OF RELIGIOUS ASSEMBLIES, AND THE PUBLIC SERVICE OF GOD:  
A Discourse According to Apostolical Rule and Practice.  
By HERBERT THORNDIKE.  
HINC LUCEM ET POCULA SACRA  
CAMBRIDGE:  
Printed by Roger Daniel Printer to the University, and are to be sold at the Angel in Lombardstreet in London. 1641.   

To the Readers.  
THere is no such light to the true meaning of the Scripture, as the practice of matters contained in it, under the Synagogue first, and in the Church afterwards. This is the reason of the course held here, in enquiring what was done or arguing what is to be done for the Public Service of God. It is not to be expected that the particulars here observed or discoursed under the judgement of this Church, and the Learned in it, should indifferently take place: It is enough if the main foundation, which I have given my thoughts a little freedom to dig for, prove not fleeting. Then may it serve for the edifying of it unto peace. However, you see wherefore writing in English, nevertheless I produce the passages of Writers in their own formal words. You shall find them translated for the satisfaction of all sorts. The learned Readers may please to excuse me, if walking for the most part an untrodden path, they find nothing but work cut out, to be made up at leisure. All may please to do so much right to themselves or me, as to refer themselves to such things as the delay of the Press hath given occasion to add at the end, before they begin to read. The Heads of matters here entreated, are premised for the ease of such as make choice of what they think best to read.   

The Contents of the Chapters.  
Chap. I. THe Public Service of God the most eminent work of Christians. How the form of it may be derived from the Scriptures. The Subject, and the Proceeding of this Discourse.  
Chap. II. Days of Assemblies appointed by the Law. The Moral Service of God not specified in it, but collected from it. How the Jews are taxed for spending the Sabbath in pastime. Places of such Assemblies not provided in it. The Priests charged to teach the Law by deciding controversies of it. The Chair of Moses, the Chair of Prophets. High places, to what purpose. Beginning of Synagogues. Disciples of Prophets studied to be Prophets. They ministered the Moral Service of God in High places and Synagogues.  
Chap. III. The profession of Scribes that succeeded the Prophets. Wisemen of the Jews were the learned sort of Scribes. Scribes of all the three Sects. They taught in Synagogues. Who were Lawyers. Who sat in their Courts, and of their Disciples. The manner of their sitting in Schools and Synagogues. How they sat in Feasting. Of the Elders of Synagogues. Who among them received Imposition of hands.  
Chap. IU. Presbyteries of Churches, with their Bishops, answerable to the Jews Consistories, made with Imposition of hands. They sat in the Church as the other in the Synagogue: That argueth their Office of Governing the Church. And the difference of them from the people. The Elders of the people in the African Churches were not of this rank. What is the double Honour of Presbyters in S. Paul. The Apostles Rule, in discerning Spiritual Graces. The Proceeding and Extent of his Discourse. His Catalogue of Graces and Ministeries. How divers of them may meet in the same man. Doctors are those of the Presbyters that preached. Helps were Deacons.  
Chap. V. Prophets in most of the Churches remembered by the Apostles. The gift of Languages, the purpose and nature of it. The Limbs and Branches of both these Graces, in S. Paul. Of praying, and praising God by the Spirit. Those that spoke strange Tongues understood what they said. Interpretation concerneth all that was spoken in strange Languages. They prayed and studied for spiritual Graces. Prophesying in S. Paul signifieth singing psalms. Prayers of the Church conceived by immediate inspiration. The nearness of the Graces of Prophesying and Languages. The ground and meaning of the Apostles Rule. It proceedeth of none but Prophets. What is to be judged in that which Prophets spoke. The custom in the Primitive Church of many preaching at the same Assembly came from hence.  
Chap. VI The parts of that work of God's Service for which Christians assemble. Psalms of God's praises part of the substance of it. The ground and efficacy of Common prayers. Reading the Scriptures a substantial part of public Service. The necessity and excellence of preaching, for expounding the Scriptures. The Eucharist the chief part of public Service. The Apostles Rule, of Order and Comeliness. The force of Custom in preserving Order, and of Reason in judging of Comeliness. All practice of the Primitive Church prescribeth not to us. Correspondence with it necessary. The practice of it, in the point in hand, of what advantage. Order of Public Service, a Law of Christian Kingdoms. Direction of Ministers of the Church requisite. The Obligation of it. The Agreement of the chief Reformers.  
Chap. VII. The prohibition of Quenching the Spirit, concerneth immediate inspirations. Prescript Form of Prayers as well as of other parts of the Service is for the Edification of the Church. Order not to be maintained without it. Three parts of the Service of the Temple. The praises of God, the Confession of sins, the Priest's Blessings. The Service of the Synagogue prescribed. Of the eighteen Benedictions. Of the Service of their Fast of Seven days. The Deacon ministered their Service. Justine Martyr and Tertullian misunderstood. Summe of the Church-service. All Prescript. Of Canons that prescribe the Service to be ordered by Counsels. Alterations in Liturgies. Agreement of Reformed Churches.  
Chap. VIII. Of times of Assemblies. Daily morning and evening Service is for the edification of the Church. Humane Institution of Festivals lawful. Public Service upon them, and upon weekly and yearly times of Fasting, is for increase of godliness. Of frequent celebration of the Eucharist. Hours of Prayer among the Apostles and Primitive Christians, from the Synagogue. Festivals of the Law for gladness, and those of humane institution in the Synagogue. Of Fasting-days in the Synagogue and Primitive Church. How the Eucharist was frequented in the Primitive Church. The Order of this Church agreeable with the judgement of chief Reformers.  
Chap. IX. The reasons why it is for the edification of the Church to use Ceremonies in Public Service. It is avowed by the chief Reformers. Of the respect of times and places. Of the difference of Vestures and Gestures. Caution in matter of Ceremonies. The obligation of Rules whereby they are determined.  
Chap. X. What is to be considered touching our Service. The Service of Hearers and Believers. Confession of sins whether of old the beginning of Service. The ancient order of Psalms and Lessons. The Mass containeth an abridgement of it. Several manners of singing Psalms. Purpose of Lessons. The Place of the Sermon. Dismission of Hearers. Original of Litanies. Prayer indicted by the Deacon. The Thanksgiving from whence the Sacrament is called the Eucharist. Prayer which it was celebrated with. Prayer for all the Church at celebrating the Eucharist. The residue of that Service. The charge of the Mass on our Service. Extent of the power of the Keys, and wherein it consisteth. Of Confession of sins and Absolution at the beginning. Our Order of Rsalmes and Lessons. Of the Creed and Collects. The Sermon part of our Service. Of the Communion-Service and appertenances of it.  
Chap. XI. How the Form of Public Service is ordered. Dependence of Churches is from the Apostles, for that and other purposes. How the preaching of Lay men imports Schism. The good of the Order of Public Service.   

Of Religious Assemblies, And The Public Service of GOD. A Discourse according to Apostolical Rule and Practice.  

CHAP. I.  
The Public Service of God the most eminent work of Christians. How the Form of it may be derived from the Scriptures. The Subject, and the Proceeding of this Discourse.  
THe most eminent work that men are able to tender to the honour of God, is his public Service at the Assemblies of Christians. That supernatural 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 themselves, taking the rise and motive of their do from that which concerneth their particulars, and aiming at nothing else in their intentions. All sorts of Christian men's actions, as they proceed from such considerations as these, are capable to be qualified the Service of God. But that which is called his Public Service professeth the exercise of nothing else, neither is capable to be accounted otherwise, unless it be counterfeit. For what consideration can common sense fasten upon that which we do, when we assemble ourselves 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? Only to be Public is still an addition of advantage to it, in as much as the honour, which it pleaseth God to accept at men's hands, becometh his Greatness more when it proceedeth from more agreement of minds. And as the strength of men's bodies, joined 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 pass. The Prophet Esay two. 2, 3, 4. from the Prophet Micah iv. 1. In the last days it shall come to pass, saith he, that the mountain of the house of the Lord shall be established in the 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 ways, and we will walk in his paths: For the law shall go forth of Zion, and the word of the Lord from Jerusalem. And a third Prophet, Sophon. iii. 9 For than 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 Zion, by two principal 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 read 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 Public 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 Church from a false, it must be the Public Service of God that must make that Profession visible. And the Apostle, 1. Tim. two. 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 Public 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 persuade, how much the frame of Public worship concerneth the honour of God and his Service: How much it must needs be for the advantage of godliness, that it be form 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 shown in the mountain, Hebr. viij. 5. Exod. xxv. 40. And he that did it should be, for his part, faithful in all the house of God, as was Moses, Hebr. iii. 2. Numb. xii. 7. But he that is there said to be faithful in all the house of God as Moses was, hath discharged his Office in revealing and establishing the substance 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 Spiritual Graces of that time in those Assemblies. And therefore my first travel 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 success, 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 ministering the Moral and Perpetual, not the Ceremonial and Figurative Service of God, at their Assemblies for that purpose. To the result of which inquiries, if we shall join 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 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 Public 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 several 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 suited not with the model of that Treatise, my desire is to take it in hand upon this occasion once more, and inquire what further satisfaction, the consideration of Public 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.  
Days of Assemblies appointed by the Law. The Moral Service of God not specified in it, but collected from it. How the Jews are taxed for spending the Sabbath in pastime. Places of such Assemblies not provided in it. The Priests charged to teach the Law by deciding controversies of it. The Chair of Moses, the Chair of Prophets. High places, to what purpose. Beginning of Synagogues. Disciples of Prophets studied to be Prophets. They ministered the Moral Service of God in High places and Synagogues.  
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 less remembrance. In Leviticus xxiii. we find the particular of all their Solemnities that are called holy Assemblies: For thus the general 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, than the Passeover, Pentecost, the beginning of the New year, the day of Atonement, and the Feast of Tabernacles. And, with leave, I rather use the word Assemblies than Feasts in this place, because the name of Feasts is proper to those Solemnities which are to be celebrated with joy and cheerfulness: whereas in this number, the day of Atonement was to be observed with the greatest humiliation that could be expressed. The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing 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 gladness, and in your solemn Feast days, (or rather days of Assemblies, for the word is the same that I translated so afore) and in the beginning of your Months, 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 memorial before your God. Where we see three sorts of Solemnities distinguished: First, the day of your gladness, containing Solemnities to be celebrated with cheerfulness of heart, that is, Feasts: Then, the solemn days of Assemblies, as the word signifieth, containing besides those, Assemblies for humiliation, as the day of Atonement: And last, the beginnings of your Months, wherein peculiar sacrifices are enjoined, Numb. xxviii. 11. 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 days of Assemblies, is presumption enough. But in particular, the first and last days of the Passeover, and Feast of Tabernacles (the one whereof was kept for seven days, 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 days, to wit, of those Feasts, in comparison of the less. Esay i. 13. The New Moons and Sabbaths, the calling of Assemblies, I cannot away with: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The calling of Assemblies is here translated Great days, as in the Gospel, John seven. 37. In the last day, the GREAT DAY of that Feast. By which Translation, that which is general in the Original, is restrained to the first and last days 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 dress the meat they eat upon it: For as in Exod. xuj. 5, 16, 29. God contesteth that he gave them a double measure of Manna the day before, that they might dress it against the Sabbath: So we 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 wilderness, that they were forbidden to kindle fire upon the Sabbath, but through ALL THEIR HABITATIONS, wheresoever they dwelled 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 days of Assemblies, Thou shalt do no Servile work upon them: to show us the difference between them, that upon the Sabbath and day of Atonement it was prohibited to dress 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 only 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 OF WORK: Only 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 particularised, 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 only pointed at in general 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 Moral Service of God, wherewith the Sabbath is commanded to be sanctified, or for performance whereof they are commanded to Assemble, unless it be the reading of the Law upon the seventh year, 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 spiritual Service of God, of Prayers, and his Praises, of hearing the Word, and meditating upon his works, was the thing, for 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 always to perceive; as it is to be seen by the say of their late and ancient Writers. Josephus add v. Appionem two. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 sat the Priests, all the multitude standing by to hear. 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 hear. The observation he prosecuteth with his reason in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; For the custom was, always when occasion gave way, but principally on the seventh days, as I shown afore, to be exercised in knowledge: the Chief going afore and teaching, the rest increasing in goodness, and bettering in life and manners. From whence at this day the Jews study their Country learning upon the Seventh days, dedicating that time to knowledge, and the contemplation of Nature. For the Synagogues in cities, what are they but schools of wisdom? and in his book de Decalogo, he deriveth the employment 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 year of Remission is correspondent to the Sabbath, for it is likewise the seventh of years. And the Lord commanded, that they should read the Law in the beginning of it, before men, women and children, expressing the reason Deut. xxxi. 12. THAT THEY MAY HEAR, 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 WORK, I WILL TRIUMPH IN THE WORKS 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 Doctors) in the Gemara of the Jerusalem Talmud, SABBATHS AND FEASTS WERE NOT GIVEN, BUT TO LEARN THE LAW UPON THEM. And therefore they say in the great Midras (or allegorical 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 marvel, seeing the Moral intent and purpose of this Commandment was so well known among the learned of this people, how it cometh to pass, 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 festival. 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 dancing and senseless noises. S. Augustine in Joan. Tract. iv. Observa diem Sabbati, 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 drunkenness: How much better had their women spin wool 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 toys. 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 business they are not at leisure. He that readeth this and the like that might be produced, hath cause to marvel, that the practice of that people should be so wide of the profession of their Doctors: but that there is great cause to think, whereas bodily rest is expressly commanded, the spiritual and moral employment 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 unless we be wilful 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 kingdom 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 kingdom of heaven promised in the Gospel, which the old Testament doth not so much as name. S. Augustine cont. Faustum nineteen. 31. Testimoniis vitae aeternae & resurrectionis mortuorum abundat vetus Scriptura, sed hoc nomen REGNUM COELORUM, de nullo indè loco mihi occurrit, hoc enim propriè pertinet ad REVELATIONEM Novi Testamenti. The old Scriptures are full of Testimonies of life everlasting, and the resurrection of the dead, but the name of the KINGDOM 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 WHERE 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 Prophet's afraid to say, that God gave no command for them. Psalm. xl. 6. Sacrifice and offering thou didst not desire: Jerem. viij. 21. I spoke 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 tenor of the Law, which commanded a Ceremonial Service, as the figure of that worship which God requireth in Spirit and Truth. Thus standeth the matter in our present business: For if the Sabbath be a figure, as the Scripture declareth, and the Jews themselves acknowledge, than the observation of it commanded must needs be Figurative. Which is no more than 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 Moral 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 Ministered in such Places, but hath left us to collect by circumstance and the traces of their Ancient practice remembered in the Scriptures, that it was Ministered by the Prophets, as Prophets, rather than 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 wilderness of Arabia. Then and there it is easy 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. xuj. 16. Three times in a year shall all thy males appear before the Lord thy God, in the place which he shall choose. 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 alleged, not yet erected through the Country, as shall appear by the dark traces of the beginning of them, which we shall find by and by in the Scriptures, during the time of Solomon's Temple. So that the words of Philo and Josephus alleged before, wherein they tell us, That Moses commanded that people to Assemble every seventh day, to learn the Law, that it was their custom 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 express in the Figurative Ceremonial 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 nevertheless that Ministered the Moral 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 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 Leprosy, 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 fare 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 reign 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 hear them, and observe to do according to the command of the Judges, like that Deut. xuj. 18. JUDGE'S 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 enforce the execution of it. Mal. two. ●. The Priest's 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he ministereth 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 doubtful in the Law, for, standing to minister before the Lord in the Temple, he is always 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 partial in the Law, we shall find, the gloss 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 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 General 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 Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is proper to signify instruction by way of precept, from whence the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the declaration of the obligation or not obligation of it, is in the language of their Doctors, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither is it material, 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 Ceremonial 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 alleged afore; for he telleth us, That it was the custom, 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 Doctors, 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 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 several Tribes, or their Officers in Egypt, as we read Exod. iiii. 29. v. 19 are chosen to receive their share of Moses his spirit: whereupon it followeth, vers. 29. And it came to pass that when the spirit rested upon them, they prophesied and ceased not. The Jews Doctors, seem to apprehend the nature of the Gift which these men received, not amiss. Moses Maimoni in More Nebochim. two. 45. Abarbinel upon the place. They tell us, that the meanest degree of God's spirit, was that whereby men found themselves moved and enabled, to those works of wisdom 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 SAMSON, for example. The second is, when men are moved to speak of things belonging to the knowledge of God, and his praises, beyond their natural 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 parts of Scripture, which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecclesiastical writers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Written by the Holy Ghost, which nevertheless in a large sense are called Prophets: And in these two degrees they say consisted the condition of Saul, that was endued with the Holy Ghost, to enable 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 attained 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 than reason for us to believe, though they have built all the fooleries of their unwritten Law upon it. If Moses were the Chief of Doctors, those of Moses his Bench must needs in their degree be the like. The Lord promiseth to his people a successor 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 hear: which the New Testament verifieth in our Lord Christ, Acts seven. 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 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 read of certain Colleges 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. nineteen. 18, 20. at Naioth in Ramah, where David abode with Samuel: and where saul's 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 dwelled, called in the beginning of that book, Ramathaim Sophim, in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is the same with joseph's Town of Arimathaea in the Gospel. 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 Samuel: whereupon Jonathan translateth it there, Ramah of the disciples of the Prophets. It is here very much to be observed, that they were forbidden by the Law, To offer Sacrifice but before the Ark, in the place which the Lord shall choose. Nevertheless, 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 licenced as the Jews speak, that is, it was lawful 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 ministering 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 unlawful to offer sacrifices in the High places, to assemble for public prayers, and the praises of God, and learning the Law, was no inconvenience. The like is to be said of those abodes of Prophets, at Bethel, and Jericho, 2. Kings two. 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 Prophetess is said to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Jonathan translateth as afore, the house of learning, our English, the College. R. David Kimchi there, Our Doctors of blessed memory say, That three prophesied in the days 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, righteousness lodged in it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And we find in Pesikta thus: R. Menahem son 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 spoke this. And that so many there were in it under the second Temple, is oft reported among them, and may pass for Historical Truth: But to find this out of the Prophet in his time, is one of the crotchets which these men's brains are always teeming with. In fine, if there be any express remembrance of Synagogues, under Solomon's 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 roar in the midst of thy Congregations. which is more than can be understood of the Temple alone, or the several buildings of it. Only 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 refer it to Antiochus Epiphanes his time. But the constant Tradition of the Jews seemeth to have obtained the credit of Historical 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 less, 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 only 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, the Chaldee descanteth thus: A song, by the hands of Asaph, upon the desolation of the Sanctuary, by the spirit of Prophecy he said, lxxxi. 13. The Boar out of the wood doth waste it, and the Wild Beast of the field doth devour it. Therefore I observe much, what we read after the lxxii. Psalms; Here end the prayers of David the son of Jesse: and yet you shall find not a few under David's name afterwards. Which seemeth to argue the first to have been a several Collection of David's Psalms by themselves: Besides which nevertheless 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 Solomon's Proverbs, C. i. & x. argue two several 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. Psalms, where we read, Here end the prayers of David son of Jesse, there follow a considerable number under the name of Asaph, why should we doubt him to be writer of them, more than David of his? Or that he, that was a Prophet, as shall be said, foresaw in them the destruction of Jerusalem by Nabuchadnezzar 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 Solomon's 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 only in the power of the Holy Ghost to bestow, being fare from us to believe, as some Mahumetane Philosophers are said to do, That it is to be compassed with humane endeavours: which if they aimed not towards that purpose, why then are they called sons, that is Disciples, of the Prophets, as the Chaldee of Jonathan always translateth it? Why do we see, that for the most part, in Scripture, those persons that were brought up to it, were endued with the Grace? It was in the power of God, no doubt, to bestow it where he pleased: nevertheless, so it was found, that for the most part he did bestow it, where men's manners were suitable, where men's courses were applied to it: (To say nothing here of those dispositions of nature and fortune which the Hebrew Doctors require) this is to be seen in the place alleged 1. Sam. x. 11. And the Proverb that did rise upon saul's prophesying, Is Saul also among the Prophets? For had it not been unusual, that persons never bred to any such course, should be invested with the Spirit on the sudden, it had not been so great a marvel, as to cause and occasion the Proverb: On the other side, to show how it cometh to pass, 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 marvel to see a man grown a Prophet without help of other Masters. Which is the case that Amos expresseth seven. 14. I was no Prophet, nor Prophet's son, but an herdsman, and gatherer of Sycomore fruit, And the Lord took me, as I followed the flock, and the Lord said unto me, Go, Prophesy 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 attained the Gift of God's Grace, others stayed at that knowledge, which by humane endeavours they could compass: Whereupon that which is called 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 rendering 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 Doctors. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctors. When the Scripture speaketh plainly of false Prophets, than he is wont to add 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 Prophecy had ceased among that people. And to this purpose it is worth the noting which R. Moses Maimoni among others of their Doctors, delivereth of Baruch the Scribe, the son of Neriah, in Moreh Nebochim two. 32. that his complaint specified, Jer. xlv. 3. Woe is me now, for the Lord hath 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 thyself? To say, that in the time of public wrath, it was more fit for him to seek deliverance, than 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 Original word, which we translate prophesying, is of so large a meaning, that it containeth whatsoever that Grace enableth, 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 always expected at Prophet's hands to do miracles? As our Lord is called a Prophet mighty in word and deed, Luke xxiiii. 19 It is then no marvel, that Prophets should be inspired by the Holy Ghost to set forth the praises of God, or that their Ministry should be required in that work. 1. Sam. x. 10. we read of Saul and his servant. 1. Sam. nineteen. 20. we read 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 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Choir, 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 PROPHETESS, 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 PROPHETESS. 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 read 1. Chron. xxv. 3. Moreover, David and the Captains of the Host, separated to the service, of the sons of Asaph, and of Heman, and of Iduthun, who should PROPHESY, with Harps, with Psalteries, and with Cymbals. and vers. v. All these were the sons of Heman the King's 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 indicted Psalms to the heads mentioned here, with whom the rest joined in singing them to the Lord? R. David Kimchi there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The sons 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 Prophecies 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 marvel to find Prophecies under their name in the Psalms, as was said: Besides, their children also and scholars are said to Prophesy in singing the praises of God which they were inspired with. A thing to 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 WILL'T THOU GO TO HIM TO DAY? IT IS NEITHER NEW MOON, NOR SABBATH. R. Levi ben Gerson upon that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It seemeth that in those days, 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 Doctors: 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 alleged 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 two. 3. telleth us that the reason and purpose of those Colleges of Prophets there remembered, was to reprove the Israelites through those Cities. In Psal. lx xiii. 16, 17. When I thought to know this, it was too painful for me, until I went into the 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 hear, then to give the sacrifice of fools: for they consider not that they do evil. The Chaldee Paraphrase thus descanteth upon these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou son of man, keep thy feet when thou goest into the Sanctuary of God to pray, that thou goest not thither full of sins, 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 sins, 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 joined 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 less the office of Prophets, to conceive prayers in behalf of the Congregation at their Assemblies, though we find no such express conjecture in Scriptures of the Old Testament. When people resorted to the Prophets, when they taught them the Law, as was said; shall we believe they had not public prayers at those Assemblies? or shall we believe that it was not ministered by the Prophet to whom they resorted? especially seeing it appeareth many ways, 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 pass when midday 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 Prophet's office, which Elias doth afterwards. And Samuel, 1. Sam. xii. 23. As for me, God forbidden that I should sinne against the Lord in ceasing to pray for you: but I will teach you the good and the right way. Joining 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 son 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 ministering of the Service of God by prayer, at their religious Assemblies, compare that which hath been said with that which followeth, concerning the Prophets of the New Testament, and the things that have been said, will no doubt appear unquestionable.   

CHAP. III.  
The Profession of Scribes, that succeeded the Prophets. Wisemen of the Jews were the learned sort of Scribes. Scribes of all the three Sects. They taught in Synagogues. Who were Lawyers. Who sat in their Courts, and of their Disciples. The manner of their sitting in Schools and Synagogues. How they sat in Feasting. Of the Elders of Synagogues. Who among them received Imposition of Hands.  
