that occasion of solemnizing his Service. And the greatest part of Christians are such as will receive much improvement in the principall Mysteries of our Faith, by the sensible instruction which the observati­on of such Solemnities yieldeth. The re­membrance of the Birth, the Sufferings, the Resurrection and Ascension of Christ, the Coming of the Holy Ghost, the Conversion of the Gentiles by sending the Apostles, the way made before his coming by the Annun­ciation of the Angel, and the coming of the Baptist, as it is a powerfull mean to train the more ignorant sort in the understanding of such great Mysteries, so it is a just occasion for all sorts, to make that a particular time of serving God, upon which we solemnize those great works of his. For the purpose is not to hinder the occasions of the world, by setting aside mens ordinary work, but to pre­ferre the Service of God before it. If the Publick Service of God be of better esteem then the businesse of this world, well may the Church own all the means by which she la­boureth to procure the exercise of it: but if the businesse of this world, so far as it hindereth not the Service of God, be good & commen­dable, she shall not need to own the restraint of it further then it tendeth to that purpose. [Page 258] Therefore provided, as it is among us, that the wholesome effect of this Ordinance va­nish not in the excessive multitude of Festi­vals, ordinary occasions crowding out the remembrance of those that deserve it; it will not serve the turn to say, That the Papists have made these Solemnities the occasion of worshipping the Saints that own the dayes: To that must the same be answered as afore, That it is the use and improvement that the devil would chuse to make of such scandals, to prevent the abuse of Gods Service, by rooting out the exercise of it. As for parti­cular Solemnities of Fasting, by the week, or by the yeare, we are to consider that absti­nence is not onely the cure of that sensuality which surfet breedeth, but the most power­full means to represent unto a man the whole condition of his soul towards God. Would a man desire to humble himself in the consi­deration of his offenses? Let common sense be judge, whether he shall do it full or fasting to better purpose. Wherefore, being subject to runne into offense from time to time, what more wholesome Ordinance can the Church have, then to Assemble from week to week to humble our selves in the presence of God, and to labour to divert his due wrath, that it light not upon us in generall or in par­ticular? And being subject neverthelesse to heap wrath against our selves, by slighting [Page 259] our continuall humiliation and repentance, what more Solemn Ordinance could reason devise, then Fasting before Festivals; then before the most Solemn yearly Festivall, the most Solemn yearly Fast; by humiliati­on going before, to estate us in the right of those blessings which then we celebrate? Our Lord in the Gospel hath said of his Di­sciples, When the Bridegroom shall be taken from among them, then shall they Fast in those dayes: Should Christians never Fast but when publick calamities, or extraordinary occasions of the Common-wealth call for it, well may it be asked, Where is the effect of these words? I speak not now of any difference of meats for conscience sake, in that abstinence is not seen in the considerati­on now in hand: But I speak of the Service of God upon these occasions, which being appointed for humbling of our souls in con­sideration of our offenses, common sense will not refuse, that abstinence is necessary for the purpose. If it be said in this point as a­fore, That the Papists have abused this Ordi­nance to a sacrilegious opinion of Satisfacti­on, and Merit, and the worship of God: ha­ving declared a just and true reason and ground of the Ordinance, according to which it is no worship of God, but the op­portunity and means of his due and requisite Service, the answer must be as afore, That it [Page 260] is the advantage which the devil would wish to make of such abuses, to make them the pretense to root out the Service of God, and so to save the pains of reforming it. The last consideration which I referre to this head, concerneth the frequent Celebration and Communion of the Eucharist, which is in­deed the crown of Publick Service, and the most solemne and chief work of Christian Assemblies. And though for the particular time of Communicating, it is rather com­mended then injoyned, yet the remembrance it importeth is so proper, so particular to the Profession we make, that our Assemblies are never so like the Assemblies of Christians, as when it is celebrated. And though it is not in men so to command the occasions of the world, as to be alwayes disposed to communicate, yet, that in the generall of the Church there should not alwayes be persons disposed to communicate, that it should not be celebrated for those which are disposed to communicate, is an inconvenience, for which nothing but too much love of the world, too much backwardnesse from spirituall duties, can be alledged. For if it be said, That the Church of Rome, by retaining the Custome of celebrating day by day, hath turned the Communion into a Sacrifice for the quick and dead; the answer must be as afore, That it is the use which the enemy of mankind [Page 261] would chuse to make of their abuses, to per­swade men, that so long as private Masses are abolished, they are at freedome to be se­cure of the frequent Celebration and Com­munion of the Eucharist. If any man think that under this which hath been said, there is an intent to shoulder out Preaching, by commending other causes of Religious As­semblies, he shall both wrong my meaning, and mistake the truth of the cause. He that will have men to Preach more then they learn, and to void those crudities in the Church which were never digested in their studies, perhaps may have reason to think, that where the stuff is slight, there the larger measure is due: but besides the scandals such raw doctrine must needs breed, he shall be sure to bring a slight esteem upon that Pro­fession, wherein God is served no otherwise. But he that will provide abilities of men for so great a work, shall find, that these Assem­blies on Festivall and Fasting-dayes, the oc­casions whereof are here commended, shall minister opportunities of continuall Preach­ing, even beyond those of hearing, alwayes for the edification of the Church, where men are able to support the respect and esteem of so great a work. It is now time to put toge­ther the Primitive practice of the Church, in the particulars here touched, deriving it as near as can be from the time of the Apostles. [Page 262] It is thus written of the first Disciples, Acts ii. 42. And they continued stedfastly in the A­postles Doctrine, and Communion, and in break­ing bread, and Prayers. And vers. 46. And day by day continuing with one mind in the Temple, and breaking bread from house to house, did eat their meat with gladnesse and singlenesse of heart. Again, iii. 1. Now Peter and John went up together into the Temple, at the houre of prayer, being the ninth houre: that is, three after noon. The Synagogues were instituted for the morall and perpetuall Service of God, by prayer, and praising him, and ex­pounding his word, leaving the figurative worship of Sacrifices to the Temple: upon which neverthelesse the circumstances of that morall Service depended, as hath been observed out of R. Moses Maimoni, Tephil­lah Ubircath Cohenim, C. l. n. 7. and must be repeated here. Thus he delivereth; That correspondent to the daily Sacrifice Morn­ing and Evening, there was ordered among them, and practised, one Service for the Morning, another for the Evening: that therefore called [...], this [...]. And on Solemn dayes, when there was a Sacrifice more then ordinary offered by the Law, a third called [...], that is, over & above. Fur­ther, n. 8. That, as the limbes of the Even­ing Sacrifice were burning all night upon the Altar, so, in correspondence, there was [Page 263] ordered a prayer at night, which, though not obligatory, he saith was practised by all Israel. Of the Service appointed for Fasting-dayes, at closing in the Evening, called there­fore by them [...], I need say nothing here. C. ii. n. 2. he declareth, that because, when the Eve of the Passeover fell upon the Fri­day, the Evening Sacrifice was killed half an houre after noon; therefore the time from which the Evening Sacrifice became due was from thence to half an houre after three; which was called [...], the great Evening Service, the lesse being from thence to Sunne-set. So that he who prayeth this Service from half an houre after twelve, is disobliged of the debt of it: And upon what terms it is said, either at both these houres, or at the one, according to their or­ders, it followeth there, n. 3. Of these three Services, the Ebrew Doctours, Maimoni as afore, Abenezra upon Psal. iv. 6. R. Saadiah upon Dan. vi. 10. constantly expound the words of the Psalmist there; Evening, and Morning, and at Noon will I pray, and cry aloud, and he shall heare my voice. And that of Da­niel, He kneeled upon his knees three times a day, and prayed, and gave thanks before God, as afore time. Whence it should seem, that when S. Peter went up to pray upon the house top a­bout the sixth houre, Acts x. 9. his meaning was to observe the lawfull houre of the [Page 264] Evening Service half an houre after Noon: though, being at Jerusalem, he went up into the Temple with John at the houre of Prayer, being the ninth houre, when this Service was performed there, in the Assem­bly of the people. The same which Judith observed, as we reade, Judith ix. 1. About the time that the incense of that Evening was of­fered in Jerusalem, in the house of the Lord, Ju­dith cried with a loud voice and said. According to that of the Psalme, Let my Prayer be set forth in thy sight as the incense, and let the lift­ing up of my hands be an Evening Sacrifice, as you heard afore, that their prayers in the Temple were offered at the time of incense. Thus the order of the Synagogue aimed at the Sacrifices, which by the Law were of­fered in the Temple. In the Church, it was received of very ancient time, to pray at nine, at twelve, and at three afternoon, aiming, it should seem, at the practice of the Syna­gogue, and of the Apostles according to it, but with the difference you see, that they prayed thrice in the day time, whereas the Jews third Service was at going to bed, as you have it in Maimoni as afore. Tertullian, De Jejun. adv. Psych. C. x. sheweth, that the houres of nine, and twelve, and three were customed for Prayer by the Christians of that time, by proving it from the example of the Disciples assembled, as S. Peter saith, [Page 265] Acts ii. 15. upon the third houre of the day; of S. Peter, that went up to pray at the sixth houre; and of Peter and John, that went up to the Temple at the houre of prayer, being the ninth houre. And then it followeth, Quod etiam suadet Danielis quoque argumen­tum, ter die orantis, utique per aliquarum hora­rum exceptionem, non aliarum autem quàm in­signiorum exinde Apostolicarum, tertiae, sextae, nonae. Hinc ita (que) & Petrum dicam ex vetere potiùs usu nonam observasse, tertio orantem su­premae orationis munere. Which also Daniel his praying thrice a day argueth, forsooth, excepting some houres, and those no other then these of the Apostles, which thence were more notable, the third, sixth, and ninth. Hereupon I would say, that Peter rather observed the ninth by ancient custome, praying the third time, as the last offer­ing. Here lieth the difference. It is the third prayer of the day, according to Tertullian, which Peter and John offered at the time of Evening Sacrifice, which these Ebrew Do­ctours make but the second. Whatsoever become of this difference, as concerning the houres of mens private prayers, the publick houres of the Temple, observed by the A­postles, became a President to the Church for the Publick Service of God at their As­semblies. In the Constitutions of the Apo­stles, they are exhorted to pray the Lords Prayer thrice a day, according to Tertullian, [Page 266] vii. 24. They are again exhorted to pray at other houres besides, viii. 36. But as con­cerning their Assemblies, thus he instructeth the Bishop to teach the people, just accord­ing to the practice of the Synagogue, alledged out of Maimoni ii. 58. [...]. But in teaching, O Bishop, charge and instruct the people to be continually at Church, Morning and Evening every day, and not absent at all. Whereas upon Lords dayes, in the same place he remembreth three Services, which seem to be those whereof the Canon of Lao­dicea speaketh, where it appointeth the same Service of Prayers to be used, both at three and at Evenings, meaning upon Lords dayes, according to these Constitutions. It is not then this Authours judgement, (upon which I stand not) but it is the Example of the Apo­stles, and Primitive Disciples, resorting to the Temple to serve God with the Jews, in the Service there practised, and that accord­ing to the custome of the Synagogue; but it is the custome of the Church by him remem­bred, and derived from their Example, that must needs recommend with great weight unto us the order of this Church, as concern­ing daily Morning and Evening Service. And to the same purpose, in the Reformation, Calvine upon Acts iii. 1. Instituerat Dominus [Page 267] ut Sacrificium vesperi & mane offerrent. Hoc exercitio docebantur ab Invocatione & cultu Dei incipere diem & claudere. God hath appointed the Jews to offer Sacrifice morning and evening. By this exercise they were taught to begin and close the day with calling upon God, and his Ser­vice. A little after, Primùm, quòd statas ho­ras Deus veteri populo esse voluit, indè colligi­mus Ecclesiam non posse carere certâ disciplinâ. Ac hodie, nisi obstaret nimius torpor, utile esset quotidie haberi tales conventus. First, whereas God appointed his ancient people set houres, thence we gather, that the Church cannot be without a certain discipline. And at this day, if too much dulnesse hindered not, it were usefull every day to hold such Assemblies. Of Festivals appointed by the Guides of the Synagogue, not by the Law of Moses, we have foure, to my remembrance, expressed in the Scri­ptures. The first is that of Purim, Esther ix. 20. The second, the Festivall of the Law, upon Tisri xxiii. observed still among the Jews for making an end of reading the Law, which they begin to reade over again the next Sabbath; pointed at Nehem. viii. 9. ix. 1. as Scaliger De Emend. Temp. vii. Not. in Comp. Jud. hath excellently observed. It is first to be known, that the Festivals of the Law were appointed to be solemnized with mirth and gladnesse of heart: wherefore they are called, Num. x. 10. The dayes of your [Page 268] gladnesse. And in the Psalme for the Sab­bath, xcii. 4. the Psalmist in this respect, For thou Lord hast made me glad through thy works, saith he, I will triumph in the works of thy hands: expressing the subject of that gladnesse, the remembrance of the Creation, upon that day celebrated. Though the ob­servance of rest upon the Sabbath was strict, yet when our Saviour went into the house of one of the chief Pharisees to eat bread on the Sabbath, Luke xiv. 1. this invitation and en­tertainment is argument enough that it was Festivall, for the manner of observance. Hereupon it is, that the people falling to weep upon hearing the Law read, the first day of the Feast of Tabernacles, Nehem. viii. 9. are forbidden to violate the Law of the Feast, and commanded to observe the day in the right nature of it. Whereas the people then, being forbidden to mourn on the Festi­vall, are said, ix. 1. to have fasted on the xxiiii. of that moneth, we have cause to pre­sume with him, that the Fast, whereof they acknowledged the cause, upon the first day of that Feast, was deferred till the usuall So­lemnities of it were past; which by the Law ending upon the xxii. and the Fast not kept till the xxiiii. it is plain that the reason was, the Festivall of the Law, falling then, and observed upon the xxiii. as now, not by the Law, but by the Constitution of their [Page 269] Elders. The third is the Feast of the wood-offering, of which Nehem. x. 34. And we cast lots among the Priests, the Levites, and the People for the wood-offering, to bring it into the house of our God, after the houses of our fathers, at times appointed yeare by yeare, to burn upon the Altar of the Lord our God, as it is written in the Law. And xiii. 31. And for the wood-offer­ing at times appointed. The same Scaliger con­ceiveth out of Josephus, that this Festivall fell upon the xxii. of the moneth Ab, to which sense he referreth the words of Orach Hajim, AB est rex, quòd in eo caederent ligna in Sacrificium: AB is a King (among Moneths) because upon it they cut wood for the Sacrifice. But the truth is that which the Misna rela­teth, Mass. Taanith. C. iv. n. 5. that it was held for nine dayes of severall moneths, whereof a great part fell in that moneth. For this is that which the Scripture saith, At times appointed yeare by yeare. The last is the Dedication of the Temple by Judas Macca­beus, which our Lord observed, John x. 22. neither is it within the compasse of common sense, to imagine that he did otherwise in the rest of the Solemnities, which were then for certain in the Jews Calendar. As for their times of Fasting, the day of Atonement stood by the Law of Moses, and the rest appointed for it, as strict as that of the Sabbath; but the nature of the observance quite otherwise, [Page 270] with humiliation and afflicting the Soul. There were divers other Fasts which that people took upon them to observe, not upon the Law, but upon publick Order and Cu­stome, upon set dayes of severall moneths, as in their Calender is yet to be seen; whereof some are remembred in the Scriptures. Zach. vii. 5. and viii. 19. we reade of the Fasts of the fourth, and fifth, and seventh, and tenth moneths, in remembrance of those calami­ties which God had punished the sinnes of that people with upon those dayes, most of them still remembred in their writings. Be­sides, that which is read in the Law of Moses, Num. x. 9. And if you go to warre in your land with your enemies that distresse you, then you shall blow an alarm with the Trumpets: hath been from old time understood, in the pra­ctice of that people, of all distresses that came upon them for their sinnes, and of Proclaim­ing Fasts for strict repentance, and diverting Gods wrath, Maimoni, Taanioth. C. i. num. 1. The Order of which Fasts was grounded up­on that which the words of the Pharisee point at, Luke xviii. 12. I fast twice in the week. For without doubt the second and fifth day of the week, Mundayes and Thursdayes, were observed many ages afore that, for the purposes which the same Rabbi specifieth. Tephillah Ubircath Cohenim. C. xii. n. 1. [...], Our Lord Moses appointed [Page 271] Israel to reade the Law at morning Prayer upon the Sabbath, and the second and the fifth, that they might not rest three dayes from hearing the Law: and Esra appointed to reade it at even­ing Prayer upon the Sabbath, because of idle per­sons. And he ordered that three men should reade upon the second and fifth, and not lesse then ten verses. And in Megillah. C. i. num. 6. [...], those that dwell in villages, that Assemble not in the Synagogues, but upon the se­cond and the fifth. These are his words, by which it appeareth, that these dayes were more solemn for Assemblies, then the rest of the week, seeing that in villages they As­sembled upon them in the Synagogues, which upon every day they did not. The words of the Pharisee bear further, that they were observed with fasting: and, besides E­piphanius, their own writers have delivered no lesse. But the observance, without doubt, was not so strict upon them, else could not the Pharisee have alledged it for his own praise. And the Order of proclaimed Fasts, whereof I began to speak, argueth no lesse. It was at the least for three dayes, beginning at the Munday, and so on the Thursday, and Munday next, Maimoni Taanioth. C. i. n. 5. But if seven dayes of fasting were appointed, then they went on interchangeably from the first Munday, C. iii. n. 5. So the Congrega­tion fasted not on Sabbaths or Festivals, nei­ther [Page 272] did they begin fasting on New-moons, or the Dedication, or Purim, or the work­ing day of a Feast, (that is the dayes that come between the first, and last of the Passe­over and Tabernacles) but if they had begun afore, they went on upon these dayes, C. i. n. 6, 7. If these dayes then had been fasted ordinarily with such strict observance, then could not the extraordinary Fasts, which were purposely cast upon the same dayes, have been perceived. The institution and observation of these Solemnities in the Syn­agogue, as it regarded no Ceremoniall Service, which figured things to come, but the Service of God by publick Prayers, and the Praises of God with hearing his Word upon the remembrance of his blessings, or of our misdeeds, was a due President for the Church to follow, according to the chief occasions ministred by the Principles of our Faith. The Resurrection of our Lord in the first place. Who can 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 [Page 273] 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 Passion­day 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 [Page 247] 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. [Page 275] 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; [...] [Page 276] [...]. 