one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing And when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever Id. Ibid. By which we may preceive most clearly first that the Priests were tyed precisely to a form of blessing prescribed by the Lord himself And secondly that to this form of blessing thus prescribed by God the Church did after add of her own Authority not only several external and significant rites but a whole clause to be subjoyned by the people after the Priest had done his part Now as the Priests were limited by Almighty God unto a set and prescribed form wherewith they were to bless the people in the Name of God So did he also set a form unto the People in which they were to pay their Tithes and First-fruits to the Lord their God towards the maintenance of the Priests First for the form used at the oblation of the First-fruits it was this that followeth the words being spoke unto the Priest I profess this day unto the Lord thy God that I am come unto the Countrey which the Lord sware unto our Fathers to give us Which said and the Oblation being placed by the Priest before the Altar the party which brought it was to say A Syrian ready to perish was my Father and he went down into Egypt and sojourned there with a few and became there a Nation great mighty and populous And the Egyptians evil intreated us and afflicted us and laid upon us hard bondage And when we cryed unto the Lord God of our Fathers the Lord beard our voice and looked on our affliction and our labour and our oppression And the Lord brought us forth of Egypt with a mighty hand and with an out-stretched arm and with great terribleness and with signs and with wonders And he hath brought us into this place and hath given us this Land even a Land that floweth with Milk and Honey And now behold I have brought the First-fruits of the Land which thou O Lord hast given unto me Then for the tendry of the Tithe of the third year which only was payable to the Priest those of the other two years being due to the Levites in the Countrey it was to be brought unto Hierusalem and tendred in these following words viz. I have brought away the hallowed thing out of mine House and also have given them unto the Levite and unto the Stranger to the Fatherless and to the Widow according to all thy Commandments which thou hast commanded me I have not transgressed thy Commandments neither have I forgotten them I have not eaten thereof in my journeying neither have I taken away ought thereof for any unclean use nor given ought thereof for the dead but I have bearkened to the voice of the Lord my God and have done according to all that thou hast commanded me Look down from thy holy habitation from Heaven and bless thy people Israel and the Land which thou hast given us as thou swarest to our Fathers a Land that floweth with Milk and Honey Of this see Deut. 26. from the 1 verse to the 16. Led by these precedents and guided by the Wisdom of the Spirit of God the Church in the succeeding times prescribed a set form to be used in burning their leaven which after they had searched for with such care and diligence that a Mouse-hole was not left unransacked they threw it in the fire with this solemn form of execration viz. Let all that Leaven or whatsoever leavened thing is in my power whether it were seen of me or not seen whether cleansed by me or not cleansed let all that be scattered destroyed and accounted of as the dust of the Earth A prescribed form they also had in a constant practice for the confession of their sins to the Throne of God The ground thereof they took indeed from the holy Scripture where the Lord God commanded saying 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 all their sins putting them upon the head of the Goat c. Lev. 16.21 Ask Lyra what kind of Confession is there meant and he will tell you that it was a general Confession of the peoples sins made by the mouth of the Priest for and in their names sicut facimus in Confessione in principio Missae as we the Priests are wont to make in the beginning of the Mass The Learned Morney comes more home and informs us thus Lyr. in Levit. cap. 18.21 Confessio olim in sacrificio solennis Ejus praeterquam in lege vestigia in Prophetis formulam habemus In ipsis Judaeorum libris verba tanquam concepta extant quae sacerdos pronunciare solitus Of old they had a solemn or set manner of Confession Mornaeus de Missal 1. cap. 5. whereof besides those footsteps of it which are remaining in the Law the form is extant in the Prophets And in the Jewish Liturgy the express words are to be seen which were pronounced by the Priest Now if we ask of Paulus Phagius than whom none more acquainted with the Jewish Liturgies what the precise form was which the Priest did use he will thus inform us Forma confessionis qua tum usus est summus Pontifex secundum Hebraeorum relationem haec fuit c. The form saith he used then by the High Priest in Confessing the peoples sins as the Hebrew Doctors have recorded was as followeth P. Phagius in Chaldaea Paraphr in cap. 16. Levit. O Lord thy People of the House of Israel have sinned they have done wickedly they have grievously transgressed before thee O Lord make Atonement now for the Sins and for the Iniquities and for the Trespasses that thy People the House of Israel have sinned and unrighteously done and trespassed before thee as it is written in the Law of Moses thy Servant that in this day he shall make Atonement for you This for the people on the Scape-goat And there were two other Confessions made by the Priest also as the Rabbins testifie one for himself Maymoni apud Aynsw in cap. 16. Levit. the other for himself with the other Priests both on the Bullock of the Sin-offering mentioned v. 6. each of which also had their certain and prescribed forms For when he offered the Bullock for a Sin-offering for himself he said O Lord I have sinned and done wickedly and have grievously transgressed I beseech thee now O Lord be merciful unto those sins and iniquities and grievous transgressions wherein I have sinned P. Phagius loco supr citato done wickedly and transgressed against thee And when he offered for himself and the rest of the Priests then he used these words saying