THat the chief, if not the only 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 Grammatical knowledge: in other things practising the fashions of the Jews. And Abarbinel in the words alleged afore, hath expressed three particulars concerning the Law, wherein the Jews were instructed upon the Sabbaths: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first concerneth no more than the very words, and the ordinary reading of them, as it was delivered, and as the people received it: and by this continual 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 than his own name: for learning them strait as soon as we come to knowledge, we keep them imprinted in our minds. The third thing which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerneth the Grammatical niceties in reading the words of the Law, the knowledge whereof Epiphanius saith the Scribes did profess. This is the reason that it is recorded for the commendation of Esdras, Esd. i. 6. That he was a ready Scribe in the Law of Moses. As in the third book of Ezra, cap. 8. for the same cause he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Reader in the Law of God, who is called a Scribe of the Law of God elsewhere. And that is the reason of the language which our Lord useth to the Scribe, What is written in the Law? how READEST thou? Luke x. 26. For as it is true, that the vowels which the letters must be sounded with, are not distinguished in the Substance of that Language: So it is most certain, that the way of reading, was not at the first delivered to that people, in that method of general 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 fastened 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 show, 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 endless niceties and curious observances, wherewith the reading, which we now deservedly use, is delivered unto us, is sufficient to demonstrate that which I was saying afore, that from the beginning, the certain manner of reading was delivered by particular observance, and in time became reduced unto that general 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 enjoyed the style, went no further than 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 Doctors 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 Doctors, 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 retaining their lessons, after the fashion of the Synagogue, for their Tradition hath passedover to us. How well he hath deciphered the Office of Doctors in the Apostle, we shall see afterwards; but that which he saith, of the fashion of teaching children to read, and say over lessons of the Scripture, which the Church learned from the Synagogue, is that business of less 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 wisdom of that people, according to Deut. iiii. 6. Thus you shall find Scribes and Wisemen joined 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 read of Ezra the Scribe, seven. 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 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 Ceremonial worship which was confined to the Temple, but for the Moral and Spiritual Service of God, according to the light of that time, during the time of Solomon's Temple. But after the return from Babylon, Schools and Synagogues, for certain, were multiplied all over the Country; 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 Idols: whereas after their return, though there were no more Prophets, nor miracles wrought, nevertheless 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 fare 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, where there were Synagogues, there was the most powerful 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 remembered here, to show, 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 Monastical 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 son of Zebedee, Josias 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 read in the Scripture for S. Paul's 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 Lord's death, under another High Priest, then when he was alive. For when it is said, Acts v. 17. Then the High Priest risen 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 read thus, And as they spoke 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 pass 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 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. woe 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 Privilege they have in it: which seemeth to have been among them, whatsoever was then conferred by Imposition of hands, which made them Rabbis or Doctors of the Law that had it: Maimoni, in Sanedrin. C. iiii. num. 2. And therefore when Gamaliel, Acts two. 34. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Rabbi alone. For hereupon you shall observe the words that he useth, Luke xx. 45. Then answered one of the LAWYERS and said unto him, Master, in thus saying thou reprochest us also: to show, that they were still of a better rank than the rest, and should take it worse to be found fault with; which is here verified, by the Privilege which they of all other Scribes were invested with. For to show 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 Commonwealth, under their own Laws and Governors: 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 Successors, 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 seven. 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 Doctors, seemeth to concern the times when the freedom of the people was abated, and that great Court reduced, from governing the State, to judge the greatest of those matters wherein they were left to their own Laws. Which fitteth the present purpose nevertheless. Because from it we shall perceive the employment 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. two. 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 strait 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 WITH THEE: of men like thee, in wisdom, and godliness, 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, sat not there, unless their learning were answerable: The High Priest himself, unless he were fit for his wisdom, had no place in the Sanedrin of Seventy one in Jerusalem, as it followeth strait afterwards. Now the manner of breeding here requisite is to be understood, from the description of the second Court, of three and twenty, which he maketh in the first Chapter there afore. Num. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Judge that is of greatest wisdom 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 than that; the third lower than the second: and in every rank they sit according to their degree in Wisdom. 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 less than sixscore Families, they place THREE Judges, as in no Court less than three, that it may have more and less if they chance to be divided in a Cause. When there are not in a City two Great Wisemen, one fit to teach and decide, in all the Law, the other that can understand and dispute, (ask and answer) they place no Sanedrin in it, though it have two thousand of Israel: where there are these two, one to understand, and one to speak, it is a Sanedrin: where there are three, it is mean: where four, whereof three can speak, that is a Sanedrin of Wisdom: For as you have it there afterwards, C. two. 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 sat 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 floors. S. Ambrose upon the words of the Apostle, 1. Cor. xiiii. 29, 30. Let the Prophets speak two or three, and let the other judge; If it be revealed to another as he SITTETH, let the first hold his peace. Traditio Synagogae est, quam nos vult sectari:— ut sedentes disputent: Seniores dignitate in Cathedris, sequentes in subselli is, novissimi in pavimento super mattas. It is a Tradition or custom 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 floors. To this purpose speak those words alleged 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 always sat 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. Sons 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, son of R. Sadock, said, At Feasts also they set them each beside their Fathers. Here you see, how the Elders sat in a Round in the face of the people, sitting before them upon the floor. 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 read 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 floors, it followeth there, num. 5. They use respect in the Synagogues and Schools, and sweep them, and floor them, And the Israelites in Spain and the West, and in Shinar, and the land of Comeliness, they use to set up lights in the Synagogues, and floor them with MATS, to sit upon, but in the land of Edom (the Roman 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 confess 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 public 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 say of the Hebrew Doctors wherein the Disciples of the Wise are described sitting on the floor 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 read of it, in Maimoni, Talmud Torah. C. iii. num. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How do they teach? the Master sitteth in the head, and the Scholars in a ROUND afore him like a Crown, that they may all see the Master, and hear his words. The Master sitteth not in a Chair, and his Disciples on the floor, but all on the floor or in Chairs. Formerly the Masters sat and the Scholars stood, but before the destruction of the second Temple, all practised 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. viij. 5. where we read, 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 days 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 sat at his feet, if he were the first that brought up the custom, 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 sat there to teach, maketh that very clear which our Lord saith in the Gospel, 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 Doctors sat 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 sat 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 beckoning 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 Wisdom and Knowledge of the Scripture, for which, they going so fare beyond those that professed it, no marvel if they were received for Doctors 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 hear: Then one taketh the book and readeth, another of the best practised 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 Custom was, for many of these Doctors, that sat in the head of Synagogues, to speak to the same purpose, enquiring the truth of the Scripture. For as they call the School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so they call preaching in the Synagogue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Preachers, both for the reason, of enquiring, 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 Doctors, that were still enquiring among themselves the truth of the Scriptures at their meetings, and yet believed not; that seemeth to be the true meaning of the words. As our Saviour, Luke two. 46. was found in the Temple sitting in the midst of the Doctors, hearing them, and ask 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 Romans 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 compass. Of which the words of the Talmud alleged out of Horaioth, Cap. 3. are to be understood, where, having said, That the sons of disciples of the Wise, before they be capable of learning, sit at their father's backs, in the Round whereof we spoke, it followeth, R. Eleazar son of R. Sadock said, In Feasts also they set them beside their fathers; that is, behind their places in the Round aforesaid. And of Old time it may be observed, that the middle place, in this fashion of sitting, was most Honourable, among that people, by that of King Saul, 1. Sam. xx. 25. And the King sat 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 always 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 Jesuit Sirmondus, Annot. in Sidon. 1. Epist. two. 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 Mosaical 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 bosom, who by that means, might easily perceive S. Peter beckon to him, as he sat in the sinister point of it, as chief of the Disciples. And indeed he hath reason to say, that among the Romans, the dexter point was most honourable, the sinister next to it: but among the Ebrews, as hath been said, it was the middle, where S. John leaning in our Lord's bosom, might easily enough perceive S. Peter beckon as he sat in the point. But in the words alleged out of Maimoni, we must now observe the condition of these Elders of the Synagogue which he saith sat 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 fare 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. two. They tell us, that they removed from Jerusalem xl. years before the destruction of the Temple, that is, a little before our Lord's death, because they would not be used as a stolen to give sentence of death, beside their own Judgement; the force of their sentence consisting in their residence at Jerusalem, as they will have it: Aboda zara, c. i. which it is probable is to be understood, when they began to recover themselves, of the blow received under Herod. Correspondently therefore, in the Synagogues of their dispersion, under this name we must understand those, by whose Authority the common businesses of the Congregation were transacted, so fare 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, Rabbis, otherwhiles not. That their Doctors 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. seven. 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. seven. 1. a Wiseman, that is, an Elder excellent in wisdom, is one of those that must not be excommunicated in public. On the other side, that some of these Elders in Synagogues were not Rabbis, it shall appear, by the description which the same Rabbi maketh, of their Order, in holding the Fast of Seven days, whereof he writeth in Taanioth, Cap. iiii. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, After that they put up among them an Elder that is a WISEMAN, themselves sitting: if there be no Elder that is a WISEMAN, they put up a Wiseman; if neither, they set up such an one as will serve, and he speaketh words of humiliation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his ability, till he humble their hearts, and they repent with perfect repentance. By which it appeareth, that Elders in their Synagogues, whose place R. Moses described us, in the head of the people, were some of the Profession of Learning, some not. These are the Elders of the Synagogues remembered of Epiphanius, Haer. xxx. n. 11. and in divers Constitutions of the Emperors, mentioning all public 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 poor 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 alleged out of Horaioth, C. iii. are to be understood: The sons of Disciples of the Wise, that are deputed Pastors of the Synagogue. For it is for no other cause but this, that they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Pastors, as well at this day, as of old time. Leo Modena, the now Rabbi at Venice, calleth those Deputies that provide for the poor, in his own Language, Memumnim, and Parnassim, in his little Italian Tract, Of the Rites and Customs of the Ebrews, P. i. C. xiv. And in divers places of R. Benjamins' Itinerary we read of divers Rabbis, whom he calleth Parnassim, for this cause, not because they were Preachers to the Synagogue. Those that had that faculty, and undertook that charge, both he and others call Darshanim. To let us understand, that all their Rabbis preached not in the Synagogues (for Rabbis they are all that have that style) but those alone, that had the Talon of it, as the same Leo Modena writeth of them. P. 2. C. iii. 2. For the Jews are no flinchers from old customs. 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 seeing it is said, That Ordination is made by styling the Person Ordained, Rabbi, it seemeth it belonged to none but DOCTORS. Indeed in the Itinerary aforesaid, we read, that in his days, about the year of our Lord MCLXXIII. all the Rabbis 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 custom of that People, those that were promoted Rabbis, by Imposition of hands, were made only in the land of Israel, that is, in all that they possessed when they came out of Egypt. Insomuch that unless 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 compass of it, than 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 Rabbis, because of the Eminence of such persons. Last of all, it is to be observed here, that in these Colleges or Benches of Elders, whereof my speech is, that governed great and populous Synagogues, there was also one Head, the Chief in Learning and Authority, called in the Gospel, in the life of the Emperor Alexander Severus, and in divers Constitutions of the Emperors, 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, Precedents, 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. FOUR  
Presbyteries of Churches, with their Bishops, answerable to the Jews Consistories, made with Imposition of hands. They sat in the Church as the other in the Synagogue: That argueth their Office of Governing the Church. And the difference of them from the people. The Elders of the people in the African Churches were not of this rank. What is the double Honour of Presbyters in S. Paul. The Apostles Rule, in discerning Spiritual Graces. The Proceeding and Extent of his Discourse. His Catalogue of Graces and Ministeries. How divers of them may meet in the same man. Doctors are those of the Presbyters that preached. Helps were Deacons.  
WHen the Gospel of Christ was to be published to the world, the Nation of the Jews was now dispersed fare and wide, and their Synagogues and Assemblies settled in the most eminent places of the Roman Empire, as the Acts of the Apostles alone is enough to inform us. God's singular Providence having procured their Profession, and the writings that contain 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. two. 11. to live Strangers and Pilgrims from that Jerusalem which is above, as they were from Jerusalem upon earth, it is no marvel if the State of them which they ordained, bear a great deal of correspondence with the Synagogue. The chief point of which correspondence consisteth in those Presbyteries, upon which, as hath been proved elsewhere, they stated the Government of those Churches, which they converted to the Faith. It is no marvel that the Apostles ordained these Presbyteries of Churches with Imposition of hands, though it be more than I can affirm of those Presbyteries of Synagogues. It was from the beginning a sensible sign of God's 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 Spiritual 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 kingdom 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 Precedents, 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 showed, 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 sat 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 spiritual 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 remembered elsewhere, these words are rendered thus: Cum dignè decentissimo Episcopo vestro, & dignè complexâ spirituali Coronâ Presbyterii vestri, & eorum qui secundùm Deum diaconorum. Whereby it appeareth, that he that made that Translation read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, the spiritual 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, two. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Crown of the Church. There, order is taken, that the Presbyters, at the Feasts of Love then practised, 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 Lord's sake, whose place they possess, as Counselors 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 stars that is so called, wanteth a great deal of a Circle. I suppose, because we must allow room to tie it behind the head, to avoid Tertullia's objection, That the hinder parts of the head swell not. If then the Bishop and Presbyters sat in that figure of a half Round, which we saw practised in the Jews Consistories, and that in the head of the Congregation, it is for no other reason that they are called the Crown of the Church. Now, this fashion of their sitting is thus described in the same book, two. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let the Bishops Chur stand in the midst, and let the Presbytery sit on both sides of him, and the Deacons stand by, lightened 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 quietness and good order; and let the women also sit apart, keeping silence: then let the Reader stand on high, and read. It is plain that he setteth here the Bishop's 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 Compass of that Round in which they sat. And thus sitting, they are said, in the Constitutions, as you had it even now, To possess the place of our Lords Apostles. And in Ignatius, Epist. ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Bishop sitting highest in place of God, (that is, of Christ) and the Presbyters in place of the Bench of Apostles. And Gregory Nazianzen setting down the dream, wherein he saw himself sitting as he was wont to do in the Church, describeth himself sitting in the midst, and the Presbyters in Chairs on this hand and on that: to show in what posture there they sat. This will be all still more clear if we compare it with the posture of the Clergy 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 only the chief of the Deacons stand about him with the Priests. Constit. Apost. viij. 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 Peacock's feathers, or linen, to drive away the little creatures that fly about, that they light not in the Cups. The posture of the Presbyters on each hand the Bishop, and of the two Deacons, at the points of the Communion-Table, describeth that Round whereof we speak, in which the Bishop and Presbyters sat 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 custom of the Church, as, out of Jewel against Harding, is noted in the last Chapter of the Holy Table, and is like to have been the Original 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 Roman Empire, governed by their annual Magistrates, and a Bench of their Counselors, 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 Historical truth. It is found in Tertullia's words, De Prescript. Haeret. C. xxxvi. Age jam, qui voles curiositatem meliùs exercere in negotio Salutis tuae, percurre Ecclesias Apostolicas, apud quas ipsae adhuc cathedrae Apostolorum suis locis president, 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 business of thy salvation, go to now, run over the Apostolic Churches, in which the very Chairs of the Apostles govern in their places, in which their authentic 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 authentics 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 sat in the Head of those Churches, to be possessed by their Successors 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 showed out of the Scriptures, that the Apostles exercised the Government in chief, of those Churches which they had planted Presbyteries to govern, as occasion required. The Chairs whereof Tertullian speaketh, were the seats of that Government, as well as Doctrine, when they were there. The Apostles had divers companions which were both their Disciples in the Doctrine, and their Coadjutours in the work of the Gospel. Of these S. Paul speaketh, Phil. iv. 3. With Clement also, and the rest of my work-fellows. These, or some of these, which sometimes gave personal 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: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 perpetual 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, three 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 practised at Ephesus, and in Crete afterwards? We cannot discredit Antiquity that maketh them Bishops there, without offering violence to the tenor of the Scriptures that enforceth 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 Episcopal 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 fare there is no fault in Epiphanius his 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 less, because he preached the Gospel through the Country 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, always 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, several Churches had their several Bishops, as appeareth by the Angels of the seven Churches of Asia, which from the beginning were in the compass of Timothy's 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 natural meaning of his words, for Tertullian in divers places of his book, De Velandis Virginibus, intimateth one reason of vailing women's faces in the Church, from the scandal 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 several Heads were set over several Churches, than Heads of Presbyteries, were only Bishops thenceforth. Those that would have us take those Angels of Churches for the Churches of those Angels, rather than 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 Stars 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 several Bishops should be over several Churches. In these two particulars he speaketh my whole meaning: The Apostles were Bishops, but not several ones of several Churches: But as there is one God over all, so he decreed, saith he, that afterwards several Bishops should be over several Churches. In the mean time, the rights reserved to great Churches, over the less, 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 schisms of Presbyteries. But Tertullia's words enforce more, That the Bishops of his time sat 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 Bishop's 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, than the Chair of the Apostles importeth. However S. Hierome reconcile his opinion, with his own 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 enforce, the high rank in which he sat, 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 aver two particulars of good consequence in this business. 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 Spiritual 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 remembered, 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 Spiritual 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 itself a mere Spiritual Commonwealth, not endued with any temporal power to enforce, by way of constraint, the effect of those Ministeries which they stand trusted with. Before the Temporal 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 pass 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 Ecclesiastical Order sentenced to it. 2. Cor. two. 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 show us the meaning and extent of his words there, vers. 12. For what have I to do to judge those that are without? do not YE judge those that are within? The Apostle censureth, and the people censureth. The difference of their right and charge is in the third verse expressed, in the case I newly have judged or determined already, that he be delivered to Satan at one of your Assemblies, that is, solemnly put from the body of Christians. In regard of the faction then on foot among the Presbyters, as hath been showed else where, it appeareth, that the person in fault was born out by a side of the people; especially, if we believe S. chrysostom that he was one of the Pastors. The Apostles were so charitable to expect the people's consent in Ordinations and Censures, that they meant not to betray their own right with God's cause. Judge whether he proceedeth upon voices, that inchargeth them to execure his sentence, and yet he saith, I condemn and you candemne. But how shall the government of the Church in general belong to the Ecclesiastical 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 OVERDO you in the Lord. Titus i 7. A Bishop must be blameless, as the STEWARD 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 OVERDO 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 general charge, if the particulars of it, Ordinations, and Censures belong as well to the people? Of the right of the Ecclesiastical 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. President probati quique Seniores. He telleth us, that exhortations, reproofs, and spiritual censures passed at their Assemblies; but under the presidence of their Presbyters. Firm. Epist: Ixxu. Cypr Omnis potest as & gratia in Ecclesia constituta est. In qua praesident Majores natu, qui & baptizandt, & manum imponendi, & Ordinandi habent potestatem. All power and favour is seated in the Church. In which the Presbyters are Precedents, which have power both to baptise, 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 Schism, 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 Clergy, that aught to have kept them in discipline, and instructed them to desire no man's reconcilement before Penance. Lib. iii. Ep. 14, 16. He writeth to those of the Clergy that they shall give account of what they did to him and the Clergy, to the Confessors and to the people. Ep. 14. To the people he writeth, to advise and rule those that were so irregular in their demands. Ep. 16. But he resolveth, as a cause that concerned the rest of the Church, not to proceed without advice of his fellow Bishops: Praesente & stantium plebe, quibus & ipsis pro timore & fide suo honor habendus est. Ep. 18. In presence of those of the people that fell not, to whom respect was to be had, for the faith and fear they had shown. He yieldeth respect unto his people to encourage their obedience: But in whom the keys of the Church rested, he showeth, 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, unless first hands be laid on him by the Bishop and Clergy. Show 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 God's house belong to the people. And this is their interest in the Government of the Church. For they that give them right of deciding Controversies, because they are mentioned in the Council 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 Counsels, but not called to give sentence. But since Kingdoms and Commonwealths are become Christian, the Laws of those Kingdoms and Commonwealths, as they enforce the Ministers of the Church to execute their office, according to such Rules as they enforce, 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, than the Charge of maintaining the Ministers of the Church, in doing their Office, containeth. Only, 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 public persons, but most by the Sovereign, of right employed in all that, in which they lend or refuse their assistance to the Ministers of the Church in their Office, always under the account due to God and to the Sovereign. What is then the meaning of that which we read in these days, 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 Kingdom? From whence it will follow by just and due consequence, that the Office charged upon the Ministers of the Church by the Scriptures, cannot be executed by them of right, so long as Kingdoms 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 fare 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 enableth 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 enableth to do. True it is, when the Canon that prohibited Ordinations without Title of Office was in force, to the true purpose of it, by receiving the Order, a man was deputed to the Service of the Church, in which he received it, as a Bishop is now when first he is ordained. And the nearer the Course of Law cometh to this Canon, the better I conceive it is, in that regard. But as this deputation was alterable, so was the execution of it of necessity limitable, in them that received it. What Law of God, what Command of Scripture, what Rule or Practice of the whole Church is there, to hinder him that is deputed to one Service, to undertake another, for the good of the Church? Or to enable all that have received the Order of Presbyter, for example, indifferently to exercise the power of the Keys, and of Ordaining, so fare as it belongeth to that Order of right? much less 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 afar off it be contained in the Order of Presbyters, and exercised without receiving the Order anew, so soon as a man is deputed to the exercise of it. If further the question be made, From whom this power of Jurisdiction, that is, the right of exercising that which the Order thus enableth 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 enforceth the rest of Churches to be Governed by one, further than the Law of Charity enforceth all to concur to the unity of the whole. In the outward Jurisdiction of the Church in charitable causes, settled here upon Bishoprics, the matter is somewhat otherwise, in as much as it is not so settled by express 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 showeth, that the Church was disparaged in that course, as if it had none fit to decide their controversies: whereas it had been better to refer their causes to the meanest of the Church, then to sue before Infidels. That is the meaning of his words there, vers. 4. If ye have causes concerning matters of this life, set them to judge who are least esteemed in the Church: Not spoken by way of precept, commanding them to let the simplest of the brethren judge their causes (that were a strange course, where there were abler men to do it) but by way of Concession, that it were better so to do then as they did do. For the practice of the Church argueth, that the Custom grew, upon this Order of the Apostle, to refer their causes to the chief of the Church as the Church, that is, to the Bishop and Presbyters. In the Constitutions of the Apostles, two. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let your Consistories be upon the mondays, that if there arise opposition to your sentence, having leisure till the Sabbath, you may set the opposition strait, and make them friends that are at variance among themselves against the Lord's day. And the Deacons also an● Presbyters be present at the Consistory, judging without respect of persons, as men of God. c. 45. afore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But suffer not the Magistrates of the world to give sentence on ours. Not withdrawing obedience (he should be much mistaken 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 kiss of peace, that when the Deacon pronounced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let no man ●ave a quarrel, or suspicion against any, they might nevertheless draw near. Such was ●he beginning of the external Jurisdiction of ●he Church, by which it may be judged, whether it were first bestowed by the indulgence of Christian Princes, or by them continued, 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 Spiritual ●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 fare as Religion is not the Law of that Kingdom or Commonwealth ● which it flourisheth. Because our Lord ●●dued not the Ministers of his Kingdom with that power to constrain obedience, ●hich himself used not upon earth. But as ●he Laws of Kingdoms and Commonwealths enforce the Execution and outward ●ffect of Ministeries instituted in the Scriptures; in this respect, not the power of excommunicating alone, but of preaching, and ministering the Sacraments, and whatsoever else belongeth to the Office, is derived from the Commonwealth, that is in our particular, from the Imperial Crown of this Kingdom, because it is exercised with effect outwardly (that is, of doing the work▪ though not of producing the inward end and purpose of converting the soul) by Laws enforced 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 Commonwealth not Christian●▪ But the power that enforceth the effect o● that which they do in this, and all parts o● their Office, is derived from the Secular Arm of the Commonwealth, that cherisheth th● Church in the bosom of it. As for Excommunication by Judges Delegate, or High-Commissioners, that is, by men not of these Orders; First, it proceedeth upon Rules directed by the Church, and then the course o● it is not so agreeable to the tenor of Scripture, as to the necessities of the Kingdom For that is here to be averred again, that th● 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 Spiritual matters. So you have the Office described in all places where there is remembrance of it in the Scriptures. Only 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 perpetual, 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 essential marks of avisible Church. But the purpose is now to satisfy that which hath been alleged from the collections of Justellus upon the African Canons, to make good this pretended meaning of the Apostle, and that from the Apostles own words. He hath there produced, out of Church-writers of the age of S. Augustine and Optatus, or underneath, much remembrance of certain Persons, styled in those Writers, Seniores Ecclesiarum, Elders of Churches. As in S. Augustine, count. 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. nineteen. De verbis Domini. They are present at an Ecclesiastical Judgement, Greg. l. xi. Ep. 19 The Elders of the Church at Carthage, solicit the sentencing of their Bishop's cause, Epist. Concil. Cabarsussitani apud August. in Psal. 36. these and more particulars produced by Justellus. Out of Origen iiii. count. Celsum, that the Church had certain of the people to inform them of scandalous offences, 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 PRESIDENT probati quique Seniores; and of Firmilianus, Ep. lxxv. Cypr. In qua PRESIDENT majores natu; and Ignatius afore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All expressing the first rank of the Church, in which, after the Bishop, they put the Presbyters. Compare herewith the rank in which we see these Elders of the people in the time of Optatus and S. Augustine placed in these writings from whence the remembrance of them is alleged. In Acts Purgat. Caecil. & Felicis. Episcopi, Presbyteri, Diaconi, Seniores. August. three 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 Clergy, 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 inferior Ranks whom they governed. The truth is, in that age, when the Latin tongue began to decay and corrupt, they are called Seniores, in the Authors alleged by Justellus, in the same sense, as now in the Vulgar Languages, into which the Latin 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 Kingdom, as well as the Chief persons of such or such a people, that acknowledged the Christian Faith, at such time as all were not Christians, but Churches and Commonalties in which they subsisted, made bodies distinct in persons as well as in nights. In that regard it seemeth they are called sometimes Viri Ecclesiastici, Ecclesiastical persons, that is belonging to the Church, because there were others of like rank, which, being Heathen, belonged not to it, rather than for any settled charge, in these Offices, which we find them executing in behalf of the Church: which nevertheless 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 Precedent of the Office of Churchwardens 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 aver 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, remembered in S. Augustine's time, being none of the Clergy, 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 always dispensed; when he cometh to speak of Elders unreprovable in their charge, fitly ordereth, that their maintenance be double to that of widows, which is also the Italian gloss 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 alleged afore, two. 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 alleged 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, viij. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let the Deacons distribute the remains of the blessings at the mysteries, according to the mind of the Bishop or Presbyters to the Clergy: To the Bishop four parts; to a Presbyter three; to a Deacon two; to the rest, Subdeacons', Readers, Singers, or Deaconesses one part. Nevertheless from the particular remembered 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 Ecclesiastical writers. For of the Text, 1. Cor. xii. 28. I shall speak afterwards. Walo Messalinus deriveth the pedigree of these African Elders, by conjecture, from those of the Apostle, whose employment consisted in governing the Church, rather than in teaching the people. But out of his excellent learning he acknowledgeth, that though they are called Ecclesiastical persons, yet they were not of the Ecclesiastical Order, not of the Bench of the Church, which those of the Apostle did constitute. And therefore the pretence of their pedigree availeth not to make them inherit the charge which those of our time have been invested with, as much without precedent of the Churches of afric, 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 men's wisdom and goodness, in the oversight of those spiritual matters, wherein the members of them did communicate, as their learning and eloquence in speaking, which was not always to be expected from such qualities of men as were promoted to that charge. Of our Lord's 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 Idols are chosen to the Bench of the Church. If Presbyters, that delivered the Eucharist, were sometimes Painters and Carvers in those days, well may we imagine that all of them preached not always: It was enough that the Bishop or some of them did it. If this were the condition of the Ecclesiastical Order in that time, then must of necessity the Office of Teaching in the Church belong rather to the particular gifts and abilities of some, then to the general and perpetual 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 spiritual 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 men's 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 business which henceforth I charge myself with. The issue whereof will enable us to discern by what sorts of Persons and Graces the public Service of God was Ministered at those Assemblies, which his purpose in that Discourse is to regulate. This Discourse the Apostle openeth in the beginning of the xii. Chapter, with a mark to discern such as spoke indeed by the Spirit of God, from such as pretended it, but were moved in truth by unclean Spirits. For that I take to be the meaning of his words there, vers. 3. Wherefore I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed, or Anathema: and that no man can say, that Jesus is the Lord, but by the Holy Ghost. The words of S. chrysostom 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 spoke by a clean spirit, and who by an unclean. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the devil being naught, shuffled in among those that prophesied, 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 general, to affirm that no man could call Jesus LORD but by the Holy Ghost, but relate to the particular whereof he speaketh; to tell us, that such as pretended to speak by the Holy Ghost, if they glorified our Lord Christ, then were they what they pretended to be, otherwise not. As who should say, That it was not in them to persist in their counterfeiting, when it was required of them to confess Christ. For we know that in the Primitive times, at the naming of JESUS, unclean spirits forsook the possessed. And thus S. chrysostom answereth, That she which had the unclean spirit, Acts xuj. 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 confess. But it is reasonable to conceive, that God suffered not those that pretended to spiritual Graces (of whom the Apostle propoundeth there to speak in particular) being moved indeed by the evil spirit. This sense I embrace, because the same mark is laid down so plainly by another Apostle, to the same purpose, 1. John iiii. 1. Beloved, believe not every spirit, but try the spirits, whether they are of God, because many false-prophets are gone out into the world: Hereby know ye the Spirit of God; every spirit that confesseth that Jesus Christ is come in the flesh, is of God. And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. Spirits, the Apostle here calleth Inspirations, as in S. Paul, 1. Cor. xii. 10. discerning of SPIRITS, that is, Inspirations: And, 1 Cor. xiv. 12. because ye are zealous of SPIRITS, that is, of spiritual 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 Messiah 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. chrysostom: 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 spiritual 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 public 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 compass about, and lancheth into a general discourse of all manner of Graces, all manner of Ministeries, all manner of works that have relation to the public body of the Church; to show, that all were given and intended, not for the eminence of those persons on whom they were bestowed, but for the public 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 withal. It concerneth not the purpose of my discourse here, to be nice in enquiring the difference between Graces, and Ministeries, and Operations, remembered 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 Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they ministered to the Apostles, to the Bishop, and Presbyters, for discharge of their Office: sometimes general, for all kind of Service, in regard of him to whom it addresseth. For as concerning the force of the word, as the Apostle saith here, There are differences of Ministeries, but the same Lord; so generally that which is done in service to any person, that person is the Lord, and those services in his regard are Ministeries. Indeed, the Apostle, when he saith in the next words, The manifestation of the Spirit is given to every man to profit withal, manifestly proceedeth to speak of none but miraculous Gifts of the Holy Ghost, demonstrating the presence thereof in the Church. Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is general 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 rendered in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying Powerful Operations. Thus it is true which S. chrysostom writeth upon this Chapter, in the beginning: Because those that were converted from Idols 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 WITH: calling Gifts, the manifestation of the Spirit. And Oecumenius according to him, Though this be true, yet the Process of the Apostles discourse, from vers. 12. intendeth not only to comprise miraculous Graces, but all Ministeries ordained for the public 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 public benefit, is the comparison of a natural 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 public 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 Romans, but slighteth it over more in brief there, because (as S. chrysostom 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 public Ministeries no less than those that have miraculous Graces; both being for the common benefit of the body, which is the Church. But the Apostle having enlarged this comparison to the full in this place, to show to whom he speaketh as members of public places, proceedeth vers. 28. to particularise 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 public Service in the Church, I refer to further consideration afterwards. In the mean time observing, that the Apostle, writing to the Romans 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 several Gifts according to the Grace that is given to us. For the present, we may see what this whole discourse of the Apostle aimeth at, by the conclusion of the Chapter, where he saith, Covet earnestly the best Gifts: and yet show I unto you a more excellent way. For this Exhortation it is that tieth all that hath passed with that which followeth. The Syriack readeth it thus, If ye be zealous of the best Graces, I will yet show you a more excellent way. Theodoret and Oecumenius make a question of it, thus; Are ye zealous of the most eminent Graces? I will yet show you a way beyond them all. But whether the meaning be to exhort them to pursue the most useful 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 public 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 men's persons, be they never so private in the Church with God, than 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 tieth up with that Charity which hitherto he hath preferred to them all in that proposition which he openeth the fourteenth Chapter with, Fellow after Charity and desire spiritual Gifts, but rather that ye may Prophesy. For when he preferreth Prophesying before other spiritual 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, than gifts of Healing, Helps in Governments, diversities of Tongues, whereunto we may add 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 Prophecy, let us Prophesy according to the proportion of faith: Or Ministry, let us wait on our Ministering: 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 showeth Mercy, with cheerfulness. 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 showing mercy, which the Apostle hath ranked among those Graces which tend to the general good of the Church, it seemeth, because they also respect the benefit of others. Last of all, add 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 Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, 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 spiritual or corporal necessities, in working miracles, and the like: none whereof he mentioneth to the Romans, neither the Graces of Apostles and Evangelists, it seemeth, because they are Graces and Offices not confined to one Church in particular. These Catalogues are here compared for the ease and direction of them that desire to judge of such particulars as seem not yet out of doubt in the Ministeries appointed by the Apostles. To which purpose we must resume what hath been elsewhere observed, That nothing hindereth divers of the Graces specified to meet in the same person. For though we suppose, as the Apostle seemeth to suppose, all Ministeries to be accompanied with the Graces which the discharge of them requireth: as the Elders of Israel, Num. xi. 25. received part of Moses his spirit; and though all Graces infer Ministeries, as he that is endued with any of the Graces specified to the Corinthians, ministereth the effect of his grace to the benefit of others; yet there is a difference between Ministeries of public office in the Church, whether to cease or continue, and Graces which enable either a public person to a public, or private persons to a particular work, as that of Miracles. Several Ministeries of public place in the Church, must belong to several persons; but public persons are capable as well of the Graces which private persons have, as of those that belong to their public charge, including perhaps the Graces of inferior Ministeries. And the instance of the first in the Catalogue shall put this out of doubt, that is of Apostles. For nothing hindereth an Apostle to be a Prophet, to speak strange languages, to work miracles, or the like. The Commentaries under S. Ambrose his name, Quamvis sint & Apostoli Prophetae, quia primus gradus reliquos subjectos habet. Though, saith he, Apostles also are Prophets, because the chief degree hath the rest subject to it. His meaning is, the Grace of Apostles containeth the Graces of inferior 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. Doctors were no Apostles, but Apostles chief of Doctors. Elders of Churches could not be Apostles, they were from the beginning ordained for the service of several 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 express terms Evangelists, and the Office may well be thought to belong to the rest. Titus, Clemens, Linus, Erastus, and others, may upon good presumption be called Evangelists; as those are to whom their condition is so answerable, Mark, Luke, Timothy, that are so called in Scripture, or so reputed in Ecclesiastical Writers. My conjecture was, that they were sent by their several Churches, as Timothy from that of Lystra, Acts xuj. 3. as Deacons to minister unto the Apostles, Heads of those Churches for the time that they continued in their attendance; and by them employed 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 viij. 5. xxi. 8. And I see no cause to repent of this conjecture, reading thus, Acts nineteen. 22. So he sent before two of those that MINISTERED 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 countries' seated underneath the Cities of those Churches. Thus was Mark at Alexandria, Timothy at Ephesus, Titus at Gortyna in Crete: the rest are to be seen in Walo Messalinus, p. cxcii. He supposeth that these companions of the Apostles are themselves also called Apostles of a second rank, as sent by the Apostles to preach the Gospel at their disposing, as the Apostles were by Christ to preach the Gospel every where without restraint. And there is appearance of this sense, 2. Pet. iii. 2. Apoc. two. 2. (not in Phil. two. 25. 2. Cor. viij. 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 Emperors that were sent through the Synagogues to gather the deuce of their Patriarch residing in Palestine.) And Theodoret conceiveth, that when all Presbyters were called Bishops, than 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 Doctors mentioned by the Apostle, it may be two ways understood. The Disciples of Prophets under the Old Testament, such as attained not to the Grace of immediate inspiration, but rested in that knowledge which the ordinary blessing of God upon their studies was able to compass, in the Scripture are called Prophets, in the Chaldee Paraphrase are sometimes translated Scribes, sometimes Doctors, 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 Ecclesiastical Writers, there is no reason to doubt that the men whom the Apostle here calleth Doctors, 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 only Ministeries of Succession in the Church under Bishops. Now the Office of Deacons, though set up at the first upon occasion of ministering the Oblations of the faithful 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 usual name of Deacons in this place, because he had used it before in a general 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 showed 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 Ministry 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 Romans, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are designed the same two Graces, in the work whereof consisteth the Office of Presbyters: which he that acknowledgeth, shall give reason enough why the Apostle reckoneth the Gift of EXHORTATION there, besides that of DOCTRINE; being no inconvenience to make several parts of this Grace, tending to the edification of the Church, according to that which several 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 several Ministry of Doctors, instituted by the Apostle for all ages of the Church, are tied 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 PASTORS 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 Pastors and Doctors are both one there with the Apostle. For what reason else can be rendered why there is no remembrance of Pastors in either of those other places wherein the Apostle maketh a more particular reckoning of the Ministeries of the Church, both to the Romans and to the Corinthians? What reason but this, Because they are set down in both places under the name of DOCTORS? Well may it seem, that the Office of them whom the Synagogue called PASTORS, being referred in the Church to the inferior Order of Deacons, the name stuck upon those that ministered the food of the soul in the Church which is for the purpose of it. Clemens Epist. ad Cor. p. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be a man faithful, 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 prescript. 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 principal ranks in the Church, Presbyters have no room, unless we understand them in the name of DOCTORS, 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 only vouchsafed the divine mysteries, but also had attained a Doctors Grace? He followeth S. Chrysostom's 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 Doctors, that is, one of the Presbyters of that Church, that exercised the Office of Preaching, and by that means bore sway among the people. In fine, the Apostle intendeth by Doctors, the same that are so called in all Ecclesiastical 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 showed 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 Precedent 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 withal, that they were all of one rank in the Church, all of the Ecclesiastical 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 Ecclesiastical Order, according to the Scriptures. Besides, it is to be observed, that the Office of Bishops (which name he thinketh most 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 men's abilities might be seen in the one rather than 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 encouraged 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 Doctors whereof the Apostle writeth; and from thence be it considered, what distempers slight mistakes in the sound of the Scripture bring to pass, when we see the Order of Doctors, distinct from that of Presbyters, pressed as a point of that Discipline that maketh one of the essential marks of a visible Church. But whether the Prophets of the Primitive Church, which taught the people at their Assemblies, were Presbyters or not, is not so easy to determine. Some of them we have reason enough to think were, be it but for those Prophets of Antiochia, Acts xiii. 2. that ministered 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 Prophet's Presbyters, is more than I can resolve. Of these Prophets henceforth we are to entreat.   

CHAP. V.  
Prophets in most of the Churches remembered by the Apostles. The Gift of Languages, the purpose and nature of it. The Limbs and Branches of both these Graces, in S. Paul. Of Praying, and Praising God by the Spirit. Those that spoke strange Tongues, understood what they said. Interpretation concerneth all that was spoken in strange Languages. They prayed and studied for Spiritual Graces. Prophesying in S. Paul, signifieth singing Psalms. Prayers of the Church conceived by immediate inspiration. The nearness of the Graces of Prophesying and Languages. The ground and meaning of the Apostles Rule. It proceedeth of none but Prophets. What is to be judged in that which Prophets spoke. The custom in the Primitive Church of many Preaching at the same Assembly came from hence.  
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 days 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 Doctors. 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 Pastors and Doctors. At Rome, Rom. xii. 6. Whether Prophecy, according to the proportion of Faith. And setting these particulars aside, how general the Grace was, is to be seen, because the Apostle reckoning, 1. Cor. xii. 28. all members of public 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 sign 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 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 express in unknown Languages. So it is said of the Apostles when first they received this Grace, Acts two. 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 show further what matters they uttered, the company assembled say of them, vers. 7. We do hear them speak in our tongues the wonderful works of God. As it is said of them which were with Cornelius, Acts x. 46. They heard them speak with tongues, and magnify God. And upon this ground it is, that Saint Peter expoundeth the passage of the Prophet Joel, And it shall come to pass in the last days, saith God, I will pour out of my spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams, of the Apostles when they spoke in strange Languages. To show 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 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 God's Kingdom. 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 spiritual Graces are by the Apostle referred to these two kinds, in that difference which he maketh from the beginning, Be zealous of spiritual Gifts, but rather of PROPHESYING: Where I must allow Beza's Translation to be more exact than that which we use. For where he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is plain, that Prophesying is of the number of spiritual Graces; and therefore not to be excepted, in opposition to them; as if the Apostle exhorted to study Prophesying rather then spiritual Graces: but as it is translated there, to be zealous of spiritual Graces, but of all spiritual Graces ESPECIALLY of that of Prophesying. Oecumenius thus glosseth the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But we must not neglect other 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 gloss 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 limbs of this Grace, and of the work to which it did enable. And Chap. xiii. 2. when he saith, And though I have the Gift of Prophecy, 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. chrysostom there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He putteth not down Propheysing alone, but the highest degree of it, for having said, IF I HAVE PROPHECY, he addeth, AND KNOW ALL MYSTERIES, AND ALL KNOWLEDGE. 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 wisdom; to another the word of knowledge by the same spirit; whether these, I say, be of the same nature, limbs 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 wisdom 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 KNOWLEDGE, or by PROPHESYING, or by DOCTRINE. These are all particulars comprised within the compass 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 signify foretelling of things to come: As it doth also, Chap. xii. 10. For the Apostle having said, vers. 8. To one is given the word of wisdom 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 Prophecy, and understand all mysteries and all knowledge) addeth nevertheless, vers. 10. To another is given the working of miracles, to another Prophecy; distinguishing the Grace of foretelling things to come, from the wisdom 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 questionless, by what we find afterwards, vers. 24, 25. But if all Prophecy, 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. chrysostom here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not the same for a man to come in, and see one speaking of Greek, another Persian, as it is to hear the secrets of his own mind, and whether he came in to try, with an evil mind, or with a sound one; and that he hath done this or that, for this is much more terrible and useful than that. To this purpose he allegeth Nebuchadnezars act, falling down before Daniel upon the discovery of his dream, two. 47. And that under the Old Testament, Revealing of secrets was a thing required at their Prophet's hands. By the way we may perceive by that which Saul and his Father's servants did, 1. Sam. ix. 6. repairing to Samuel to inquire of his Father's 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 show us, that some were inspired upon the very point of time with the truth of matters in debate at their Assemblies, as was Jehaziell son of Zachariah, at the meeting which Josaphat had assembled, 2. Chron. xx. 14. As were those by whom Paul and Barnabas were sent, Acts xiii. 2. And those by whom Timothy was ordained, 1. Tim. iv. 14. And as that Maid at least pretended to be, of whom Tertullian De Anima, c. ix. Besides we see how often these Prophets of the New Testament are inspired to foretell things to come. And in reason, the Gift of Languages being inspired both for the subject, and the tongue in which it is expressed, it is certain, that the Gift of Prophesying is not contained within humane conceptions. And indeed the Offices specified out of the Apostle of Edifying, Exhorting, Comforting, of Speaking words of wisdom 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 enableth him not to conceive, with assurance that the motion is from the Holy Ghost: which kind of inspirations are counted Prophecies even among the Hebrew Doctors, 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 entitled 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 Expositors 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 PROPHESY. 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 Prophet's 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 Prophetical 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 unfruitful. 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 bless 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 unfruitful, having said afore, He that speaketh in a tongue edifieth himself. For if he that hath the Gift profiteth in the understanding of the mysteries which the spirit suggesteth to him in a strange Language, how is his understanding unfruitful? Therefore S. chrysostom 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 fare he speaketh of those that understand what they say, but know not how to express it to others. But the words of Theodoret are thus in the Greek of Oecumenius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, He meaneth by SPIRIT, the spiritual Grace, but by UNDERSTANDING, the declaration and interpretation of things that are spoken. By thus expounding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify a meaning understood, he seemeth to reconcile the text with that afore, without acknowledging that they understood not what they spoke in strange Languages. According to which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beareth this interpretation, my meaning is fruitless, to wit, to the hearers, not yielding them the fruit required of it: and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is, I will pray in a meaning understood. Whether the words will bear this meaning or not, let men of learning judge: The thing is probable enough, seeing the fault which the Apostle findeth, vers, 17. is not that a man's 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 than 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 alleged afore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it followeth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now he saith, It is fit that he that speaketh in another tongue, whether singing Psalms, or Praying, or Teaching should either interpret himself (and understand what he saith) for the benefit of his hearers, or that another should do it, that is sufficient to be taken for an Assistant to his Doctrine. The words enclosed are added by Oecumenius, desiring to jumble S. Chrysostom's Interpretation and Theodoret's into one, which proceed from contrary opinions: for all the rest besides those words is extant in the Latin 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. chrysostom 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 spoke the Persian or Roman 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 showed 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 marvel, that the learned Heinsius of late should so disguise the meaning of this whole passage, in expounding that appertenance of this Gift of Languages, whereof the Apostle speaketh here, vers. 13. Wherefore let him that speaketh in an unknown tongue, pray, that he may INTERPRET. The meaning whereof he maketh this: When a man hath spoken in an unknown tongue, let him repeat the sum 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 employ 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 showed us some trace or step of like practice in the writings of the Apostles, or Primitive Christians, if he would have us to believe this to be the meaning of the Apostle. Now the Apostle, as he speaketh of praying, so he speaketh of singing, of blessing, of giving thanks with the Spirit, and with understanding: these are no dependences 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 Psalm, 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 Psalms, as teaching matter of Doctrine (and Theodoret had cause to add Praying, finding it afore, vers. 15.) might be done to the best purpose of edifying, his will is, that whatsoever is spoken in any of those kinds, in a strange Language, be interpreted by one, whether the same that spoke already, or another that had the Gift to do it. In fine, to make appear that the Apostle when he saith, vers. 13. Let him that speaketh in an unknown tongue pray that he may Interpret, intendeth that he should pray for the Gift of Interpreting that which he was inspired to speak in a strange Language. It shall here be declared that the Apostle directeth them to labour after these Graces by their Prayers as well as by their Studies, or what means else they could address 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 spiritual Gifts. and again, Let him that speaketh in an unknown tongue, pray that he may Interpret. Where S. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here he showeth, 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 forbidden not to speak with Tongues: and 1. Thess. v. 20. Despise not Prophesying. The like you shall find in S. chrysostom upon!. Cor. xii. 31. and the Commentaries under S. Ambrose his name, upon 1. Cor. xiiii. 32. The Spirits of the Prophets are subject to the Prophets. Idcirco dixit SUBJECTUS EST PROPHETIS, ut ingenia accenderet hâc spe, quòd Spiritus conatus adjuvet. Therefore he saith IS SUBjECT TO THE PROPHETS, to encourage 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 spiritual 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 pass. For he that bringeth another's undertake to effect, seemeth to be subject. This is not to allow this meaning of the Apostles words, which I shall show afterwards to be otherwise: but to take notice what impression of this truth they received from the places alleged. And you shall find the same Authors, to let pass 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, Prophecy) 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. chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Prophecy, with the laying on of the hands of the Presbytery. And 2. Tim. 1. 6. Wherefore I put thee in remembrance that thou stir 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 stir it up, and not to neglect it, he showeth that it was in him to procure it at God's 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 unfruitful. What is it then? I will pray with the spirit, but I will pray with the understanding also: I will sing with the spirit, but I will sing with the understanding also: Else when thou shalt bless 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 amiss, we shall see that the strength of our advantage upon these words against the Church of Rome lieth in this, because the Apostle argueth expressly against them, that to show their Gift of Languages, took upon them, not only to utter the mysteries of God in strange Tongues, but also in them to conceive Prayers and Psalms of God's 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. nineteen. 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 Psalm. And to this purpose it will be very effectual to observe, That as in the Old Testament, Saul and his servant are said to meet a whole Choir of Prophets Prophesying, and the sons of Asaph, Heman and Jeduthun are said to Prophesy in singing the praises of God which the spirits of Prophets had indicted; 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 Gloss of Diodati after Beza hath expounded? It seemeth, saith he, this word is to be taken here, not only 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 Prophecy is to pronounce in the words of the Creed, that the Lord shall come. The Creed was pronounced by the whole Congregation, this he thinketh was called Prophesying, because it speaketh of the coming of Christ which shall be. I bring not this because I allow it, for it is somewhat strange, to make all people Prophets that say their Creed, because one Article of it speaketh of things to come: besides, I do not find that the Creed was from the beginning any part of the Church-Service. But because he saw the true point of the difficulty, that hearing Prophecies 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 Psalms? 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 joined in the Praises of God, Samuel guiding the Choir: 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. two. Epist. 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostles of our Lord, and Teachers of our Orders, desirous to suppress idle talking in Churches, understandingly permitted women to sing in them. I know there are other Texts of the Apostle, where he speaketh in general to all persons to sing Psalms; Ephes. v. 18, 19 Be filled with the spirit: speaking to yourselves in Psalms, & Hymns, & spiritual songs, singing & making melody in your hearts unto God. And Coloss. iii. 6. Teaching and admonishing one another in Psalms, & Hymns, and spiritual songs: singing with grace in pure hearts unto God: yet with good right are these words referred to no place but this, because express 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 custom which the Church received at their hands. It must needs nevertheless seem the most probable sense of S. Paul's words, which maketh them agree with that custom, 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 quacunque 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 Psalms, 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 thread upon the brain, and think themselves veiled? here you have the two particulars of Psalms and Prayers expressed, which the Apostle calleth Praying and Prophesying▪ with the reason, of reverence at the mention of God, to enforce his purpose, that they ought not to content themselves with no veil at Psalms, 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 behoves therefore to walk mindful of this Law, at all times and in all places, ready and provided against all mention of God, who if he be in women's hearts will 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. viij. 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 groan which cannot be uttered. For what is it, that the Apostle calls the first fruits of the Spirit, vers. 23. there afore, but the flower & cream of those spiritual 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 informed, what we are to pray for in the Scripture, but seeing the purpose of the Scripture in general, is not so perfectly understood by all persons, much less 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 endless 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 express the vehemence of 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. Chrysostom's, who hath delivered us the ground of it for Historical truth, upon the place, telling us, that there was no less 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 wisdom, and the like, that is the spiritual 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 proffer 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 showeth, that as these which were endowed 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 Graces, of Languages and Prophesying, by the limbs and branches of the offices expected from both: and that by consequence, all these Prophetical 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 Psalm, 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. Psalms it is plain by that which 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 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 aver 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 sum of them being the same that was proposed in the beginning of the chapter: for there we read, desire spiritual gifts, but rather that ye may Prophesy; and here in the conclusion we read, vers. 39 covet to Prophecy, and forbidden 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 spiritual Graces, by allowing the orderly use of them at their assemblies; the other in particular to esteem aright of Prophesying above the rest, which the Apostle expresseth in terms of abatement, charging not to despise it. Before I take in hand the meaning of these rules in particular, be it observed, that these things which were delivered at their assemblies, in the use of both kinds of Graces, were not conceived upon the instant, but ready provided afore: for within these terms the Apostles words will conclude us, when he saith, vers. 26. When ye come together every one of you HATH a Psalm, etc. 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 spoke in strange languages, concerning the praises of God and the mysteries of his kingdom. 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 perpetual instruction of God's people. Therefore the Apostles will is, that two or three speak with tongues, and another interpret, not to take up that time which the exposition of Scripture required, vers. 27. S. Ambrose upon those words, Ideo ut multum tres & Interpretem illorum, nè occuparent diem Linguis loquentes, & non haberent tempus Prophètae disserendi Scripturas, qui sunt totius Ecclesiae illuminatores. Therefore three at the most, and him that interpreteth them, that they should not spend the day in speaking Languages, so that the Prophets which are the inlightners of the whole Church, should not have time to expound the Scriptures. The holy Ghost was dispensed among men that were converted to the faith, for their assistance in understanding the Scriptures, which always was their business. They began strait, as the use was under the Old Testament, to train others to the same knowledge. The Apostles rule supposeth no less, 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 floors. To whom if Revelation were made, he commandeth that room to speak be allowed, not despising them as members of the body. The inspiration of the Holy Ghost was not always present with Prophets, they spoke 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 possess 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 pass, 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 public. In that the pretended S. Ambrose seemeth to mistake, admitting those, whom he describeth sitting on the floor, to speak. For he that was inspired without peradventure sat not upon the floor, but among the Prophets. The words of the Apostle are general, when he saith, vers. 31. For ye may all Prophesy 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 general 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 Philip's 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 men's 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 unfruitful; and therefore were no less 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 general Grace of Prophesying, are by him understood to proceed from men endued with immediate inspirations. And therefore the question will 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 always 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 show that this they might well do, because they were not so inspired by the Holy Ghost, as to be transported to speak whether they would or not, but that it was in them to moderate, as it was in them to procure the influence of it, according to his words produced afore. In this sense, the Spirits of Prophets are subject to the Prophets themselves. But though we grant, that men's particular endeavours 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 days 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 Hebrew Doctors collect, that he could not obtain the Grace in the mean time: Maimoni Fundam. Legis viij. 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 Psalm, 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 Prophesy one by one, rendereth a reason for what he had said in commanding them to speak by turns, that all might contribute to the edification of the Church, as it followeth there, That all may learn, and all may be comforted: But when he addeth, And the Spirits of the Prophets are subject to the Prophets, he rendereth a reason for what he said in commanding the other to judge▪ because if some should not yield to the judgement of others, the confusion and unquietness ensuing hereupon might be imputed to the Ordinance of God. Theodoret, after S. chrysostom; 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 bottom. Do we not see the Prophet Daniel, ix. 2. studying about the seventy years which the Prophet Jeremiah had foretold, for the desolations of Jerusalem, whereupon he prayeth and obtaineth the Revelation of the seventy weeks? And the Apostle, 1. Pet. i. 10, 11. expressly 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 show that it was not otherwise with them that were endued with like spiritual Graces under the New Testament, it is to be observed with what earnest obtestations the Apostle dealeth with the Thessalonians, 2. Ep. two. 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 spoke it, how are they otherwise to be persuaded? 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 spoke, 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 EXPRESSLY, saith the Apostle, making that a different thing from the meaning apprehended, or collected from things which the Spirit spoke. And to my apprehension we have an eminent instance hereof in the Apostle himself, who having had a Revelation, Acts nineteen. 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 Romans 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 kingdom of God, shall see my face no more. All which nevertheless, being afterwards at Rome, he writeth to the Philippians from thence, two. 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 ways 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 than this, that upon his Revelation he conceived God had appointed that, which afterwards upon the success of his affairs, he was in hope would come to pass otherwise: Nor more inconvenience that this should be related in Scripture, then that the speeches of Jobs friends should have a place in it, of whom it is said, They have not spoken aright of me as my servant Job hath done. Thus then, when the Apostle willeth the others to judge of that which two or three Prophets shall say, as he appointeth at their meetings, his meaning is, not only 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 fare 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 spiritual 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 employ 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 offence, as that which the Thessalonians did, in conceiving from things that were spoken by the Spirit, that the day of the Lord was at hand at that time. Though it is nevertheless to be thought that this course, of speaking by many at the same Assembly, was practised in the Synagogue, especially when divers Scribes and Doctors were present; as also some traces of the same custom have continued in the practice of the Church. Beza expounding the words of the Apostle, 1. Cor. xi. 8. Therefore ought a woman to have power over her head because of the Angels, to be meant of the Ministers of Churches: Vtitur autem plurali numero, quòd in maxima donorum Dei abundantia, non tantùm apud Corinthios, ut apparet infrà xiv. 39 sed etiam olim aliis in Ecclesiis, non unus solus, sed etiam bini & terni in coetibus sacris sermonem haberent, ut de praeclaris aliis donis taceam, de quibus noster Apostolus infrà xiv. 26. Quod etiam liquet ex Tertulliani Apologetico, & quibusdam in Antiochena Ecclesia Chrysostomi Homiliis: Now he speaketh in the plural number, because for the abundance of God's Graces, not only amongst the Corinthians, as appeareth beneath, xiv. 39 but also in other Churches of old time, not one alone, but two or three spoke at religious Assemblies. Which also appeareth by Tertullia's Apologetic, and some Homilies of chrysostom in the Church of Antiochia. Tertull. Apolog. c. 39 Certè fidem sanctis vocibus pascimus, spem erigimus, fiduciam figimus, disciplinam praeceptorum nihilominus inculcationibus densamus. Ibidem etiam exhortationes, castigationes, & censura divina: Certainly with these holy words we nourish faith, we erect our hope, we fasten our confidence; as much we compact our discipline, repeating the rules of it. There also exhortations, reproofs, and the censure of God: speaking of reading and expounding the Scriptures in their Assemblies. Whether or no these be the words which he meaneth I know not; I find nothing else in that book to the purpose. But it is clear which he saith of S. chrysostom. In Ferrarius De ritu Concionum, two. 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 express terms, that this custom 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 Spiritual inspired Grace, out of which they were known to speak, at the beginning. Gregory Nissene, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nè igitur longiùs vobis, fratres, sermonis exordium protrahamus, cum mirific is eorum qui ante nos dixerunt orationibus operam dederitis. Therefore, brethren, not to draw you out the beginning of my speech too much in length, having taken pains to hear 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, two. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Then, saith he (when the Gospel is read) let the Presbyters exhort the people one by one, not all at once, and after all the Bishop, as it is fitting for the Master to do. For here you see how the Order of the Apostle was sometimes practised in the Church, when the Bishop preached in the last place, after one or more of the Presbyters.   