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 [Page 277] 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 temporibus & cau­sis uniuscujusque. Sic & Apostolos observasse, nullum aliud imponentes jugum certorum & ab omnibus obeundorum jejuniorum; proinde nec [Page 278] stationum, quae & ipsae suos dies habeant, quartae feriae & sextae, passivè tamen currant, neque sub lege praecepti. Therefore otherwise (beside the dayes on which the Bridegroom was taken away) they say we are to fast indifferently, arbi­trarily, not upon command of the new discipline, according to each mans times and occasions. And that so the Apostles observed, imposing no other yoke, of certain Fasts to be performed of all; neither by the same reason, of Stations, which, they say, have also their dayes of Wednesday and Friday, but of ordinary course, under the law of no precept. For which cause he calleth these Stations, semijejunia, or, half Fasts, c. 13. of that book. The Wednesday and Friday As­semblies of the Primitive Christians, with Fasting, were not of such strict and solemn observance. No more were those of Mun­dayes and Thursdayes in the Synagogue, and therefore taken up, in imitation of the Syna­gogue, and upon the like reasons. The gene­rall whereof is well laid down by S. Hie­rome upon Gal. iiii. 10. His question is, how the Church, appointing Festivals and set times of Fastings, is clear of the Apostles charge upon the Galatians there, Ye observe dayes, and moneths, and years; I fear lest I have laboured upon you in vain. His answer is, first, Et nè inordinata congregatio populi fidem im­minueret in Christum, propterea dies aliqui sta­tuti sunt, ut in unum omnes pariter veniremus; [Page 279] non quòd celebrior sit dies illa quâ convenimus, sed quòd, quacunque die conveniendum sit, ex mutuo conspectu laetitia major oriatur. And, lest the disorderly assembling of the people should [...]ate faith in Christ, therefore certain dayes are appointed for all to assemble at once: not because the day on which we assemble is more not able then others, but because on what day soever we assem­ble, by seeing one another, more gladnesse ariseth. Meaning that gladnesse wherewith they ce­lebrated their Festivals. So his mind is, that all difference of dayes among Christians, is in respect to the Order of their Assemblies, and that in respect to the work of those As­semblies. Again, Qui subtiliùs respondere co­natur, dies omnes aequales esse ait, Jejunia autem & Congregationes, inter dies, propter eos, à vi­ris prudentibus constitutos, qui magis saeculo va­cant quàm Deo, nec possunt, imò nolunt, toto in Ecclesia vitae suae tempore congregari, & ante humanos actus, Deo orationum suarum offerre Sacrificium. One that indeavoureth to make a more subtle answer, saith, that all dayes are e­quall, but that Fasts and Assemblies are appoint­ed among other dayes by discreet men, for those that spend more time in the world, then on God, and can not, nay will not assemble all dayes of their life, in the Church, to offer unto God the Sacri­fice of their Prayers before humane actions. Ad­ding, that whereas the Jews Service was con­fined to certain times, that of Christians is [Page 280] alwayes seasonable. The Primitive Christi­ans were alwayes assembled, alwayes in po­sture for the Service of God, as we reade in the Acts: when the number increased, there was no expectation of humane reason, that they could continue so unanimous in fre­quenting their Assemblies for that purpose. The neglect of them must needs prove an a­batement; the disorder of them, a scandall to the Faith. Here the wisdome and the autho­rity of the Church-guides behoved to take place, by customing certain times, whereof the occasion was justest, to confine men from Secular imployments to better purposes. And how this course prevailed in matter of Festivals, I referre to those well known words of S. Augustine, Ep. cxviii. where be­ing to instance in some universall custome of the whole Church, Sicuti, saith he, quòd Domini Passio, & Resurrectio, & Asscensio in Coelum, & Adventus de Coelo Spiritûs sancti, anniversariâ solennitate celebrantur, & siquid aliud tale occurrit, quod servatur ab universa, quacun (que) se diffundit, Ecclesia. As, that the Passion, the Resurrection, and Ascension of our Lord into Heaven, and the Coming of the Holy Ghost from Heaven, is celebrated with yearly so­lemnity, and if there be any thing else which all the Church, wheresoever dispersed, observeth. As for times of Fasting, the answer of our Lord importeth two things: First, that his [Page 281] purpose was, that the outward freedome, which he allowed his Disciples for the time, should symbolize with the inward comfort which the Gospel professeth, and conduct and train them (as trained they were by his Doctrine, in divers particulars, by corporall to spirituall things) to understand it. The second, the reason of this purpose, because they were old vessels for the present, which a strict discipline for the present might cause to flie in pieces: but when the new wine of the Holy Ghost should make the vessels new, into which it was put on the day of Pente­cost, then should they Fast, then should they be willing to undertake the discipline which their Profession suited with. Accordingly we may find them serving God with Prayer and Fasting, Acts xiii. 3, 4. xiiii. 23. But be­cause disorder or coldnesse in this voluntary performance might disadvantage the Faith, it soon proved time to bring those voluntary observances to set rules of practice. These causes thus disposing the Church, and the President of the Synagogue directing not to do lesse, what course should it observe, but, in stead of Mundayes and Thursdayes used in the Synagogue, to practice Wednesdayes and Fridayes for this purpose? holding in them a convenient distance from the Lords day, as those other did from the Sabbath. Their Writers tell us, besides the reason spe­cified [Page 282] out of Maimoni afore, that they might not rest three dayes from hearing the Law, that they made choice of Mundayes and Thursdayes in regard of some great calami­ties that befell their nation upon those dayes: What marvell is it if the Church had regard to those which befell our Lord on the Wed­nesday and Friday, the other Morall reason of assembling once in three dayes for Gods Service concurring? Those ancient Christi­ans of Tertullians time, conceived that the Fast afore Easter is appointed in the Scri­pture, which saith, The dayes will come that the Bridegroom shall be taken from among you, and then shall ye Fast in those dayes, and Tertullian is content to have it believed, because Mon­tanus required that and more. But S. Augu­stine found that there is a command in Scri­pture to Fast, but no time commanded when it shall be done, Ep. lxxxvi. So he would have accepted their reason, as an allusion handsomely symbolizing with the nature of Fasting, but the appointment he must needs referre to the Custome of the Church, and the Ordinance of the Guides of it. It is not much otherwise with those other dayes wherewith some inlarged the Fast afore Ea­ster, even afore Ireneus his time: It is not much otherwise with the Wednesday and Friday Assemblies, though Tertullian is wil­ling to have them both counted innovations [Page 283] in the Church, on purpose to bring them in­to rank with Montanus his discipline, for which he pleadeth, recharging the Catho­lick Christians, Et praeter Pascha jejunantes, ultra illos dies quibus ablatus est sponsus, & Sta­tionum semijejunia interponentes. Both as Fast­ing besides the Passeover, over and above those dayes on which the Bridegroom was taken away, and interposing the half Fasts of Stations, De Jejun. c. 13. But the betraying of Christ and his death, is a reason that may take place to move them that have resolved to appoint set dayes of Fasting every week, to chuse the dayes on which those things fell out afore o­thers, especially being in a convenient di­stance from the Lords day, the Assemblies whereof were most solemn; otherwise, to think that there was no more reason then that for an appointment of such conse­quence, is to make them as childish as they would have them, that had rather despise then either observe or understand their Or­dinances, though the purpose be no more then to bring the precepts of Fasting and of the Publick Service of God, into the ordina­ry and uniform practice of his Church, which being commanded but in generall, without such particular appointment are not like to be exercised to great purpose. Where­as the discipline of Montanus, set up in downright terms as schisme in the Church [Page 284] by assembling apart for the exercise of their own particular and voluntary observations, whatsoever heresies besides it may have been imbarked with. How ancient the observation of Wednesday and Friday Assemblies was in the Church, is to be valued by the recom­mendation of them in Ignatius, Ep. ad Philip. and Clemens Alexandrinus, Strom. v. How uniform the observation of them was in the Ancient Church, is to be known from Epi­phanius his words, Haer. lvi. [...]; Who agreeth not, saith he, in all climates of the world, that the Wednesday and the Friday are Fasts appointed in the Church? And when Tertullian saith in the same C. 13. afterwards, that the Bishops were wont to appoint extraordinary Fasts upon occasions which made the Church so­licitous; there can no question be made, but they were wont to chuse the Wednesdayes and Fridayes to be observed with more strictnesse upon these occasions: because we saw afore that all Fasts that were indicted in the Synagogue, were by Order to fall upon the Mundayes and Thursdayes, which in a lower degree they observed otherwise. And therefore the Orders of this Church of England, instituting Festivals for the Publick Service of God, in remembrance of his most remarkable blessings, instituting times of Hu­miliation [Page 285] and Fasting, for diverting his wrath, which our sinnes contract from time to time, standeth recommended to us by the practice of the most ancient times of the Church. Setting aside difference of meats for conscience sake, whereof we speak not here, as was said; opinion of Merit, of Satis­faction, of the Worship of God, being abo­lished, by the reason of the Institution here professed, the form of Service appointed by the Church, recommendeth the difference of dayes, to our devotions. And though we come not near the strictnesse of Abstinence, wherewith in the Primitive Church they were wont to afflict themselves, (and per­haps for very good reasons we come not near it) yet to assemble for the Publick Ser­vice of God (even in those places, where there is not opportunity to Assemble every day, as you saw it was practised in the Syna­gogue) to abstain till these Assemblies be o­ver, setting aside the favour we lend our own ease, must needs appear most commendable. I cannot say that this Institution in respect of set dayes for Fasting, hath found so good re­spect for the particular in the Reformed Churches: the generall reason is thus set down by Melanchthon, among chief Re­formers, Apol. Confess. de Trad. p. 171. Caeterùm ritus humanos observabant,—Other­wise the Fathers observed humane rites for out­ward [Page 286] benefit, that the people might know what time to Assemble, that all things might be done in Churches, orderly, and gravely, and exempla­rily; last of all, that the common sort might have some Paedagogie or discipline. For the dif­ferences of Times, and varieties of Rites, serve to put in mind the Common sort. And by and by afterwards, Dicit probandas esse Traditio­nes,—Epiphanius disputing against the En­cratites, saith, That Traditions are to be allow­ed, that are made, [...], that is, either to restrain the flesh, for discipline of the vulgar, or for Order and Governments sake. And we think that Traditions may well be retained for these causes: That the people be at Service sober, (that is, fasting, as it follow­eth) as Josaphat, and the King of Niniveh pro­claimed Fasts: Likewise, that the Order and practice of the Church, may teach the Church what was done, at what time. Hence come the Festivals of the Nativity, Easter, Pentecost, and the like. This is that which Epiphanius saith, That Traditions were ordained for policies sake, that is, for Orders sake, and that such Order might put men in mind of the story and benefits of Christ. For marks of things, painted, as it were, in Rites and Customes, are much more ef­fectuall to put the vulgar in mind, then wri­tings. Now the difference of ancient be­tween severall Churches, in the point of Publick Service, upon Festivall and Fasting-dayes, [Page 287] is that which Epiphanius remembred afore, that the Assemblies upon Wednes­dayes and Fridayes were held all Fasting till three after noon: and Tertullian, so long a­fore him, De Jejun. C. ii. acknowledgeth the Stations of the Christians were wont to be kept on Wednesdayes and Fridayes, till three after noon; which he out of the leaven of Montanus, is not content with. But of the Lords day Epiphanius in the same place, [...]. But all Lords dayes, this holy Catholick Church counteth glad dayes, ( [...] serveth to expresse that of the Pro­phet Esa. lviii. 13. And call the Sabbath De­light, which the Jews call [...], the DE­LIGHT of the Sabbath) and holdeth Assemblies from morning, fasteth not: for it is inconsequent to Fast on the Lords day. So, to assemble in the morning, was the mark of a Festivall; to depart at three afternoon, of a Fast. Further, Socrates v. 22. [...]. Again, at Alexan­dria on Wednesdayes and Fridayes, both the Scriptures are read, and the Doctours expound them, and all that belongeth to an Assemblie is [Page 288] done, besides celebrating the mysteries. And this is an ancient custome at Alexandria: for it ap­peareth that Origen taught most of his Writings on these dayes in the Church. Because they took the Eucharist to be a piece of Festivall ob­servance, therefore they thought it not suita­ble when they fasted. Therefore it is order­ed, Conc. Load. Can. xlix. [...]. The meaning is, that the Eucharist must not be celebrated in Lent, but upon the Sabbath, and Lords day, on neither whereof they fasted. Neverthelesse, in other places, this reason prevailed not. By Tertullian it ap­peareth, De Orat. C. xiiii. that in his time, and the parts where he lived, the Eucharist was celebrated on dayes of Fasting. And in the same place he disputeth against those that forbore the Kisse of Peace (used in some places afore receiving the Eucharist, in some places, after it, Conc. Laod. Can. xix. Innocent. I. ad Docent. 1.) upon dayes of Fasting: which was an observance of Fasting-dayes, derived from the Synagogue, where their fa­shion was, not to salute one another when they fasted. Maimoni Taanioth, C. iii. n. 8. C. v. n. 11. And S. Basil, Epist. cclxxxix. [...]. Yet we communicate foure times a week, Lords [Page 289] dayes, Wednesdayes, Fridayes, and Sabbaths, and on other dayes, if the memory of a Martyr fall out. In fine, certain it is which S. Augu­stine delivereth in this point, Epist. cxviii. Alia, quae per loca terrarum regionés (que) vari­antur, (sicuti est quòd alii jejunant Sabbato, alii non: alii quotidie communicant corpori & san­guini Dominico, alii certis diebus communicant: alibi nullus dies intermittitur, quo non offera­tur, alibi Sabbato tantùm & Dominico, alibi tantùm Dominico: & siquid aliud hujusmodi animadverti potest) totum, inquam, hoc genus rerum, liberas habet observationes. Other things, which change according to places and countreys of the world, (as that some fast on Saturday, some not: some participate every day of the Lords body and bloud, some receive on certain dayes: in some places no day is intermitted, but it is cele­brated, otherwhere onely on the Sabbath and Lords day, otherwhere on the Lords day alone: and if any thing else of this sort can be observed) all matters of this kind, I say, are of free obser­vance. This indifference, or this difference notwithstanding, we shall perceive the whole custome of the Ancient Church was to ce­lebrate the Eucharist, if not every day, yet upon all Lords dayes, if not rather by con­sequence upon all Festivals, or all dayes of more solemn Assemblies, as the Crown of the Service for which they assembled; both upon example of the Primitive time. The [Page 290] practice of them that celebrated and recei­ved the Eucharist every day, standeth upon the example of the Primitive Christians at Jerusalem. Of whom when it is said, that they continued constant in the doctrine of the A­postles, and communion, and in breaking bread, and prayers; and that, continuing with one mind in the Temple, and from house to house, they did eat their meat with gladnesse, and single­nesse of heart: to what purpose shall we ima­gine that Breaking bread, and Communion is mentioned, besides the Service of the Temple, but to signifie the Service of the Eucharist, proper to the Faith of Christians, in which they communicated among them­selves, as with the Jews in the Service of the Temple? knowing that at the first it was u­sed at meals (as it was instituted) among Christians. This notwithstanding, in other places, it seemeth the Eucharist was celebra­ted but upon Lords dayes, as well in the times of the Apostles, as in the Church that succeeded. Acts xx. 7. On the first day of the week, the Disciples being assembled to break bread; that is, to celebrate the Eucharist, as the Syriack translateth it. Here the first day of the week seemeth to stand against the rest, in terms of difference, as if upon other dayes they did it not. And that is the day which S. Paul appointeth the Church of Corinth, as he had done the Churches of Galatia, to [Page 291] make their Collections for the poore, which Tertullian sheweth was done at their Assem­blies, 1. Cor. xvi. 2. Tertull. Apolog. C. xxxix. and in Plinie's Epistle concerning the Christians of his Government, Quòd essent soliti stato die ante lucem convenire. That they were wont on a set day to assemble before light. What day but the Lords day can we think might be Set for this purpose? Justice Mar­tyr, for certain, mentioneth no other Assem­blies of Christians, but on the Lords day, in the place aforenamed. And in the Constitu­tions of the Apostles ii. 58. where he ex­horteth to Assemble every day morning and evening, as was said afore, the Eucharist is mentioned to be celebrated but upon Lords dayes, as it followeth afterwards. Plinie's words in that place, are these at large, Epist. xcvii. l. x. Quòd essent soliti stato die ante lu­cem convenire, carménque Christo quasi Deo dicere secum invicem; séque Sacramento, non in scelus aliquod obstringere, sed nè furta, nè la­trocinia, nè adulteria committerent, nè fidem fallerent, nè depositum appellati abnegarent. His peractis morem sibi discedendi fuisse, rur súsque coeundi adcapiendum cibum, promiscuum tamen & innoxium. The Christians confessed, that they were wont to assemble on a set day before light, and to sing praise among themselves to Christ as to God; and to tye themselves, upon a Sacrament, not to any wickednesse, but not to [Page 292] commit thefts, robberies, or adulteries, not to falsifie their trust, or deny a thing deposited, be­ing demanded. This done, that their custome was to depart, and meet again to eat together, but in a vulgar and innocent sort. Grotius of late, upon Matth. xxvi. 25. seemeth to conceive, that at the beginning the Eucharist was not celebrated but at meals, as it was instituted by our Lord. And that so it was celebrated, not onely under the Apostle, as Acts xx. 11. 1. Cor. xi. or under Ignatius, but in Justine Martyr and Tertullians time, appeareth by their words. Justin. Dial. cum Tryph. [...]. Therefore, that Prayers and Thanksgivings made by the worthy, are the onely complete Sacrifices and acceptable to God, I also affirm: for these alone Christians also have received order to perform, and that upon remembrance both of their dry and moist nourishment: at which there is also remembrance of the Passion which God by God himself suffered. The like, Apol. ii. the words shall follow af­terwards. Tertullian, de Cor. c. 3. Eucha­ristiae Sacramentum, & in tempore victûs, & omnibus mandatum à Domino, etiam antelucanis coetibus, nec de aliorum manu quàm Praesidenti­um sumimus. The Sacrament of the Eucharist, [Page 293] commanded by our Lord, both to all, and at meat time, we receive also at our Assemblies afore day, but at no mans hands but our Presidents. They are the words whereupon he groundeth: For Tertullian reckoneth it among Traditi­ons, that is, Customes of the Church not commanded in Scripture. Which notwith­standing, nothing hindereth, but the same might be practised in the Apostles time, and remembred in the Scriptures. To which o­pinion I rather incline. Otherwise, whence should the Custome rise, in Justine and Ter­tullians time, to celebrate the Eucharist at their Morning Assemblies, when it was still in use at Supper time, in their Feasts of Love? That is it which Ignatius calleth [...], in the ancient translation al­ledged elsewhere, translated, Agapam facere, in that which is extant, Missam facere, which he saith, must not be held without the Bi­shop, and that must be in respect of the Eu­charist. And when Justine and Tertullian affirm, that it was frequented at meals, we must needs understand it, in the first place, of those meals to which they assembled for the exercise of Christian Charity and the Prai­ses of God, as we see in Tertullian, Apol. c. 39. where if we find nothing of celebrating the Eucharist, it is to be attributed to Cassan­ders reason, because it was not his purpose to make known the fashion of the Eucharist [Page 294] to unbelievers, which might bring it into contempt among them. Plinie's words al­ledged seem to import, that the Christians of his time Assembled twice on Lords dayes, before day, and at night. Before day, to praise Christ as God, and to tye them­selves upon a Sacrament, or Oath, to make good what they professed. I have not yet found that they were wont to make any such formall Oath to themselves, and must think it strange, that they should renew it at all solemn Assemblies; and therefore do be­lieve, that his meaning concerneth the Sa­crament of the Eucharist, which of its own nature, we know, is an obligation to such purpose. At night when they met to eat to­gether, it hath been shewed that the Eucha­rist was celebrated. And so Plinie's words import the same that Justines, in which he describeth to us the celebration of the Eu­charist at solemn Morning Service, and else­where at meals, among which the Feasts of Love had the first place; and both of them the same that the Apostle in this place. His meaning in the xi. Chapter is not to abrogate those Feasts of Love, but to take a course that they might be held in common, for the exercise of Christian Charity, and the Pu­blick Service of God. Therefore if any man pretended the necessities of nature, he giveth him leave to eat at home, xi. 34. because it [Page 295] hath appeared, that these Assemblies were held towards night, and that (when the Cu­stome of the world was to entertain them­selves) then they Assembled to this sober and Christian refreshment. But in this xiiii. Chapter he hath touched all the parts of Pu­blick Service at solemn Assemblies, Prayers, the Praises of God, the Reading and Ex­pounding of the Scriptures: And therefore when he saith, vers. 16. Else when thou shalt BLESSE with the Spirit, how shall he that occu­pieth the room of the unlearned say Amen at thy GIVING OF THANKS? my purpose is to shew, that he referreth to the celebration of the Eucharist in particular, and that Thanks­giving which from the beginning it was consecrated with: to which purpose I have premised these probabilities, that the Eucha­rist was then celebrated at their Morning Assemblies. In the mean time, it is plain by the Rubrick of our Service, which saith, Ʋpon the Holy dayes, if there be no Communion, shall be said,—with that which followeth; and more plain by the Rubrick of the first edition of Edward VI. after the Exhortation, which saith, In Cathedrall Churches, or other places, where there is daily Communion—, and again, And if upon the Sunday or Holy day the people be negligent to come to the Communion—, that our Reformers affected the fre­quentation of this Service, according to the [Page 296] Primitive practice, so farre as they thought it attainable. And according to them, Cal­vine, 4. Instit. xvii. 43, & 46. roundly pro­fesseth, That it behoveth that the Eucharist be celebrated at least once a week. Where let me have leave to say, That it had been much more for the edification of the Church to have laboured in reducing this pious in­tention of our Reformers into practice, then to contend about saying that part of the Service, (which neverthelesse, as shall ap­pear, never properly belonged to the cele­bration of that Sacrament) at the place ap­pointed for the ministring of it.