CHAP. VI  
The parts of that work of God's Service for which Christians assemble. Psalms of God's praises part of the substance of it. The ground and efficacy of Common Prayers. Reading the Scriptures a substantial part of Public Service. The necessity and excellence of Preaching, for expounding the Scriptures. The Eucharist the chief part of Public Service. The Apostles Rule, of Order and Comeliness. The force of Custom in preserving Order, and of Reason in judging of Gomelinesse. All practice of the Primitive Church prescribeth not to us. Correspondence with it necessary. The Practice of it, in the point in hand, of what advantage. Order of Public Service, a Law of Christian Kingdoms. Direction of Ministers of the Church requisite. The Obligation of it. Agreement of the chief Reformers.  
THus fare then have we traveled in the first part of our business propounded, enquiring the Apostles meaning in this whole discourse, intended to regulate the use of spiritual Graces proper to that time, in their Assemblies, by comparing the particulars of it, with that which is found remembered 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 ourselves; which are no other according to the Apostle then our Common Service expresseth, in the entrance to it, To set forth his most worthy Praise, to hear his most holy Word, (which must be understood according to the purpose and opportunities of several Assemblies, either read or expounded, as the meaning of it hath always 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 business of the Primitive Christians at their Assemblies. De Anim. c. ix. Jam verò, prout Scripturae leguntur, aut Psalmi canuntur, aut Adlocutiones proferuntur, aut Petitiones delegantur, ità indè materiae visionibus subministrantur. Now, as the Scriptures are read, or Psalms sung, or Exhortations produced, or Prayers preferred, so is matter ministered to her visions. In his Apologetic, c. 39 and in Justine Martyr his second Apology, where they describe to the Powers of the Empire what the Christians did at their Assemblies, of singing Psalms 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 Psalms and the Prayers which those that were endued with spiritual Graces composed and conceived on the behalf of the Church, as hath been showed: where nevertheless he hath expressed the part that particular persons bear, when he saith, Every man or woman Praying or Prophesying, that is, singing of Psalms, 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 substantial parts of that work, for which we go to Church; all of them Principals, none of them accessories in it. The setting forth of God's praises in Psalms of Thanksgiving you shall see to be that part of moral and perpetual Service, the Order whereof is most particularly remembered in the Old Testament in Solomon's 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 Ceremonial 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 Psalms of God's praises. Times of their Assemblies were prescribed by the Law of Moses, as you have seen, but no Order for any particular work of spiritual Service to be performed at them, is there remembered. Not to make a doubt that other Offices were frequented, together with the Exposition of the Law, as the custom and opportunity served; but to show, that the Psalms of God's praises, for the ordinary daily practice whereof such express Order was taken and remembered, must by no means be reckoned of the by, but of the main of God's Public Service. And if we should go further to show that this was no personal service of the Levites alone, but of the whole congregation of God's people assembled there; and that it is so acceptable with God in this regard, because his praise appeareth more glorious, when his people join together in setting it forth, we might produce a great part of the book of Psalms, 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 magnify 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 fare 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 showeth 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 thankful unto him and bless 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 Psalms 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 mystical body the Church: So, whatsoever is there read in the singular number, hath the last resort of the meaning in the congregation of God's people: But those things that are couched in the plural 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 interest which the honour of God hath in every thing of this nature that is public. Can it be supposed, that the same thing were done, the same praises yielded to 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 God's Service, because the Spirit that maketh this body one, requireth of each member of it a particular influence in the common Office. Hearts endued with several Graces to God, are like several voices to the ear. But we are fare 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 joining 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 employment of the other world: when men's 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 encompass it, Revel. seven. 9 cease not to join in the praises of God, when the 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 Ceremonial 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 Privileges 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, than two or three that agree in their desires, with opposition 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 God's hands. The Apostle, 1. Tim. two. 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 mitanis 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 legal 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 public 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 dissensions. A strange thing that men should so forget the Communion of Saints, as to think of the Public Prayers of the Church no otherwise, then of those which they know they can make at home: As who should say that the incense of the Temple which the Psalm speaketh of, cxli 2. Let my Prayer be directed before thee as the incense, made no other perfume, than 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 God's hands, will think his pains well bestowed to join 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 always heard: not so the Prayers of particular persons in private. Maimoni of Prayer c. viij. 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 enlarged it to us. Again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And always, saith he, let a man go morning and evening to the Synagogue, for his prayer is not heard always 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 neighbour's prayers the strength of his own; but himself findeth the fruit of his own bad neighbourhood, 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 unity 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 crowd into God's 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 run to the Synagogue, but to come easily from thence, Maimoni c. viij. n. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we are commanded to run to the Synagogue. As it is said, Hos. vi. 3. AND WE SHALL KNOW, WE SHALL DRIVE ON TO KNOW THE LORD. Neither is it to be thought, that the public service of the Church can stand without reading the Scriptures, how easy soever some men imagine it is to do it at home. First, from the beginning of Moral and not Ceremonial 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 might begin and end with it: and you shall find afterwards an Order of reading the Law in public 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 read 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 custom 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 countries 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 Author is so ancient: otherwise the matter is plain enough, were it but from that we had in the Constitutions of the Apostles, for no question the custom hath been very general, to begin the sermon when the Lessons of the Epistles and Gospels were done. And hereupon it is that Preachers, among the Latin Church writers, are called Tractatores, and Tractare, to preach, and S. Augustine's 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 Catholics, lib. iv. Nullus vestrûm qui non aliud initiet, aliud explicet: Lectiones Dominicas incipitis, & Tractatus vestros ad injurias nostras explicatis: Profertis Evangelium & facitis absenti fratri convicium. There is none of you, saith he, but beginneth one thing and expoundeth another: Ye begin with the Lessons of the Lord, but ye pursue your Tractates to our wrong: Ye produce the Gospel, but ye revile your brother in his absence. Hereupon the name of Tractatores standeth sometime in opposition to Canonici & Authentici; to preserve the difference between the authority of Scripture, and whatsoever words it is expounded with. A difference not to be smothered between the Scripture and the best exposition of it that a man can imagine. There is one thing that hindereth the effect of the Scripture when it is read, that is, because it is not understood. Thereupon cometh the office of Preaching in the Church, to expound the word of God; and that which is preached hath the force and virtue of the Word of God, because the Word of God is not the letters and syllables, but the sense and meaning of the Scriptures. But all men are capable more or less 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 pass, 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 fare as it is understood, it is a thing strange and admirable, that any man living should imagine, that the effect thereof, in enlightening the mind, or converting the heart, is less 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 less, so fare as it departeth not from that which is written, but always subject, so long as man is subject to error and mistake, to departed from it. And when this precious wine is once dashed with the water of humane apprehensions, it is no offence 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, than 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 baptism in consequence. As he that was baptised an infant, and when he cometh to years of knowledge doth the like, as it concerneth his case to do, what wanteth such a man to set him in the state of Salvation, that can be counted necessary MEANS of it? what should hinder him with old Simeon to sing his Nunc dimittis, should it please God to take him in that estate? But because that condition of life, which Christians undertake, professeth to do all things out of obedience to the will of God, and with intention of his honour and service, therefore those things which in the latitude of their kind and nature are necessary but as things commanded to be done, become necessary as means of Salvation, to those that are under that command. He that by his own fault is ignorant of that which it concerneth him to believe, or to do for the discharge of his profession to God: He that suffereth himself to be abused, to be diverted and led aside by the deceits of the world, and his corrupt inclinations, for want of that warning and advise, whereof God appointeth him the means: he must needs fail of his profession to God, in fulfilling whereof the means of salvation consisteth: but he must take it upon his own account, that he faileth of it. Upon these considerations, we are to value the necessity of Preaching, in respect of particular persons. Upon these considerations we are to value, how much it must needs concern all Christian Commonwealths, 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 embrace 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 strait course both of their judgement and do. These considerations notwithstanding, if the question be made, Which is the chief work for which Christians Assemble, to hear 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 actual desire of it, is the exercise of the means which God ordaineth to procure it. But otherwise, if we compare the work of Ministering the Prayers of the Church, with that of Ministering 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 public service of God. Because the other part of it may be Ministered to the same purpose by men of common sense, whereas this requireth those personal abilities which all men have not. For one may be the mouth of the Congregation in Prayer, to as good purpose in all regards, in following a prescript form, as exercising his wit and understanding about it, (suppose this for the present which shall be proved afterwards) and therefore we see in the Primitive Church, most parts of the Service were referred to inferior Ministers. They had such as read the Lessons, such as sung the Psalms, 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 persuade me that their meaning is, to place the best of their performance, either in the conceptions or in the language wherein they express the desires thereof to God, for these sure make no difference to him, so their be no offence. 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 man's knowledge in the Scriptures, his abilities to express his knowledge to the capacity of his Audience, his discretion in addressing it to their particular without offence will either be seen, or miss. 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 days by the immediate inspiration of the Spirit, but is allotted to humane endeavours, in these that in the fear of God take pains about the means which he hath provided for it. And in delivering no more than a man's knowledge, there fall out many times these failings, which like Eli's sons may make the Offering of God to be loathed, and the Ministry 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 Righteousness, yet may all this be so unseasonably ministered, that the effect may prove offence, 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 enhance the diligence of them which do it. But this must be averred, that unless men and abilities be provided for the work, as well as the work for them, it may prove a sword in a blind man's 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 Public service, pretendeth to show no more but this, that they are all principals and substantials, no accessories in it. That the praise of God in Psalms, the reading of the Scriptures, is not, by the nature of the work, and the Primitive Custom of the 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 men's minds afterwards, but for the procuring of all necessaries of the Congregation, and each particular of it, so fare as general order can comprise. Hitherto hath nothing been said of the chief part of Public 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 Public Service in most of their Assemblies, now, because it is not of such continual use, is not mentioned among the rest, at the beginning of our Service. For the present I press no more but the words of the Apostle, as they seem to be expounded by a passage of Ignatius, to show what effect the prayers of the Congregation have in the Consecration of that Sacrament, and the effect of it. For it is a fearful 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: and one is hungry, and another is drunken. It is plain it was the Lord's Supper they intended to celebrate, therefore, if they received it not through their own fault, it must needs be sacrilege on their hands. The fault is plain enough, as well neglect of the Congregation, out of the schisms that were among them, as their excess in particular. Take the words of Ignatius to expound the Apostle, they are the words of one that drank at his spring, and spoke 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 relics 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. The celebration of the Eucharist is not sound, nor effectual but under the Bishop, that is, in the unity of the Church, therefore sacrilege 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 Sacrilege. If this be not enough to enforce the virtue of public 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 sacrilege. Having thus fare 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 precedent of their practice, to consider the weight and extent of the reasons, upon which the Apostle proceedeth, in ordering the manner of performing the particulars, whereof hitherto hath been said among the Corinthians: The chief whereof is the edification of God's people, upon which he pitcheth the issue of his foregoing dispute, vers. 26. which may seem to extend no further than 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 spiritual Graces, which he directeth to that purpose: As you see, vers. 3. it is expressly differenced from matter of exhortation and comfort, when he saith, He that Prophesieth, speaketh to men to EDIFICATION, and exhortation, and comfort. Nevertheless 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, viij. 10. Shall not the conscience of him that is weak, be edified to eat those things which be offered to Idols? Where you see a man is said to be EDIFIED by whatsoever it is that advanceth his intentions towards any work. And therefore, though the reason of EDIFYING may sometimes tend to the particular sense of Teaching, yet it is not so to be confined, but that, whatsoever is a fit means to train and guide us in the ways of godliness, must be said to tend towards the edification of God's 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 powerful to Edification, that is, to guide and train the body of the Church in the exercise of godliness, 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 Author of confusion but of Order, as in all Churches of the Saints. Whosoever withdraweth himself from the public 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, than 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 always spend their zeal upon matters of small consequence, which ought to be conversant about the great things of the Gospel: On the other side, those that are not affected with his singularities, are disquieted in their own course of God's Service. The other part of the Apostles Rule seemeth to extend further than the term of Decency, in which it is translated, containeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle, honestè saith the Old Latin, and in S. Paul's Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered there honestè ambulare, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Acts, honestae mulieres, all these express more than Decency. For that is seen in the least matters, where all things are fit and suitable, but that which in Latin is called honestas, in none but those that carry an appearance that deserveth respect. Which if the property of the word will not enforce, as to them that relish it right without fail it will do, the nature and kind of that whereof the Apostle speaketh, will constrain it to import no less 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 proceed, is a means to maintain the inward esteem which men ought to hold of those things that are done there. Let no man blame me that appeal to common sense to judge what becometh in matters of Religion, which must neither stand nor fall by the judgement of common sense, being so fare 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 condemn 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, nevertheless is able to discern what is suitable to the end which the Assemblies of Christians profess? 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 custom 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 careful to keep their faces veiled from the sight of men, when they came in public; which was in them a profession of bashfulness, 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 custom was to go bare in public, and that in token of the freedom and boldness which they professed. And it is plain, that the Covering, whereof the Apostle speaketh, was such an one as the face was veiled with: for therefore he saith, vers. 4. The man dishonoureth his head, in covering it when he prayeth or prophesieth, disclaiming the freedom and dignity of his sex: The woman in discovering her head, not professing the modesty and subjection of her sex: therefore he saith afterwards, that the woman's 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 shaved, saith he, vers. 5. In Tertullia's time, those that professed Virginity, took upon them to sit with their faces unveiled in the Church, taking it for a privilege of their rank, to disclaim the subjection of the sex, and profess freedom. This is the occasion of his book, De Virginibus velandis. What opinion it was, upon which the custom which the Apostle writeth against at Corinth proceeded, is not known. How the Apostle argueth we see, 1. Cor. xi. 13. Judge in yourselves, saith he, is it comely that a woman pray unto God uncovered? doth not even nature itself teach you, & c? To show us the reason whereupon he proceedeth, that the custom then practised, for men to go barehead in sign of freedom and profession of boldness and cheerfulness of heart, women veiled in sign of modesty and bashfulness, as it was agreeable to revealed truth, as the Apostle disputeth before, vers. 3, 7. which teacheth that the woman was created of the man, and must not forget the subjection she oweth him from whom she first came; so is it to the light of nature, that teacheth women to keep their hair to veil themselves with; if there be nothing else to do it with, men to part with theirs, that it hinder not their boldness to appear: As Tertul. Apolog. c. xxx. saith, They prayed bareheaded, because not ashamed. By which it remaineth undeniable, how much the Apostle referreth to common reason, to judge of the fitness of those things that are practised at our Religious Assemblies, when he setteth aside his Apostolic Authority, to consult with their common sense about matters to be ordered. But when that is done, having alleged how agreeable the custom 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 custom, neither the Churches of God. where he hath estated a general Rule for the Church to follow, that in matters of this indifference, the custom 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 custom accrueing. 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 custom in which they lived; that is quite against the purpose of his Epistle, which is for the observation of present customs: but that of their own nature and kind they were free to be determined by the practice of several Churches, which he that regardeth not in his particular, is the cause of an offence. It is no more than the Apostle teacheth, when he saith, If any man seem to be contentious, we have no such custom, neither the Churches of God. Where he acknowledgeth, that in things of this nature, even his own reasons, for the custom in force, must needs be subject to contradiction of contrary reasons, much more, other men's reasons, for customs of like nature, might be opposed with such as might move men to think the contrary custom better, for which they plead: and yet concluding, that they ought to submit their reasons to the custom 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 public custom. The reason being that which was argued afore, because custom 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 public confusion and unquietness, which they cause. There are besides these which have been discoursed two considerations of singular moment to recommend and to enforce the Orders of Public Service. For as the Church universal is but one in regard of times, as well as of places and countries, those Orders must needs appear most commendable, which are derived from the universal practice of the Ancient Church, especially next the Apostles: And as the Church is at this time incorporate into the State of Kingdoms and Commonwealths, 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 less 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 spoke even now, for women to be veiled on their faces, in the time of Public Service, which the Apostle enforceth with so many reasons, and yet among us doth not take place, neither in the rest of countries', where it was never the custom for women to go abroad with their faces covered, in sign of the modesty and subjection which they profess. Such is that Ancient Custom of Agapae, or Feasts of Love, the Original whereof S. chrysostom 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 fare, yet intended to preserve some impression of their practice: These, upon set days of Assemblies, furnished a common entertainment both for rich and poor, so that, Service being done, after the Communion of the Mysteries, they went all to feast together, the rich providing and inviting the poor, and all together making good cheer. 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 fare as he regulateth and ordereth the course of it. Which nevertheless 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 straight 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 Idols, and from blood, and from things strangled: The reason where of being nothing but this, when it is examined to the bottom, that the Jews converted to the Faith, might find less offence 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 household of the Church; it is no marvel if the observance of it came afterward to disuse when the reason had ceased. And therefore it is remarkable even in S. Augustine's time, as we find, count. 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 blood, 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 Customs as are allowed and enjoined 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 profess, 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 Custom; the remembrance of the dead at the Celebration of the Eucharist, for example: The reason of edification of the Church, by the 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 die 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 Precedent of it, to my understanding, prescribeth two things: The first is general: 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 countries', we are obliged not to disclaim, not to renounce it, but to maintain ourselves always of Communion with it, without substantial difference of belief or practice. The Donatists in old time, as S. Augustine chargeth, fell foul upon the Article of the Catholic Church, because they acknowledged no Church but their own, but thought it had failed in all other countries', by communicating with the Church of afric, 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 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 Precedent of it, in the same imputations which stick upon it: which is, out of indiscreet zeal to our own cause, to prevaricate against it, and for the blindness 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 scandal 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 ourselves bound to separate? which if we should do upon no other matters, than those which some men will have to be such, then were we as true schismatics as they of the Church of Rome would have us. The 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 grey 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 Public Service, it is not to be thought that these are matters that require so much depth of understanding, as they do uprightness 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 strait to direct us. We must not slight those Orders which directed them to make the Service of God their earnest business, because the Church of Rome hath made it a formal employment to pass the time over with. If in weeding this Garden of God's Church we pluck up wholesome Ordinances with the abuses which have been pinned to them, well may men devise Laws for a good fence, 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 Mass, 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 Public Service, may well be thought to have performed it. I am yet in a more general point, concerning the Order of Public Service, but I shall think it advantage enough to the cause, in which I deal, to show the points questioned in this Order to be of more Ancient Practice in the Church, than the corruptions of the Church of Rome, for which we leave it. And when I come anon to survey 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 force hath both the Precedent 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 Kingdoms and Commonwealths, and the Primitive, when it was either tolerated or persecuted under the Roman 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 broke 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 successors, not able to constrain obedience; so the Net was not strong enough to hold them, and yet broke not. But when the world came into the Church, than 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 marvel to see it break in pieces. It is therefore requisite, that the Orders of Public Service have the force of Temporal Laws, by Act of Kingdoms and Commonwealths; but it is nevertheless requisite, that it should be directed by the Office of Ministers of the Church, no otherwise than it was before the Empire or any Commonwealth 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 yourselves: 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 Public 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. two. 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 Public Prayer for their Assemblies, as shall appear, is it his purpose to refer 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 Public course of Divine Service in his time: But it is to be considered how he proceeded in it, by that which we read, 1. Chron. xv. 16, 17. And David spoke to the chief of the Levites, to appoint their brethren singers with instruments of music, 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 pass. 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 Emperors, Kingdoms, 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 enforcing these Orders which shall seem to be for the advancement of godliness. And therefore upon the judgement of discretion, common to all Christians, they are to proceed in denying or enforcing 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 fare as that which is done for the better, as it advanceth the public 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 Public 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 God's people in the knowledge of him, & the training of them in the exercise of godliness, is the aim proposed. This is procured by observing Order and Comeliness in all things to be done, of that nature. The best and most unpartial reason is to be employed 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 custom directed by the Ministers of the Church, upon advice of common reason, and most primitive and universal Precedent of the Church, and enforced 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 Fiducial Line of this Rule, oblige men in conscience to observe them or not, he shall leave the Church obnoxious to perpetual 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, unless they think themselves tied in conscience to observe that Rule, which for the latitude and kind of it is not sinful 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 fare mistake themselves, as to enjoin the Church to violate some of God's Laws in obeying theirs: in such, a man is bound with his blood to maintain his disobedience. But our speech concerneth matters of indifference, where the perpetual Law of God and Nature forbiddeth not the whole kind and latitude of the thing commanded, where no perpetual Law of God or Nature, no positive constitution of God or man, that aught 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 God, that enforceth obedience to their Authors, to do according to them, then must all men be at their freedom, to dissolve or preserve order in the Service of God as they please. Where nothing but custom of the Church, upon probable reason, directeth our practice, we must not proceed according to our private reasons, which persuade the contrary; but according to public custom, 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 Authors of Laws might have done better, in ordering matters otherwise, and yet be bound ourselves to follow the course which they prescribe. They are to answer for the things they enjoin; 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 lawful 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 principal 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 by plurality of voices, but desiring to make it appear, that nothing is said here to cross 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 Public 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  Paul requireth, that all things be done decently and in order, is not to be obtained, unless that Order and Comeliness stand upon some observances, added as bonds, to wit, to enforce 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 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 men's manners, so much diversity of minds, so much contrariety of judgements and dispositions, neither is any Commonwealth 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 public 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 offence in reformed Churches, do sin. Again, Aliqui homines, etc. 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 endeavours to help and cherish the Church of their own accord observe honest & useful Rites, and avoid Offences, and knowing that public 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 gravity of these Assemblies.   

CHAP. VII.  
The prohibition of Quenching the Spirit, concerneth immediate inspirations. Prescript Form of Prayers as well of as other parts of the Service is for the Edification of the Church. Order not to be maintained without it. Three parts of the Service of the Temple. The Praises of God, the Confession of sins, the Priest's Blessings. The Service of the Synagogue prescribed. Of the eighteen Benedictions. Of the Service of their Fast of Seven days. The Deacon ministered their Service. Justine Martyr and Tertullian misunderstood. Summe of the Church-service. All Prescript. Of Canons that Prescribe the Service to be Ordered by Counsels. Alterations in Liturgies. Agreement of Reformed Churches.  
THis is the substance of those things that are to be done, for the public Service 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 trial of them in some particulars, which in the general point of public 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 which there is none of more account than 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 Public Service in the whole: but Public Prayers, and the form of them, it is pretended, are to be referred to the discretion of the person by whom they are ministered, 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 men's 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 endued them with. This is, to my understanding, the best of that Argument, that casteth so much and so dangerous scruple in a clear business. 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 superficial 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 enabled to discern the secrets of other men's 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 made to one, he that spoke 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 endued 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 spiritual Graces, especially of Prophesying: which is also the conclusion of the same, vers. 39 Be zealous of Prophesying, but forbidden not to speak with Tongues. He that hath the Grace quencheth it, when he pursueth it not by those means, which were effectual towards it at that time: and the Church quencheth it, if they allow not the publishing of such inspirations at their Assemblies. For my part, I am confident, that the words of the Apostle, Quench not the Spirit, relate as well to the gift of Languages, as his words in this xiv. chap. vers. 1. Be zealous of spiritual Graces, especially of Prophesying. For Prophesying being excepted, the rest of spiritual 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 God's kingdom in Languages unknown to them afore, if they will take upon them to reveal the secrets of men's hearts, to design 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 praises 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 read in the Apostle: nothing composed by humane reason shall be thought so acceptable to God, so much for the edification of his people, as that which his own Spirit inditeth. But if they dare not pretend to any such Grace, let them consider upon what consequences they pretend to the Privileges of it. For they that pretend that the Church is bound to use their conceptions and expressions, for the direction of the people, in public 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 Kingdoms and Churches. For that which the holy Ghost inspireth for ordering of Church or Commonwealth, 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 profess no confidence, but of the blessing of God's Spirit upon humane endeavours, 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 GOD'S SPIRIT, and the fashion of Extemporary conceptions, in Praying and Preaching, insinuateth, and needs must insinuate to the people, the pretence of immediate inspirations, which to men of judgement they are constrained to disavow. Then, this being done, our question will be upon the right hinges, and the point to be decided will be this, Whether it be more for the edification of the people, in the direction of their public Prayers, to use those forms, which upon mature advice have been framed by the ablest of those, the Church had to intrust with that business, or these, which particular persons, out of their readiness 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 less 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; despairing to carry 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 alleged, that men's particular conceptions are more apt to address themselves to the particular occasions of Congregations, fit to be represented to God in their Prayers then a general form is able to do, it will be requisite further to represent, what advantages this convenience is outwayed 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 scandal upon it. Is it like to grow commendable with the enemies of it, in this respect, because the Ministry of public Prayers, is ridiculous to our own people? Or what is the way to make Religion, and the Sacrifice of God stink in men's nostrils, if this do not? Those of the ablest of this opinion think themselves ill dealt with, when the stops and hums of their Extemporary Prayers, are drawn in consequence, to the prejudice of that way which they desire to render commendable: but when we hear these flying pretences pass up and down, by which those demurs of humane imperfection are entitled 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 profaneness. What shall we say then of the meanest rank of persons, by whom Extemporary conceptions and expressions in such high Offices must be ministered, 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 men's opinions and inclinations, in regard of several discretions and judgements, in point of what is fit to be recommended to God in public 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 public matter of Church or Commonwealth, a man shall please to make his interest, 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 always are of divers opinions) must either pursue his interest, for the will of God in their desires, or as they are bound to be, must be scandalised 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 men's prayers in the Church have smoked with their choler in private and public 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 Commonwealth. As the matter is among us, we see how fare men's 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 scandals in the Service of God to the world's end, to which no man should come till all were ended. Last of all, it is not the ingenious conceptions of men's 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 less at work in framing terms to express 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 always the greatest part, and therefore in whom Charity hath 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 Public 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 Public Service of God in the Temple, so fare as it was moral, and consisted not in offering Sacrifices: That carrieth more prejudice with it then man's reason can enforce; That which was done there, is Precedent enough to presume, that the like is not against the Law of God and the Scripture. Of this we read 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 to specify at what times the Levites sung the Psalms of God's praises, to the Sacrifices that were offering in the Court of the Temple, whereof we read afore, 1. Chron. xuj. 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 endureth 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 perpetual 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 the Sabbaths, and New Moons, and days of Assemblies; and also to help the Priests on these days, 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 Psalms 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 alleged; and the place here signified, where they stood to sing, that is before the Ark, is the same that is signified at Solomon's 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 men's Court, or before the women's 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 Psalms of degrees are named, because they were sung there, as the Talmudists will have it, Mass. Middoth, Cap. two. Numb. 5, 6. and the annotations upon it. To this must be added that memorable passage of the Samaritane Chronicle, published not long since, the tenor whereof is this, The Highpriest living at that time (that is the year of the world 4713. by their account) took away that most excellent book that was in their hands ever since the calm and peaceable time of the Israelites, which contained those Songs and Prayers which were ever used before their Sacrifices. For before every of their several Sacrifices they had their several 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 Ministry of the Holy Priest. For this whole passage speaketh clearly of the Service of God in the Temple, showing us, that besides the book of Psalms there were other Songs used at the Sacrifices of their several 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. viij. 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; joined with Luk. i 10. And the 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. John's Vision alludeth to nothing else. Whereupon our Mead of Christ's College 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 hour, 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 hour, while the Priest within offereth the incense, and the people without prey for remission of sins 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 air. At the time of worshipping, the miracle happened to them, that they worshipped at large, every man four cubits from the next, that he might not hear him when he confessed and remembered his sins. Wherefore they stood while the Levites sung, at pouring the wine upon the burnt-offering, but when the Priest went to offer the incense, than fell every man down to make confession of his sins 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 Priest's blessing, xiiii. 9 In the Temple, after the morning Service was done, the Priests went up into the Pulpit to bless: which maketh me presume, that the Order of Service in the Temple was not 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 blood 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 sons 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 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 merciful, till the solemnity of the Lord was ended, and they had finished his Service. After all followeth the Priest's 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 rejoice 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 sins was private and at pleasure, the rest was all by prescript form. The Priest's blessing expressed in Scripture: the praises of God, out of the book of Psalms, and others for the purpose. And this is the strength of that Argument that is drawn from the Titles of the Psalms, showing that they were indicted for the purpose of praising God, and praying to him, as the tenor of them is. Two or three of these Titles it shall not be amiss 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 Psalms composed for the Master of Music, to be used in the Service of the Temple. xcii. A Psalm, a Song for the Sabbath day: It is a pleasant thing to read the vagaries of the Jews upon this Title, from whence they conceive this Psalm 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 tenor of the Psalm enforceth, 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 Psalms after the cxx. called Psalms of Degrees, expounded as afore, from the fifteen steps between the men's Court, and that of the Priests, is assurance enough that they were made to serve God with there. By which it appeareth, that the 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 alleged, 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 several Countries 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 refer to the Ancient Scribes that succeeded the Prophets; as mine Author R. Moses Maimoni hath expressed in the first particular which I intent to allege, 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 Author 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 confess 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 public and private, as still their use is: But for this Authors 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 Countries, in these and the other Benedictions, whereof they are bound to say every day an hundred, and that of old, sufficiently showeth how ancient they are, when other ingredients of their Service are subject to change with times and places: as their Hymns 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 days Fast, described in the 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 Kingdom, 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 sons 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. two. Babylon Beracoth c. ix. which Rule is enough to prove my intent, because it showeth, 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 compass of it, the people's answer was, as afore, Blessed be the Name of his glorious Kingdom to all generations and evermore. And the case is related in the Misna Taanioth two. 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 sat there, being removed from Jerusalem, whereof afore) and their resolution was, that it was not so practised, but only 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 only 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 days 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 their Services, That whereas the reading of the Law and other Scriptures, and the Exposition of it was done by principal persons, the chief of the Synagogue, with their faces turned to the people as they sat, as our Lord in the Synagogue of Nazareth, Luk. iv. 16. on the other side, the Prayers were read by him whom they call Apparitor 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. viij. n. 11. being yet inferior to the Scribes and WISE, it is plain to my common sense, that it was not entrusted 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 ministered by their inferiors, 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 sat down: Such is he that is called Apostle of the Congregation in Maimoni, the place aforesaid, that pronounceth the Service prescribed there, and to show that it was no late practice among them which he prescribeth, is called in the Misna, Beracoth v. 3. Taanith. two. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that cometh down before the Ark: The reason, if my conjecture mistake not, being this, Because the place where he sat among the Elders was higher than 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 sat the head of the Captains, of the lineage of David. Now it is to be known, that things related in the Misna, written in the days 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 lawful 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 profess. 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 intent 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 show out of some Church-writers, that some Churches might refer themselves, in the direction of their devotions, to their Bishops or to their Presbyters; but it behoveth them to show that they did it, as acknowledging that sense of the Apostle, alleging 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 Pastors, 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 Public 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 allege this exception, to put them in mind, that no Ecclesiastical writer hath yet been alleged 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 showed, after the Apostles, and the time of extraordinary Graces, wherein a prescript form of Public Service hath not been used; much less 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 enforce either another sense, or quite contrary to that which they are produced to prove. The words of Justine, the place aforenamed, Apol. two. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Ecclesiastical 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 Hebrew. Their Ancient Doctors have this saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever saith Amen WITH ALL HIS MIGHT, the Gate of the Garden of Eden is opened to him, Musar. C. iv. And in the same manner of speech, Maimoni describing their Morning Service, c. ix. 1. and the people answer, Amen: be his great Name blessed for ever, and to all everlastings, WITH 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 days, whereof afore, addeth; and proceedeth in such like discourses, according to his ability, until he humble their hearts and they repent perfectly. In the Hebrew 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 less than thus: They will needs make Justine dream, as much as themselves do, of making show of men's faculties in conceiving Prayers, who speaketh of nothing but that earnestness of Devotion with which he saith the Bishop or Presbyter came to consecrate the Eucharist, more proper without doubt to that prime point of God's Service; which he thus expresseth, That he sendeth forth Prayers and Thanksgivings WITH 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 less than afore, speaking of the Common Prayers of the people, which he saith they made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or earnestly, as shall be said. The words of Tertullian, Apolog. C. xxx. Illuc suspicientes Christiani manibus expansis, quia innocuis; capite nudo, quia non erubescimus; sine monitore, quia de pectore oramus pro omnibus Imperatoribus. It is justly excepted, that these words are not to the purpose, as containing the private devotions of Christians, compared with those of the Pagans. Nevertheless, 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 public. He saith there, that Christians prayed with hands stretched out, to protest their innocence; bareheaded, to profess 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 several Deities, which he calleth Monitors, the Christians prayed without Monitors, because they prayed by heart. For the words, sine Monitore, quia de pectore, of Tertullian, affected always to imitate and express 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 showed 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 themselves to prescript forms of Prayer, as well as other parts of God's Service, will be from the parts of it. The Psalms of David, in the first place, do mix Prayers with the praises of God, and are no extemporary conceptions, yet were always one of the first parts of public Service, as shall appear in due time. As for other Hymns of private composure, Conc. Laod. Canon 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That besides enrolled Singers that go up into the Desk, and sing out of the Parchmine, others ought not to sing in the Church. Canon 59 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That Psalms 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 only to be sung out of those books by Clergy Chanters, enrolled 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 custom to put Dei Gratia in Titles and Inscriptions of Letters. But that the custom 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 hear. 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 unpartial 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 God's 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 several Prayers of the Congregation & Benedictions of the Bishop or Presbyter, on their several 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 showed 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 only for the general and particular necessities both of the Congregation and the members of it, but of all members of Church and Commonwealth, 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 always consecrated with it; wherein remembrance was made of all the blessings of God's Providence, in particular, that of our Lord Christ, which it pretendeth to commemorate with prayer that his Ordinance may be effectual to the present. I know there followed Thanksgiving 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. two. 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. viij. 26. when he saith, The Spirit itself 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. Chrysostom's 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 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 ministered by the Deacon, as S. chrysostom said, and as it shall appear afterwards, by the remembrance we shall find of the Custom of the Church. For I suppose no reason will yield, that the Church referred themselves to be directed in their Public Service by that rank of Ministers. As for the THANKSGIVING which the Sacrament was consecrated with, I will here use no more than the words of S. Cyprian, de Lapsis, Serm. xiv. Vbi verò SOLENNIBUS adimpletis dare calicem Diaconus praesentibus coepit, etc. 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 Tertullia's time, the form whereof by S. Cyprians time was become SOLEMN. Of the Preface Sursum Corda, remembered 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 of Prayer at celebrating the Eucharist, I will take upon me to presume no less 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 hours (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 always the same, but such an one as every one composed for his own turn. This is argued from the three Council 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 Synod, we are told was first ordered, in the two. Council 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 ignorantiam, vel per minus studium fuerit compositum. It seemed good also that those Prayers, or Masses, which have been allowed in the Council, 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 Synod, 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 African Canons, as they have been published in the Collection of Counsels. In particular, by Justellus his preface and edition of those Canons it appeareth, that the Council which is there called the three 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 Council of Carthage in which that Code was enacted, Post Cons. Honorii xii. & Theod. viij. A. D. CDXIX. whereof nevertheless this is none. But this two. Council of Milevis, Theod. seven. & Palladio Coss. A. D. CDXVI. decreed indeed against Pelagius and Celestius, but made no Canons whereof we have just remembrance: the xxvii fathered upon it, are packed together out of divers African Counsels, one whereof is that of Carthage Honorio seven. & Theod. two. Coss. A. D. CCCCVII. among the Canons whereof there is one, which in the Copy, published first in Greek by Du Tillet, since with the Original Latin, 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 African Council, proferantur) sed quaecunque à prudentioribus fuerint collectae, dicantur. This also seemed good that these Prayers which have been allowed in the Council, 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 Episcopal 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 usual Synod of the African Churches, that all Episcopal Churches of those Provinces might be conformable. But this supposeth a Form which those Churches had, how should else provision be made against alteration in it? And this being without doubt the Authentic Canon, from which both those recited have been jumbled into the Counsels 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, than the words of this Canon enforce. 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 custom hold through our Province. Conc. Epaon. C. xxvii. Ad celebrandum divina Officia, Ordinem, quem Metropolitanis tenant, Provinciales observare debebunt. For celebrating divine Offices, those of Provinces shall be bound to observe the Order which the metropolitans hold. By which appeareth the point aimed at in all 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 African 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 always the SAME, intended not to appoint the SAME Minister always 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 afric, and others for their several Provinces. And because they allow by this Canon every man to compose his own service, so it be always the same, let them take notice how this agreeth with Zonaras, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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. Only 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. African Canon proceedeth: the title whereof is, De precibus ad altare dicendis, of Prayers to be 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 Synod; where it requireth them either to be allowed by the Synod, 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. Add 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 continual alterations, the true reason why the Primitive forms cannot now be exhibited. I am not so credulous as to entitle the Liturgies fathered upon S. James, S. Mark, S. Peter, no nor S. Basil, or S. chrysostom, 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 several ages have brought to pass, from a prescript form at the beginning, though not this. For example, That which is called S. Peter's, is word for word the Canon of the Roman missal, 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. Peter's. 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 cyril 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  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 Arabic 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 credere, pro temporum opportunitate factitatum. For as the Latin 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 Roman Service by the Pope's 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 Copy which he translated, in which the Liturgy called S. Basils' was couched at large. Of the two that remain, entitled 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 continual 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 profess. For presuming, as we do, that an alteration in matter of Religion hath come to pass, what better account can we give how it should be effected, what more reasonable way can we assign, of conveying it into the minds of the people, then by unsensible alterations in the form of public service? which so long as we know in general 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 profess 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 Problem 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 limbs 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 ministered by immediate inspiration of God's Spirit: yet this I will take upon me to conclude out of the premises, that as it had been in the 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 several 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 principal. 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 Roman Mass, which was once the Gregorian Service, hath abolished the Spanish, Gaulish, and German Orders, and confined that which is entitled to S. Ambrose to his own Church of Milan. That this perpetual 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 Principal of the Clergy should be employed to advise the whole kingdom assembled, to enact a Form of Service, to the purpose that those which could make no Prayers of their own head, might use it as cork to help them to swim with, not for any of these considerations expressed afore, especially the practice of it once enacted, having been without interruption ever since, is a thing so fare from common reason to conceive, that it is hard to believe that those which speak it believe themselves in it. In Luther's 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 fare as my lot hath been to know the preacher of it, I confess it is a thing which hath made me much marvel, to see them so punctual 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 Churches of that Reformation, use to neglect the Order appointed them, and use the voluntary conceptions of their Ministers in public 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 allege the same reason from their Doctors, 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 Doctors. 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 German Sectaries, that dreamt of Enthusiasms, and immediate inspirations.   

CHAP. VIII.  
Of times of Assemblies. Daily Morning and Evening Service is for the edification of the Church. Humane Institution of Festivals lawful. Public Service upon them, and upon weekly and yearly times of Fasting, is for increase of godliness. Of frequent celebration of the Eucharist. Hours of Prayer among the Apostles and Primitive Christians, from the Synagogue. Festivals of the Law for gladness, and those of humane institution in the Synagogue. Of Fasting-days in the Synagogue and Primitive Church. How the Eucharist was frequented in the Primitive Church. The Order of this Church agreeable with the judgement of chief Reformers.  
THe next point concerning in general the Order of Public Service, is the difference of times, and days, and hours, 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 Godliness. 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 allege, That it is not for the honour and glory of God to be served in public, or that it is not for the benefit of his people to join together in addressing their petitions, in procuring their daily wants at his hands. Nevertheless, 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 God's Service is to outweigh the world and the occasions of it. Only, because it may be said, How many idle bellies are maintained in the Church of Rome, to Pater over their Matins 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 scandal to more purpose, for the hindering of Goodness, than rooting out the substance of God's Service, rather than reforming the abuses of the manner of it. In the next place, the difference of Festival and Fasting-days 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 Godliness. Here indeed some pretence of reason hath been made, to show that it is not in the power of the Church to appoint Festival days, as a thing contrary to the tenor of the Law which saith, Six days 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 days: but without doubt it was always a gross inconsequence, to imagine an 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 always a gross inconvenience, to imagine God to give a command here, which we must suppose him to cross afterwards in the law of Moses, when he cometh to appoint New-moons and other Solemnities to be observed on these six days. Therefore when the Commandment saith, Six days thou SHALT labour, the meaning is, Six days thou MAYEST labour: thou art licenced 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 days may work be done: And in the Hebrew 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 general, for the purpose whereof we speak. For, the blessings of God, whereof these Solemnities renew the remembrance, are of that esteem to the Church, that we are not able to express too much thankfulness in taking that occasion of solemnising his Service. And the greatest part of Christians are such as will receive much improvement in the principal 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 powerful 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 men's ordinary work, but to prefer the Service of God before it. If the Public Service of God be of better esteem than the business of this world, well may the Church own all the means by which she laboureth to procure the exercise of it: but if the business 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 than it tendeth to that purpose. 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 days: To that must the same be answered as afore, That it is the use and improvement that the devil would choose to make of such scandals, to prevent the abuse of God's Service, by rooting out the exercise of it. As for particular Solemnities of Fasting, by the week, or by the year, we are to consider that abstinence is not only the cure of that sensuality which surfeit breedeth, but the most powerful 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 offences? Let common sense be judge, whether he shall do it full or fasting to better purpose. Wherefore, being subject to run into offence from time to time, what more wholesome Ordinance can the Church have, then to Assemble from week to week to humble ourselves in the presence of God, and to labour to divert his due wrath, that it light not upon us in general or in particular? And being subject nevertheless to heap wrath against ourselves, by slighting our continual humiliation and repentance, what more Solemn Ordinance could reason devise, then Fasting before Festivals; then before the most Solemn yearly Festival, 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 days: Should Christians never Fast but when public calamities, or extraordinary occasions of the Commonwealth 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 offences, 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 is the advantage which the devil would wish to make of such abuses, to make them the pretence to root out the Service of God, and so to save the pains of reforming it. The last consideration which I refer to this head, concerneth the frequent Celebration and Communion of the Eucharist, which is indeed the crown of Public Service, and the most solemn and chief work of Christian Assemblies. And though for the particular time of Communicating, it is rather commended than enjoined, 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 always disposed to communicate, yet, that in the general of the Church there should not always 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 backwardness from spiritual duties, can be alleged. For if it be said, That the Church of Rome, by retaining the Custom 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 would choose to make of their abuses, to persuade men, that so long as private Masses are abolished, they are at freedom 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 than 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 Festival and Fasting-days, the occasions whereof are here commended, shall minister opportunities of continual Preaching, even beyond those of hearing, always 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. It is thus written of the first Disciples, Acts two. 42. And they continued steadfastly 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 gladness and singleness of heart. Again, three 1. Now Peter and John went up together into the Temple, at the hour of prayer, being the ninth hour: that is, three after noon. The Synagogues were instituted for the moral and perpetual Service of God, by prayer, and praising him, and expounding his word, leaving the figurative worship of Sacrifices to the Temple: upon which nevertheless the circumstances of that moral 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 days, when there was a Sacrifice more than ordinary offered by the Law, a third called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, over & above. Further, n. 8. That, as the limbs of the Evening Sacrifice were burning all night upon the Altar, so, in correspondence, there was ordered a prayer at night, which, though not obligatory, he saith was practised by all Israel. Of the Service appointed for Fasting-days, at closing in the Evening, called therefore by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I need say nothing here. C. two. n. 2. he declareth, that because, when the Eve of the Passeover fell upon the Friday, the Evening Sacrifice was killed half an hour after noon; therefore the time from which the Evening Sacrifice became due was from thence to half an hour after three; which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Evening Service, the less being from thence to Sunset. So that he who prayeth this Service from half an hour after twelve, is disobliged of the debt of it: And upon what terms it is said, either at both these hours, or at the one, according to their orders, it followeth there, n. 3. Of these three Services, the Hebrew Doctors, 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 hear 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 hour, Acts x. 9 his meaning was to observe the lawful hour of the Evening Service half an hour after Noon: though, being at Jerusalem, he went up into the Temple with John at the hour of Prayer, being the ninth hour, when this Service was performed there, in the Assembly of the people. The same which Judith observed, as we read, 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 Psalm, 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. showeth, that the hours 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, Acts two. 15. upon the third hour of the day; of S. Peter, that went up to pray at the sixth hour; and of Peter and John, that went up to the Temple at the hour of prayer, being the ninth hour. 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 itaque & 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 hours, and those no other than 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 custom, 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 Hebrew Doctors make but the second. Whatsoever become of this difference, as concerning the hours of men's private prayers, the public hours of the Temple, observed by the Apostles, became a Precedent to the Church for the Public 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, seven. 24. They are again exhorted to pray at other hours besides, viij. 36. But as concerning their Assemblies, thus he instructeth the Bishop to teach the people, just according to the practice of the Synagogue, alleged out of Maimoni two. 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 days, 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 days, according to these Constitutions. It is not then this Authors 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 custom of the Synagogue; but it is the custom of the Church by him remembered, 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 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 hours, thence we gather, that the Church cannot be without a certain discipline. And at this day, if too much dulness hindered not, it were useful every day to hold such Assemblies. Of Festivals appointed by the Guides of the Synagogue, not by the Law of Moses, we have four, to my remembrance, expressed in the Scriptures. The first is that of Purim, Esther ix. 20. The second, the Festival of the Law, upon Tisri xxiii. observed still among the Jews for making an end of reading the Law, which they begin to read over again the next Sabbath; pointed at Nehem. viij. 9 ix. 1. as Scaliger De Emend. Temp. seven. Not. in Comp. Jud. hath excellently observed. It is first to be known, that the Festivals of the Law were appointed to be solemnised with mirth and gladness of heart: wherefore they are called, Num. x. 10. The days of your gladness. And in the Psalm 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 gladness, 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 Festival, 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. viij. 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 Festival, are said, ix. 1. to have fasted on the xxiiii. of that month, 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 usual Solemnities of it were passed; which by the Law ending upon the xxii. and the Fast not kept till the xxiiii. it is plain that the reason was, the Festival of the Law, falling then, and observed upon the xxiii. as now, not by the Law, but by the Constitution of their 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 year by year, 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 Festival fell upon the xxii. of the month 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 Months) 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 days of several months, whereof a great part fell in that month. For this is that which the Scripture saith, At times appointed year by year. The last is the Dedication of the Temple by Judas Maccabeus, which our Lord observed, John x. 22. neither is it within the compass 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, 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 public Order and Custom, upon set days of several months, as in their Calendar is yet to be seen; whereof some are remembered in the Scriptures. Zach. seven. 5. and viij. 19 we read of the Fasts of the fourth, and fifth, and seventh, and tenth months, in remembrance of those calamities which God had punished the sins of that people with upon those days, most of them still remembered in their writings. Besides, that which is read in the Law of Moses, Num. x. 9 And if you go to war in your land with your enemies that distress you, than 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 sins, and of Proclaiming Fasts for strict repentance, and diverting God's 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, mondays and Thursdays, 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 Israel to read the Law at morning Prayer upon the Sabbath, and the second and the fifth, that they might not rest three days from hearing the Law: and Esra appointed to read it at evening Prayer upon the Sabbath, because of idle persons. And he ordered that three men should read upon the second and fifth, and not less than 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 days were more solemn for Assemblies, than 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 less. But the observance, without doubt, was not so strict upon them, else could not the Pharisee have alleged it for his own praise. And the Order of proclaimed Fasts, whereof I began to speak, argueth no less. It was at the least for three days, beginning at the Monday, and so on the Thursday, and Monday next, Maimoni Taanioth. C. i n. 5. But if seven days of fasting were appointed, than they went on interchangeably from the first Monday, C. iii. n. 5. So the Congregation fasted not on Sabbaths or Festivals, neither did they begin fasting on New-moons, or the Dedication, or Purim, or the working day of a Feast, (that is the days that come between the first, and last of the Passeover and Tabernacles) but if they had begun afore, they went on upon these days, C. i. n. 6, 7. If these days than had been fasted ordinarily with such strict observance, then could not the extraordinary Fasts, which were purposely cast upon the same days, have been perceived. The institution and observation of these Solemnities in the Synagogue, as it regarded no Ceremonial Service, which figured things to come, but the Service of God by public Prayers, and the Praises of God with hearing his Word upon the remembrance of his blessings, or of our misdeeds, was a due Precedent for the Church to follow, according to the chief occasions ministered 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 solemnised from the beginning, acknowledging, as we do, that it was the ground of determining the day which we celebrate through the year, in stead of the Jews Sabbaths: and seeing the Apostles assembled the next Pentecost after it, Acts two. 1. we know there was from the beginning a great deal of difference and debate about the time, those ancient Christians of Asia solemnising it according to the Moon, by a custom pretended to come from S. John: (whereof we read in Polycrates his Epistle related in Eusebius, Eccl. Hist. v. 22.) the rest upon the first day of the week, upon which our Lord risen again. These that differed so much about the time, agreed always in observing the Festival. So they did in observing the Fast before it, that were at much difference as well about the number of days, 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 forty hours of the day and night. The Passion-day was commonly kept of all with Public 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 days to be appointed for Fasting in the Gospel, on which the Bridegroom was taken away. That is the Passion-day and the Saturday after it, according to Tertullian, De Jejun. c. 14. where the Sabbath or Saturday is qualified, Nunquam nisi in Pascha jejunandum: Never but at Easter to be fasted. And the appointment of the Gospel, whereof he speaketh, is that, Mark two. 20. The days shall come in which the Bridegroom shall be taken from you, and then shall ye fast in those days: or, on those days, as than 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 Latin, 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 forty: and they measure their day by the hours of the day and night. Meaning that when they fast, they fast from evening to evening. Which is more, Ruffinus read it not otherwise: for thus he translateth those last words, Nonnulli etiam quadraginta: Ità ut horas diurnas nocturnásque computantes diem statuant. Meaning, that some fasted forty days, but that those which fasted forty days, computed every day four and twenty hours of the day and night. By this reading, those some of whom Ireneus speaketh, kept Lent forty days, even afore his time: though as Petitus fairly conjectureth, not upon all, but upon some days of each week, as it hath been showed, that the Jews kept their long Fasts but on mondays and Thursdays; and as he duly proveth, that in S. Augustine's and Leo the Greats time, they fasted the Lent at Rome but three days in a week. The other reading related afore, is from Robert Stevens Greek, which Nicephorus followeth, for so he is translated in Latin; Nonnulli autem quadraginta horis diurnis noctur-nisque diem metiuntur: to say, That some measured that one day which they fasted, by forty hours 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 Latin, instanceth in this passage thus: Incidi nuperrimè in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gracam, quam cùm evolverem, occurrerunt forte fortuna Irenaei verba quae Eusebius, C. xxiii. L. v. citat, de jejuniorum diversitate, sic Graecè habentia; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Very lately, saith he, I lighted upon a certain abbridgement of Evangelicall History in Greek, which turning over, I met by mere chance with the words of Ireneus, which Eusebius citeth, xxiii. 5. concerning difference in fasting, which in Greek run thus; For some fasted one day, some two, some more, some forty hours of the day and night, fasting an hour for a day: that is, forty hours for the forty days of Lent afterwards. This reading maketh the conjecture probable, that it was first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quadragesima, for the number of forty hours, 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 enlarged to forty days, as the Author alleged by Rhenanus saith, That it was at the first of forty hours, an hour for a day, to wit, of those days that were observed afterwards. The issue of this dispute, Whether forty days 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 forty days, in the writings of those times, to my knowledge. In the mean time it is manifest, that there is no time of the Church to be assigned, when the Festival of the Resurrection, and the Fast afore it, was not solemnised. The Fast upon Wednesdays and Fridays is referred to the like reason in the Constitutions of the Apostles, v. 14. seven. 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 alleging 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 Lord's day; upon those in Fasting until the ninth hour. I marvel not to hear him refer those Customs, whereof they knew no beginning, to the Order of the Apostles. But the terms on which the Catholic Christians stand against Montanus and his sect, in Tertullian, de Jejun. c. two. 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 stationum, quae & ipsae suos dies habeant, quartae feriae & sextae, passiuè tamen currant, neque sub lege praecepti. Therefore otherwise (beside the days 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 man's 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 days 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 mondays and Thursdays in the Synagogue, and therefore taken up, in imitation of the Synagogue, and upon the like reasons. The general whereof is well laid down by S. Hierome upon Gal. iiii. 10. His question is, how the Church, appointing Festivals and set times of Fast, is clear of the Apostles charge upon the Galatians there, Ye observe days, and months, 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; 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 days are appointed for all to assemble at once: not because the day on which we assemble is more not able than others, but because on what day soever we assemble, by seeing one another, more gladness ariseth. Meaning that gladness wherewith they celebrated their Festivals. So his mind is, that all difference of days 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 days are equal, but that Fasts and Assemblies are appointed among other days by discreet men, for those that spend more time in the world, then on God, and can not, nay will not assemble all days 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 always seasonable. The Primitive Christians were always assembled, always in posture for the Service of God, as we read 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 scandal to the Faith. Here the wisdom and the authority of the church-guide behoved to take place, by customing certain times, whereof the occasion was justest, to confine men from Secular employments to better purposes. And how this course prevailed in matter of Festivals, I refer to those well known words of S. Augustine, Ep. cxviii. where being to instance in some universal custom 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, quacunque 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 purpose was, that the outward freedom, which he allowed his Disciples for the time, should symbolise with the inward comfort which the Gospel professeth, and conduct and train them (as trained they were by his Doctrine, in divers particulars, by corporal to spiritual 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 fly 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 coldness 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 Precedent of the Synagogue directing not to do less, what course should it observe, but, in stead of mondays and Thursdays used in the Synagogue, to practise Wednesdays and Fridays 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 out of Maimoni afore, that they might not rest three days from hearing the Law, that they made choice of mondays and Thursdays in regard of some great calamities that befell their nation upon those days: What marvel is it if the Church had regard to those which befell our Lord on the Wednesday and Friday, the other Moral reason of assembling once in three days for God's Service concurring? Those ancient Christians of Tertullia's time, conceived that the Fast afore Easter is appointed in the Scripture, which saith, The days will come that the Bridegroom shall be taken from among you, and then shall ye Fast in those days, 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 symbolising with the nature of Fasting, but the appointment he must needs refer to the Custom of the Church, and the Ordinance of the Guides of it. It is not much otherwise with those other days wherewith some enlarged 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 in the Church, on purpose to bring them into rank with Montanus his discipline, for which he pleadeth, recharging the Catholic 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 days 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 days of Fasting every week, to choose the days 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 than 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 Public Service of God, into the ordinary and uniform practice of his Church, which being commanded but in general, without such particular appointment are not like to be exercised to great purpose. Whereas the discipline of Montanus, set up in downright terms as schism in the Church by assembling apart for the exercise of their own particular and voluntary observations, whatsoever heresies besides it may have been embarked 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 choose the Wednesdays and Fridays to be observed with more strictness upon these occasions: because we saw afore that all Fasts that were indicted in the Synagogue, were by Order to fall upon the mondays and Thursdays, which in a lower degree they observed otherwise. And therefore the Orders of this Church of England, instituting Festivals for the Public Service of God, in remembrance of his most remarkable blessings, instituting times of Humiliation and Fasting, for diverting his wrath, which our sins 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 days, to our devotions. And though we come not near the strictness 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 Public 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 days for Fasting, hath found so good respect for the particular in the Reformed Churches: the general 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 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 pedagogy 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 policy's 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 Customs, are much more effectual to put the vulgar in mind, than writings. Now the difference of ancient between several Churches, in the point of Public Service, upon Festival and Fasting-days, is that which Epiphanius remembered afore, that the Assemblies upon Wednesdays and Fridays were held all Fasting till three after noon: and Tertullian, so long afore him, De Jejun. C. two. acknowledgeth the Stations of the Christians were wont to be kept on Wednesdays and Fridays, 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 days, this holy Catholic Church counteth glad days, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serveth to express 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 Lord's day. So, to assemble in the morning, was the mark of a Festival; to departed at three afternoon, of a Fast. Further, Socrates v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again, at Alexandria on Wednesdays and Fridays, both the Scriptures are read, and the Doctors expound them, and all that belongeth to an Assembly is done, besides celebrating the mysteries. And this is an ancient custom at Alexandria: for it appeareth that Origen taught most of his Writings on these days in the Church. Because they took the Eucharist to be a piece of Festival 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. Nevertheless, 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 days of Fasting. And in the same place he disputeth against those that forbore the Kiss of Peace (used in some places afore receiving the Eucharist, in some places, after it, Conc. Laod. Can. nineteen. Innocent. I. ad Docent. 1.) upon days of Fasting: which was an observance of Fasting-days, 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 four times a week, Lords days, Wednesdays, Fridays, and Sabbaths, and on other days, 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 regionésque 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 countries of the world, (as that some fast on Saturday, some not: some participate every day of the Lords body and blood, some receive on certain days: in some places no day is intermitted, but it is celebrated, otherwhere only on the Sabbath and Lords day, otherwhere on the Lord's 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 custom of the Ancient Church was to celebrate the Eucharist, if not every day, yet upon all Lords days, if not rather by consequence upon all Festivals, or all days of more solemn Assemblies, as the Crown of the Service for which they assembled; both upon example of the Primitive time. The 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 gladness, and singleness of heart: to what purpose shall we imagine that Breaking bread, and Communion is mentioned, besides the Service of the Temple, but to signify 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 christian's. This notwithstanding, in other places, it seemeth the Eucharist was celebrated but upon Lords days, 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 days 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 make their Collections for the poor, which Tertullian showeth was done at their Assemblies, 1. Cor. xuj. 2. Tertull. Apolog. C. xxxix. and in pliny'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 Lord's day can we think might be Set for this purpose? Justice Martyr, for certain, mentioneth no other Assemblies of Christians, but on the Lord's day, in the place aforenamed. And in the Constitutions of the Apostles two. 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 days, as it followeth afterwards. pliny'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 tie themselves, upon a Sacrament, not to any wickedness, but not to commit thefts, robberies, or adulteries, not to falsify their trust, or deny a thing deposited, being demanded. This done, that their custom was to departed, 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 only under the Apostle, as Acts xx. 11. 1. Cor. xi. or under Ignatius, but in Justine Martyr and Tertullia's time, appeareth by their words. Justin. Dial. cum Tryph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore, that Prayers and Thanksgivings made by the worthy, are the only 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. two. 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, commanded by our Lord, both to all, and at meat time, we receive also at our Assemblies afore day, but at no man's hands but our Precedents. They are the words whereupon he groundeth: For Tertullian reckoneth it among Traditions, that is, Customs of the Church not commanded in Scripture. Which notwithstanding, nothing hindereth, but the same might be practised in the Apostles time, and remembered in the Scriptures. To which opinion I rather incline. Otherwise, whence should the Custom rise, in Justine and Tertullia's 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 alleged 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 Cassander's reason, because it was not his purpose to make known the fashion of the Eucharist to unbelievers, which might bring it into contempt among them. pliny's words alleged seem to import, that the Christians of his time Assembled twice on Lords days, before day, and at night. Before day, to praise Christ as God, and to tie 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 formal 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 showed that the Eucharist was celebrated. And so pliny'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 Public Service of God. Therefore if any man pretended the necessities of nature, he giveth him leave to eat at home, xi. 34. because it hath appeared, that these Assemblies were held towards night, and that (when the Custom of the world was to entertain themselves) than they Assembled to this sober and Christian refreshment. But in this xiiii. Chapter he hath touched all the parts of Public 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 BLESS with the Spirit, how shall he that occupieth the room of the unlearned say Amen at thy GIVING OF THANKS? my purpose is to show, 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 Rubric of our Service, which saith, Upon the Holy days, if there be no Communion, shall be said,— with that which followeth; and more plain by the Rubric of the first edition of Edward VI after the Exhortation, which saith, In Cathedral 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 Primitive practice, so fare 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 nevertheless, as shall appear, never properly belonged to the celebration of that Sacrament) at the place appointed for the ministering of it.   