CHAP. IX.

OF the Rites, and Circumstances, and Ceremonies of Gods Service in Pu­blick, it concerneth to say something here, where we are about thé generall Order of it: and yet, so much hath been said of it, and to so good purpose, that he that would come [Page 297] down to the particulars of it, shall be infor­ced to say over what hath been said again. My purpose is to discourse in few words, the reason and ground upon which in generall it is expedient, that the form of Publick Ser­vice should be Solemn and Ceremonious, according to the method hitherto used. And that is this, which I touched afore: Be­cause the Rule of the Apostle commandeth these things to be done both in Order and with Comelinesse; and nothing can become the Service of God, but that which serveth to stirre up, and to exercise the inward reve­rence of the heart in our selves, and to pro­cure it in others. What that is, common reason must be judge, according to the Apo­stle. Here therefore lieth an appeal to the Common reason of all the world, not to the particular reasons of persons interessed in prejudice, Whether that inward Reverence and Devotion of the heart, wherein the Ser­vice of God consisteth, the exercise and maintenance of it do not require that it be in the Circumstances and Rites of it Solemn and Ceremonious? Ask the world to what purpose the chief Actions of it are transacted with so much observance in Circumstances, but to procure and maintain that respect which the publick good requireth they should possesse in mens minds. In the State of Princes, in the Courts of Judgement, in [Page 298] Military matters, in the passage of all publick matters of any consequence, common sense is able to tell us what respect and observance is used, and all reason alloweth the necessity of it: For by this means is conveyed into the minds of the greatest part of people, that reverence, in which the publick good requi­reth all men to hold those powers by which these great matters are managed; which it is not possible should make impressions upon grosse minds, by conviction of reason, were they not managed by their senses. God hath made Christians, though governed by the Spirit of his Grace, as grosse in their bodily senses and faculties of their minds, as other men of like education are: and it is a debt which the Guides of the Church owe to the wise and unwise of Gods people, to conduct them in the way of godlinesse by means pro­portionable to their faculties. The outward form of Publick Service availeth much, even with them whose minds are least in tune, to corroborate their reverence and de­votion at the Service of God, by the exer­cise of it: but speaking of them whose minds are lesse withdrawn from their senses, how great impression shall the example of the world, practising the Service of God in an orderly and reverent form, make in the minds of men that cannot receive it from their rea­son, but from their senses? This effect in [Page 299] things of slight consequence in particular, which neverthelesse, altogether, amount to a considerable summe, is better seen by the grosse in practice, then convinced by retail in dispute: yet since the importunities of men have caused false reasons to prevail with weak people, it is requisite the true reasons be pleaded, lest it be thought there are none such, because not so fit to be pleaded. The Circumstances and Ceremonies of Publick Service is indeed a kind of Discipline and Paedagogie, whereby men subject to sense are guided in the exercise of godlinesse: It is, as it were, the apparell of Religion at the heart; which some think, like the Sunne, most beautifull when it is most naked; and so it were indeed, did men consist of minds alone without bodies, but as long as our bo­dily senses are manageable to our souls ad­vantage, the heat within will starve without this apparell without. And therefore, under better judgement, I hold it requisite, that the observance of Rites and Ceremonies in the Publick Service of God, should increase and become more solemn after the world was come into the Church, then under the per­secuting times of it. Persecution was like Antiperistasis in nature, in preserving Order and reverence in the Publick Offices of the Church, with the respect of those Guides that ruled it. But since the Net of the Gospel [Page 300] hath been cast in the Ocean, and caught good and bad, it is more requisite that all should passe, as under rule and observance, so in the most reverent form, that the coldnesse and indifference of the worser part appear not to debauch the good disposition of others. Though from the beginning, as early as the records of the Church are able to inform us, we are sure it was never without such out­ward observances, as according to the state of the time, tended to maintain, to witnesse the disposition of the heart answerable. The Apostles ordinance of Praying and Singing Psalmes, men with heads bare, women with heads covered, the Salutation of Peace so long practised in the Primitive Church, from the time of the Apostles, Imposition of hands in divers Acts of Publick Service, signifying the overshadowing of the Holy Ghost, and Gods hand stretched out to give the blessing for which Prayer was made, and without question derived from the times of the Apostles, are of this nature. And it is thought that when the Apostles speak of putting off the old man, and putting on the new, Col. iii. 9, 10. ii. 11. of burying in Ba­ptisme, Col. ii. 12. Rom. vi. 4. of the unction of grace, 1. John ii. 20, 27. 1. Cor. ii. 21. allusion is made to some Rites of Ecclesiasti­call Offices, used even at that time. As for Ecclesiasticall Writers, it will be hard to [Page 301] name any of them so Ancient, in whom are not to be found divers particulars of this na­ture. But the generall reason hitherto de­clared, hath been better sifted by the chief Reformers. Philip. loco de Caerem. in Eccl. p. 651. Paulus gravissimè dicit, [...]. Non ordinem tantùm, sed eti­am singularem curam ornandi ordinis requirit: quare addit [...], ut videamus, quid perso­nas, loca, tempora deceat. Paul saith with much gravity, LET ALL THINGS BE DONE VVITH DECENCIE, AND IN ORDER. He requireth not Order alone, but a singular care of setting that Order forth; therefore he addeth DECENT­LY, that we consider what becometh persons, times, and places. This is it that I am now a­bout, That the Order of things done at Pu­blick Service be such as may set forth and in­sinuate the respect which those times, those places, those persons require. Which Cal­vine still setteth down in fuller terms, 4. In­stit. x. 28. Ʋt in sacro fidelium caetu decor è per­agantur omnia, & quâ convenit dignitate. That in the holy Assembly of the faithfull, all things be done decently, and in that worth and respect as befitteth. Afterwards he setteth down as much as I have done, when he saith, Ac decori quidem finis est, partim, ut dum ad­hibentur ritus qui venerationem rebus sacris conciliant, talibus adminiculis ad pietatem ex­citemur: partim etiam, ut modestia, & gravitas, [Page 302] quae in omnibus honestis actionibus spectari de­bet, illic maximè eluceat. And indeed the end of comelinesse is, partly, that using such rites as pro­cure reverence to sacred things, we may be by such helps excited to godlinesse: partly, that the mo­desty and gravity, which in all actions of respect ought to be attended, may there especially appear. Again, n. 29. Sed illud nobis decorum erit, quod ità sit ad sacrorum Mysteriorum reverentiam aptum, ut sit idoneum ad pietatem exercitium, vel saltem quod ad ornatum faciat actioni con­gruentem: ne (que) idipsum sine fructu, sed ut fide­les admoneat, quantâ modestiâ, religione, obser­vantiâ sacra tractare debeant. But that shall be counted decent with us, that shall so fit the reve­rence of holy Mysteries, as may be a competent exercise unto godlinesse; or which at least may conduce to ornament suitable to the action: and that, not without benefit, but to put the faithfull in mind with how much modesty and religious observance they ought to be conversant in sacred actions. What this in generall importeth, is that which I desire in the particular heads. Times and Places are no way sanctified o­therwise then as they are deputed to the Service of God. The words of our Lord in the Gospel, Matth. xxiii. 18. Which is the greater, the Sacrifice, or the Altar that sanctifieth it? point out to us a difference betwixt the Law and the Gospel in this particular. For, as S. Hierome said afore, That the Service [Page 303] of God in Spirit and Truth, proper to the DISPENSATION of the Gospel, is acceptable to God at all times, that all dayes are equall of themselves, no difference between them, but in respect to the Assemblies of Christians upon them, and the work of those Assem­blies: so is it to be said with truth concern­ing Places, to make it a generall observation and a true one, That under the Law, the Time and the Place sanctified the Service confined to it; but under the Gospel, the Ser­vice required sanctifieth the Time and Place of it. For example, The Passeover on the due time was holy, on another time had been abominable: Dwelling in Tabernacles, com­manded on such a day of such a moneth, used otherwise, no part of Gods Service, but sa­criledge in usurping it: The Sacrifices where­of our Lord speaketh, holy upon the Altar, otherwhere abominable. On the other side, the Service of Christians being good by na­ture, and acceptable to God at all Times and in all Places, hath a speciall promise of God from the unity of the Church, and the As­semblies in it. Which because they cannot be held without publick Order, confining them to Times and Places, thereupon those Times and Places, which are capable of no Holinesse in themselves, are neverthelesse truly qualified HOLY, as an attribute derived from the holinesse of those actions to which [Page 304] they are designed. Which may well be cal­led a relative, or metonymicall Holinesse. Thus are Times and Places consecrated, by being appointed to the Service of God: Places, as more subject to sense, by the exe­cution of that appointment; that is, by the Prayers of the Church, ministred by the Guides of it. But in as much as it behoveth, that the Service which shall be acceptable to God, be done in the unity of his Church, and that which is so done, must be according to publick Order, confining the Times and Places of Assemblies: hereupon, those Times and Places which are capable of no Holinesse but that which is ascribed to them, in relati­on to that work whereunto they are assign­ed, give Holinesse to that work again, in as much as if it be done in opposition to that publick Order in which the unity of the Church consisteth, it is abominable afore God. He that hath promised to be present where we are Assembled, by the same rea­son hath promised to be absent where we are divided: let them look to themselves that cause it, those that do not, have no cause to doubt of Gods presence. This is the ground of that respect which is due to the Times and Places of Gods Service, and which, if it go not beyond the consideration here expres­sed, cannot prove superstitious. The Holi­nesse of that work which differenceth them, [Page 305] requireth they be so used as may conduce most to stirre and maintain the right appre­hension of that work in our own minds, and to convay it to others. If the dayes of our Assemblies be imployed upon ordinary bu­sinesse, no marvel if the mind prove not at leisure to attend the work for which they are designed. Churches are still more subject to sense then dayes are, and the common use of them, common reason and experience will prove to breed a common esteem of the work of Gods Service, and in consequence, of the Majesty that owneth it. If we remem­ber that God is there present to accept the Service of our Assemblies, we cannot refuse to acknowledge respect due there in gene­rall, though we referre our selves to Law, or commendable Custome, for the particular of it. That which is to be said for the dif­ference of Vesture, in solemnizing the Ser­vice of God, is much to this purpose. The meaning of it is, to procure inward reve­rence to that work which it maketh out­wardly solemn; to represent to our own apprehensions, and to convay to other mens, the due respect and esteem which it ought to bear in our hearts. And common reason, and all experience justifieth this intent. For all the actions of esteem in the world are set forth with the like solemnities; to no other purpose, but to convay by the senses to the [Page 306] mind that respect which they ought to bear. And the world hath tried enough, that those which have made it part of their Religion to stick scorn upon such slight Circumstances, have made it, no lesse, to deface and dis­grace the substance of Gods Publick Ser­vice. As for the difference of bodily Ge­stures at the Service of God, that is still a more considerable mean to procure and pre­serve that esteem and respect of it, for which I plead. The words of S. Augustine of the Gestures of Prayer are remarkable, De Cura pro Mort. C. v. which, he saith, are not used so much to lay the mind open to God, to whom the most invisible inclinations of the heart are best known, as to stirre up a mans own mind to pray with more humble and fervent grones. And then it followeth, Et nescio quomodo, cùm hi motus corporis fieri nisi animi motu praecedente non possint, eisdem rur­sus exteriùs visibiliter factis, ille interior invi­sibilis qui eos fecit, augetur: ac per hoc cordis affectus, qui ut fierent ista praecessit, quia facta sunt, crescit. And I know not how, though these bodily motions are not done without the motion of the mind going afore, yet again, by the outward visible doing of them, that inward and invisible one which causeth them, increaseth: and so, the affection of the heart, antecedent to the doing of these, by the doing of them gathereth strength. Christians have bodies as other men have, [Page 307] and though the Service of God consist in the inward intention of the mind, and the devo­tion of spirit which performeth it, yet this bruit part of us is able to contribute so farre towards it, as it refresheth in our selves, and expresseth to others the inward motions wherein it consisteth. It is an impression of Nature that teacheth all people thus to actu­ate, thus to animate the Service they tender to God: and experience shall tell them that observe it, That where it is passed over with indifference, there men behave themselves more as hearers then actours in it; there, as the naturall heat at the heart, so the inward heat of devotion, which ought to dwell there, stifleth and choketh for want of this airing and exercise. Thus that which main­taineth the intention of the mind in private, multiplieth it in publick, and propagateth in others that which it cherisheth in our selves. Besides that, it contributeth towards the comelinesse of such Assemblies, if it be uni­form. To good purpose it was a Deacons office in the Primitive Church to put the people in mind of these observances, at least in great congregations. But in this whole matter of Rites and Ceremonies in Com­mon Service, there is Caution to be used, with which (though in the latitude of their nature indifferent) they will prove an advan­tage to it; and without which, they may [Page 308] prove an offense in it. For the nature and kind of that which is done, respect is to be had to the end proposed. If the particular observed be not, according to reason, a cir­cumstance apt to procure, to maintain in our selves, to expresse and convay to others, that intention and reverence which the Service of God requireth, for what cause shall we say it is observed? Shall it be thought accepta­ble to God alone of it self, without reference to the due end and purpose? Then must it needs turn to a voluntary observance, wherein we discharge our selves to God, in stead of the Service he requireth. Be­sides, those that are not offensive for their kind, for their number may prove no lesse. For, as the suckers that grow under great stocks, where there are too many, intercept that sap that should nourish the trees to bear fruit: so, where the Circumstances and Ce­remonies of Publick Service are multiplied beyond measure, there the mind, distracted into a number of outward observations, can­not allow that intention to the Substance, which it spendeth upon the Circumstance. And so it falleth out as afore, they are in­tended for their own sake, as acceptable to God of themselves, without respect of ad­vancing that Service which he requireth. Last, because it hath been shewed, that Order as well as Comelinesse is the Rule to direct [Page 309] the form of Gods Publick Service; and be­cause, without Order, nothing becometh it, though with Order apt to become it, that which hath been said, is to be understood of those Rites and Ceremonies which Publick Order inforceth, that is, which are either in­joyned by Law, or practised by Custome which it alloweth: As for the voluntary ob­servations of particular persons, they are by their nature subject to abuse, as is to be seen in the Superstitions of the Church of Rome, which all reason sheweth had their begin­ning from the well-meant devotions of pri­vate persons. And therefore it is plain, that they may prove a just subject of that offense to the weak, which the Apostle forbiddeth; which those that are practised upon Publick Orders, declaring the due meaning of them, cannot, as my purpose is now to declare: because it is an objection, which if it take place, as some think, must needs overthrow the most part of that which hath been said to the Order and Circumstances of Publick Service. It is to be known that there were two sorts of Jewish Christians under the A­postles, according to the difference of whom, both their doctrine and practice, especially of S. Paul, is to be valued. For, on the one side, the Apostles, in the Councel at Jerusa­lem, ordered, Acts xv. 20. that those which were converted from the Gentiles, should [Page 310] abstain from things dying in the bloud, and sacrificed to Idoles. S. Paul circumcised Timotheus, xvi. 3. purified himself accord­ing to the Law, xxi. 26. In respect to the same sort, he is bold to say, Rom. xii. 6. He that regardeth a day, regardeth it to the Lord, and he that regardeth not a day, regardeth it not to the Lord: He that eateth, eateth to the Lord, for he giveth God thanks, and he that eateth not, to the Lord he eateth not, and giveth God thanks. And that, it seemeth, upon the consideration that followeth in the next words, because, though not without blame, for the igno­rance of their freedome, yet living and dying to the Lord, they had a pious intention in ge­nerall, to excuse their defect in particular. But in regard to the other sort, it is the same Apostle that saith, Gal. iiii. 10, 11. Ye ob­serve dayes, and moneths, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain. And, Coloss. ii. 16. Let no man therefore judge you in meat or drink, or in respect of a Feast, or New-moon, or Sabbath: expressing further what he meaneth, when he saith, Let no man judge you, vers. 5. Beware lest any man spoil you. and vers. 20. Why as living in the world are you subject to Ordinances, touch not, tast not, handle not? And to Titus i. 10 There are many unruly and vain talkers, and deceivers, especially they of the Circumcision, whose mouthes must be stopped. And wherein, [Page 311] he expresseth, vers. 15. Ʋnto the clean all things are clean: Shewing that they were not to be tolerated but opposed in that which they taught, of differences of times, and meats, according to the Law of Moses. Ac­cording to his practice in Titus, whereof Gal. ii. 34. But neither Titus who was with me, being a Greek, was compelled to be circumcised; and that because of false brethren, slily foisting in, that came in privily to spie out our freedome which we have in Christ Jesus, that they might bring us into bondage. This difference in the Apostles practice and doctrine must needs proceed from the difference of persons they had to do with. The one, like men that were new come out of the dark, could not look right upon the light of that freedome which the Gospel estateth, and not satisfied of the right of Christians, for their particular pra­ctice, made a conscience of dayes and meats according to the Law. The other, renoun­cing their freedome, and in love with their own servitude, took upon them to dogma­tize and maintain the necessity of such obser­vations, upon those desperate consequences which the Apostle expresseth. Those are the weak, and these the strong, according to the Apostle; because, though for reason, weakest, (for a false opinion is a further weaknesse then a doubt of the truth) yet for will, most resolute to stand in it. Those in [Page 312] action doubtfull, these in opinion erroneous. These are the men whom the Apostle char­geth by the Law of Love not to scandalize; shewing that in two things it might be done: First, Rom. xiv. 15. If thy Brother be grieved with thy meat, then walkest thou not charitably; destroy not him with thy meat for whom Christ died. Which Origen conceiveth to point at such as took distast at the Profession of Christ, so as to forsake it, upon occasion of such slight offenses: And the vehemence of those terms which the Apostle useth seem­eth to import no lesse. But by the words of the Apostle, vers. 15. If thy Brother be GRIEVED with thy meat. and vers. 10. Why JUDGEST thou thy Brother? why settest thou thy Brother at nought? it appeareth, that all dis­couragement of these weak ones, is, in the sense of the Apostle, a degree of this offense. But there is another expressed, vers. 22, 23. That whereas it behoveth all men to be re­solved of what they do, that it is acceptable to God, vers. 5. by the indiscreet example of one that understood his own freedome, he that did not, might be moved to use it with a doubtfull conscience, which the Apostle declareth to be sinne. By the way, that of­fense whereof the Apostle writeth, 1. Cor. viii. 9. x. 27. is of another nature, not perti­nent to this purpose; for here the offense is an example that moveth a man to do that [Page 313] which is lawfull, with a doubtfull consci­ence: there, it is an example which moveth a man to do that which is unlawfull, with an erroneous conscience, that is to say, when the example of him that hath knowledge, eating that which was sacrificed unto Idoles, without difference, moveth the simple to participate in the worship of Idoles by feast­ing on their Sacrifices. Thus it is supposed that offense is given to the weak by the or­ders of this Church, when those that are not satisfied in the things ordered, either take distast thereupon at the Church, and the Communion of it, or are moved by example to do that which is ordered, with a doubtfull conscience. Where it must be excepted, that no man can use this argument of scandall to the weak, but he must acknowledge the things ordered to be lawfull. For the weak, whom the Apostle forbiddeth to offend, is he that is not perswaded of the lawfulnesse of that which is lawfull indeed. Besides, he that pretendeth the scandall of the weak, by example moving to proceed upon a doubtfull conscience, is not subject to that kind of of­fense. For, in that he complaineth, he shew­eth he is aware enough of the danger: And it is without the compasse of common sense to imagine, that a man should stumble in fol­lowing the example against which he profes­seth. In fine, the opposition made to publick [Page 314] Order, and that which it injoyneth, is evi­dence enough, that they are not the weak but the strong, not the doubtfull but the er­roneous, (weak in reason, but strong in will, or, as it was once well said, headstrong in re­fusing without reason what Order prescri­beth) not those whom the Apostle chargeth to forbear, but those whom he forbeareth not a moment, Gal. ii. 5. whom he chargeth the Colossians and Titus not to forbear, that we have to deal with. The matters were light wherein their offense stuck, but the con­sequence which opposition drew, involved the substance of the Gospel. So are the things slight which we stick at, but publick Order, which dependeth upon the right of prescribing, and the edification of the Church, intended in the particulars, deserve not to be abandoned for an unjust offense. True it is, that a private person, that will be charitable, must forbear the use of his free­dome, which no Rule confineth, when he seeth it will be offense to the weak; if he for­bear it not, he giveth just offense according to the Apostle. And it is to be thought, that under the countenance and wing of the erro­neous and strong, there walk divers of those doubtfull and weak, to whom respect is to be had, according to the Apostle. But if the question thereupon be made, Whether it be expedient for the Church to Order such [Page 315] things as shall seem to advantage the Form, the Order, the Rites of Divine Service, Whe­ther it be expedient for those whom it con­cerneth to observe and exact the same, in case there may be doubtfull Consciences that may take offense? The answer will be Yes, even according to the Apostle: because otherwise the publick Order, which he re­commendeth, can by no means be preserved in the Church, since it is not possible so to order things of this nature, as to leave no possible doubt in any Conscience. Might not those of the Gentiles, whom the Apo­stles enjoyned to forbear things dying in their bloud, and offered to Idoles, have taken offense, because they were confined in the just use of their freedome? Or the Corin­thians, that S. Paul suffered not their women to sit with bare faces at publick Service? as the Virgins of Tertullians time professed themselves scandalized at those of their rank that practised it. Suppose the Church can­not say as the Apostles, It seemed good to the Holy Ghost, and to us: S. Paul in the other case proceedeth upon no other reasons then such as the Church must now use in like ca­ses. And I suppose, the President inspired by the Holy Ghost, authorizeth the Church to proceed in like matters, though not pre­tending immediate inspirations. Last of all, Who can doubt, but among the erroneous of [Page 316] them that did Judaize under the Apostles, there were also of the doubtfull and weak led away with their pretenses? And yet we see the Apostle forbeareth them not a moment, in respect to the weak. All this containing no more inconvenience then this, That where­as all men are bound to indeavour them­selves to satisfie and overcome such doubts of their Conscience, the Apostles oppositi­on redoubleth a new obligation to do it, lest they offend this Ministery, if they do it not. So doth the Constitution of the Church adde a new obligation of resolving doubtfull Consciences, for fear of offending the pu­blick Order which it settleth. And in all this I suppose there is no just offense. For, as there is alwayes means in the Church, with satis­faction to overcome doubts of Consciences; so is there no means to procure that there shall be no doubts of Conscience in the Church, so long as there are unperfect Christians in it. But he whom it concern­eth to observe or exact publick Order, must not give just offense to publick Order and all that go by it, by neglecting it, for fear of gi­ving unjust offense to private persons by ob­serving or exacting it.