CHAP. IX.  
The reasons why it is for the edification of the Church to use Ceremonies in Public Service. It is avowed by the chief Reformers. Of the respect of Times and Places. Of the difference of Vestures and Gestures. Caution in matter of Ceremonies. The obligation of Rules whereby they are determined.  
OF the Rites, and Circumstances, and Ceremonies of God's Service in Public, it concerneth to say something here, where we are about the general Order of it: and yet, so much hath been said of it, and to so good purpose, that he that would come down to the particulars of it, shall be enforced to say over what hath been said again. My purpose is to discourse in few words, the reason and ground upon which in general it is expedient, that the form of Public 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 Comeliness; and nothing can become the Service of God, but that which serveth to stir up, and to exercise the inward reverence of the heart in ourselves, 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 public good requireth they should possess in men's minds. In the State of Princes, in the Courts of Judgement, in Military matters, in the passage of all public 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 public good requireth all men to hold those powers by which these great matters are managed; which it is not possible should make impressions upon gross 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 gross 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 own to the wise and unwise of God's people, to conduct them in the way of godliness by means proportionable to their faculties. The outward form of Public 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 less withdrawn from their senses, how great impression shall the example of the world, practising the Service of God in an orderly and reverend form, make in the minds of men that cannot receive it from their reason, but from their senses? This effect in things of slight consequence in particular, which nevertheless, altogether, amount to a considerable sum, is better seen by the gross 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 Public Service is indeed a kind of Discipline and pedagogy, whereby men subject to sense are guided in the exercise of godliness: It is, as it were, the apparel of Religion at the heart; which some think, like the Sun, most beautiful 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 apparel without. And therefore, under better judgement, I hold it requisite, that the observance of Rites and Ceremonies in the Public 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 Public Offices of the Church, with the respect of those Guides that ruled it. But since the Net of the Gospel hath been cast in the Ocean, and caught good and bad, it is more requisite that all should pass, as under rule and observance, so in the most reverend form, that the coldness and indifference of the worse 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 witness the disposition of the heart answerable. The Apostles ordinance of Praying and Singing Psalms, 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 Public Service, signifying the overshadowing of the Holy Ghost, and God's 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. two. 11. of burying in Baptism, Col. two. 12. Rom. vi. 4. of the unction of grace, 1. John two. 20, 27. 1. Cor. two. 21. allusion is made to some Rites of Ecclesiastical Offices, used even at that time. As for Ecclesiastical Writers, it will be hard to name any of them so Ancient, in whom are not to be found divers particulars of this nature. But the general 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 WITH DECENCY, 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 Public 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.  in sacro fidelium caetu decor è peragantur omnia, & quâ convenit dignitate. That in the holy Assembly of the faithful, 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, quae in omnibus honestis actionibus spectari debet, illic maximè eluceat. And indeed the end of comeliness is, partly, that using such rites as procure reverence to sacred things, we may be by such helps excited to godliness: 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: neque 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 godliness; or which at least may conduce to ornament suitable to the action: and that, not without benefit, but to put the faithful in mind with how much modesty and religious observance they ought to be conversant in sacred actions. What this in general 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 of God in Spirit and Truth, proper to the DISPENSATION of the Gospel, is acceptable to God at all times, that all days are equal 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 general 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 month, used otherwise, no part of God's Service, but sacrilege 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 special promise of God from the unity of the Church, and the Assemblies in it. Which because they cannot be held without public Order, confining them to Times and Places, thereupon those Times and Places, which are capable of no Holiness in themselves, are nevertheless truly qualified HOLY, as an attribute derived from the holiness of those actions to which they are designed. Which may well be called a relative, or metonymical Holiness. 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, ministered 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 public Order, confining the Times and Places of Assemblies: hereupon, those Times and Places which are capable of no Holiness but that which is ascribed to them, in relation to that work whereunto they are assigned, give Holiness to that work again, in as much as if it be done in opposition to that public 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 God's presence. This is the ground of that respect which is due to the Times and Places of God's Service, and which, if it go not beyond the consideration here expressed, cannot prove superstitious. The Holiness of that work which differenceth them, requireth they be so used as may conduce most to stir and maintain the right apprehension of that work in our own minds, and to convey it to others. If the days of our Assemblies be employed upon ordinary business, 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 days are, and the common use of them, common reason and experience will prove to breed a common esteem of the work of God's 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 general, though we refer ourselves to Law, or commendable Custom, for the particular of it. That which is to be said for the difference of Vesture, in solemnising 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 convey to other men's, 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 convey by the senses to the mind that respect which they ought to bear. And the world hath tried enough, that those which have made it part of their Religion to stick scorn upon such slight Circumstances, have made it, no less, to deface and disgrace the substance of God's Public 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 stir up a man's own mind to pray with more humble and fervent groans. And then it followeth, Et nescio quomodo, cùm hi motus corporis fieri nisi animi motu praecedente non possint, eisdem rursus exteriùs visibiliter factis, ille interior invisibilis qui eos fecit, augetur: ac per hoc cordis affectus, qui ut fierent ista praecessit, quia facta sunt, crescit. And I know not how, though these bodily motions are not done without the motion of the mind going afore, yet again, by the outward visible doing of them, that inward and invisible one which causeth them, increaseth: and so, the affection of the heart, antecedent to the doing of these, by the doing of them gathereth strength. Christians have bodies as other men have, and though the Service of God consist in the inward intention of the mind, and the devotion of spirit which performeth it, yet this bruit part of us is able to contribute so fare towards it, as it refresheth in ourselves, 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 than actors in it; there, as the natural 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 public, and propagateth in others that which it cherisheth in ourselves. Besides that, it contributeth towards the comeliness of such Assemblies, if it be uniform. To good purpose it was a Deacons office in the Primitive Church to put the people in mind of these observances, at least in great congregations. But in this whole matter of Rites and Ceremonies in Common Service, there is Caution to be used, with which (though in the latitude of their nature indifferent) they will prove an advantage to it; and without which, they may prove an offence 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 ourselves, to express and convey 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 itself, without reference to the due end and purpose? Then must it needs turn to a voluntary observance, wherein we discharge ourselves to God, in stead of the Service he requireth. Besides, those that are not offensive for their kind, for their number may prove no less. 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 Public 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 showed, that Order as well as Comeliness is the Rule to direct the form of Gods Public 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 Public Order enforceth, that is, which are either enjoined by Law, or practised by Custom 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 showeth 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 offence to the weak, which the Apostle forbiddeth; which those that are practised upon Public 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 Public 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 Council at Jerusalem, ordered, Acts xv. 20. that those which were converted from the Gentiles, should abstain from things dying in the blood, and sacrificed to Idols. S. Paul circumcised Timotheus, xuj. 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 freedom, yet living and dying to the Lord, they had a pious intention in general, 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 days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain. And, Coloss. two. 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, taste not, handle not? And to Titus i 10 There are many unruly and vain talkers, and deceivers, especially they of the Circumcision, whose mouths must be stopped. And wherein, he expresseth, vers. 15. Unto the clean all things are clean: Showing 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. two. 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 spy out our freedom 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 freedom which the Gospel estateth, and not satisfied of the right of Christians, for their particular practice, made a conscience of days and meats according to the Law. The other, renouncing their freedom, and in love with their own servitude, took upon them to dogmatise 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 weakness than a doubt of the truth) yet for will, most resolute to stand in it. Those in action doubtful, these in opinion erroneous. These are the men whom the Apostle chargeth by the Law of Love not to scandalise; showing that in two things it might be done: First, Rom. xiv. 15. If thy Brother be grieved with thy meat, than walkest thou not charitably; destroy not him with thy meat for whom Christ died. Which Origen conceiveth to point at such as took distaste at the Profession of Christ, so as to forsake it, upon occasion of such slight offences: And the vehemence of those terms which the Apostle useth seemeth to import no less. 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 offence. 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 freedom, he that did not, might be moved to use it with a doubtful conscience, which the Apostle declareth to be sin. By the way, that offence whereof the Apostle writeth, 1. Cor. viij. 9 x. 27. is of another nature, not pertinent to this purpose; for here the offence is an example that moveth a man to do that which is lawful, with a doubtful conscience: there, it is an example which moveth a man to do that which is unlawful, with an erroneous conscience, that is to say, when the example of him that hath knowledge, eating that which was sacrificed unto Idols, without difference, moveth the simple to participate in the worship of Idols by feasting on their Sacrifices. Thus it is supposed that offence is given to the weak by the orders of this Church, when those that are not satisfied in the things ordered, either take distaste thereupon at the Church, and the Communion of it, or are moved by example to do that which is ordered, with a doubtful conscience. Where it must be excepted, that no man can use this argument of scandal to the weak, but he must acknowledge the things ordered to be lawful. For the weak, whom the Apostle forbiddeth to offend, is he that is not persuaded of the lawfulness of that which is lawful indeed. Besides, he that pretendeth the scandal of the weak, by example moving to proceed upon a doubtful conscience, is not subject to that kind of offence. For, in that he complaineth, he showeth he is ware enough of the danger: And it is without the compass of common sense to imagine, that a man should stumble in following the example against which he professeth. In fine, the opposition made to public Order, and that which it enjoineth, is evidence enough, that they are not the weak but the strong, not the doubtful 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. two. 5. whom he chargeth the Colossians and Titus not to forbear, that we have to deal with. The matters were light wherein their offence stuck, but the consequence which opposition drew, involved the substance of the Gospel. So are the things slight which we stick at, but public 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 offence. True it is, that a private person, that will be charitable, must forbear the use of his freedom, which no Rule confineth, when he seethe it will be offence to the weak; if he forbear it not, he giveth just offence 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 doubtful 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 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 doubtful Consciences that may take offence? The answer will be Yes, even according to the Apostle: because otherwise the public 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 enjoined to forbear things dying in their blood, and offered to Idols, have taken offence, because they were confined in the just use of their freedom? Or the Corinthians, that S. Paul suffered not their women to sit with bare faces at public Service? as the Virgins of Tertullia's time professed themselves scandalised 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 Precedent 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 them that did Judaize under the Apostles, there were also of the doubtful and weak led away with their pretences? And yet we see the Apostle forbeareth them not a moment, in respect to the weak. All this containing no more inconvenience than this, That whereas all men are bound to endeavour themselves to satisfy and overcome such doubts of their Conscience, the Apostles opposition redoubleth a new obligation to do it, lest they offend this Ministry, if they do it not. So doth the Constitution of the Church add a new obligation of resolving doubtful Consciences, for fear of offending the public Order which it settleth. And in all this I suppose there is no just offence. For, as there is always 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 public Order, must not give just offence to public Order and all that go by it, by neglecting it, for fear of giving unjust offence to private persons by observing or exacting it.   

CHAP. X.  
What is to be considered touching our Service. The Service of Hearers and Believers. Confession of sins whether of old the beginning of Service. The ancient Order of Psalms and Lessons. The Mass containeth an abridgement of it. Several manners of singing Psalms. Purpose of Lessons. The Place of the Sermon. Dismission of Hearers. Original of Litanies. Prayer indicted by the Deacon. The Thanksgiving from whence the Sacrament is called the Eucharist. Prayer which it was always celebrated with. Prayer for all the Church at celebrating the Eucharist. The residue of that Service. The charge of the Mass on our Service. Extent of the power of the Keys, and wherein in consisteth. Of Confession of sins and Absolution at the beginning. Our Order of Psalms and Lessons. Of the Creed and Collects. The Sermon part of our Service. Of the Communion-Service and appertenances of it.  
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 remembered in the Scriptures, I am to profess at the beginning, that my purpose 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 business therefore is, to describe the most ancient and general 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 Ecclesiastical writers concurring. For it shall appear that from hence is derived, and herein is contained, first, the Order of daily Morning and Evening Service, than the Litanies, appointed besides for lords-days, Wednesdays and Fridays; 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 always two parts of Public 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, than all Hearers or Catechumeni, (that is, those that were willing to be instructed in the Faith, but were not as yet admitted to Baptism) all that were under Penance, all possessed with unclean spirits were dismissed and shut out, 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. two. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As many as are persuaded 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, forgiveness of foregoing sins, we also praying and fasting with them. For, what prayers were these whereof he speaketh, but those which we shall show 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 persuaded 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 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, only the Brethren are present, whereas the Hearers were at those which were made for the forgiveness of their sins. 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 Prophecy 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 baptised Infants, and public Penance for the greatest part is unknown, nevertheless that Service must needs remain the chief part of God's public Service which the Eucharist is celebrated with; howsoever it come to pass, that the Eucharist is not celebrated at the greatest part of solemn Assemblies. This is remembered here upon occasion of that Confession of sins which our Service beginneth with, as also the Service of almost all reformed Churches, in which it may be counted a general order to begin with Confession of sins. Which order Du Plessis laboureth to derive from the ancient practice of the Synagogue first, and consequently of the Church Primitive, alleging to that purpose those forms of Confession over the sacrifices, which P. Fagius hath produced from the Hebrew Doctors, upon Leu. xuj. 21. where the Law saith, And Aaron shall lay both his hands upon the head of the live Goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in their sins: together with the words of Liranus upon that place, Sicut facimus in Confession facta in principio Missae: As we do, saith he, in the Confession which is made at the beginning of the Mass: As also the Author 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 confession, 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 people's ignorance, recalling in the Confession of a mind ashamed and contrite, that sometime he hath been forsaken, sin prevailing against him. It is manifest indeed, that this Confession of sins is used in the breviary, in Feriali officio ad Primam, as well as at the beginning of the Mass, 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 sins which is meant in the words of Liranus, and the Author 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 Rubrics of the Maronites Missal, as it is printed at Rome, is called, Absolving the Priest, by the people. But since sacrifices are no part of the moral Service of God, and it hath been declared how Confession of sins was used in the Temple at that moral 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 only pretended to Baptism, with those that were under Penance, and the like, were present, This will be a constraining reason to prove, that no Confession of sins, no prayer for Forgiveness was made in common for them and all believers, at the beginning of Service, because of the great distance of their 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 joining 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. viij. which seems to be the most ancient Form extant, and in most of the Greekish Liturgies, there is no Confession of sins 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 fashion's sake, and remembrance of the ancient custom, then for the original reason, when the world was become Christian, and the difference between hearers and the rest abolished. In the beginning of the copy which they give us of the Ancient Spanish Course, called the mosarabe or mustarabe, there is this Rubric; Factâ priùs Confession, uti fit in Miss is Latinis, juxta usum Toletanum antiquum, dicitur Introitus to qui sequitur modo. Confession first being made, as in Latin Masses, according to the ancient use of Toledo, the Introit is said in manner following. As if this Confession were proper to the Latin Service, in opposition to the Greekish. Which notwithstanding in that which is entitled to S. James, he that celebrateth, maketh Confession of his sins, 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 Mass, by the stuff is discovered to be of later date, being as scandalous a passage, as any in all the Mass besides, when he says, 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, cogitation, verbo, & opere. This is not to say that Confession of sins is not fit for the beginning of Service, I mean nothing less, as shall be said afterwards: But that it is not derived from the general and original Form of public 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 precedent of ours. His words are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the people with us, riseth betimes after night to the house of prayer, and making confession to God with pains, and tribulation, and distress of tears, at length rising from prayer fall to singing Psalms. For here he speaketh of Confession at Morning Service. As also that Confession of sins which we spoke 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 showed afore, that this solemn Service of God consisted of Psalms of God's 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 general custom 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 two. 57 having reckoned the Scriptures of the Old Testament, to be read in Churches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And two Lessons being read (out of the Old Testament) let some other sing the Psalms 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 read the Gospels. The 17. Canon of Laodicea is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the Psalms should not be continued in Assemblies, but a Lesson to be interposed in the midst, after every Psalm. This is ordered, saith Balsamon, to take off the weariness 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 melody of the Psalms, all ranks of the Church singing with him those holy Psalms: after, follows in consequence, the reading of the holy Scriptures by the Ministers. In this Form, which he describes, there is no interlacing of Psalms and Lessons, but the Psalms first, and afterwards the reading of the Scriptures. Of the Churches of afric and their custom, we may presume from S. Augustine. His Sermons make divers times mention of a Lesson first out of the Prophets, than out of the Epistles and Gospels, with a Psalm or Psalms between them: And in his Sermon he expounds them all sometimes. In the Mass itself, there remains something of this custom, 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 model 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 abridge it, retaining nevertheless the substantial parts of public Service: Or whether out of a desire of multiplying private Masses, it was so made on purpose for speed: Or whether so it were always in the Latin 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 Latin Church, are all very short) This notwithstanding, in the Introit we see the trace of that singing of Psalms in the beginning, of which Dionysius: And the Gradual, as they call it, which is the shred of a Psalm between the Epistle and the Gospel, is in the same place with that Psalm between those Lessons whereof S. Augustine speaks. In the pattern of the Ambrosian Service for Christmas day, which we have out of the Missal of the Church of Milan, 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 Psalms, or Hymns, or Antiphones between each. Here, as concerning the Psalms in the Church, let me have leave to resume that which was proved afore out of S. Paul, that the custom 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 Psalms from time to time inviteth them to do. Accordingly in the pretended Dionysius, the Bishop gins the Psalms, but all the ranks proceed to join in the same. But in the Constitutions of the Apostles, the people are to answer only the Acrostiches. What those were I cannot better conjecture, then by the words of Philo, de vita Contempl. where he relates the fashion of those Hymns 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, but when the ends and burdens of the Hymns 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 Psalms, 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 joined no more in the Psalms. For though in the Custom of those Churches, which Dionysius describeth, the people joined in them, at those times whereof he speaketh, & though I doubt not but those Constitutions, & the Canons of the Council of Laodicea be more ancient than the pretended Dionysius, yet by them it appeareth, that when the Constitutions direct the people to join in the closes, and when that Council ordereth, Can. 15. that no more than the Canonical singers (that is, enrolled 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 joining 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 Psalms by Antiphones: Of which it shall not be requisite here to repeat what is delivered 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 Psalms to be sung before the Eucharist by way of Antiphones: It shall suffice to take notice here, that this was one of the ways that were put in use, to the purpose that the Congregation might join in the praises of God with most comeliness, according to the custom 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 Council of Laodicea in 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 Psalms, to enlarge with more ample declarations & examples those things which in the Psalms are but darkly and in brief pointed at. All which, I suppose, intimates a great deal more than those short Lessons picked out of some parts of the Scriptures, as well for the Roman Missal, as other Liturgies extant. In that which is entitled to S. James, there is a remarkable Rubric after the Angelical Hymn, and the Prayer that follows it, which says thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After is read very largely the holy Oracles of the Old Testament, and the Prophets, and the Incarnation of the Son 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 substantial parts of the reasonable Service of God. For so there is 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 principal 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 Custom 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 alleged, before in the Constitutions of the Apostles, and in 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 Authors 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 Public Service, of which in Justine, Tertullian, the Constitutions of the Apostles, the Canons of Laodicea, wherein almost all the particulars of Public 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 Catholic Hymn being acknowledged before, by all the Congregation of the Church. This is then the Order of that former part of Public 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 Baptism and for the Communion of the Eucharist. For the Latin Mass (aswell as all other Liturgies extant) though reduced to so small a model as was observed, by the shortness of the Psalms and Lessons, and leaving out the Sermon, always principal ingredients of it, representeth nevertheless 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 fashion's sake, and in remembrance of the Ancient Order, then according to the Original 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 only believers were present at, is manifest enough in it (as it is in downright terms expressed in all the Greek and Eastern Liturgies 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— viij. 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 hear 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, ministered 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 ministered by Deacons. Afterwards it follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they bending down their heads, let the Bishop ordained (for the Service which is here described, is at the Ordination of a Bishop) bless 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 Bishop's 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 Apology, where that most Ancient Martyr that flourished some thirty or forty years after S. John's death, that is, after the Age of the Apostles, relates the course of public Service at the Assemblies of Christians. After the Sermon, he thus describes what followed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After, we all rise, and send forth prayers, and, as we said afore, when we have done praying, bread and wine and water are offered: And the Ruler likewise sendeth forth prayers and thanksgivings with all his might. Here you have the Prayers of the whole Congregation in the first place, which therefore are called in the words related in the beginning of this Chapter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Common Prayers, or Prayers of the whole Congregation, to distinguish them from those Prayers & Thanksgivings, which he saith were made afterwards, for consecrating of the Eucharist, by the Bishop or Presbyter alone, though in behalf of the people. Where, by the way, you may see further that Justine means by those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to express nothing but that earnest devotion which those Prayers were offered with, by that which he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or likewise: For having said in the words alleged afore that the Congregation made the former sort, which he calleth their Common Prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or vehemently, he addeth, that the Bishop made the Thanksgiving which the Eucharist was consecrated with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in like sort with all his might: with the like earnest devotion which the other were made with. The most Ancient description that we have next to this, of the Form of this solemn Service, seems to be that which is found in the Constitutions of the Apostles. For by many things we may find, that that book meant to express the Customs of the Church, in the times afore Constantine. You may have observed before, how it forbiddeth the faithful 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 Council 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 viij. 12. it is to be observed, that Prayer is made for the Emperor and Powers of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may keep peace with us, that is, not persecute the Church. In this Work then, l. viij. 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 show evident distinction of these two parts of the Service, the kiss of Peace comes between both, which being a received Custom from the time of the Apostles, gives cause to presume, that the Prayers, between which it is interposed, are no less derived from the Primitive practice of the Apostles time. Though true it is, that according to the Custom 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 departed 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 intent to Communicate, should also departed: To show the difference of those two Prayers whereof we now speak, the subject whereof deserves to be further declared, out of the most Ancient of Ecclesiastical Writers. Justine Martyr, after the words alleged in the beginning of this Chapter, thus describeth the Prayers of the faithful, to which he saith the new baptised were brought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That we may be thought meet, having learned the truth, to be also found good livers in works, and keepers of things commanded, so as to be everlastingly saved. He specifieth the chief point of those prayers, for otherwise, you shall find in the words afore quoted, that they prayed in them for themselves, for the new baptised, 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 quiet, 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 Emperors 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 Emperors are enlarged 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 faithful, 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 custom was to keep it private, lest it might incur the 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 world's hands. In the 18 Canon of Laodicea, after the departure of the Hearers and Penitents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the prayers of the faithful 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 kiss 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 spoke 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 all states of the Church, directed by the Deacon, speaking to the people, in the particulars expressed in the said Constitutions, viij. 10. Let us pray for the Peace and firm state of the world, that it may please God— For the holy Catholic and Apostolic Church, that it may please God— For the Diocese, for all Bishops, that God would give— For the Deacons and inferior Ministers, for the married and continent, for those that give Alms 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 public 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 Original and Universal 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, nevertheless retain the traces of ancient Forms in all parts, it is easily to be perceived, both by the form of those prayers which are ministered by the 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 several times, and in several 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 fashion's sake, in remembrance of the ancient Custom, 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 nevertheless remaining, as descending Originally from the Apostles. And though it be not easy 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 easy for any man to observe, especially in the Liturgies entitled to S. Basil and S. chrysostom, that these Prayers are divers times repeated, whether in brief or at large; that fashion so fare complying with the Prescript of the Canon, as to show us, that those are the Prayers where of it speaketh. The subject of them is thus comprised in another place of the Constitutions, two. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the Deacon pray for the whole Church, and all the world, and the parts of it, for fruitful seasons, for the Priests and Rulers, for the Bishop and King, and the general 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 general Collect. From whence it appeareth, that this is the Prayer whereof Tertullian speaketh, the subject where of he expresseth, pro statu seculi, pro rerum quiet: 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 only in those Greekish ones under the names of S. James, S. Mark, S. Basil, S. chrysostom, but in the , 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 Latin Church the like cannot be said. The Litanies, whereof this Prayer is the source, are used upon several particular Occasions in the Mass, as it is now, but have no place in the Ordinary Course of it, unless we suppose the Kyrie cleeson which the Rationalists call the Litanies, to be that which remains of them, the model of the Latin 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 Emperors, for the rest. But in those words he speaketh of prayers that were made at the Lords board by him that celebrated the Eucharist, of which afterwards, not of those that were ministered by the Deacon speaking to the people in the manner aforesaid: which nevertheless S. Augustine of the Latin Church remembreth, when he saith, Epist. 118. Cùm communis oratio voce Diaconi indicitur, when Common prayer is indicted by the Deacons voice: 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. 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 Mass gins when the Priest says, THE LORD BE WITH 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 always 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 Custom 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 concur, make me bold to conclude, that the practice of these prayers is derived from the Apostles, and the Custom of their time, and are the same whereof S. Paul writes, Rom. viij. 26, 27. Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us, with groan which cannot be uttered. And he that searcheth 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. chrysostom, proved good afore, these prayers, which in the Primitive times were made by men endued with Prophetic Graces, called here the Spirit, were afterwards ministered by the Deacon, going afore the people: which holds good of these, not only according to all the Liturgies and Authorities alleged, but according to Justine in chief, and in the eldest place, who, when he relates that he which ministered 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 ministered by the Deacon with him, as with S. chrysostom. Then the terms in which the Apostle expresses the nature of these prayers, calling them Intercessions for the Saints, seem to specify the subject whereof we speak, for all states of the Church. And last, when the Apostle saith, maketh intercession for us with groan not to be uttered: and afore vers. 23. Ourselves also which have the first-fruits of the spirit, even we ourselves groan within ourselves: S. chrysostom testifieth, that the Correspondent hereof, was done by the Deacon in his time: with whom agree the words of Justine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 showed, were made after the same sort: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us beseech the Lord for them still more vehemently: and in that for the faithful, 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. chrysostom, 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 groans and tears, with which men endued 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 but those whereof he writes to the Romans, 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 bless 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 men's particulars. For the reading of the Scriptures we must here except, presupposed as the subject and employment of present Graces. For the Psalms of God's 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 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 express 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 signify, by way of Eminence, the Celebration of the Eucharist. Otherwise why is it called, 1. Cor. x. 16. the Cup of blessing which we bless? 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 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 effectual toward God. The true Clemens, S. Paul's 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 than once afterwards: therefore when the Apostle saith, How shall he say Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he seems to mean neither more nor less. For the Answer of the people, saying Amen, at the end of this Thanksgiving, is so solemnly remarked in Ecclesiastical 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, join assent with him, saying Amen. Then the chief having given Thanks, and all the people assented with like wishes. And in the Epistle of Dionysius of Alexandria in Eusebius, Hist. Eccles. seven. 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 flower 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 withal 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 naughtiness wherein we were born, and overthrown principalities and powers, with a perfect overthrow, by him that became passable according to his Counsel. And Ireneus, three 34. arguing against the Heretics 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 showeth, that the Creatures of bread and wine were offered with this Eucharist or Thanksgiving, as well for the Creation of all things, as for the Redemption of us. Justine Martyr, Apol. two. 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 God's Creatures, yet withal 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, viij. 12. you have at large laid down the Form of this Thanksgiving, containing first a rehearsal of God's unspeakable perfections: of the Creation, by Christ, of things visible and invisible, and of man in righteousness: of the Providence of God toward man having sinned, before the Law and by it, with praise to him therefore, with the Cherubin 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, Therefore being mindful 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 fulfil 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 entitled to S. James, and S. Basil, both the Greek and the Latin, and that which we have from Masius out of the Syriack. In that of S. chrysostom 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 spoke of, turned out of the Arabic, 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 Mass, 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 Tenor of it is in a manner that of our Service, It is very meet, right— and afterwards, therefore with Angels and Archangels— besides the proper Prefaces, in which are celebrated the works of God's goodness, which the Church remembreth upon several 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 God's 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 only 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 God's public Service at religious Assemblies for that purpose, whatsoever was expressed more or less of the subject of it, concerning the Creation and Redemption of the world, yet in all manner of Liturgies of all Christian Churches, there is none, that I have seen, which doth not premise this Thanksgiving and praise to God, to the celebration of that Sacrament. And it is very remarkable, that in that distance of times and places, from which we receive the several 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 Seraphical Hymn, 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 pass. 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 blood of Christ to them that receive them aright, by the appointment of our Lord, executed by the Church, how it can be conceived, that by giving thanks to God, to the purpose specified, they are, on the part of the Church, deputed to such effect. To me it seemeth unquestionable, that the Thanksgiving, wherewith our Lord in the Gospel is said to have celebrated this Sacrament at his last supper, contained also Prayer to God, for the effect to which the elements when they became this Sacrament, are deputed: And that the Church, upon his example, hath always 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 blood of Christ, by rehearsing the affirmative words of Christ, This is my body, this is my blood, 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 implieth. 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 signs, not only to figure the Sacrifice of Christ his Cross, which being so used, they are apt to do of themselves, setting the institution of Christ aside, but also to tender and exhibit the invisible Grace which they represent to them that receive. For, though no man can receive the body and blood of Christ, that is not disposed with a living Faith to receive the same, yet on Gods part it is undoubtedly tendered to those that are not so disposed, otherwise how saith the Apostle, that those that eat and drink unworthily are guilty of the body and blood 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 blood, in the present tense? Let me suppose in the second place, that our Lord, in celebrating this Sacrament, made use of the received custom of his people: which was, as still it is, in receiving all good things at God's hands, to premise Thanksgiving, or Blessing, as they call it, before they used them. In particular, at Feasts, before supper was done, they took bread and broke it, and gave it about, and the cup of wine likewise, having blessed God for the use of those excellent creatures. Upon solemnities, and particular occasions, mention was made of that which the time required. This is the ground of those two points of the Thanksgiving discussed afore, the use of those creatures, and the redemption of the world which our Lord specified, upon the exigenc● of the general custom, and the particular 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 tenor and consequence of our Lords words requires no less. For that which is affirmed must be true before it be truly affirmed, and the process of this action, blessing and delivering the elements, and commanding to receive them as his body and blood, 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 signs to exhibit his body and blood, upon his giving of Thanks over them for the redemption of the world, unless we suppose his Thanksgiving, whereof the Gospel speaketh, to contain also Prayer, that they might become effectual 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 upon the Word of God, whereby he appointeth them for that purpose: Accordingly therefore, 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 joined 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 slumbering from our eyelids: 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 sin, 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 children's children, knowers of thy Name, and learners of thy Law for itself: 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 business, 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 joined with prayer for the effect of that which was done. So saith Justine, that the Precedent sent forth PRAYERS AND THANKSGIVINGS to God. So in Tertullian de or at. C. xiiii. Sacrisiciorum orationes, and in the next words, Eucharistia stand both for the same. So in the ciiii of the African Canons these Thanksgivings are called Prefaces, to my thinking, because this Thanksgiving was always premised to the prayer which the Eucharist was consecrated with. I will here propound that Form of Prayer which followeth after the rehearsal of the institution of this Sacrament, in the place alleged 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 Ecclesiastical 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, always 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 signs, tendering & 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 mindful of his Passion, and death, and rising from the dead, and ascension into heaven, and of his second appearance, 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 wouldst 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, witness of the passions of the Lord Jesus, upon this Sacrifice, to exhibit this bread the body, and this cup the blood of thy Christ: That they which partake of it, may be confirmed in godliness, obtain remission of sins, 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 mist. 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 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 blood 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 blood of Christ, and then, that they may be to such effects of grace, as are specified in the form rehearsed to them that communicate. Only in the Missal of the Maronites, printed at Rome, there be divers forms of Consecration (which they call Anaphora) under the Apostles names, and other Eastern Doctors, 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 year MDXCIV. In the ancient form of the Latin Church, there seemeth (not by the now Canon of the Mass 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 error of the now Church of Rome, concerning Consecration by operative words. Nevertheless the words of S. Ambrose, or whosoever writ those books the 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? hear what be the words: The Priest saith, Make this Sacrifice imputable, accountable, acceptable for us, which is the figure of the body and blood 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 Mass 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 show how the elements are consecrated, he produceth the prayer of the Church joined to the institution of Christ: Which is to say, that by virtue of Christ's institution, executed by the Church, with prayer to God to ratify and accept the elements presently offered, to be the figure and remembrance of the body and blood of Christ, they are deputed to become this Sacrament. In the Canon of the Mass these words are somewhat changed from that which is set down in S. Ambrose, for they are read thus,  nobis corpus & sanguis siant dilectissimi Filii tui Domini nostri Jesu Christi: That they may become to us the body and blood of thy most beloved Son 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 Christ's institution in these elements, and that nothing can be more cross to this doctrine of the now Church of Rome, than their own Service. S. Ambrose observed, that after the institution is rehearsed, the elements are called the body and blood: 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 joined with. But it should seem, that after the institution there followed in the ancient form of the Latin Church, a prayer to the purpose, though not in the terms of that which now followeth in the Canon of the Mass, the close whereof is this,  quot quot ex hac altaris participatione Sacrosanctum Filii tui corpus & sanguinem sumserimus, omni benedictione coelesti & gratiâ repleamur: That as many as shall receive the holy body and blood of thy Son, 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 alleged 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 corporal substance of them, and substitute that of the body and blood of Christ in stead, not in the true sense, to depute them to become visible signs, tendering and exhibiting the invisible Grace which they figure, he shall much prejudice the truth which we profess: The due advantage whereof hath been long since proved to be this, that the error pinned upon it, is not to be found so much as in the Service of the Church where it is bred & maintained. When Prayer is made concerning the elements in the Canon of the Mass,  nobis corpus fiant dilectissimi Filii tui Domini nostri Jesu Christi: That they may become to us the body and blood of thy well-beloved Son our Lord Christ Jesus: These words to us, make an abatement in the proper signification of the body and blood. For the elements may be said to become the body and blood 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 blood 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 corporal substance, but the spiritual 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 blood 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 signs exhibiting the invisible grace which they figure. To which meaning, that which always follows in that form directs us, when prayer is made, that the elements may become the body and blood 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 blood of Christ) not in respect of the corporal substance and kind, whereof they consist, but in respect to the spiritual communion which they exhibit. And indeed, when S. Ambrose saith that after consecration the body of the Lord and his blood only is named, and signified, and expressed, this also seems to import a great abatement of the proper signification of the body and blood 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 spiritual 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 nevertheless 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 Latin word, but the inward nature and substance of their kind) doth remain as it was. It remaineth now to declare both the right purpose and true meaning of that prayer for all States of the Church, which in all Liturgies, that I have seen, is made at consecrating the Eucharist, and before the receiving of it. In that which hath been hitherto represented, out of the Constitutions of the Apostles, as in the most of the Eastern Liturgies, immediately after the Consecration hitherto described. The beginning of it there is thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Further we pray thee, O Lord, for thy holy Church from end to end, which thou hast purchased with the precious blood 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 meanness 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 entreat for this city, for the sick, the banished, slaves, travellers, and those that are at home, that— Further, we pray thee for those that hate us and persecute us for thy name, for those that are without, and go astray, that— Further, for the Hearers, the Possessed, the Penitents, that— Further, we offer to thee for seasonable weather, and increase of fruits, that— Further, we pray thee for the absent for reasonable causes, that— In the same place, that is, immediately after the Consecration of the Eucharist, is this Prayer made, in the Liturgies attributed to S. James, S. Basil, and S. chrysostom. In the same place, in all the forms related under the names of ancient Saints and Doctors of the Church, in the Missal of the Maronites, unless it be one. But in the Liturgy entitled to S. Mark, this prayer is inserted strait after the beginning of the Eucharist or Thanksgiving described afore. In the , immediately after the salutation of Peace, which in the Eastern Churches was always strait before the Eucharist. In that of S. Cyril among the three translated out of the Arabic 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 entitled to those that were Bishops of Alexandria, and the  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 Latin Churches this prayer seemeth of old to have gone before the Consecration, for S. Ambrose describing the Consecration, saith, de Sacram. iv. 4. Oratio praemittitur pro populo, pro regibus, pro caeteris: Prayer is premised for the people, for the king, for the rest. And S. Augustine, Epist. lix. Eligo in his verbis hoc intelligere, quod omnis vel penè omnis frequentat Ecclesia, ut Precationes accipiamus dictas, quas facimus in Celebratione Sacramentorum, antequam illud quod est in Domini mensa incipiat benedici; Orationes, cum benedicitur & sanctificatur: I choose to understand in these words (of S. Paul to Timothy 1. two. 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 Lord's 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 Mass 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, until the Lord's Prayer, comparing all with the tenor of other Liturgies, may observe, that they are all parcels of this Prayer for all States of Christ's Church, which here we describe. And I observe, that in that form which is entitled to S. Peter, in the Missal of the Maronites, this prayer is likewise made, both before the words of Institution, and after the same. I am punctual in observing the tenor of several Liturgies in this point, to give notice, that there is no ancient or pretended ancient form extant, wherein prayer is not made by him that celebrateth the Eucharist at the Lords Board, to this purpose. A thing which seemeth to me somewhat strange, that, according to the general Custom 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 Christ's 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 afric seemeth to have differed from the rest in the manner of this prayer, whereof we speak, by S. Augustine's 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 faithful, that by his Grace they may persevere in that which they have begun to be. Compare we herewith his words that are read Epist. Cxviii. cap. 18 Quando autem non est tempus cùm in Ecclesia fratres congregantur sancta cantandi, nisi cùm legitur, aut disputatur, aut Antistes clarâ voce deprecatur, aut communis Oratio voce Diaconi indicitur? When is it not time to sing holy songs at the Assemblies of the Brethren in the Church, but in time of reading or preaching, or when the Bishop prays with a loud voice, or when Common Prayer is indicted by the Deacons voice? Again, Epist. Cvi. Vbi audieritis Sacerdotem Dei, adejus Altar, exhortantem populum Dei, aut ipsum clarâ voce or antem, ut incredulas gentes ad fidem suam venire compellat, non respondetis, Amen? When you hear the Priest of God at his Altar exhorting the people of God, or himself praying with a loud voice, that he would compel 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 African Churches, before the Eucharist: which notwithstanding, by his words it appeareth, that he which celebrated the Eucharist, in the same form, was wont to exhort the people to make this prayer for all states of persons, Unbelievers, Hearers, Believers (for instance of the rest) which is not according to the form of any of those Liturgies which we have, to my remembrance. But he informeth us besides, that those things which the Bishop exhorted the people to pray for, the same he prayed for alone afterwards, and that prayer he means, when he speaks of the Bishop praying with a loud voice. It is hard for me to give account of this general 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. two. 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 godliness and honesty. S. Ambrose upon these words, Haec regula Ecclesiastica tradita est à Magistro Gentium,— This Ecclesiastical Rule is delivered to the Church by the Doctor 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 tranquillity and quiet of mind. Praying also for those that are trusted with high power, that they may govern the Commonwealth in justice and truth, with abundance of all things, that the trouble of sedition being removed, gladness may succeed. When he calleth it, The rule of that Service which their Priests ministered, 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 general Custom of the Ancient Church, gathered from the marvellous 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, etc. For it is nothing forced or strained to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thanksgivings, in the same sense, in which it stands in the passages of Clemens and Ignatius alleged 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 general 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 godliness and honesty: 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 godliness and honesty: 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 spiritual 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. chrysostom alleged 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 Original of those that since have been called Litanies: So, nevertheless, to give effect to this rule of the Apostle, it seemeth to have been an ancient and general custom 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 pretence of the Sacrifice of the Mass in the sense of the ancient Church, and in particular in the style and tenor of the Liturgies themselves, which for the great agreement between themselves, & with the style of the most ancient Church-writers, seem to contain and express 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 custom was, to him that ministered, or by him that ministered 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 blood of Christ to the souls health of them that receive, or to that purpose. Thus fare there is no pretence of the Sacrifice of the Mass, which supposeth the body and blood 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 custom 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 not where said, we offer unto thee the body and blood 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 alleged, 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 fruitful seasons, and shall we not think them both to stand in one sense? It hath been showed, that this Prayer is the practice of the Apostles exhortation, to make Prayers and Supplications & Thanksgivings for all men: And it hath been declared that the meaning of his exhortation is, that at the celebration of the Eucharist such Prayers and Supplications be made. Therefore, when it is said, by name, in the form related out of the Constitutions of the Apostles, we offer unto thee for this people, we offer unto thee for the weather and fruitful seasons, what should hinder the meaning to be according, at this celebration of the Eucharist, in confidence that thou hearest thy Son 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 express terms in the Liturgy of the Indian Christians, Hâc enim horâ quâ Patri tuo Sacrificium offertur, rogo majestatem tuam, miserere omnium creaturarum. For at this hour, when Sacrifice is offered to thy Father, I pray thy Majesty, have mercy on all creatures. And thus, so often as we read in Church-writers of offering for such and such persons and causes, the meaning is, that they offered the elements, in which the Eucharist was to be celebrated, that with it they might pray for those persons or causes, according to the Apostle. And if the question be further made concerning offering for the dead, it shall seem to me nothing improbable, that because the Apostle exhorteth that Supplications and Prayers and Intercessions and Thanksgivings be made for all men, therefore the ancient Church enlarged the sense of that ALL MEN further than 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 fare they came from the Scripture, and how fare from humane opinions, in that whole matter I refer myself to those things which have been declared with so much learning, by that excellent learned Prelate, in his Answer to the Jesuits 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. Psalm be sung, in regard of the words, O taste and see how gracious the Lord is! in other of the Eastern Liturgies, the xxiii. xlii. cxviii. cxliu are prescribed. The Latin Liturgists call the verses of Psalms that are sung during the time of Communicating, Communions; and the Prayer or Thanksgiving that follows after the same, Postcommunions. Such a form of Thanksgiving there is extant in all Liturgies. The people is dismissed with the Benediction of the Bishop in the Constitutions, which Benediction comes after the Consecration; before the Communion, in the most of other Liturgies. I will here repeat that whole passage of S. Augustine, the beginning whereof was produced afore, for it containeth the whole Order of these remains whereof we speak. Ep. lix. Eligo in his verbis hoc intelligere, quod omnis vel penè omnis frequentat Ecclesia, ut Precationes accipiamus dictas, quas facimus in celebratione Sacramentorum, antequam illud quod est in Domini Mensa incipiat benedici; Orationes, cùm benedicitur, & sanctificatur, & ad distribuendum comminuitur, quam totam petitionem, ferè omnis Ecclesia Dominicâ oratione concludit: Interpellationes autem, sive ut vestri codices habent, Postulationes fiunt, cùm populus benedicitur: Tunc enim Antistites, velut Advocati, susceptos suos per manuum impositionem misericordissimae offerunt potestati. Quo facto, & participato tanto Sacramento, Gratiarum actio cuncta concludit. I choose to understand in these words, that which all or almost all the Church frequenteth, that we conceive those to be called Supplications, which we make at celebrating the Mysteries, before that which is on the Lord's Board begin to be blessed; Prayers, when it is blessed, and sanctified, and broken to be distributed, which Petition almost all the Church concludes with the Lords Prayer: (so it is in all forms that are extant, and it is another mark that they were prescript) But Intercessions, or as your books have it, Requests are made, when the people is blessed: for then the Bishops, as Advocates, receiving their people, offer them to the most merciful power with imposition of hands. Which done, and so great a Sacrament participated, all concludes with Thanksgiving. The Ciii. of the African 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: unless by these Commendations we understand those prayers for all men, according to the Apostle, wherewith the several estates of all men, especially of the Church, were commended to God: which saith S. Augustine went before the sanctifying of the elements. In the Anaphora of S. Basil published by Masius out of the Syriack, there is this prayer at the beginning, before the Consecration of the Eucharist: Extend 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 sign of God's hand stretched out to bless. Therefore he saith, Extend, O Lord, thy invisible hand, and bless thy servants and handmaids, and cleanse them from all stain of flesh and spirit, and deign them to become partakers of the body of thy only begotten Son. Of Confession of sins at beginning of the Mass 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 always. You shall see how Luther understands it, in his form of Communion, of the year 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 public absolution of them that communicate from their sins. The very voice of the Gospel pronouncing remission of sins, the only fittest preparation to the Lords Board, if apprehended by faith, as out of Christ's mouth. But it is plain that this is to be accounted a benediction, because, as hath been said, Confession of sins and prayer for pardon upon the same, is made at the beginning of the Mass. In the Liturgy of S. Basil which we have translated out of the Arabic, at the beginning, prayer is made for remission of sins at large, upon the promise of the Gospel, Whose sins ye remit— the like prayer is made there after receiving the Eucharist. In the , 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 sins 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, than Confession with prayer for pardon of sins.  