CHAP. X.

BEing now to compare the Form of Ser­vice which we use with that of the Pri­mitive Church, and to derive both from the practice pointed out to us in those particulars which are remembred in the Scriptures, I am to professe at the beginning, that my pur­pose [Page 318] is not to be extended to the particulars of words or conceptions wherein it is couch­ed: It will be enough to reduce the main substance and order of it to that which we find practised under the Apostles. My busi­nesse therefore is, to describe the most anci­ent and generall Form of that Solemn Ser­vice which was used when the Eucharist was celebrated, not out of the Liturgies extant alone, but out of the Testimonies of the El­dest Ecclesiasticall writers concurring. For it shall appear that from hence is derived, and herein is contained, first, the Order of daily Morning and Evening Service, then the Li­tanies, appointed besides for Lords-dayes, Wednesdayes and Fridayes; and last, the Celebration of the Eucharist, which is all, or almost all that which this Discourse in­tendeth to comprise. In the first place it is to be known, that from the first times of the Church there were alwayes two parts of Publick Service: At the one all persons might be present, though not Christians; till the Sermon was done, the Church-doores were open and free: But when they went to celebrate the Eucharist, then all Hearers or Catechumeni, (that is, those that were wil­ling to be instructed in the Faith, but were not as yet admitted to Baptisme) all that were under Penance, all possessed with un­clean spirits were dismissed and shut out, [Page 319] none suffered to be present but those that were admitted to Communicate. Of these two parts we have sufficient remembrance in Justine Martyr, the most ancient of Church-writers that remain unquestionable. His words are these, Apol. ii. [...]. As many as are perswaded and believe those things to be true which are taught and said of us, and undertake to be able so to live, are taught to pray and desire of God with Fasting, for­givenesse of foregoing sinnes, we also praying and fasting with them. For, what prayers were these whereof he speaketh, but those which we shall shew afterwards were wont to be made, as a part of their Service, on be­half of the Hearers (as also of Penitents, and persons beset with evil spirits) by themselves and the Congregation both, immediately afore their departure? Afterwards, [...]. But we, having thus washed him that is perswaded and agreed, bring him to those that are called Brethren, where they are assembled to make Common-Prayers, both for themselves, and for him that is baptised, and all [Page 320] men else every where, earnestly. It shall appear in due time, that the Prayers of the Church for all states of persons in the Church, fol­lowed after the Hearers were dismissed, be­fore celebrating the Eucharist. Therefore at them, onely the Brethren are present, where­as the Hearers were at those which were made for the forgivenesse of their sinnes. That unbelievers were admitted to be pre­sent at Preaching or Expounding the Scri­ptures, in the time of the Apostles, it appear­eth by S. Paul, 1. Cor. xiv. 24. But if all Pro­phesie and there come in one that believeth not: That they were excluded at that time as af­terwards, when the Eucharist came to be ce­lebrated, I have not the like evidence, but in reason I must needs presume it. Hereupon riseth the difference between these which once were called the First and Second Ser­vice: The ground whereof being taken a­way in this state of the Church, in which all are baptized Infants, and publick Penance for the greatest part is unknown, neverthelesse that Service must needs remain the chief part of Gods publick Service which the Eucha­rist is celebrated with; howsoever it come to passe, that the Eucharist is not celebrated at the greatest part of solemn Assemblies. This is remembred here upon occasion of that Confession of sinnes which our Service beginneth with, as also the Service of almost [Page 321] all reformed Churches, in which it may be counted a generall order to begin with Con­fession of sinnes. Which order Du Plessis laboureth to derive from the ancient practice of the Synagogue first, and consequently of the Church Primitive, alledging to that purpose those forms of Confession over the sacrifices, which P. Fagius hath produced from the Hebrew Doctours, upon Lev. xvi. 21. where the Law saith, And Aaron shall lay both his hands upon the head of the live Goat, and confesse over him all the iniquities of the children of Israel, and all their transgressions in their sinnes: together with the words of Liranus upon that place, Sicut facimus in Confessione facta in principio Missae: As we do, saith he, in the Confession which is made at the beginning of the Masse: As also the Authour de de Cardinal. Christi Operibus, among S. Cyprians works. Hierarcha pius, quem Spiritus s. compungit, excitat, inhabitat, & sanctificat,—confidenter orat pro sua & populi ignorantia, recolens pudibundi & contriti ani­mi confessione, quòd aliquando, praevalente ad­versùm se peccato, fuerit derelictus. The pious Bishop, whom the H. Ghost pricketh, stirreth, inhabiteth, and sanctifieth, prayeth confidently, for his own and the peoples ignorance, recalling in the Confession of a mind ashamed and con­trite, that sometime he hath been forsaken, sinne prevailing against him. It is manifest indeed, [Page 322] that this Confession of sinnes is used in the Breviarie, in Feriali officio ad Primam, as well as at the beginning of the Masse, in these words, Confiteor Deo omnipotenti—The people answering, Misereatur tui omnipotens Deus, & dimissis peccatis tuis, perducat te ad vi­tam aeternam. Which done, the people also make the like Confession for their parts, the Minister answering the same. And this is the Confession of sinnes which is meant in the words of Liranus, and the Authour de Cardinalibus Christi operibus, though it is not probable that it passed in those scandalous terms that follow, in his time. And this, in the Rubricks of the Maronites Missall, as it is printed at Rome, is called, Absolving the Priest, by the people. But since sacrifices are no part of the morall Service of God, and it hath been declared how Confession of sinnes was used in the Temple at that mo­rall Service, it seemeth impertinent here to consider that which was done at offering Sa­crifices. As for the Service of the Primitive Church, at which unbelievers, and such as onely pretended to Baptisme, with those that were under Penance, and the like, were pre­sent, This will be a constraining reason to prove, that no Confession of sinnes, no pray­er for Forgivenesse was made in common for them and all believers, at the beginning of Service, because of the great distance of their [Page 323] estates and conditions in the Church, and be­cause this was the subject of those Prayers, which Hearers & Penitents were dismissed with at the end of the first Service, the Con­gregation joyning with them, and the Bi­shop or Priest blessing them to that purpose, as must be said afterwards. Therefore in Ju­stin Martyr and Tertullian, where they de­scribe what was done at those solemn As­semblies, in the Constitutions of the Apo­stles L. viii. which seems to be the most an­cient Form extant, and in most of the Greek­ish Liturgies, there is no Confession of sinnes at the beginning. And therefore it may just­ly seem to have been put there, after that the difference of first and second Service came to be observed rather for fashions sake, and remembrance of the ancient custome, then for the originall reason, when the world was become Christian, and the difference be­tween hearers and the rest abolished. In the beginning of the copie which they give us of the Ancient Spanish Course, called the mosa­rabe or mustarabe, there is this Rubrick; Factâ priùs Confessione, uti fit in Miss is Latinis, juxta usum Toletanum antiquum, dicitur Introitus to qui sequitur modo. Confession first being made, as in Latine Masses, according to the an­cient use of Toledo, the Introit is said in manner following. As if this Confession were proper to the Latine Service, in opposition to the [Page 324] Greekish. Which notwithstanding in that which is intitled to S. James, he that cele­brateth, maketh Confession of his sinnes, praying for pardon, to the purpose that his Service in celebrating the Eucharist may be accepted: which originally when no men­tion was made of the Eucharist at the begin­ning, being kept private from the unbelie­vers, could not have been. That which is now at the beginning of the Masse, by the stuff is discovered to be of later date, being as scandalous a passage, as any in all the Masse besides, when he sayes, Confiteor Deo Omni­potenti, B. Mariae semper Virgini, B. Micha­cli Archangelo, B. Joanni Baptistae, SS. Aposto­lis Petro & Paulo, B. N. Omnibus SS. & vobis Fratres, quia peccavi nimis, cogitatione, verbo, & opere. This is not to say that Confession of sinnes is not fit for the beginning of Ser­vice, I mean nothing lesse, as shall be said af­terwards: But that it is not derived from the generall and originall Form of publick Ser­vice in the Church, for reasons proper to that time. The example of S. Basils Monks, and their morning Service, described by him Ep. lxiii. seemeth more pertinent to be made the president of ours. His words are these, [...]. For the people with us, [Page 325] riseth betimes after night to the house of prayer, and making confession to God with pains, and tribulation, and distresse of tears, at length ri­sing from prayer fall to singing Psalmes. For here he speaketh of Confession at Morning Service. As also that Confession of sinnes which we spake of in the Breviary, howso­ever scandalous for the stuff, seemeth to have been used to the same purpose with ours, and that of other Reformed Churches, for a preparation and entrance to Morning Service. Now because it hath been shewed afore, that this solemn Service of God con­sisted of Psalmes of Gods praises, of reading the Scripture and expounding it, of Com­mon Prayers, and the celebration of the Eu­christ, that which remaineth here to be de­clared is this, in what Form and Order these materials were practised, according to the eldest and most generall custome of the Church which we shall be able to discern. The Order of reading the Scriptures is this, according to the Constitutions of the A­postles ii. 57. having reckoned the Scri­ptures of the Old Testament, to be read in Churches, [...]. And two Les­sons [Page 326] being read (out of the Old Testament) let some other sing the Psalmes of David: and let the people answer the Acrostiches: after that let our Acts be read: and the Epistles of Paul our workfellow, which he sent to the Churches, by suggestion of the H. Ghost: and after all this let a Deacon or a Presbyter reade the Gospels. The 17. Canon of Laodicea is, [...]. That the Psalmes should not be continued in Assemblies, but a Les­son to be interposed in the midst, after every Psalme. This is ordered, saith Balsamon, to take off the wearinesse of the people at these offices, by this mixture. He that calls him­self Dionysius the Areopagite, Eccl. Hierar. C. V. [...]. Being returned back to the Divine Altar, he beginneth the holy melodie of the Psalmes, all ranks of the Church singing with him those holy Psalmes: after, follows in consequence, the read­ing of the holy Scriptures by the Ministers. In this Form, which he describes, there is no interlacing of Psalmes and Lessons, but the Psalmes first, and afterwards the reading of the Scriptures. Of the Churches of Africk and their custome, we may presume from S. Augustine. His Sermons make divers [Page 327] times mention of a Lesson first out of the Prophets, then out of the Epistles and Go­spels, with a Psalme or Psalmes between them: And in his Sermon he expounds them all sometimes. In the Masse it self, there remains something of this custome, as brief and short as they have made it. To compare it with the Form described afore in part out of the Constitutions, and for the rest to be described, it is strange to see to what a small modell they have reduced it. Whether it were, because it was framed for those times and places, where Morning Ser­vice was used besides, for which reason they thought good to abbridge it, retaining ne­verthelesse the substantiall parts of publick Service: Or whether out of a desire of mul­tiplying private Masses, it was so made on purpose for speed: Or whether so it were alwayes in the Latine Church, and we are to believe those copies which they give us of the Ambrosian Service, and that of the Mo­sarabe or Spanish to be of any great time, (indeed the Order of Lessons said to be composed by S. Hierome, & of Antiphones by S. Gregory, and other Forms of the La­tine Church, are all very short) This not­withstanding, in the Introit we see the trace of that singing of Psalmes in the beginning, of which Dionysius: And the Graduall, as they call it, which is the shred of a Psalme [Page 328] between the Epistle and the Gospel, is in the same place with that Psalme between those Lessons whereof S. Augustine speakes. In the pattern of the Ambrosian Service for Christ­masse day, which we have out of the Missall of the Church of Millain, there is first a Les­son out of the Prophets, a second out of the Epistles, and the last out of the Gospels, with versicles of Psalmes, or Hymns, or Antipho­nes between each. Here, as concerning the Psalmes in the Church, let me have leave to resume that which was proved afore out of S. Paul, that the custome was from the times of the Apostles, so to sing them that the whole Congregation might bear a part in the praises of God, which the book of Psalmes from time to time inviteth them to do. Ac­cordingly in the pretended Dionysius, the Bishop begins the Psalmes, but all the ranks proceed to joyn in the same. But in the Constitutions of the Apostles, the people are to answer onely the Acrostichs. What those were I cannot better conjecture, then by the words of Philo, de vita Contempl. where he relates the fashion of those Hymnes which the Essenes by Alexandria in Egypt used at their Common Feasts, which he saith were sung first by the chief, afterwards by the rest in their order, [...]. All hearing with much si­lence, [Page 329] but when the ends and burdens of the Hymnes are to be sung, for them all the men and women sing out. Some such thing I suppose it was, which in the Constitutions there is cal­led [...], or end. verses of the Psalmes, as the Gloria Patri among us, known to the peo­ple at those times, when for some inconveni­ence found of indecorum in performing this Office, the whole Congregation joyned no more in the Psalmes. For though in the Cu­stome of those Churches, which Dionysius describeth, the people joyned in them, at those times whereof he speaketh, & though I doubt not but those Constitutions, & the Canons of the Councel of Laodicea be more ancient then the pretended Dionysius, yet by them it appeareth, that when the Constitutions direct the people to joyn in the closes, and when that Councel ordereth, Can. 15. that no more then the Canonicall singers (that is, inrolled in the list of the Church) that went up into the desk, & sung out of the Parchmine, should sing in the Church, there was by that time, and in those places of the Church, inconvenience found in the Congregations joyning in it, for which cause it was referred to the Church-singers. Another course there was much used in di­vers parts of the Church, of singing the Psalmes by Antiphones: Of which it shall not be requisite here to repeat what is deli­vered [Page 330] of the first use of it, in the East under Ignatius, the coming of it into the West un­der S. Ambrose, the relation of S. Basil, and the practice of his Monks, Epist. lxiii. the Order of Pope Celestine, for the Psalmes to be sung before the Eucharist by way of Antiphones: It shall suffice to take notice here, that this was one of the wayes that were put in use, to the purpose that the Con­gregation might joyn in the praises of God with most comlinesse, according to the cu­stome of the Apostles time. Of the Lessons of the Scripture it must further be observed here, that the Ancient and Primitive Order of the Church seemeth to have intended them so large, that by hearing them read in the Church, they might become familiar even to the unlearned of the people, as Jose­phus said afore, that the Jews by hearing Mo­ses read in the Synagogues, became as per­fect in their Laws, as a man is in telling his own name, whereas among other Nations, the simple never attain to know their own Laws. For you see how many Lessons are di­rected to be read in the Constitutions of the Apostles, two out of the Old Testament, out of the Acts, out of the Epistles, out of the Gospels. Last of all, accordingly he reckoneth in particular the Books of the Old Testament to be read in the Church; as doth also the said Councel of Laodicea in [Page 331] the last Canon, upon this occasion repeat the list of holy Scriptures to be read in the Church: and Dionysius expounding the or­der of the Church described by him afore, reckoneth the subject of all the particular Books in the Scriptures, which he saith are read after the Psalmes, to inlarge with more ample declarations & examples those things which in the Psalmes are but darkly and in brief pointed at. All which, I suppose, inti­mates a great deal more then those short Les­sons picked out of some parts of the Scri­ptures, as well for the Romane Missall, as other Liturgies extant. In that which is in­titled to S. James, there is a remarkable Ru­brick after the Angelicall Hymne, and the Prayer that follows it, which sayes thus, [...]. After is read very largely the holy Oracles of the Old Testament, and the Prophets, and the In­carnation of the Sonne of God is declared,—that is, the Gospels are read. For hereby he gives us suspicion enough to presume, that the reading of the Scriptures was wont to be lar­ger at the first then afterwards it became, when in the declining & degenerating times of the Church, the increase of sensible Ceremonies and Observances began to crowd out the substantiall parts of the rea­sonable Service of God. For so there is [Page 332] cause to conceive by that of the Sermon, whereof it follows immediately there, [...] that is, After the Lessons are read, and the Sermon is done. For in Justine Martyrs descri­ption of the Service in his time, after the reading of the Scriptures, follows immedi­ately the Sermon to expound them, and to exhort the people to follow the doctrine. Tertullian speaketh not of the order or place which the Sermon had in the Service, but remembreth it as a principall part of it. In the Constitutions of the Apostles the place was produced afore, wherein mention is made, after the reading of the Scriptures, of the Presbyters speaking to the people one after another, and the Bishop after them, ac­cording to the Custome derived from the Apostles time. The 18. Canon of Lao­dicea is, [...]. That after the Sermons of the Bishops, first the Pray­er for the Hearers must be made apart. In fine, It is manifest by the Order of all Liturgies extant, in which is described the Order of the solemn Service of the Church, that is, when the Eucharist was celebrated; first, that of all Lessons of the Scriptures, those out of the Gospels were read in the last place, as it is expressed in S. Augustine alledged, before in the Constitutions of the Apostles, and in [Page 333] divers others, that might be produced were it questionable: Then, that after the reading of the Gospel, followed the Sermon for the exposition of it, or some other of the Les­sons. And yet in Dionysius there is no men­tion at all of the Sermon, either in the de­scription he makes of the Service, or in the Exposition wherein he renders a reason of it, but immediately after the reading of the Gospel, the last in order of the New Testa­ment, the Hearers and Penitent and the like are dismissed, and then follows the Creed. Which to me is an argument of the Authours time, and that when he writ, the Sermon in some places began to be disused, and also, because he mentions the Creed in the order of Publick Service, of which in Justine, Ter­tullian, the Constitutions of the Apostles, the Canons of Laodicea, wherein almost all the particulars of Publick Service are order­ed, in fine, whereof in the most Ancient de­scriptions of the Service there is no remem­brance. It appeared afore by the words of S. Ambrose, and so it doth by Dionysius, that it was pronounced from the beginning of the use of it, by the whole Congregation: for the first expounded the words of the Apo­stle, Every woman praying or prophesying, of saying or singing the Creed; and the second saith thus, [...] The Catholick [Page 334] Hymne being acknowledged before, by all the Con­gregation of the Church. This is then the Or­der of that former part of Publick Service which from the beginning the Hearers and Penitents were to be present at, to learn the doctrine of the Church, and to profit in it, so as to be thought fit for Baptisme and for the Communion of the Eucharist. For the La­tine Masse (aswell as all other Liturgies ex­tant) though reduced to so small a model as was observed, by the shortnesse of the Psalmes and Lessons, and leaving out the Sermon, alwayes principall ingredients of it, representeth neverthelesse the Order and Course of that solemn Service which the Eucharist was celebrated with. This diffe­rence of the first and second Service in the Liturgies extant, is rather retained for fashi­ons sake, and in remembrance of the Anci­ent Order, then according to the Originall purpose of it: for it shall appear that some part of the Prayers which at the first were for believers alone, and such as communica­ted, not to come till the Hearers and Peni­tents were gone forth, in all the Greek and Eastern Liturgies are now put into the first part of the Service. But the end of the first Service, and the beginning of that which onely believers were present at, is manifest enough in it (as it is in down-right terms ex­pressed in all the Greek and Eastern Liturgies [Page 335] when the Hearers were to go forth) not in the place where Durandus would have it, iiii. 1. after the Offering; but as it is in the Constitutions of the Apostles, in the 18 Ca­non of Laodicea, in Dionysius, in others, af­ter the Prayers for the Hearers & Penitents, which followed as soon as the Sermon was done, immediately before the Creed. How­soever, from hence it appeareth, that the Les­sons of the Epistles and Gospels are origi­nally belonging to the former part of this Service. The 18 Canon of Laodicea, of these Prayers for the Hearers and Penitents speaketh thus, [...]