It remaineth, that from that which hath been said, we give account of that Form of Service which we use, deriving it higher than the Mass (from which it is charged to come, as containing nothing but that which is found there, though not all that is there) and showing, where it shall be requisite, that the corruptions of the Mass are laid aside in it. How just this charge is, may appear in the Confession of sins which it gins with: were it enough to condemn any part of our Service, to say, that the like is used in the Breviary and Mass, then must we condemn almost all Reformed Churches, that use Confession of sins at the beginning of their Service, as the Breviary and Mass doth. Du Plessis thought otherwise: like a man of Learning as well as Nobility, he saw it was an argument of some Antiquity in the practice of the Reformed Churches in France, that Confession of sins, which they use in the beginning, was and had been used in the Mass, 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 Mass. He that will use a little judgement and conscience, must distinguish between a form of Public Service, and the corruptions of the Mass pinned to it; between that which we follow, and the reasons why we follow it. If by doing that which is done in the Mass, 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 Mass it is done amiss, we are bidden to our loss. The reason why we begin with Confession of sins is not to be faulted; Both because daily sins accrue daily upon the Congregations and members of it, and daily reckon not daily cleared oppress in the end, and there is no such means as the public 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 only 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 forgiveness upon the Confession of sins, 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 losing, of retaining and remitting sins, given by our Lord in the Gospel, under the Symbol of the keys of his house, consisteth, and how fare it extendeth. For as there is no question, that the Ministers of the Church, by this Commission, are authorized to DECLARE forgiveness of sins to whomsoever they shall find disposed by serious Contrition and true Faith to receive it at God's hands: So to think, that to bind and lose, to remit and retain sins, is nothing else but to declare them bound or loosed, remitted or retained, 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 lose, to retain and remit sins, another thing to declare that: Yet is it no part of my mind, to make this power of the keys, by which sins are bound or remitted, to consist in the power of pronouncing sentence of forgiveness, 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 pass, the Ministry of the keys consisteth only in declaring the pardon given by God: It seemeth nevertheless, that the Ministry of the keys is formerly seen otherwise, that is, in procuring that disposition of the hearts which is requisite to make men capable of forgiveness, in bringing them to the knowledge of their sins, 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 Caesarea Cappadocia to S. Cyprian, in the lxxv. of his Epistles produced elsewhere: Non quasi à nobis delictorum 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 Tertullia's words, Apologet. C. xxxix. speaking thus of their Assemblies; Ibidem etiam exhortationes, castigationes, & censura divin●. Name & 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 God's sight; and than 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 offences, according to Firmilianus: Tertullian shows it was the Exhortations, the reproofs, the Censures of the Church, that were employed to that purpose. By whom it followeth there, President probati quique Seniores: The Precedents 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 Precedents whereof are the Elders, which have power both to baptise, 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 forgiveness, were ministered at their Assemblies, but by the Precedents. The means of forgiveness, ministered in the discipline of Penance, consists in the party's repentance, and the prayers of the Church. Penance was not prescribed in the Ancient Church only to give satisfaction to the Church, for the scandal of bad example: Those that imagine this, shall not take notice of any mention of it in Ecclesiastical 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 make satisfaction to God, not in the senseless 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 Latin, to appease his wrath with true sorrow and with cordial contrition, to seek reconcilement. Imposition of hands was not used once, in pronouncing sentence of forgiveness, but always at Public 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 ministry of these means of forgiveness, the power of the keys is seen. In Rhenanus his Argument to Tertullia's book de Poenit. are to be found divers remarkable things to this purpose, out of the penitentials of Theodulphus of Orleans, and Theodore of Canterbury, out of S. Basil and Tertullian, that Confession to God is that which cleanseth sin, 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 Church to that purpose. Besides this, I find that S. Cyprian hath placed the power of the keys in the Sacrament of Baptism. 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 sins may be given, I mean that which is given in Baptism. For unto Peter (upon whom he built the Church, and from whom he appointed and expressed the original of unity) our Lord at first gave this power, that it should be loosed in heaven, which he loosed on earth. And by and by afterwards: Vnde 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 lawful but for those that are set over the Church, and founded upon the law of the Gospel, and the Ordinance of our Lord, to baptise and give remission of sins; to wit, as is given by the power which S. Peter received under the figure of the keys of God's Church. I find further, that Primasius, a scholar of S. Augustine's, seems to place the power of binding and losing, in the Sacrament of the Eucharist: in Apoc. viij. 3. A thing somewhat strange, to make the power of binding and losing all one with the Sacraments: But that it is to be remembered, that the judgement of the Church, and the Ministers of it, goes before the ministering of them, to discern how fit they are for them, that pretend, and to constrain them to the means which make them capable of forgiveness. It is no more than follows there in S. Cyprian, speaking of rebaptising 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 cousin those that come to the faith and truth, and doing Penance, desire their sins to be remitted. But instruct them, amended and reform by us, to the kingdom of heaven, with heavenly discipline. They that returned from-heresies, sought remission of sins by repentance: his opinion was, that it was not to be had without a second Baptism: and the power of binding and losing he makes to consist in prescribing repentance and admitting them to baptism upon repentance. So that in sum, he shall seem most sufficiently to comprise the whole charge of binding and losing, that shall make it to consist in the ministry of those means, which dispose men to be capable of remission of sins. In which regard the Ministers of the Church shall be said, with as much property of speech, to remit and retain sins, to bind and lose, as the Physician is said to cure those diseases, in which he does no more, but prescribe or apply 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 entrusted 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 sins are to come under the discipline of Penance, either of necessity, or for a sure course of procuring their pardon: Certain it is, that the children of God do continually remember, with remorse and bitterness of spirit, the sins which they committed of old: And certain it is, that men's daily offences are not capable of so solemn a cure: so great is the number of them, that it is not possible for man's mind to attend them in particular. And as certain it is, that there is no means so powerful to obtain pardon of them, as the daily prayers of the Congregation to that purpose. So that the course which the Church prescribeth for the pardon of daily offences being put in practice, what can be more just, more due, then to declare that forgiveness, which those that dissemble not, those that are as they pretend to be, do attain? What more comfortable, then to hear the news of it from his mouth, by whom the Church ministereth the office? What more seasonable, then to do this before we come to praise God, and hear his word, that we may persuade our hearts, that he accepteth this service at the hands of them that hate not to reform themselves? In this consideration I must needs prefer the Order of this Church of England, before that of other reformed Churches, in that we put Confession of sins in the first place of our Service, they refer it till after the Psalms, & 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 show, that their Service cometh nearer that of the Primitive Church, than the Mass: But beginning as they do, without solemn Confession of sins 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 the people assemble. Whereas the solemn beginning of our Service, with Confession of sins, 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 owe it, by the preparation of confessing and putting away sins, 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 God's Service, which the Order of the Church hath laboured to procure, and with the blessing of God had procured, had not their peevishness been, that will not have God served, unless 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 general course of God's praises, and reading the Scripture, it appeareth by Justine Martyr and Tertullian, that the Order of reading the Scripture in the Church was arbitrary in their time, as accommodated to the condition of the times, and occasions of their Assemblies, by the guides of several Churches. The one of them saith, that the Scriptures are read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as fare 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 enforceth 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 public 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 than by the will of their Rulers, though, if men were as they should be, it is manifest that they might cut straighter by the thread of Justice, applying right reason to the case, then ruling their proceed by a general, that was not built upon the particular. The Order might be better were it left to particular disposing, but the courses of the world enforceth to presume, that it would be for the worse. Besides, in Ecclesiastical matters by a set Order we attain uniformity with other Churches, to help towards the unity of the whole, we avoid disputes about what is most fitting, which in matters of this probable nature must needs be endless, we avoid jealousies and umbrages upon that which is not customable. What this amounts to, S. Augustine's experience may teach us, Serm. cxliu 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 year 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 hear, and were troubled. How unjust the charge of the Mass 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 Psalms and Lessons at the daily Morning and Evening Service. For, if because the breviary and Mass contain a certain order of Psalms and Lessons for the Service of God, therefore all orders of Psalms and Lessons to that purpose are derived from the breviary and Mass, and chargeable with the corruptions of them; what shall become of the Ancient Church before there was any such thing as breviary or Mass, that is, either form of public Service in the opinion of those that profess this, or, according to the truth, as the Mass importeth the corruptions of public Service? What shall become of the Church under the Apostles, when public Service consisted of the same Ingredients, as hath been showed, and the Order of them is no more than S. Paul's 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 month at daily Morning and Evening Service, of going over the Bible or all the most convenient of it once a year, is the Order of the breviary and Mass, it might concern all men either of honesty or shame, though not to look into the breviary or Mass, of which they are so confident, yet to look upon the Preface of this our Service which they condemn 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 Mass worse than 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 breviary or Mass, and never trouble himself to show that it is part of the corruptions which they contain? What reason is there to prove, that the Order of the Psalter once a month, is not for the Service of God, and the edification of his Church? This Church abolisheth not the use of Psalms to musical tunes, where they may have place in the course of our Service. Is it demanded further, that the monthly course of the Psalter be abolished, to make them room? If it be, the Church is bidden to loss, 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 Psalm, in a great deal of time, in a manner so fare from that decency 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 Actors. And where that fashion may be represented to the truth, in the more skilful Congregations of Collegiate and Cathedral 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 condemn the course of those more skilful Congregations of Collegiate and Cathedral Churches, in singing the Hymns with Music, 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 precedent of the public 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 Ceremonial law: That he must leave to the inner Court of Priests, the praises of God are part of the perpetual 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 precedent for the Church, according to the rule of edification of it. I am ashamed to repeat here the needless quarrels with the old Translation of the Psalms in use. Men seem now to be wise enough, to see the shameless partiality which they contain, in that men should be so quick, as to see so many faults in that, and pass by all the extreme barbarismes, the spurious additions, the false translations which the Psalms in Metre contain. I suppose the Church intends not to aver, all that is read in the Church, to be truly translated. If so, God help the universal Church, when it had no Scripture of the old Testament, but the Greek, and the Translations of it. Let them that find fault, employ themselves, and all they can make, to translate but that one book of Psalms; 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 always 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 interest hath any man not to desire change in that point, but S. Augustine's experience alleged afore, audierunt homines quod non consueverunt, & perturbati sunt? What will any man say now to the Order of reading the Scriptures once a year 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 public course for the people to become acquainted with the Scripture, to say, that it is out of the breviary or Mass? The offence is, because some of the Apocrypha are read: before that offence had been taken, it should have been showed, that nothing but that which is inspired by the H. Ghost should be heard in the Church. What then would a number of good Sermons become, which how good soever, no man dare say are inspired. Sure, they that will advise with reason and conscience, not with prejudice, must inquire, whether the reading of them promote or hinder the edification of the Church. In that respect, so fare 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 daniel's prophecies, and the than state of God's people. But is it from the Mass 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 Mass, that whereas, by the universal custom 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 success God hath lent it, hath prevailed so fare, 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 public Service of the Church, by what Command of Scripture, what rule or custom of the Ancient Church it is pressed. Timothy 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 win strangers to the Faith. How can that be importune? So Paul preached at Troas till midnight. If that be our precedent, let us celebrate the Eucharist, as those of the Church of Rome do, on Christmas 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 show me the place of the Sermon in the Afternoon Service, as it hath been showed in the Morning Service, otherwise not satisfied of any rule or custom of the Church. Not because men's laws are not a fence to God's 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 hear 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 Heretics. The next work to that was to bring it into the Service. So was it best commended to the knowledge, to the respect of God's people; which respect had it been preserved, this new varnish of old Heresies, which prevaileth so fare abroad, is not like to have taken with the people. What shall I say of the Collects or Prayers which the daily Service concludes with? My Proposition allows me not to dispute the particular conceptions, or terms in which they are expressed. But I must commend the Order of answers of the people, in all places of the Service where it stands. It refreshes their attention; it teacheth them their part at Public Prayers, not to stand by and censure how well the Minister plays 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 several seasons and solemnities, protection against bodily and ghostly enemies, conduct of God's grace and providence, success of the rule of the Commonwealth, and guidance of the Church, and the like; it is unknown to me, that any thing is more fit and requisite than these to be remembered at all public Assemblies. It hath been showed, 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 custom, as the continual Celebration of the Eucharist on lords-days, yet was there great reason that the Litanies should be prescribed on these days nevertheless, as the next member of the Public Service of God, observed from the beginning of the Church. And because they contain matter of Supplication, for the diverting of God's judgements, and obtaining of his blessings, nothing could be more suitable, then to add them to the daily Morning Service on Wednesdays and Fridays, as the exercise of that continual humiliation before God, to which the observation of these days was intended, to the unspeakable benefit of the Church, and the continual 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 sins in the Public 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 Public Service of God, which our common profession acknowledgeth so necessary, rather than only presumed to be performed in particular? And if it prove by the verdict of all consciences, to be darkened from time to time by the intercourse of daily offences, joined with unthankfulness, and unfruitfulness, is not that Order for the edification of the Church, which reviveth, and refresheth, and enlighteneth 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 Mass, when he considereth, that which the Reformation teacheth and professeth of free pardon of sins through Christ, to be so comfortably expressed in it. And seeing it hath been showed afore, that in the practice of the Ancient Church, to them which for notorious or acknowledged offences were under the state of Penance, the means of forgiveness was partly ministered in the public Prayers of the Church and the Ministers of it, what can be more suitable 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, than that prayer or blessing wherein he that celebrateth the Eucharist, imploreth that Grace on their behalf at God's hands? To me it seemeth, that the rehearsal 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 sins, and to actuate our repentance, by calling to mind our offences 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 confess I should think the most proper place for this Confession of sins, 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 offence, lest it might be thought to import Transubstantiation, in those words spoken after Consecration, So to eat the flesh of thy dear Son Jesus Christ, and to drink his blood: The cause of which offence, if any such may be imagined, seemeth to me utterly voided, in the words added there, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood IN THESE HOLY MYSTERIES. Thus much let me be bold to affirm, that it would be a great fault in the Church to celebrate this Sacrament, without something answerable to that Thanksgiving, wherewith it was first instituted by our Lord, and practised by the whole Church. Suppose it contain no mention of the Creation, and the blessing of God's creatures, because, as hath been said, it seemeth to have been practised heretofore, in relation to man's 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 always the same. Further, how little soever the grace of God's goodness 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 Christ's Institution at the present, which is the close of it: yet since it hath been showed that so this Sacrament hath been celebrated from the beginning of the Church, and that for so good reasons upon our Lord's example at the institution of it, and since this course so much concerns the edification of the Church, it seemeth altogether requisite, that the Elements be not supposed deputed for such a blessing to the Congregation, by the mere act of receiving them to such purpose, but should be actually and formally deputed, by remembering 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 blood, with blessing and Thanksgiving, which thence the Apostles imitated, and did, and taught their successors to do, and which now the whole Church generally observeth all the world over. That which hath been said is enough to show, that it was always celebrated with this Thanksgiving, the foot whereof, as hath been showed, 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 Mass? 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 Mass will thrust down their throat? the form of the Mass was related afore,  nobis Corpus & Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi, and it was showed, that Transubstantiation is not contained in these words: Nevertheless because there might be offence 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, Hear us, O merciful Father; and those which follow. In like sort, because the very term of Offering, and Sacrifice, though used with a fare other meaning then the Church of Rome professeth, seemeth to sound their meaning, it is not only removed out of the Prayer for the whole state of Christ's Church, but the prayer itself removed, to stand afore the Consecration, as we conjectured it did stand in the African 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 showed, that in the ancient Church, as with us, the time of communicating was transacted with Psalms, 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 days, and Festivals, 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 offences, 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 showed; but shall we take them to come from the Mass, where they are last found, or from S. Hierome, from whom they seem first to have come? And was it not convenient in them to remember what the Church celebrateth at several seasons, and solemnities of the year? 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, suitable to those solemnities. Last of all, though the world is not disposed, to the continual celebration of the Eucharist, yet was it requisite in reverence to the Apostles Order, and the universal practice of the Church, that the prayer for all states of the same, should be used at almost all solemn Assemblies, which because it always 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 easy to alter it for the worse. Thus fare upon the Principles propounded in the beginning, of things remembered in the Scripture, concerning the public Service of God, and the most ancient and general practice of the Church to expound them. I have discoursed the substance and form of Gods Public Service at solemn Assemblies for that purpose, the circumstances of it, and the particular form which we use. Of the rest of Ecclesiastical Offices, and the Course we use in them, it was not my purpose to say any thing at the present: In which nevertheless the reasons hitherto disputed will easily take place to show, both that it is for the edification of the Church, that the performance of them be solemn and by prescript form, and that the form which we use is exceeding commendable.   

CHAP. XI.  
How the Form of Public Service is ordered. Dependence of Churches is from the Apostles, for that and other purposes. How the preaching of Lay men imports Schism. The good of the Order of Public Service.  
ANd now without further dispute it is to be seen, what is prescribed concerning the Public Service of God in the Scriptures, and what is left to be ordered by humane appointment. The particular Offices whereof it consisteth, of Public Prayers, and the Praises of God, of reading and expounding the Scriptures, of the Celebration of the Eucharist, and the rest, are prescribed and recommended to the Church in the rules and practice of holy Scripture. The Order and Form in which they are to be performed, is acknowledged on all hands that it ought to be prescript, yet is it not 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. Public Prayers, some think are to be ministered 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 Comeliness of these things which are done at public Assemblies, is followed to fare more purpose, in the use of a form prescript and uniform. It is further here to be observed, that whatsoever may concern the honour of God, the unity of the Church, the truth of Religion, and the recommendation of it, is most effectually to be procured, as procured it was from the beginning of our Faith, by the dependence 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, Colleges 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 greatness, whether instituted by the Apostles, or propagated thence, governed by Presbyteries, or Colleges of Presbyters, the Heads whereof were Bishops, in Succession to the Apostles. We know the Gospel attained to the Countries 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 Country: and Clemens, disciple of the Apostles, Epist. ad Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preaching therefore through Cities and Countries 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 Countries and Territories during their time, though we read nothing of it here, and the division of titles and Churches, that is, City and rural Congregations, in the Church of Rome, is assigned in the Pope's lives to a fare later time than this. But do we not know that according to the general and Primitive Custom of the Church, these rural 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 public Service, as it hath been described, uniform in the main ingredients from the beginning, unconformable in particulars of less moment, was practised by particular congregations according to their Mother-Churches? Doth not the distinction of Dioceses, or as they were first called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, habitations adjoining to chief Cities, received in all parts of the Church, proclaim that the institution and appointment of it, cannot have been accessary and particular, but universal and Primitive? And what cause have we to doubt that the holy Ghost directing the Apostles, should move them to that Course, which according to the condition of the world, must needs be most reasonable? Or who can doubt that according to the condition of the world, it is most reasonable to presume, that frequent and populous residences must needs be furnished of men of best abilities, and means to know the right course of ordering public matters of the Church, for most advantage to the truth of Religion, the Peace of the Church, and the Service of God, rather than that vulgar and rude Congregations, inflamed with the ignorance and malice and overweening of unable guides, should choose for themselves, not only in things necessary for their own souls health, wherein all have their due interest, but in things concerning the general state of the Church, which they are neither bound nor able to understand? I must confess to have written heretofore, that in the time of the Apostles, the work of Preaching seemeth to have gone rather by men's abilities then their Offices: And now I hope, in good time, having declared here several regards in which this is verified. It hath been showed that of the the same Ecclesiastical Order, the same Bench of the Church, some Presbyters exercised the abilities of Preaching, some not. It hath been showed, that the rank of Prophets furnished by the immediate inspiration of God, for the more plentiful 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, two. 6. That in the Primitive times of the Church, Lay men were licenced to preach by the Bishops of Churches, according to the instances alleged in the letter of the Bishops of Palestine to Demetrius of Alexandria, in origen's 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 easy reason is given how our Lord and his Apostles are admitted to speak in the Synagogues, as licenced and invited by the Elders and Rulers of them according to the Scripture, Acts xiii. 14. And perhaps the Custom might remain in the Church, after prophetical 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 mechanic persons that make themselves Churches, and the Churches them their Ministers, without education, without calling, without acknowledgement of one Church of God? They please themselves in observing, that S. Paul used his trade while he Preached the Gospel, as they do: And in that perhaps there is as much mistake as in the rest. For it is not all one for a Preacher to be bred to a trade from his youth, and for him that is bred to a trade from his youth to become a Preacher when he please. To me there is so much difference, that I yield the one to be S. Paul's 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 custom of their Doctors, to breed their Scholars to a trade, as well as to the knowledge of the Law, which they were to profess. And there is a saying among them in Pirke Aboth, of this tenor to my remembrance, Always 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 Rabbis to be surnamed by their trade. And in Maimoni Talmud Torah C. iii. you have divers say of their ancient Doctors, that with the Law a man is to practise a trade for his maintenance, as this, All Law (that is, all learning of the law) with which there is not work, in the end comes to nothing, and draws on naughtiness, and the end of such a man is, he falls to rob creatures. And in C. two. afore, He that exercises a trade with the study of the law, must spend three hours 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 public Order of that time, and the exercise of them for the public 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.  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 baptise, and to expound the Scriptures in the Church. There is a difference between that which he calleth preaching the Gospel, and expounding the Scriptures in the Church, though both are called preaching among us: For it is one thing to publish the Gospel where there is no Church, another to minister the doctrine of the Scriptures where there is. The Scripture witnesseth, that those which were dispersed upon the persecution raised about Stephen, did the one without difference, Acts viij. 4. xi. 19 It is no more than all Christians must do, so fare 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 public Order, derived, as it seems, into the Church from the Synagogue. But doth this fault the public Order of this time, that confineth the public exercise of this Office, to the public ministeries of the Church? The course of education being open to all, and the performance of that course, proved and presumed according to public Order, of all that pretend to these ministeries, the ministeries of Congregations being furnished by that public Order, to authorise others in Congregations so appointed, would be to choke the edification of the Church, by setting up perpetual emulation and difference. But how eminent soever men's abilities are, how well soever known to themselves or the world, to undertake the instructions of the people without public Order in public Assemblies, is a thing that no Scripture, no time, no Custom 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 boldness of mechanic persons, in spending the mouth without sense underneath, seemeth to be the wantonness of this time, for after-ages to admire. But for private persons, against public Order, and the unity of the Church, to call such Assemblies, and to exercise these pretended abilities in such Assemblies as public Order forbiddeth, is neither more nor less than Schism, let them that do it advise, at whose door the sin of that Schism lieth. For, the public 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 fare 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 unity of the Church is a thing commanded by God, the divisions that and shall arise in the Church, are a thing foretold by God: He that hath foretold that divisions shall come, hath commanded that they shall not come: To me it seems a strange reason, because God hath foretold that Heresies shall come in, for men therefore to set open the door, and for public Order to take a course, by the independence of Churches, to allow as many religions as Conventicles. The dependence of particular Congregations upon Episcopal Churches, for the Original relateth to the institution of the Apostles, for the end, to the unity of the Church: The dependence of these Bishop's Churches upon the seats of metropolitans and Patriarches, acknowledgeth a mere humane Original from the state of the Roman Empire, and the residence of the chief Powers of it, but not without respect to the Gospel first planted, according to the precedent of the Apostles, in the most eminent cities, and thence derived into the countries' about: But relateth to the same end of one Church, as procuring the actual correspondence of all the members of it. Since Religion is become part of the State of several Kingdoms and Commonwealths, they are not to receive from one another the laws that enforce the exercise of it; but it is requisite that the exercise of it through each Kingdom and Commonwealth be uniform, by Ecclesiastical rules, advised by each Church, and enforced by each Kingdom and Commonwealth, the dependence of particular Congregations upon Episcopal Churches, in the exercise of Religion according to such Rules continuing inviolable, as the institution 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 dependence of Churches is not more effectual in any point of Religion, then in the uniform and prescript form of Gods Public Service. What means is there so effectual to convey and settle the truth professed in the minds of all people, then to glorify God in it, and according to it, in the continual exercise of his service? What means so powerful to obtain the peace of the Church from God, to preserve it with men, as to join 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 public exercise of Religion consist, in speaking to the people more than men have learned of the knowledge of the Scriptures, in permitting men to vent their own passions, or perhaps factions, for the devotions of their people, for their Prayers and Thanksgivings to God: Let the Preachers Office consist in speaking by measure of time, not by weight of matter; let it consist rather in the exercise of the lungs, then of any knowledge in the Scriptures: Let the Hearers Office consist in patience of sitting still so many glasses, or rather in censuring the Preachers abilities, in Praying as well as in Preaching (for to that the office of praying in the Church may come:) And those that are affected to the Profession with the best, shall be forced for love of truth, to lament that it is so much scandalised & hindered 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 choice 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 God's Public Service, and let not me doubt that God the Author, and men strangers to our profession, shall join in making good and acknowledging that of the Apostle, 1. Cor. xiiii. 25, that God is among us of a truth.   
FINIS.   

¶ The Author, upon his revisal, desires the Reader in these several places to add and read as followeth.  
Pag. 15. line 12. after his own, add, And indeed the passage seemeth to have been crowded in hither out of Justine Martyr his dialogue with Trypho the Jew, though contrary to his meaning: for it appeareth that the Jews of that time gave not leave to drink warmed drink on the Sabbath by his words there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Pag. 65. line 19 after words, add of.  
P. 84. l. 7. read, case. I truly have judged.  
Pag. 87. line 19 after to the people, add, The words of S. Augustine, contra Epist. Parmen. iii. 2. Tunc etiam ille & timore percutitur, & pudore sanatur, cùm ab universa Ecclesia se anathematizatum videns sociam turbam cum qua in delicto suo gaudeat, & bonis insultet, non potest invenire: Then also is he both struck with fear, and healed with shame, when seeing himself anathematised by the whole Congregation, he can find no rout to bear him company, wherewith to exult in his fault, and insult over the good. Shall I believe that in S. Augustine's time the sentence of Anathema came from the Congregation, which Tertullian so long afore hath appropriated to the Ecclesiastical Order, when he saith, de pudicit. c. xiiii. Hoc enim non à Deo postularetur, quod erat in President is officio: For that would not be desired of God, which was part of the Precedents Office, speaking of delivering to Satan the incestuous person at Corinth? yet nevertheless S. Augustine saith, that a man is anathematised by the whole Congregation, in regard of the execution and effect which the sentence of the Bishop or Ecclesiastical Order then found by consent of the people, when the Law enforced it not. Which is the very case of the Apostle alleged afore.  
Pag. 90. l. 22. after right, add, and charge.  
P. 91. l. 17. aft. whole, add, The dependence indeed of particular Congregations upon Episcopal Churches, is clearly derived from the Institution of the Apostles related in the Scriptures, as must be observed afterwards: But it must also be said, that the dependence of Episcopal Churches is from humane right.  
Pag. 93. l. 1. after obedience, add, from the secular Powers.  
Pag. 104. l. 22. after evil spirit, add, to persist in their counterfeiting.  
Pag. 117. l. 13. after Ecclesiastical Writers, add, as of Ministers of Churches, (it shall be oserved indeed, that sometimes Lay men were licenced to teach the people in the Primitive times, but those are never called or accounted Doctors of Churches, that we should suppose them to be the remains of those Ministers of Churches, which the Apostle calleth Doctors)  
Pag. 123. l. 12. for, But that all Presbyters were Prophets, or all Prophet's Presbyters, read, But that all Prophets were Presbyters, is more than I can resolve. By the Apostles description it should seem that they had their place with the Bench of the Church. Walo Messalinus out of Ruffinus hath remembered to us, Ordinem Propheticum, the Rank or Bench of Prophets, as a Ministry by themselves. Ireneus, Justine Martyr, and Tertullian have left mention of the Grace of Prophets as extant in their time, but of the use of it, for the ordinary Ministry of the Church, in teaching the people, they have said nothing to my knowledge.  
Pag. 131. l. 9 read, required at their Prophet's hands by the way we may perceive, &c  
Pag. 138. l. 30. read, in a strange language it shall here be declared, etc.  
P. 161. l. 4. after done. If this please not, or if it seem not general enough, to satisfy the meaning of the Apostles words, it may be said in larger terms that all that which the Prophets by help of humane discourse conceived and uttered for and in their public Assemblies, upon the grounds of their particular revelations, is here called the Spirits of the Prophets. Which therefore must needs be subject to the judgement of other Prophets.  
P. 169. l. 1. read, to make it his own. Cxvii. when he singeth, O praise God all ye people, praise him all ye Nations; the Apostle, etc.  
P. 212. l. 4. read, by whom it speaketh, that is a mistake which, etc.  
P. 232. l. 11. read, the head of the Captives, of the lineage, etc. ibid. l. 22. after profess add, And from that first title of the Misna we have enough to convince this whole point if Scaligers judgement may take place. For there we have divers cases concerning the very formal words of divers of those Prayers which still they use, resolved by Doctors that lived not long after our Lord's time. And Scaligers judgement is, VI De Emend. Temp. that there is no more question to be made whether those resolutions be the resolutions of those Doctors to whom they are entitled there, then whether the resolutions of the old Roman Sages, preserved in the digests of the Civil Law be their own or not. Thus must needs those Prayers be fare more ancient than the time of our Lord, concerning the formal terms whereof, cases new disputed at that time, see the Misna Beracoth C. iv. 3. v. 2.  
P. 236. l. ult. after, by heart, add, There is a reason why the heathen had prompters to suggest unto them the devotions which they addressed to several Deities, because they counted several Deities properly able to bestow several blessings, and accordingly held several rites proper for their Service, which it was Sacrilege to perform otherwise. Arnobius contra Gentes three Vsque adeòres exigit propriatim Deos scire, nec ambigere, nec dubitare de uniuscujusque vi, nomine; ut cùm altenis ritibus & appellationibus fuerint invocati, & aures habeant structas, & piaculis nos teneant inexpiabilibus obligatos. So fare it concerns particularly to know the Gods, without ambiguity or doubt of the virtue and name of each; that when they are called upon by the rites and names of others, both they have their ears stopped, and hold us ensnared with inexpiable sacrileges. See there afore. So Tertullian according to this sense makes a very pertinent opposition between the Heathen that prayed as they were prompted, and the Heathen that prayed by heart.  
P. 241. l. 25. after Solemn, add, Which question perhaps need not be asked, if we consider that S. Cyprian spoke in his Master's terms, who, when he nameth Dominica solennia, and again, post transacta solennia, De Anima C. i. x. must needs be understood to mean the same, to wit, the solemn Prayers which the Eucharist was celebrated with. For indeed the latter of those two passages of S. Cyprian, I think is out of a Work entitled to him but none of his own.  
P. 245. l. 30. after hold, add, To the same purpose, Conc. Gerund. Can. 1.  
P. 282. l. 7. after those, add, things.  
Pag. 283. l. ult. read, a schism in the Church, etc.  
P. 298. l. 22. read, minds are best in tune, etc.  
P. 313. l. 32. Therefore in that they require that public Order be not exacted in respect to the weak, they acknowledge the thing lawful, by acknowledging him weak that doubts of it; though in truth it concerneth them rather to inform the weak of the lawfulness of those things which public Order requireth at their hands, then to continue them in their weakness, and thereupon pretend that public Order ought not to be exacted at their hands.  
P. 362. l. 23. after to the purpose of it, add, Let a man look over the benedictions which they use before and after the Lesson of Hear O Israel, Deut. vi. in the morning: Let a man look over the xviii. benedictions which they say every day, morning, evening, and at night, the antiquity whereof may in some sort be valued by that which hath been said afore C. seven. and it shall easily appear, that they contain Prayers as well as Praises or Thanksgivings to God, though called Benedictions, because they begin, or end, or both, with Blessed art thou, O God, specifying something concerning the subject of each.  
Pag. 386. l. 14. after ignorance breedeth, add, In the Anaphora of S. Peter, in the Maronites Missal, this Prayer is made for forgiveness of sins. In the Jesuit Kircherus his Prodromus Captus, for an essay of that language, I remember there is produced a form of this Prayer, as ministered by the Deacon, out of some of their Liturgies. The books are not in my hand for the present.   

Faults escaped in Printing.  
Pag. 72. l. 26. for swell read smell. p. 98. l. 22. Sculletus r. Scultetus. p. 108. l. 9 vers. 8. r. vers. 28. p. 176. l. 13. Parmenians r. Parmenianus. p. 223. l. 19 for Prike always read Pirke. p. 248. l. 23. Sciatach r. Scialach. l. 24. Velseius r. Velserus. p. 252. l. 13. Preacher, r. practice. p. 253. l. 16. in r. it.