. That first after the Sermons of the 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, [...] [Page 336] [...]—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, [...] [Page 337] [...]: 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 [Page 338] 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 [Page 339] 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 [Page 340] 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 [Page 341] them for themselves, for the new baptised, and for all men else, everywhere. Tertulli­an Apolog. C. xxxix. where he describes what was done at their Assemblies. Coimus in coetum & Congregationem, ut ad Deum quasi manu factâ precationibus ambiamus orantes. Haec vis Deo grata est. Oramus etiam pro im­peratoribus, pro ministris eorum & potestatibus, pro statu seculi, pro rerum quiete, pro mora fi­nis. We meet and assemble in a Congregation, that making as it were a strength against God, we may sue to him in our Prayers. This vio­lence is welcome to God. We pray also for Em­perours and their Ministers and Powers, for the state of the world, for the peaceable condition of affairs, for the delay of the end. The particu­lars of the Prayers they made for the Empe­rours are inlarged C. xxx. upon the occasion of comparing the devotions of Christians and Pagans. Vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, Se­natum fidelem, populum probum, Orbem quie­tum, quaecunque hominis & Caesaris vota sunt. Wishing them long life, secure rule, the Court safe, the Armies valiant, the Senate faithfull, the people good, the world quiet, whatsoever a man and Cesar may desire: Tertullian, as Cassander observed before, intended not to declare to the Heathen the manner of cele­brating the Eucharist, as the custome was to keep it private, lest it might incurre the [Page 342] scorn of those that understood not what it meant: Those which Justine calls the Com­mon Prayers of the Congregation, which went next afore it, are here described by those passages that deserved most favour at the worlds hands. In the 18 Canon of Laodicea, after the departure of the Hearers and Penitents, [...]. That the prayers of the faithfull be made, in number three, one, that is the first, in silence; the second and third to be accomplished by Allocution: And so then the Peace to be given (that is, the kisse of Peace) and so the holy offering to be made. What the purpose of that prayer might be, which here in the first place is prescribed to be made by all the people in silence, I find not else where: As for those which follow, to be made [...], or by way of speaking to the people, the matter is plain out of that which was de­clared afore, concerning the Form of the prayers for the Hearers and Penitents, in which the Deacon spake to the people, from point to point directing them what to desire of God on their behalf, the people answer­ing to every point, Lord have mercy; which prayers were therefore called [...], or Allocutions, in the Constitutions of the A­postles. In like sort were these Prayers for [Page 343] all states of the Church, directed by the Deacon, speaking to the people, in the parti­culars expressed in the said Constitutions, viii. 10. Let us pray for the Peace and firm state of the world, that it may please God—For the holy Catholick and Apostolick Church, that it may please God—For the Diocese, for all Bi­shops, that God would give—For the Dea­cons and inferiour Ministers, for the married and continent, for those that give Almes and Ob­lations, that God would—For the sick and im­prisoned, for travellers by land and sea, and the rest—In fine, whosoever shall take notice of the particulars there related, shall per­ceive a very Ancient, if not the Original pat­tern and use of those Prayers, which have since been called Litanies or Supplications. I speak not now of the use of them in Pro­cessions, for diverting the wrath of God in publick calamities, and the like occasions, or of what was put in practice therein by Claudianus Mamertus, Gregory the Great, and others: I speak of the Originall and U­niversall use of them, in that solemn Ser­vice of the Church, which the Eucharist was celebrated with: For in all Liturgies extant, which, though they be not so ancient as the Titles of them pretend, neverthelesse retain the traces of ancient Forms in all parts, it is easily to be perceived, both by the form of those prayers which are ministred by the [Page 344] Deacon, the people answering, and also by the subject of them, concerning all estates of the Church, and the prosperous condition of it, that they are nothing else but those Common Prayers whereof Justine Martyr of so ancient time speaketh, according to the forms practised at severall times, and in seve­rall places. True it is, that in those ancient Liturgies they come not after the departure of the Hearers, as in Justine, and the Canon of Laodicea, and the Constitutions of the Apostles. But when the departure of the Hearers was retained in a manner for fashions sake, in remembrance of the ancient Cu­stome, the reason of it being ceased, when the world was become Christian, it is reason­able to think, that the Order of the Service depending upon it might change, the sub­stance neverthelesse remaining, as descending Originally from the Apostles. And though it be not easie for me to give account, why the Canon of Laodicea prescribeth two of these prayers to be made, dividing it into two, or repeating it twice, yet it is easie for any man to observe, especially in the Litur­gies intitled to S. Basil and S. Chrysostome, that these Prayers are divers times repeated, whether in brief or at large; that fashion so farre complying with the Prescript of the Canon, as to shew us, that those are the Pray­ers where of it speaketh. The subject of them [Page 345] is thus comprised in another place of the Constitutions, ii. 51. [...], Let the Deacon pray for the whole Church, and all the world, and the parts of it, for fruitfull seasons, for the Priests and Rulers, for the Bishop and King, and the generall Peace. This is the reason that it is called in the Greekish Litur­gies, [...], or Prayers for Peace, because the beginning of it is in the Constitutions of the Apostles, [...], that is, for the peaceable and quiet state of the whole world. It is also in some of them called [...], or the generall Collect. From whence it appeareth, that this is the Prayer whereof Tertullian speaketh, the subject where of he expresseth, pro statu seculi, pro rerum quiete: for the settled and quiet state of the world. That which hath been said of the Manner and Order of this Prayer, is to be understood of the Liturgies of the Eastern Churches now extant. Not onely in those Greekish ones under the names of S. James, S. Mark, S. Basil, S. Chrysostome, but in the Ethiopick, in that of the Christi­ans of S. Thomas in India, in that of the Ma­ronites printed at Rome, it taketh place ac­cording to the manner described. Of the Service of the Latine Church the like can­not [Page 346] be said. The Litanies, whereof this Prayer is the source, are used upon severall particular Occasions in the Masse, as it is now, but have no place in the Ordinary Course of it, unlesse we suppose the Kyrie cleeson which the Rationalists call the Lita­nies, to be that which remains of them, the model of the Latine Service being so ab­bridged as was observed afore. And by S. Ambrose, or whosoever writ those books de Sacramentis, it appeareth, that prayer was made to that effect before the consecration of the Eucharist, his words are iv. 4. Oratio praemittitur pro populo, pro Regibus, pro caeteris: Prayer is premised, saith he, (to the Conse­cration of the Eucharist) for the people, for the Emperours, for the rest. But in those words he speaketh of prayers that were made at the Lords bord by him that celebrated the Eu­charist, of which afterwards, not of those that were ministred by the Deacon speaking to the people in the manner aforesaid: which neverthelesse S. Augustine of the Latine Church remembreth, when he saith, Epist. 118. Cùm communis oratio voce Diaconi indi­citur, when Common prayer is indicted by the Deacons voyce: for this is that which Justine Martyr called Common Prayer afore. Rhe­nanus in Tertull. de Corona, Et arbitrantur quidem illi Missam incepisse, dicente Saceraote, Dominus vobiscum: & mox, Sursum corda. [Page 347] Gratias agamus Domino Deo nostro: And they truly (that is, those that studied the Ancient Form of Service, out of the eldest and best Church-writers) think that the Masse begins when the Priest sayes, THE LORD BE VVITH YOU, and by and by, LIFT UP YOUR HEARTS; afterwards, LET us GIVE THANKS TO OUR LORD GOD. If his meaning be that the Ce­lebration of the Eucharist began alwayes with the Preface, Sursum corda, well and good. But if he mean this, that the second Service, or the Prayers at which Believers alone were present, began then, it is an over­sight: The testimonies produced are beyond exception to show that according to the most ancient Custome of the Church, prayer was made for all states of men, and of the Church first, in the manner aforesaid. In fine, the great agreement of all the Liturgies specifi­ed, coming from those most Ancient Eastern Churches, with the eldest of Church-wri­ters, together with other pregnant circum­stances that concurre, make me bold to con­clude, that the practice of these prayers is de­rived from the Apostles, and the Custome of their time, and are the same whereof S. Paul writes, Rom. viii. 26, 27. Likewise the spirit al­so helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit it self maketh intercession for us, with groanings which cannot be uttered. And he that searcheth [Page 348] the hearts knoweth what is the mind of the spi­rit, that it maketh intercession for the Saints ac­cording to God. For according to the exposi­tion of S. Chrysostome, proved good afore, these prayers, which in the Primitive times were made by men indued with Prophetick Graces, called here the Spirit, were after­wards ministred by the Deacon, going afore the people: which holds good of these, not onely according to all the Liturgies and Au­thorities alledged, but according to Justine in chief, and in the eldest place, who, when he relates that he which ministred the Eucha­rist, began not but with the Thanksgiving, after these which he calls the Common Prayers were ended, gives presumption e­nough, that the said Common Prayers were ministred by the Deacon with him, as with S. Chrysostome. Then the terms in which the Apostle expresses the nature of these prayers, calling them Intercessions for the Saints, seem to specifie the subject whereof we speak, for all states of the Church. And last, when the Apostle saith, maketh interces­sion for us with gronings not to be uttered: and afore vers. 23. Our selves also which have the first-fruits of the spirit, even we our selves grone within our selves: S. Chrysostome testifieth, that the Correspondent hereof, was done by the Deacon in his time: with whom agree the words of Justine, [...] [Page 349] [...] wherein he witnesseth the earnest ve­hemence which these prayers were made with. And in the prayers quoted in the Con­stitutions of the Apostles, for the Hearers and Penitents, which, as hath been shewed, were made after the same sort: [...], Let us beseech the Lord for them still more vehemently: and in that for the faithfull, at the end of it, [...] Let us stand up having vehemently prayed. And to the Penitents in the begin­ning, [...], Pray ye that are under Penance vehemently. And the Cy­rie cleeson, or, Lord have mercy, the foot and burden of this Prayer, as you have seen in the Liturgies of S. Basil, and S. Chrysostome, is called [...], and in that of S. Peter, [...], understand­ing [...], the Prayer of vehement and earnest supplication to God. All Arguments of that vehemence and earnest devotion, which the fashion and manner of the Litanies, if it were relished aright, still breatheth, derived from those grones and tears, with which men in­dued with Primitive Graces, made then in­tercession to God for the Church and states of it. And perhaps the Apostle, when he said 1. Cor. xiiii. 15. 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, meant no other prayers [Page 350] but those whereof he writes to the Romanes, those first sort of Prayers whereof here we speak, at the Service of believers. For in that which follows vers. 16. Else when thou shalt blesse with the spirit, how shall he that occupieth 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: many things induce me to think, that the Apostle speaks of nothing else, but of that Thanksgiving, which from the beginning the Eucharist was consecrated with, and from which it hath the name, and is the next point in the order of this Service. For so the Apostles directions will appear complete, reaching to all parts of the Ser­vice which proceed from mens particulars. For the reading of the Scriptures we must here except, presupposed as the subject and imployment of present Graces. For the Psalmes of Gods praises, which the spirit then indicted, he provideth when he saith, I will sing with the spirit, but I will sing with the understanding also. For the Exposition of the Scriptures, more at large, in the rules that follow, from vers. 26. For the Prayers which by the suggestion of the holy Ghost were made for the Church and all States of it, when he saith, I will pray with the spirit, but I will pray with the understanding also. For the Prayers which the Eucharist was celebrated [Page 351] with, in the words now in hand, vers. 16, 17. The Commentaries under S. Ambrose his name: Hi ex Hebraeis erant, qui aliquando Syrâ linguâ, plerumque Hebraeâ in Tractatibus & Oblationibus utebantur ad commendationem. Gloriabantur enim se dici Hebraeos, propter me­ritum Abrahae: These (that would needs speak in strange Languages in the Church) were of the Hebrews, which for their commendation, used sometimes the Syriack, most an end the Hebrew, in their Sermons and Oblations. For they took pride to be called Hebrews, for the merit of A­braham. The Offering, is the whole Action of Prayers and Thanksgiving which the Eu­charist was celebrated with, as shall appear. So, saying in expresse terms, that they did it in Syriack and Hebrew, he directeth us to the Apostles meaning, in that which he calls Blessing and Thanksgiving; which in the Scri­ptures and eldest of Church-writers, stand sometimes absolutely and without addition, to signifie, by way of Eminence, the Cele­bration of the Eucharist. Otherwise why is it called, 1. Cor. x. 16. the Cup of blessing which we blesse? but from that blessing or Thanksgiving (as it is indifferently called in the Scriptures) with which it was instituted by Christ, and appointed to be used after­wards. Ignatius ad Magnes. [...]. Let that be counted a sound Thanks­giving [Page 352] which is under the Bishop, or to whom he gives leave. His meaning is, that to celebrate the Eucharist, apart from the Bi­shop, and without his Order, was not effectuall toward God. The true Clemens, S. Pauls scholar, Epist. ad Corinth. [...]. Let each of you, Brethren, give thanks to God in his own rank. He directs the Presbyters of Corinth, to celebrate the Eucharist by their turns, to avoid contention about it. In the words of Ireneus related in Greek by Epiphanius, Haer. xxxiv. of the Marcosians, [...], Pretending to give thanks, is as much to say as pretending to celebrate the Eucharist, and so more then once afterwards: therefore when the Apostle saith, How shall he say Amen [...], and after, [...], he seems to mean neither more nor lesse. For the Answer of the people, saying Amen, at the end of this Thanksgiving, is so solemnly remarked in Ecclesiasticall writers, that the Apostle may justly seem to make reference to it: Justine M. Apol. 11. [...]. Who having done his Pray­ers and Thanksgiving, all the people present, joyn assent with him, saying Amen. Then the chief having given Thanks, and all the people assented with like wishes. And in the Epistle of [Page 353] Dionysius of Alexandria in Eusebius, Hist. Eccles. vii. 9. [...]. Having heard the Thanksgiving, (that is, been present at consecrating the Eu­charist) and answered Amen with the rest. The subject of this Thanksgiving is thus expres­sed by Justine the Martyr in his Dialogue with Trypho the Jew, where he compareth the offering of fine floure for the leprous at his cleansing according to the Law, Levit. xiiii. 10. with the bread of that Thanksgi­ving which our Lord hath appointed us to make in remembrance of his passion, [...]. That withall we may give Thanks to God, for having made the world, and all things in it for man, and for having freed us from that naughtinesse wherein we were born, and overthrown principalities and powers, with a perfect overthrow, by him that became passible according to his Counsell. And Ireneus, iii. 34. arguing against the Hereticks of that time, that denied God the Father to have created heaven and earth, because then the Church should do affront to God, offering him the Creatures which he acknowledgeth not for his, sufficiently sheweth, that the Creatures of bread and wine were offered with this [Page 354] Eucharist or Thanksgiving, as well for the Creation of all things, as for the Redempti­on of us. Justine Martyr, Apol. ii. justifieth the Christians against the Heathen, that con­sumed not Gods Creatures with fire, in sa­crifices, but received them with words of Prayer and Thanksgiving, [...]: For being born, and for all means of health, kinds of qualities, and changes of seasons: Wherein though the purpose of his speech is directed to the ordinary use of Gods Creatures, yet withall he seemeth to describe that Thanksgiving which then the Eucharist was celebrated with, being then used, as it was instituted at meat. In the Con­stitutions of the Apostles, viii. 12. you have at large laid down the Form of this Thanks­giving, containing first a rehearsall of Gods unspeakable perfections: of the Creation, by Christ, of things visible and invisible, and of man in righteousnesse: of the Pro­vidence of God toward man having sinned, before the Law and by it, with praise to him therefore, with the Cherubim and Sera­phim: But more particularly recounting the Incarnation of Christ, and the whole Course of his dispensation in the flesh, especially his sufferings, death, and rising again. Hereup­on it followeth, [...] [Page 355] [...]. That is, Therefore being mindfull of those things which he suffered for us, we give thee thanks, Almighty God, not so much as we ought, but as much as we are able, (there is Ju­stine Martyrs [...]) and fulfill his appoint­ment: For upon the night wherein he was be­trayed—rehearsing the whole words of in­stitution of the Eucharist upon this. The same is the argument of this Thanksgiving, in the Liturgies intitled to S. James, and S. Basil, both the Greek and the Latine, and that which we have from Masius out of the Syriack. In that of S. Chrysostome it is to the same purpose, but in fewer words; in that of S. Mark, the same for substance, but more in brief, and for Order somewhat o­therwise: So in that which I spake of, turn­ed out of the Arabick, under the names of S. Basil, S. Gregory, and S. Cyril, in this last as in that of S. Mark, and not much otherwise in that of the Christians of Saint Thomas in India. In the Canon of the Masse, that which is called the preface, seem­eth to be that which remaineth of this Thanksgiving, for it expresseth the praises of God with much vehemence, though the subject of those praises, either concerning the Creation of the world, or our redem­ption is not contained in it: For the Tenour of it is in a manner that of our Service, It is [Page 356] very meet, right—and afterwards, therefore with Angels and Archangels—besides the proper Prefaces, in which are celebrated the works of Gods goodnesse, which the Church remembreth upon severall Solem­nities. In fine, it seemeth that this Thanks­giving, from which both the Action of ce­lebrating this Sacrament, and the consecra­ted elements themselves, are called [...], according to Justine Martyr and Ireneus, did from the eldest times of the Church, con­tain the remembrance of the Creation of all things, in regard to the ordinary use of Gods creatures, for the maintenance of our bodies, because it was at the first practised, as it was instituted, at meat. So much the words of Justine Martyr related afore seem to import, when he affirmeth, that the onely Sacrifice that Christians have received to offer, is that of Praise and Thanksgiving at their nou­rishment, at which remembrance is made of the Passion which God suffered 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 [Page 357] 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 [Page 358] 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 [Page 359] 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, [Page 360] 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 [Page 361] 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 Thanks. For example, among the daily xviii. Blessed be thou, O Lord our God, that removest sleep from our eyes, and slumbring from our eye-lids: [Page 362] And let it please thee, O Lord our God, and God of our Fathers, to practise us in thy Law, and to make us cleave to thy precepts, and bring us not into sinne, and transgression, and temptation, and contempt, and so forth, ending thus, Blessed be thou, O Lord, that givest good graces. The blessing of the Law, that is, the Thanksgiving to God for it, is this, Blessed art thou, O Lord our God, the King of the world, that hath sanctified us with his precepts, & given us command concerning the matters of the Law: And sweeten, O God, the words of the Law in our mouth, and in the mouth of thy people the house of Israel: And make us all, and our chil­dren, and our childrens children, knowers of thy Name, and learners of thy Law for it self: Bles­sed art thou, O Lord, that teachest thy people Israel the Law. So in the Blessing of wine, so in the Blessing after meat. And so for the resemblance of the Blessing of our Lord o­ver the elements with these, and the exigence of the businesse, may we justly presume that it ran in the like form, to the purpose of it. And last of all, herewith agreeth the practice of the ancient Church, wherein for certain, the Thanksgiving described afore was joyn­ed with prayer for the effect of that which was done. So saith Justine, that the President sent forth PRAYERS AND THANKSGIVINGS to God. So in Tertullian de or at. C. xiiii. Sa­crisiciorum orationes, and in the next words, [Page 363] Eucharistia stand both for the same. So in the ciiii of the Africane Canons these Thanksgivings are called Prefaces, to my thinking, because this Thanksgiving was al­wayes premised to the prayer which the Eu­charist was consecrated with. I will here propound that Form of Prayer which fol­loweth after the rehearsall of the institution of this Sacrament, in the place alledged of the Constitutions of the Apostles. For a Prayer to the like effect is to be found in all the Eastern Liturgies. Which if we com­pare with the Testimonies of Ecclesiasticall Writers, which divers have produced to prove, that the elements are not consecrated by the affirmative words of Christ, as ope­rative, but by the prayers of the Church, it will appear, that it is the prayer whereof we now speak, alwayes used in the Church, to obtain of God the promise which the institu­tion of Christ supposeth, that the elements present might be deputed to the effect of be­coming visible signes, tendring & exhibiting the invisible grace which they figure. Which is that which in this matter is called Conse­cration, as I suppose. Having repeated the institution of this Sacrament out of the Go­spels, where we left afore, it followeth, [...] —Therefore mindfull of his Passion, and death, and rising from the dead, and ascension into heaven, and of his second ap­pearance, [Page 364] at which he is to come with glory and power to judge the quick and dead, and to render to every man according to his works, we offer to thee our King and God, according to his appoint­ment, this bread and this cup, giving thanks to thee through him, that thou hast vouchsafed us to stand before thee, and to minister unto thee: And beseech thee that thou wouldest look favour­ably upon these Oblations present before thee, thou God that wantest nothing, and accept them to the honour of thy Christ, and send down the holy Spirit, witnesse of the passions of the Lord Jesus, upon this Sacrifice, to exhibite this bread the body, and this cup the bloud of thy Christ: That they which pertake of it, may be confirmed in godlinesse, obtain remission of sinnes, be deli­vered from the devil and his deceit, be filled with the holy Ghost, become worthy of thy Christ, and obtain life everlasting, thou being reconciled to them, God Almighty. It is clearly true in the sense and language of the ancient Church, which S. Ambrose saith, De iis qui myst. init. C. ix. Ante consecrationem alia species nominatur, post consecrationem, corpus Christi significatur: Before Consecration another species is named (that is the bread) after it the body of Christ is signified. And de Sacr. v. 4. Dixi vobis, quòd ante verba Christi, quod offertur, panis dicatur, ubi Christi verba depromta fuerint, jam non pa­nis dicitur, sed corpus appellatur: I told you that before the words of Christ, that which is of­fered [Page 365] is called bread; after the words of Christ [...]e produced, it is no more called bread, it is cal­led his body. Therefore, whereas in this pray­er the elements are named by their kind, of bread and wine, it is plain, that all that while they are not conceived or intended to be consecrated. And what doubt can there be in that, when we see a prayer follow, where­in is desired, that the elements may become the body and bloud of Christ? And he that shall turn over the Copies of Liturgies, which we have extant from the Eastern Churches, shall find them to agree in this: That after the institution is rehearsed out of the Gospels, professing that what is present­ly done, is in obedience to the same, prayer is made first, that by the holy Ghost the ele­ments may be sanctified to become the body and bloud of Christ, and then, that they may be to such effects of grace, as are specified in the form rehearsed to them that communi­cate. Onely in the Missall of the Maronites, printed at Rome, there be divers forms of Consecration (which they call Anaphora) under the Apostles names, and other Eastern Doctours, wherein this prayer seemeth to be wilfully changed, to make them conforma­ble to the doctrine of the now Church of Rome. It was printed there for the use of that nation, in the yeare MDXCIV. In the anci­ent form of the Latine Church, there seem­eth [Page 366] (not by the now Canon of the Masse but by the remembrance of it extant in an­cient Church-writers) to have been some difference from this, and that difference seem­eth to have occasioned the errour of the now Church of Rome, concerning Consecration by operative words. Neverthelesse the words of S. Ambrose, or whosoever writ those books de Sacram. are these, v. 4. Vis scire quia verbis coelestibus consecratur? accipe quae sint verba. Dicit Sacerdos, Fac nobis hanc hostiam asscriptam, rationabilem, acceptabilem, quod est figura corporis & sanguinis Domini no­stri Jesu Christi. Qui pridie quàm pateretur—Wilt thou know that it is consecrated by the heavenly words? heare what be the words: The Priest saith, Make this Sacrifice imputable, ac­countable, acceptable for us, which is the figure of the body and bloud of our Lord Jesus Christ. Who the night before he suffered—& so forth, proceeding to rehearse the institution out of the Gospel. In the Canon of the Masse is added, ratam, or ratified; Fac nobis hanc ho­stiam asscriptam, ratam, rationabilem, 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 [Page 367] 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, Ʋt 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, Ʋt quot quot [Page 368] 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, Ʋt 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 [Page 369] 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 [Page 370] 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, [Page 371] 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 [Page 372] 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 [Page 373] 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 [Page 374] 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, [Page 375] 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. Ʋbi 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, [Page 376] 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 Priests use, to make supplication for all, praying for the Kings of this world, that they may hold the Nations subject, that settled in peace, we may be able to serve our God with tran­quillitie and quiet of mind. Praying also for those that are trusted with high power, that they may govern the Common-wealth in justice and truth, with abundance of all things, that the [Page 377] trouble of sedition being removed, gladnesse may succeed. When he calleth it, The rule of that Service which their Priests ministred, it is plain he understandeth the words of the A­postle concerning the Prayers which were made at the Lords Board, at celebrating the Eucharist: Besides the brief, which he rela­teth, containeth the chief particulars of that form produced out of the Constitutions of the Apostles. So S. Augustine Ep. lix. in the words partly related afore, partly to be related afterwards, acknowledgeth the whole Order of the Service which the Eu­charist was celebrated with, to be prescribed in these words of the Apostle. But this pur­pose to prove, there needs no great dispute. The generall Custome of the Ancient Church, gathered from the marvelous a­greement of all ancient forms of Service that remain, speaks aloud, That this Prayer for all men at the Eucharist, whereof we speak, comes from the Order of the Apo­stle. It seemeth therefore to me most pro­bable that the meaning of the Apostle is this, and so was understood and practised by all the ancient Church, that, at the celebration of the Eucharist, Supplications and Prayers be made for all men, for Kings, &c. For it is nothing forced or strained to take the word [...] or Thanksgivings, in the same sense, in which it stands in the passages of [Page 378] Clemens and Ignatius alledged afore, for the Celebration of the Eucharist, for the whole action, and all the Prayers which it was ce­lebrated with. And otherwise, the conse­quence of the Apostles words will be alto­gether impertinent. For in the common and generall sense of this word Thanksgiving, it is not proper to exhort that giving of thanks be made for all men, for Kings and so forth, that we may lead a peaceable life in all god­linesse and honestie: But it is proper to ex­hort that Supplications and Prayers be made for all men, for Kings and the rest, that by the means of their rule and government we may lead a peaceable life in all godlinesse and honestie: And it is proper enough to exhort, that Thanksgivings be made for all men, to that purpose, understanding by Thanksgivings, that action of celebrating the Eucharist, part whereof are those Sup­plications and Prayers. And thus, as in lieu of spirituall graces in Prayer, which were used to make Supplication for the necessi­ties of all members and states of the Church under the Apostle, according to S. Chryso­stome alledged afore, Prayers afterwards in most parts of the Church were indi­cted by the Deacon, and made by the people, which for the manner and sub­stance both, were conceived afore, to be the Originall of those that since have been cal­led [Page 379] Litanies: So, neverthelesse, to give effect to this rule of the Apostle, it seemeth to have been an ancient and generall custome of the Church, to make Supplications and Prayers at the Lords Board, at celebrating the Eu­charist, though much to the same purpose with the former, for all states of men, but of the Church in particular. And this nice observation, if it may take place, will be of great consequence, to out the Church of Rome, of all pretense of the Sacrifice of the Masse in the sense of the ancient Church, and in particular in the style and tenour of the Liturgies themselves, which for the great agreement between themselves, & with the style of the most ancient Church-writers, seem to contain and expresse it. For it is ma­nifest, that it is called an Oblation or Sacri­fice, in all Liturgies, according to the style of the most ancient Church-writers, not as consecrated, but as presented and offered (whether by the people, as the custome was, to him that ministred, or by him that mini­stred to God) to be consecrated, as afore­said. It is the style of the form produced out of the Constitutions of the Apostles, We offer unto thee this bread and this cup, beseeching thee that they may become the body and bloud of Christ to the souls health of them that receive, or to that purpose. Thus farre there is no pretence of the Sacri­fice [Page 380] of the Masse, which supposeth the body and bloud of Christ present, as the subject of it. True it is, that the style of this Pray­er, whereof we speak, in divers points of di­vers Liturgies runs in the terms of, we offer unto thee, for such and such, for this and that: But it is to be observed, that this Prayer came not after the Consecration in all Li­turgies, and according to the custome of all Churches, to give occasion to think, that the meaning is, to offer Christ there present by consecration, for the said persons and causes, but went afore it in divers, as hath been said, the purpose of it being to exe­cute the Apostles exhortation, to make pray­ers supplications and intercessions for all men at celebrating the Eucharist. Besides, it is no where said, we offer unto thee the body and bloud of Christ for such persons and causes, but it is divers times said, we offer unto thee [...], this reasonable service: and what is that but these Prayers? For in the form alledged, it is said at some points, we pray thee for the Church, and for the King, at others, we offer unto thee for this people, and for the weather, and fruitfull seasons, and shall we not think them both to stand in one sense? It hath been shewed, that this Prayer is the practice of the Apostles exhortation, to make Prayers and Supplications & Thanks­givings for all men: And it hath been decla­red [Page 381] that the meaning of his exhortation is, that at the celebration of the Eucharist such Prayers and Supplications be made. There­fore, when it is said, by name, in the form related out of the Constitutions of the A­postles, we offer unto thee for this people, we of­fer unto thee for the weather and fruitfull sea­sons, what should hinder the meaning to be according, at this celebration of the Eucha­rist, in confidence that thou hearest thy Sonne for us, at this remembrance of his death, and in obedience to thine Apostle, we pray unto thee for such persons and causes? as it is in expresse terms in the Liturgie of the Indian Christians, Hâc enim horâ quâ Pa­tri tuo Sacrificium offertur, rogo majestatem tu­am, miserere omnium creaturarum. For at this houre, when Sacrifice is offered to thy Father, I pray thy Majestie, have mercie on all creatures. And thus, so often as we reade in Church-writers of offering for such and such persons and causes, the meaning is, that they offered the elements, in which the Eucharist was to be celebrated, that with it they might pray for those persons or causes, according to the Apostle. And if the question be further made concerning offering for the dead, it shall seem to me nothing improbable, that because the Apostle exhorteth that Suppli­cations and Prayers and Intercessions and Thanksgivings be made for all men, there­fore [Page 382] the ancient Church inlarged the sense of that ALL MEN further then they needed to do, to comprise the dead as well as the living: and that thence came the comme­moration of the dead at the Eucharist, and the offering of the elements, that it might be celebrated, and that such commemorati­on might be made. Though as concerning the particulars of the Prayers for the dead in the ancient Church, how farre they came from the Scripture, and how farre from hu­mane opinions, in that whole matter I referre my self to those things which have been de­clared with so much learning, by that excel­lent learned Prelate, in his Answer to the Je­suites challenge in Ireland. As for the rest of the Service which the Eucharist is celebra­ted with, after the Prayer hitherto descri­bed, there follows in the Constitutions of the Apostles, a brief repetition of the Lita­nies, with a Prayer of the Bishop, that the Congregation may worthily Communicate. In the time of Communicating, it is order­ed there, that the xxxiiii. Psalme be sung, in regard of the words, O tast and see how gra­cious the Lord is! in other of the Eastern Liturgies, the xxiii. xlii. cxviii. cxliv. are prescribed. The Latine Liturgists call the verses of Psalmes that are sung during the time of Communicating, Commu­nions; and the Prayer or Thanksgiving [Page 383] that follows after the same, Postcom­munions. Such a form of Thanksgiving there is extant in all Liturgies. The people is dismissed with the Benediction of the Bi­shop in the Constitutions, which Benedicti­on comes after the Consecration; before the Communion, in the most of other Liturgies. I will here repeat that whole passage of S. Augustine, the beginning whereof was produced afore, for it containeth the whole Order of these remains whereof we speak. Ep. lix. Eligo in his verbis hoc intelligere, quod omnis vel penè omnis frequentat Ecclesia, ut Precationes accipiamus dictas, quas facimus in celebratione Sacramentorum, antequam illud quod est in Domini Mensa incipiat benedici; O­rationes, cùm benedicitur, & sanctificatur, & ad distribuendum comminuitur, quam totam pe­titionem, ferè omnis Ecclesia Dominicâ oratio­ne concludit: Interpellationes autem, sive ut vestri codices habent, Postulationes fiunt, cùm po­pulus benedicitur: Tunc enim Antistites, velut Advocati, susceptos suos per manuum impositi­onem misericordissimae offerunt potestati. Quo facto, & participato tanto Sacramento, Gratia­rum actio cuncta concludit. I choose to under­stand in these words, that which all or almost all the Church frequenteth, that we conceive those to be called Supplications, which we make at ce­lebrating the Mysteries, before that which is on the Lords Board begin to be blessed; Prayers, [Page 384] when it is blessed, and sanctified, and broken to be distributed, which Petition almost all the Church concludes with the Lords Prayer: (so it is in all forms that are extant, and it is ano­ther mark that they were prescript) But Inter­cessions, or as your books have it, Requests are made, when the people is blessed: for then the Bishops, as Advocates, receiving their peo­ple, offer them to the most mercifull power with imposition of hands. Which done, and so great a Sacrament participated, all con­cludes with Thanksgiving. The Ciii. of the Africane Canons related afore: Placuit etiam illud, ut preces quae probatae fuerint in Concilio, sive Praefationes, sive Commendationes, seu ma­nuum Impositiones ab omnibus celebrentur. It seems that the benedictions of the Bishop or Presbyter that celebrated, (to whom this Office also belonged as S. Hierome contend­eth) whereof we speak, are called here Com­mendations, or Impositions of hands, to say, prayers to commend the people to God with imposition of hands: unlesse by these Commendations we understand those pray­ers for all men, according to the Apostle, wherewith the severall estates of all men, especially of the Church, were commended to God: which saith S. Augustine went be­fore the sanctifying of the elements. In the Anaphora of S. Basil published by Masius out of the Syriack, there is this prayer at the [Page 385] beginning, before the Consecration of the Eucharist: Extende Domine manum tuam non asspectabilem, & benedic servis & ancillis tuis, mundatóque ipsos ab omni macula carnis & spi­ritûs, at que dignare ipsosfieri participes corporis unigeniti Filii tui. The people bowed the head at receiving this blessing, the Bishop holding his hands over them, as a signe of Gods hand stretched out to blesse. There­fore he saith, Extend, O Lord, thy invisible hand, and blesse thy servants and handmaids, and cleanse them from all stain of flesh and spirit, and daigne them to become partakers of the body of thy onely begotten Sonne. Of Confession of sinnes at beginning of the Masse hath been said: After the Consecration, the Benedi­ction is contained in these words, Pax Domi­ni sit semper vobiscum: The Peace of God be with you alwayes. You shall see how Luther under­stands it, in his form of Communion, of the yeare MDXXIII. Quae est quaedam quasi pub­lica absolutio à peccatis communicantium. Vox planè Evangelica, annuncians remissionem pec­catorum, unica illa ac dignissima ad mensam Do­mini praeparatio, si fide apprehendatur, non secus at que ex ore Christi prolata: Which is, saith he, a kind of publick absolution of them that communicate from their sinnes. The very voice of the Gospel pronouncing remission of sinnes, the onely fittest preparation to the Lords Board, if apprehended by faith, as out of Christs mouth. [Page 386] But it is plain that this is to be accounted a benediction, because, as hath been said, Con­fession of sinnes and prayer for pardon upon the same, is made at the beginning of the Masse. In the Liturgy of S. Basil which we have translated out of the Arabick, at the beginning, prayer is made for remission of sinnes at large, upon the promise of the Go­spel, Whose sinnes ye remit—the like prayer is made there after receiving the Eucharist. In the Ethiopick, prayer is made before the Consecration of the Eucharist to like pur­pose, though corrupted with that superstiti­on which ignorance breedeth. This seem­eth most answerable to that Confession of sinnes which our Service useth before the Eucharist, otherwise it is to be granted, that in most Liturgies, that which seemeth to keep most correspondence with it, is rather a benediction, then Confession with prayer for pardon of sinnes.

It remaineth, that from that which hath been said, we give account of that Form of Service which we use, deriving it higher then the Masse (from which it is charged to come, as containing nothing but that which is found there, though not all that is there) and shewing, where it shall be requi­site, that the corruptions of the Masse are laid aside in it. How just this charge is, may appear in the Confession of sinnes which it [Page 387] begins with: were it enough to condemne any part of our Service, to say, that the like is u­sed in the Breviary and Masse, then must we condemne almost all Reformed Churches, that use Confession of sinnes at the begin­ning of their Service, as the Breviary and Masse doth. Du Plessis thought otherwise: like a man of Learning as well as Nobilitie, he saw it was an argument of some Antiqui­ty in the practice of the Reformed Churches in France, that Confession of sinnes, which they use in the beginning, was and had been used in the Masse, and this ancient use an ad­vantage to recommend it. And we have cause to see, that though it was not used in the be­ginning of Service, where Hearers and Peni­tents were dismissed in the middle, yet the alteration of times having brought that to nothing, we have no cause to balk it at the beginning, though it be there used in the Bre­viary and Masse. He that will use a little judgement and conscience, must distinguish between a form of Publick Service, and the corruptions of the Masse pinned to it; be­tween that which we follow, and the reasons why we follow it. If by doing that which is done in the Masse, we retain the corrupti­ons of it, it is time it were done no more: If any man would not have us do that aright, which tends to the Service of God, because in the Masse it is done amisse, we are bidden [Page 388] to our losse. The reason why we begin with Confession of sinnes is not to be faulted; Both because daily sinnes accrue daily upon the Congregations and members of it, and daily reckonings not daily cleared oppresse in the end, and there is no such means as the publick Prayers of the Church to strike them clear: And particularly, as an entrance and preparation to the Service of God, be­cause if our Confession be such as it must be presumed to be, it is the onely sufficient dis­position to make our Service acceptable to God. That which this Church of England is to give account of in particular, is the de­claration of forgivenesse upon the Confessi­on of sinnes, not used in other Reformed Churches. In this he shall proceed upon the surest ground, that first shall resolve wherein the power of binding and loosing, of retain­ing and remitting sinnes, given by our Lord in the Gospel, under the Symbole of the keyes of his house, consisteth, and how farre it extendeth. For as there is no question, that the Ministers of the Church, by this Commission, are authorized to DECLARE forgivenesse of sinnes to whomsoever they shall find disposed by serious Contrition and true Faith to receive it at Gods hands: So to think, that to bind and loose, to remit and re­tain sinnes, is nothing else but to declare them bound or loosed, remitted or retained, [Page 389] and that the Charge whereof we speak con­sists in declaring this, and nothing else, is a thing which the property of no language will bear, seeing that in all use of speech, all men understand it to be one thing to bind and loose, to retain and remit sinnes, another thing to declare that: Yet is it no part of my mind, to make this power of the keyes, by which sinnes are bound or remitted, to con­sist in the power of pronouncing sentence of forgivenesse, which God ratifieth: as rest­ing well assured, that God giveth pardon to whomsoever he sees disposed to receive it: And that thence forth, that disposition being brought to passe, the Ministery of the keyes consisteth onely in declaring the pardon gi­ven by God: It seemeth neverthelesse, that the Ministery of the keyes is formerly seen otherwise, that is, in procuring that disposi­tion of the hearts which is requisite to make men capable of forgivenesse, in bringing them to the knowledge of their sinnes, in directing the course which they have to take in seeking their reconcilement with God. The disci­pline of the Primitive Church seemeth to point out to us this direct meaning of our Lords promise, agreeable to the rest of the Scriptures: according to the words of Fir­milianus Bishop of Cesarea Cappadocia to S. Cyprian, in the lxxv. of his Epistles pro­duced elsewhere: Non quasi à nobis delicto­rum [Page 390] suorum veniam consequantur, sed ut per no [...] ad delictorum suorum intelligentiam convertan­tur, & Domino pleniùs satisfacere cogantur. Not as if they procured the pardon of their faults at our hands, saith he, but that by us they may be converted to understand their faults, and con­strained to make more full satisfaction to the Lord. How he meaneth that men are con­verted to acknowledge their faults to God, by the means of his ministers, is to be seen in Tertullians words, Apologet. C. xxxix. speak­ing thus of their Assemblies; Ibidem etiam exhortationes, castigationes, & censura divin [...]. Nam & judicatur magno cum pondere, ut apud certos de Dei conspectu; summúmque futuri ju­dicii praejudicium, siquis ità deliquerit, ut à communicatione Orationis, & Convertûs, & omnis sancti Commercii relegetur: There also are exhortations, reproofs, and the Censure of God. For first, judgement is given with great weight, as among men assured of Gods sight; and then it is the greatest prejudice of the judgement to come, if a man fail so, as to be confined from the Communion of prayers, & Assemblies, and all holy Commerce. It was not the mere preach­ing of the Scripture, and knowledge of the doctrine of it, that brought men to acknow­ledge their offenses, according to Firmilia­nus: Tertullian shews it was the Exhorta­tions, the reproofs, the Censures of the Church, that were imployed to that pur­pose. [Page 391] By whom it followeth there, Praesi­dent probati quique Seniores: The Presidents are all the approved Elders. The Bishop (whom we have seen him acknowledge else­where) and his Presbyters. And in the same Epistle of Firmilianus, Omnis potestas & gratia in Ecclesia constituta est, in qua praesident Majores natu, qui & baptizandi, & manuum imponendi, & ordinandi habent potestatem: All power and favour is estated upon the Church, the Presidents whereof are the Elders, which have power both to baptize, and to impose hands (in Penance) and to ordain. It is the Bishop that writes this. The Exhortations, the Reproofs, the Censures, by which men were brought to the sight and acknowledgement of their faults, and constrained to the due course of humiliation for procuring forgivenesse, were ministred at their Assemblies, but by the Presidents. The means of forgivenesse, mi­nistred in the discipline of Penance, consists in the parties repentance, and the prayers of the Church. Penance was not prescribed in the Ancient Church onely to give satisfa­ction to the Church, for the scandall of bad example: Those that imagine this, shall not take notice of any mention of it in Ecclesia­sticall Writers, but they shall find their mis­take convinced: It was to appease the wrath of God offended, and to recover his favour again, which is in Firmilianus his terms, to [Page 392] make satisfaction to God, not in the senselesse and impious sense of the now Church of Rome, to make him recompense for the debt of punishment incurred, but according to the use of the word in good Latine, to appease his wrath with true sorrow and with cordi­all contrition, to seek reconcilement. Impo­sition of hands was not used once, in pro­nouncing sentence of forgivenesse, but al­wayes at Publick Service, during the pre­script time of Penance, those of that State, after the earnest prayers of the Congregati­on for their pardon, coming and kneeling afore the Bishop, holding his hands over their heads, with his blessing and Prayers for that purpose, were dismissed afore the Mysteries: this was called on their part [...] or falling down, on his part [...] or Imposition of hands in Penance. In the ministery of these means of forgive­nesse, the power of the keyes is seen. In Rhenanus his Argument to Tertullians book de Poenit. are to be found divers re­markable things to this purpose, out of the Penitentialls of Theodulphus of Orleans, and Theodore of Canterbury, out of S. Ba­sil and Tertullian, that Confession to God is that which cleanseth sinne, but Confession to the Church, is to the purpose of learning the course men are to hold, in seeking par­don, and obtaining the Prayers of the [Page 393] Church to that purpose. Besides this, I find that S. Cyprian hath placed the power of the keyes in the Sacrament of Baptisme. His words are these, Epist. lxxiii. Manifestum est autem, ubi & per quos remissa peccatorum dari possit, quae in baptismo scilicet datur. Nam Pe­tro primùm Dominus (super quem aedificavit Ecclesiam, & unde unitatis originem instituit & ostendit) potestatem istam dedit, ut id solve­retur in coelis, quod ille solvisset in terris. Now it is manifest where and by whom remission of sinnes may be given, I mean that which is given in Baptisme. For unto Peter (upon whom he built the Church, and from whom he appointed and expressed the originall of unitie) our Lord at first gave this power, that it should be loosed in heaven, which he loosed on earth. And by and by afterwards: Ʋnde intelligimus, non nisi in Ecclesia praepositis, & in Evangelica le­ge ac dominica ordinatione fundatis, licere ba­ptizare, & remissam peccatorum dare. Whence we understand, that it is not lawfull but for those that are set over the Church, and founded upon the law of the Gospel, and the Ordinance of our Lord, to baptize and give remission of sinnes; to wit, as is given by the power which S. Peter received under the figure of the keyes of Gods Church. I find further, that Primasius, a scholar of S. Augustines, seems to place the power of binding and loosing, in the Sacrament of the Eucharist: in Apoc. [Page 394] viii. 3. A thing somewhat strange, to make the power of binding and loosing all one with the Sacraments: But that it is to be remembred, that the judgement of the Church, and the Ministers of it, goes before the ministring of them, to discern how fit they are for them, that pretend, and to con­strain them to the means which make them capable of forgivenesse. It is no more then follows there in S. Cyprian, speaking of re­baptizing those that returned from their he­resies: Quapropter, qui fidei & veritati praesu­mus, eos qui ad fidem & veritatem veniunt, & agentes poenitentiam remitti sibi peccata postu­lant, decipere non debemus & fallere: Sed cor­rectos à nobis, ac reformatos, ad regnum coelo­rum disciplinis coelestibus erudire. Therefore we that are over the faith and truth, must not deceive nor coosen those that come to the faith and truth, and doing Penance, desire their sinnes to be remitted. But instruct them, amend­ed and reformed by us, to the kingdome of hea­ven, with heavenly discipline. They that re­turned from-heresies, sought remission of sinnes by repentance: his opinion was, that it was not to be had without a second Ba­ptisme: and the power of binding and loo­sing he makes to consist in prescribing repen­tance and admitting them to baptisme upon repentance. So that in summe, he shall seem most sufficiently to comprise the whole [Page 395] charge of binding and loosing, that shall make it to consist in the ministerie of those means, which dispose men to be capable of remission of sinnes. In which regard the Mi­nisters of the Church shall be said, with as much propertie of speech, to remit and re­tain sinnes, to bind and loose, as the Physi­cian is said to cure those diseases, in which he does no more, but prescribe or applie the remedies. But no man doubts but this Of­fice, as it is appointed in respect of God to procure pardon, so it is in respect of the con­science, to assure it: Which assurance, as it is warrantable for them to give, that have seen the course performed which they are intrusted to prescribe; so is it due for him to receive, that hath performed it. Suppose then, we leave it questionable, as not to be disputed in this place, what sinnes are to come under the discipline of Penance, either of necessitie, or for a sure course of procuring their pardon: Certain it is, that the children of God do continually remember, with re­morse and bitternesse of spirit, the sinnes which they committed of old: And certain it is, that mens daily offenses are not capable of so solemn a cure: so great is the number of them, that it is not possible for mans mind to attend them in particular. And as certain it is, that there is no means so powerfull to obtain pardon of them, as the daily prayers [Page 396] of the Congregation to that purpose. So that the course which the Church prescri­beth for the pardon of daily offenses being put in practice, what can be more just, more due, then to declare that forgivenesse, which those that dissemble not, those that are as they pretend to be, do attain? What more comfortable, then to heare the news of it from his mouth, by whom the Church mi­nistreth the office? What more seasonable, then to do this before we come to praise God, and heare his word, that we may per­swade our hearts, that he accepteth this ser­vice at the hands of them that hate not to re­form themselves? In this consideration I must needs preferre the Order of this Church of England, before that of other reformed Churches, in that we put Confession of sinnes in the first place of our Service, they referre it till after the Psalmes, & the reading of the Scriptures, when the Preacher goes up into the pulpit. They reckon them, as needs they must, of the substance of their Service. And Du Plessis hath pleaded them, as he had reason, to shew, that their Service cometh nearer that of the Primitive Church, then the Masse: But beginning as they do, without solemn Confession of sinnes before, they give the people occasion to esteem them otherwise then the Service of God, as taken up merely to while out the time while [Page 397] the people assemble. Whereas the solemn beginning of our Service, with Confession of sinnes, serves to put the people in mind, that it is all the solemn service of God that follows, and of the attention of mind, and devotion of spirit which they ow it, by the preparation of confessing and putting away sinnes, requisite to make it acceptable. The more have they to answer for, that make it their employment to extinguish in the minds of the people that respect to this part of Gods Service, which the Order of the Church hath laboured to procure, and with the blessing of God had procured, had not their peevishnesse been, that will not have God served, unlesse it be that way they like. Whatsoever honour the praises of God re­verently and attentively performed might have yielded him, whatsoever good fruit the learning of his Scriptures might have brought forth in his people, is with justice to be required at their hands, that have been the means to intercept it, by the unjust disgrace, which they have stuck upon the settled Order of this Service. Now as con­cerning the Ancient and generall course of Gods praises, and reading the Scripture, it appeareth by Justine Martyr and Tertullian, that the Order of reading the Scripture in the Church was arbitrary in their time, as ac­commodated to the condition of the times, [Page 398] and occasions of their Assemblies, by the guides of severall Churches. The one of them saith, that the Scriptures are read, [...], as farre as occasion serves: The others words are these, Apologer. C. xxxix. Coimus ad literarum Divinarum commemorationem, si quid praesentium temporum qualit as aut praemo­nere cogit aut recognoscere. We assemble to re­peat the Scriptures of God (not like those that will not Assemble till they be read) what the condition of the present times inforceth ei­ther to forewarn, or to recognize. The Ordér which is accommodated to the Condition of the times, cannot be certain and appoint­ed afore. The reason, why a set Order in these parts of publick Service, is now pre­ferred before the disposition of the Guides of Churches from time to time, is the same for which men choose to live by positive law, rather then by the will of their Rulers, though, if men were as they should be, it is manifest that they might cut straighter by the thred of Justice, applying right reason to the case, then ruling their proceedings by a ge­nerall, that was not built upon the particular. The Order might be better were it left to particular disposing, but the courses of the world inforceth to presume, that it would be for the worse. Besides, in Ecclesiasticall matters by a set Order we attain uniformi­tie with other Churches, to help towards [Page 399] the unitie of the whole, we avoid disputes about what is most fitting, which in matters of this probable nature must needs be end­lesse, we avoid jealousies and umbrages up­on that which is not customable. What this amounts to, S. Augustines experience may teach us, Serm. cxliv. de tempore. Vo­lueram aliquando ut per singulos annos secun­dùm omnes Evangelist as etiam Passio legeretur: factum est: audierunt homines quod non consue­verunt, & perturbati sunt. I had once a desire that every yeare the Passion also (as the Resur­rection, in Easter-week) should be read accord­ing to all the Evangelists: it was done: men heard what they had not wont to heare, and were troubled. How unjust the charge of the Masse upon our Service is, hath appeared in the first point of it: how untrue it is will appear in the next, that is, in the Order of Psalmes and Lessons at the daily Morning and Even­ing Service. For, if because the Breviarie and Masse contain a certain order of Psalmes and Lessons for the Service of God, there­fore all orders of Psalmes and Lessons to that purpose are derived from the Brevi­arie and Masse, and chargeable with the cor­ruptions of them; what shall become of the Ancient Church before there was any such thing as Breviarie or Masse, that is, either form of publick Service in the opinion of those that professe this, or, according to the [Page 400] truth, as the Masse importeth the corrupti­ons of publick Service? What shall become of the Church under the Apostles, when publick Service consisted of the same Ingre­dients, as hath been shewed, and the Order of them is no more then S. Pauls rule, Let all things be done decently and in Order? But if the meaning of these clamours be to say, that this same Order of going over the Psal­ter once a moneth at daily Morning and E­vening Service, of going over the Bible or all the most convenient of it once a yeare, is the Order of the Breviarie and Masse, it might concern all men either of honestie or shame, though not to look into the Breviarie or Masse, of which they are so confident, yet to look upon the Preface of this our Ser­vice which they condemne without under­standing, and think whether men of com­mon sense would use all those excellent rea­sons, to excuse the alteration of that course, which now they are accused for retaining. But granting all to be true which is so appa­rently false, were the Masse worse then it is; and all this the very Order contained in it, is it possible that any man of judgement or conscience, should think it enough to say, that this or that is in the Breviarie or Masse, and never trouble himself to shew that it is part of the corruptions which they contain? What reason is there to prove, that the Or­der [Page 401] of the Psalter once a moneth, is not for the Service of God, and the edification of his Church? This Church abolisheth not the use of Psalmes to musicall tunes, where they may have place in the course of our Service. Is it demanded further, that the monethly course of the Psalter be abolished, to make them room? If it be, the Church is bidden to losse, and the service of God shall suffer in it: the people is now more plentifully conducted to the knowledge of God, and his praises according to his own word: then, the ruder sort shall have much ado, to dream over a Psalme, in a great deal of time, in a manner so farre from that de­cencie to which it pretendeth, as may be a just means to dead the devotion of such as are not set upon a good edge. The Answers of the people represent, in some sort, that most ancient and commendable fashion of Antiphones, and teach them their office, and conduct them to bear their part in the praises of God, not to sit by as Hearers, where they are to be Actours. And where that fashion may be represented to the truth, in the more skilfull Congregations of Col­legiate and Cathedrall Churches, what a strange prejudice is it, that will not suffer reasonable persons, to relish the advantage of it, in the service of God? But all this af­fords no ground to condemne the course of [Page 402] those more skilfull Congregations of Col­legiate and Cathedrall Churches, in singing the Hymnes with Musick, provided the Congregation may understand and go along in their devotions. He that undertakes to do it, shall be sure to run upon a rock from which he shall not come off without split­ting, that is, the president of the publick Service of God in the Temple. For let no man think that this is to be ranked with the figurative Service of God, according to the Ceremoniall law: That he must leave to the inner Court of Priests, the praises of God are part of the perpetuall Service of God in spirit and truth, to last under the Gospel, in­stituted and indicted by the Prophets, Mini­sters of that service, frequented by the A­postles, and a president for the Church, ac­cording to the rule of edification of it. I am ashamed to repeat here the needlesse quarrels with the old Translation of the Psalmes in use. Men seem now to be wise enough, to see the shamelesse partialitie which they con­tain, in that men should be so quick, as to see so many faults in that, and passe by all the extreme barbarismes, the spurious additi­ons, the false translations which the Psalmes in Meetre contain. I suppose the Church in­tends not to averre, all that is read in the Church, to be truly translated. If so, God help the universall Church, when it had no [Page 403] Scripture of the old Testament, but the Greek, and the Translations of it. Let them that find fault, imploy themselves, and all they can make, to translate but that one book of Psalmes; if they put their work past a considerable number of just exceptions, I am ready to forfeit for one. It is sufficient to my understanding, and alwayes was, that what is read in the Church is more fit for the edification of it, then to go about to change it. And what interesse hath any man not to desire change in that point, but S. Au­gustines experience alledged afore, audierunt homines quod non consueverunt, & perturbati sunt? What will any man say now to the Order of reading the Scriptures once a yeare in the Church? Shall this be the thanks of the Church of England, for renewing that religious Order of the Ancient Church, and providing a publick course for the people to become acquainted with the Scripture, to say, that it is out of the Breviarie or Masse? The offense is, because some of the Apo­crypha are read: before that offense had been taken, it should have been shewed, that nothing but that which is inspired by the H. Ghost should be heard in the Church. What then would a number of good Ser­mons become, which how good soever, no man dare say are inspired. Sure, they that will advise with reason and conscience, not with [Page 404] prejudice, must enquire, whether the read­ing of them promote or hinder the edifica­tion of the Church. In that respect, so farre is it from me to put out some Apocrypha, that I would rather put in the first of Mac­cabees, as describing the fulfilling of some of Daniels prophesies, and the then state of Gods people. But is it from the Masse that the Church of England learned to restore the Sermon into the due place at solemn Ser­vice? I should have thought it one of the abuses of the Masse, that whereas, by the universall custome of the Church, the place of it appeared, there the use of it was for the most part silenced. The good Order of this Church, and the successe God hath lent it, hath prevailed so farre, that this Apostoli­cal Order may be said to have recovered the ancient place and rank. As for the After­noon Sermon, I am yet to learn what place it had in the publick Service of the Church, by what Command of Scripture, what rule or custome of the Ancient Church it is pres­sed. Timothie is commanded to be instant in season and out of season, but to what pur­pose? to publish the Word, to do the office of an Evangelist, to winne strangers to the Faith. How can that be importune? So Paul preached at Troas till midnight. If that be our president, let us celebrate the Eu­charist, as those of the Church of Rome do, [Page 405] on Christmasse eve. There are examples of preaching as well Evening as Morning in the ancient Church, but at particular times, and on particular occasions: my question is, to shew me the place of the Sermon in the Af­ternoon Service, as it hath been shewed in the Morning Service, otherwise not satisfied of any rule or custome of the Church. Not because mens laws are not a fense to Gods law, and that it is not for the good of the Church the more it is frequented, as it ought, especially, to the purpose that the people may sufficiently understand their pro­fession, and the grounds of it: but because it is reason, that the offices of the Church be practised with respect to opportunities and abilities, not in such sort, as may neither advance the Honour of God, nor of the Profession which we make. We heare no news of new reasons against the Creed, for part of the Service. It was a great work to settle such forms as might conclude, and confine, and bring to light the ma­lice of Hereticks. The next work to that was to bring it into the Service. So was it best commended to the knowledge, to the respect of Gods people; which re­spect had it been preserved, this new varnish of old Heresies, which prevaileth so farre abroad, is not like to have taken with the people. What shall I say of the Collects or [Page 406] Prayers which the daily Service concludes with? My Proposition allows me not to dispute the particular conceptions, or terms in which they are expressed. But I must commend the Order of answers of the peo­ple, in all places of the Service where it stands. It refreshes their attention; it teach­eth them their part at Publick Prayers, not to stand by and censure how well the Mini­ster playes the mouth of the Congregation. If they be to act their part in it, the part assi­gned them in our Service conducts them in doing their office. As for the subject of them, the occasions of severall seasons and solemnities, protection against bodily and ghostly enemies, conduct of Gods grace and providence, successe of the rule of the Com­mon-wealth, and guidance of the Church, and the like; it is unknown to me, that any thing is more fit and requisite then these to be remembred at all publick Assemblies. It hath been shewed, that those prayers for all states and conditions of persons in the Church, which since have been called Li­tanies, were from the beginning frequented at the solemn Service of the Church, before the celebration of the Eucharist, and that it is like so to have been, even under the Apo­stles. Now though the condition of the Church be not for the present capable of so good and so excellent a custome, as the con­tinuall [Page 407] Celebration of the Eucharist on Lords-dayes, yet was there great reason that the Litanies should be prescribed on these dayes neverthelesse, as the next member of the Publick 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, [Page 408] 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, [Page 409] 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, [Page 410] 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 [Page 411] 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 [Page 412] 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 down their throat? the form of the Masse was related afore, Ʋt nobis Corpus & Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi, and it was shewed, that Transub­stantiation is not contained in these words: Neverthelesse because there might be of­fense taken at the words, upon the sense of those that use them, we see them altered in­to those terms, wherein the truth of that which is done is most excellently expressed, to the intent of the Scripture, and true sense of the Primitive Church, in these words, Heare us, O mercifull Father; and those which follow. In like sort, because the very term of Offering, and Sacrifice, though used with a farre other meaning then the Church of Rome professeth, seemeth to sound their meaning, it is not onely removed out of the Prayer for the whole state of Christs Church, but the prayer it self removed, to [Page 413] stand afore the Consecration, as we conje­ctured it did stand in the Africane Churches, and not after it, to give opinion that Christ, present by Consecration, was sacrificed then for the quick and dead, as the Church of Rome imagineth. Of the rest of the Service of the Eucharist I shall need to say nothing, having shewed, that in the ancient Church, as with us, the time of communicating was transacted with Psalmes, after that Thanks­giving, the dismission upon that. The peo­ple is dismissed with the blessing in our Ser­vice, as in the most ancient form related in the Constitutions of the Apostles; and so in the Reformed Churches of France, though they use that of Moses, still frequented by the Synagogue. In the Service prescribed for Lords dayes, and Festivalls, when the Eucharist is not celebrated, it is not strange if something be added above the or­dinary course to make it more solemn, though it had been rather to be wished, that the world were disposed for the true so­lemnity of it. Is the voice of the Law, cal­ling us to mind our offenses, and moving to crave pardon and grace for the future, no­thing to the Service of God? The Lessons of the Epistles and Gospels belong indeed to the first part of the Service, as hath been shewed; but shall we take them to come from the Masse, where they are last found, or from [Page 414] S. Hierome, from whom they seem first to have come? And was it not convenient in them to remember what the Church cele­brateth at severall seasons, and solemnities of the yeare? and to promote the edification of the Church, and instruction of the peo­ple in the mysteries of the faith, by giving Preachers a subject of their Sermons, sutable to those solemnities. Last of all, though the world is not disposed, to the continuall cele­bration of the Eucharist, yet was it requisite in reverence to the Apostles Order, and the universall practice of the Church, that the prayer for all states of the same, should be used at almost all solemn Assemblies, which because it alwayes went along with the Eu­charist, as it is used, serves to put us in mind, what is wanting. In fine, though all Forms of Service devised by men must needs re­main disputable, and happy it is, when so they are, but upon slight matters, so my hope is, that from hence will appear, that the form which we use deserves this commenda­tion, that it is possible to alter it for the bet­ter, but easie to alter it for the worse. Thus farre upon the Principles propounded in the beginning, of things remembred in the Scripture, concerning the publick Service of God, and the most ancient and generall pra­ctice of the Church to expound them. I have discoursed the substance and form of Gods [Page 415] Publick Service at solemn Assemblies for that purpose, the circumstances of it, and the particular form which we use. Of the rest of Ecclesiasticall Offices, and the Course we use in them, it was not my purpose to say any thing at the present: In which neverthelesse the reasons hitherto disputed will easily take place to show, both that it is for the edifica­tion of the Church, that the performance of them be solemn and by prescript form, and that the form which we use is exceeding commendable.

CHAP. XI.

ANd now without further dispute it is to be seen, what is prescribed concerning the Publick Service of God in the Scri­ptures, and what is left to be ordered by humane appointment. The particular Offi­ces whereof it consisteth, of Publick Pray­ers, and the Praises of God, of reading and expounding the Scriptures, of the Celebra­tion of the Eucharist, and the rest, are pre­scribed and recommended to the Church in [Page 416] the rules and practice of holy Scripture. The Order and Form in which they are to be per­formed, is acknowledged on all hands that it ought to be prescript, yet is it no where prescribed in the Scriptures, but left to hu­mane Ordinance: That which is to be Preached is acknowledged, on all hands, to be referred for the most part to the private endeavours of particular persons: not in respect to any immediate inspiration of the holy Ghost, otherwise to be quenched, but because it is the ordinary means to instruct and admonish whole Congregations, in that which most concerneth them of the know­ledge and doctrine of the Scriptures. Pub­lick Prayers, some think are to be ministred according to the disposition and discretion of particular guides of particular Congregati­ons, by virtue of the Apostles Ordinance, forbidding to Quench the spirit. Here it is proved, that, because it is confessed, that the Grace of praying by immediate inspira­tion is not now extant, therefore the purpose of this Ordinance ceaseth, and that the or­dinary rule of the edification of the Church to be attained by the Order and Comlinesse of these things which are done at publick Assemblies, is followed to farre more pur­pose, in the use of a form prescript and uni­form. It is further here to be observed, that whatsoever may concern the honour of [Page 417] God, the unity of the Church, the truth of Religion, and the recommendation of it, is most effectually to be procured, as procured it was from the beginning of our Faith, by the dependance of Churches, visibly deri­ved from the appointment and ordinance of the Apostles. It hath been declared, that ac­cording to that which was done by Barnabas and Paul, ordaining Presbyters through the Churches, Acts xiv. 22. according to that which Titus is instructed to ordain Presby­ters through the Cities, Titus 1, 3. that is, Colledges of Presbyters to order the Churches founded in populous Cities, so throughout the whole Christian world, were all Churches of Cities, thought meet for their greatnesse, whether instituted by the Apostles, or propagated thence, governed by Presbyteries, or Colledges of Presby­ters, the Heads whereof were Bishops, in Succession to the Apostles. We know the Gospel attained to the Countreys and Terri­tories lying under these Cities, upon the preaching of the Apostles; the Scripture saith, Acts xiii. 49. upon the first preaching of Paul and Barnabas, The word of the Lord was dispersed all over the Countrey: and Cle­mens, disciple of the Apostles, Epist. ad Cor. [...]. Preaching therefore through [Page 418] Cities and Countreys they made the first-fruits of them, trying them by the spirit, Bishops and Deacons of such as should believe, speaking of the Apostles and their time: And we are ready to believe, that Congregations might be planted in these Countreys and Territo­ries during their time, though we reade no­thing of it here, and the division of titles and Churches, that is, City and rurall Congre­gations, in the Church of Rome, is assigned in the Popes lives to a farre later time then this. But do we not know that according to the generall and Primitive Custome of the Church, these rurall Congregations recei­ved their Ministers from the Mother-Churches in which their Ordinations were made? Doth it not appear to common sense, that the form of Gods publick Service, as it hath been described, uniform in the main in­gredients from the beginning, unconforma­ble in particulars of lesse moment, was pra­ctised by particular congregations according to their Mother-Churches? Doth not the distinction of Dioceses, or as they were first called, [...], habitations adjoyning to chief Cities, received in all parts of the Church, proclaim that the institution and appoint­ment of it, cannot have been accessory and particular, but universall and Primitive? And what cause have we to doubt that the holy Ghost directing the Apostles, should move [Page 419] them to that Course, which according to the condition of the world, must needs be most reasonable? Or who can doubt that according to the condition of the world, it is most reasonable to presume, that fre­quent and populous residences must needs be furnished of men of best abilities, and means to know the right course of ordering publick matters of the Church, for most advantage to the truth of Religion, the Peace of the Church, and the Service of God, ra­ther then that vulgar and rude Congregati­ons, inflamed with the ignorance and malice and overweening of unable guides, should choose for themselves, not onely in things necessary for their own souls health, where­in all have their due interesse, but in things concerning the generall state of the Church, which they are neither bound nor able to understand? I must confesse to have written heretofore, that in the time of the Apostles, the work of Preaching seemeth to have gone rather by mens abilities then their Offices: And now I hope, in good time, having de­clared here severall regards in which this is verified. It hath been shewed that of the the same Ecclesiasticall Order, the same Bench of the Church, some Presbyters ex­ercised the abilities of Preaching, some not. It hath been shewed, that the rank of Pro­phets furnished by the immediate inspiration [Page 420] of God, for the more plentifull performance of that work in the beginning of the Gospel, cannot be thought to have been the same with that of Presbyters. And if any man stand upon it, it shall not trouble me to yield that which Grotius of late hath observed, and under the Church of Rome Ferarius de Ritu Concionum, ii. 6. That in the Primitive times of the Church, Lay men were licensed to preach by the Bishops of Churches, ac­cording to the instances alledged in the let­ter of the Bishops of Palestine to Demetrius of Alexandria, in Origens case, related by Eusebius. For it seemeth most agreeable to the Succession of Scribes after the Prophets in the Synagogue, seeing it is neither reason­able to conceive, that Scribes were denied this Office, when they were found fit, nor that those to whom it was granted, were all Elders of Synagogues. And by this an easie reason is given how our Lord and his Apo­stles are admitted to speak in the Syna­gogues, as licensed and invited by the Elders and Rulers of them according to the Scri­pture, Acts xiii. 14. And perhaps the Cu­stome might remain in the Church, after propheticall Graces for the instruction of it were ceased, that those which had the know­ledge of the Scriptures without inspiration, should be admitted to speak to the people. But what is all this to these mechanick per­sons [Page 421] that make themselves Churches, and the Churches them their Ministers, without education, without calling, without acknow­ledgement of one Church of God? They please themselves in observing, that S. Paul used his trade while he Preached the Go­spel, as they do: And in that perhaps there is as much mistake as in the rest. For it is not all one for a Preacher to be bred to a trade from his youth, and for him that is bred to a trade from his youth to become a Preacher when he please. To me there is so much dif­ference, that I yield the one to be S. Pauls case, as the world sees the other to be theirs. It is observed in Scaligers Elenchus and else­where, that S. Paul in that particular made use of his education under Gamaliel, in re­gard it was the custome of their Doctours, to breed their Scholars to a trade, as well as to the knowledge of the Law, which they were to professe. And there is a saying a­mong them in Pirke Aboth, of this tenour to my remembrance, Alwayes with the Law let a man learn the way of the earth; the meaning is, a trade for his maintenance. Hereupon, it is ordinary for their Rabbies to be sirnamed by their trade. And in Maimo­ni Talmud Torah C. iii. you have divers sayings of their ancient Doctours, that with the Law a man is to practise a trade for his maintenance, as this, All Law (that is, all [Page 422] learning of the law) with which there is not work, in the end comes to nothing, and draws on naughtinesse, and the end of such a man is, he falls to robbe creatures. And in C. ii. afore, He that exercises a trade with the studie of the law, must spend three houres of the day at his trade, and nine at his study, which are divided as it follows there. The knowledge then of these abilities, to which this educa­tion tended, taken according to publick Or­der of that time, and the exercise of them for the publick instruction of the people, al­lowed according to the same, seem to con­tain sufficient warrant of humane calling, to speak to the people in the Church, in them that were not Ministers of it. S. Ambrose in Eph. iiii. Ʋt ergò cresceret plebs & multi­plicaretur, omnibus inter initia concessum est & evangelizare, & baptizare, & Scripturas in Ecclesia explanare. That the people of believers might increase and multiply, in the beginning it was granted to all to preach the Gospel, and to ba­ptize, and to expound the Scriptures in the Church. There is a difference between that which he calleth preaching the Gospel, and expounding the Scriptures in the Church, though both are called preaching among us: For it is one thing to publish the Gospel where there is no Church, another to mini­ster the doctrine of the Scriptures where there is. The Scripture witnesseth, that those [Page 423] which were dispersed upon the persecution raised about Stephen, did the one with­out difference, Acts viii. 4. xi. 19. It is no more then all Christians must do, so farre as they hold themselves able to advance the faith. As for expounding the Scriptures in Churches settled, where Order took place, in that also S. Ambrose his words may be verified, that it was granted to all, that is, to all conditions, whether Ministers of Churches or not: But no otherwise granted then hath been said, upon knowledge of competent abilities, according to the pra­ctice of publick Order, derived, as it seems, into the Church from the Synagogue. But doth this fault the publick Order of this time, that confineth the publick exercise of this Office, to the publick ministeries of the Church? The course of education being open to all, and the performance of that course, proved and presumed according to publick Order, of all that pretend to these ministeries, the ministeries of Congrega­tions being furnished by that publick Order, to authorize others in Congregations so ap­pointed, would be to choke the edification of the Church, by setting up perpetuall emulation and difference. But how eminent soever mens abilities are, how well soever known to themselves or the world, to un­dertake the instructions of the people with­out [Page 424] publick Order in publick Assemblies, is a thing that no Scripture, no time, no Cu­stome of the Primitive Church will allow. To tread all that learning under foot, with­out which the knowledge of the Scriptures is not to be had upon humane endeavours, to undervalue the abilities of a learned age, in comparison of the boldnesse of mechanick persons, in spending the mouth without sense underneath, seemeth to be the wantonnesse of this time, for after-ages to admire. But for private persons, against publick Order, and the unitie of the Church, to call such Assemblies, and to exercise these pretended abilities in such Assemblies as publick Order forbiddeth, is neither more nor lesse then Schisme, let them that do it advise, at whose doore the sinne of that Schisme lieth. For, the publick profession of this Church is the same, that hath been proved, these so many years, to contain no cause of separation in it: And these that separate are so farre from setting a foot new, or from proving old char­ges, that they seem to be yet to learn, whe­ther there be any such thing as proving that which they say, or not. The unitie of the Church is a thing commanded by God, the divisions that and shall arise in the Church, are a thing foretold by God: He that hath foretold that divisions shall come, hath com­manded that they shall not come: To me it [Page 425] seems a strange reason, because God hath foretold that Heresies shall come in, for men therefore to set open the doore, and for pub­lick Order to take a course, by the indepen­dance of Churches, to allow as many reli­gions as Conventicles. The dependance of particular Congregations upon Episco­pall Churches, for the Originall relateth to the institution of the Apostles, for the end, to the unitie of the Church: The dependance of these Bishops Churches up­on the seats of Metropolitanes and Patri­archs, acknowledgeth a mere humane Origi­nall from the state of the Romane Empire, and the residence of the chief Powers of it, but not without respect to the Gospel first planted, according to the president of the Apostles, in the most eminent cities, and thence derived into the Countreys about: But relateth to the same end of one Church, as procuring the actuall correspondence of all the members of it. Since Religion is be­come part of the State of several Kingdomes and Common-wealths, they are not to re­ceive from one another the laws that inforce the exercise of it; but it is requisite that the exercise of it through each Kingdome and Common-wealth be uniform, by Ecclesia­sticall rules, advised by each Church, and in­forced by each Kingdome and Common­wealth, the dependance of particular Con­gregations [Page 426] upon Episcopall Churches, in the exercise of Religion according to such Rules continuing inviolable, as the institutiō of the Apostles. Now regard we the truth of Re­ligion, regard we the peace of the Church, regard we the honour and glory of God, and the credit of our Profession towards such as are without, this dependance of Churches is not more effectuall in any point of Religi­on, then in the uniform and prescript form of Gods Publick Service. What means is there so effectuall to convey and settle the truth professed in the minds of all people, then to glorifie God in it, and according to it, in the continuall exercise of his service? What means so powerfull to obtain the peace of the Church from God, to preserve it with men, as to joyn in the same uniform service of God for the purpose? As for the honour of God, and the commendation of that pro­fession which we make, let common reason not possessed with prejudice be judge, whe­ther the voluntary extemporary conceptions of particular Ministers of Congregations, or the forms maturely advised by the most able, shall prove the more probable means to procure it. Let the publick exercise of Re­ligion consist, in speaking to the people more then men have learned of the knowledge of the Scriptures, in permitting men to vent their own passions, or perhaps factions, for [Page 427] the devotions of their people, for their Prayers and Thanksgivings to God: Let the Preachers Office consist in speaking by measure of time, not by weight of matter; let it consist rather in the exercise of the lungs, then of any knowledge in the Scri­ptures: Let the Hearers Office consist in pa­tience of sitting still so many glasses, or ra­ther in censuring the Preachers abilities, in Praying as well as in Preaching (for to that the office of praying in the Church may come:) And those that are affected to the Profession with the best, shall be forced for love of truth, to lament that it is so much scandalized & hindred by them that pretend to advance it. But let the Praises of God, the hearing of his Scriptures read and expound­ed, the Common Prayers of the Church and the celebration of the Eucharist be perform­ed with that discretion for the Order, with that choise for the substance, with that reve­rence for the outward visage and fashion of what is said and done respectively at each of these parts of Gods Publick Service, and let not me doubt that God the Authour, and men strangers to our profession, shall joyn in making good and acknowledging that of the Apostle, 1. Cor. xiiii. 25, that God is among us of a truth.