specified and to the course whereof the Council held at Orleans gave so wise a check but by imputing such Calamities as had fallen amongst them to the neglect or ill observance of this day A flash of Lightning or some other fire from Heaven as it was conceived had on the Lords day made great spoil of men and houses in the City of Limoges This Gregory of Tours who lived about the end of this sixth Century pronounceth to have fallen upon them ob diei dominici injuriam because some of them used to work upon the Sunday But how could he tell that or who made him acquainted with Gods secret counsels Had Gregory been Bishop of Limoges as he was of Tours it may be Limoges might have scaped so fierce a censure and only Tours have suffered in it For presently he adds in Turonico vero nonnulli ab hoc igne sed non die dominico adusti sunt that even in Tours it self many had perished by the self same fire but being it fell not on the Sunday as it did at Limoges therefore that misery fell on them for some other reason Indeed he tells us of this day that being it was the day whereon God made the light and after was the witness of our Saviours resurrection Ideo omni fide à Christianis observari debet ne fiat in eo omne opus publicum therefore it was to be observed of every Christian no manner of publick business to be done upon it A piece of new Divinity and never heard of till this Age nor in any afterwards Not heard of till this Age but in this it was For in the 24th year of Gunthram King of the Burgundians Conc. Matisonens 11. Can. 1. Anno 588. there was a Council called at Mascon a Town situate in the Duchy of Burgundy as we now distinguish it wherein were present Priscus Evantius Praetextatus and many other reverend and learned Prelates They taking into consideration how much the Lords day was of late neglected for remedy thereof ordained that it should be observed more carefully for the times to come Which Canon I shall therefore set down at large because it hath been often produced as a principal ground of those precise observances which some amongst us have endeavoured to force upon the consciences of weak and ignorant men It is as followeth Videmus populum Christianum temerario more diem dominicum contemptui tradere c. It is observed that Christian people do very rashly slight and neglect the Lords day giving themselves thereon as on other days to continual labours c. Therefore let every Christian in case be carry not that name in vain give ear to our instruction knowing that we have care that you should do well as well as power to bridle you that you do not ill It followeth Custodite diem dominicum qui nos denuo peperit c. Keep the Lords day the day of our new birth whereon we were delivered from the snares of sin Let no man meddle in litigious Controversies or deal in Actions or Law-suits or put himself at all upon such an exigent that needs he must prepare his Oxen for their daily work but exercise your selves in Hymns and singing Praises unto God being intent thereon both in mind and body If any have a Church at hand let him to unto it and there pour forth his soul in tears and prayers his eyes and hands being all that day lifted up to God It is the everlasting day of rest insinuated to us under the shadow of the seventh day or Sabbath in the Law and the Prophets and therefore it is very meet that we should celebrate this day with one accord whereon we have been made what at first we were not Let us then offer unto God our free and voluntary service by those great goodness we are freed from the Goal of errour not that the Lord exacts it of us that we should celebrate this day in a corporal abstinence or rest from labour who only looks that we do yield obedience to his holy will by which contemning earthly things he may conduct us to the heavens of his infinite mercy However if any man shall set at nought this our exhortation be he assured that God shall punish him as he hath deserved and that he shall be also subject unto the censures of the Church In case he be a Lawyer he shall lose his cause if that he be an Husbandman or Servant he shall be corporally punished for it but if a Clergy-man or Monk he shall be six months separated from the Congregation Add here that two years after this being the second year of the second Clotaire King of France there was a Synod holden at Auxerre a Town of Champagne concilium Antisiodorense in the Latin Writers wherein in it was decreed as in this of Mascon Non licet die dominico boves jungere vel alia opera exercere no man should be suffered to yoak his Oxen or do any manner of work upon the Sunday This is the Canon so much urged I mean that of Mascon to prove that we must spend the Lords day wholly in religious exercises and that there is no part thereof which is to be imployed unto other uses But there are many things to be considered before we yield unto this Canon or the authority thereof some of them being of that nature that those who most insist upon it must be fain to traverse For first it was contrived of purpose with so great a strictness to meet the better with those men which so extreamly had neglected that sacred day A stick that bends too much one way cannot be brought to any straightness till it be bent as much the other This Synod secondly was Provincial only and therefore can oblige none other but those for whom it was intended or such who after did submit unto it by taking it into their Canon Nor will some part thereof be approved by them who most stand upon it none being bound hereby to repair to Church to magnifie the name of God in the Congregation but such as have some Church at hand and what will then become of those that have a mile two three or more to their Parish Churches and no Chappel neither they are permitted by the Canon to abide at home As for Religious duties here are none expressed as proper for the Congregation but Psalms and Hymns and singing Praise unto the Lord and pouring forth our souls unto him in tears and prayers and then what shall we do for Preaching for Preaching of the Word which we so much call for Besides King Gunthram on whose Authority this Council met in his Confirmatory Letters doth extend this Canon as well unto the other Holy-days as unto the Sunday commanding all his Subjects Vigore hujus decreti definitionis generalis by vertue of his present mandate that on the Lords day vel in quibuscunque alijs solennitatibus and all solemn
done afterwards in pursuit hereof consisted specially in beating down the opposition of the common people who were not easily induced to lay by their business next in a descant as it were on the former plain-song the adding of particular restrictions as occasion was which were before conteined though not plainly specified both in the Edicts of the former Emperours and Constitutions of the Churches before remembred Yet all this while we find not any one who did observe it as Sabbath or which taught others so to do not any who affirmed that any manner of work was unlawful on it further than as it was prohibited by the Prince or Prelate that so the people might assemble with their greater comfort not any one who preached or published that any pastime sport or recreation of an honest name such as were lawful on the other days were not fit for this And thereupon we may resolve as well of lawful business as of lawful pleasures that such as have not been forbidden by supream Authority whether in Proclamà tions of the Prince or Constitutions of the Church or Acts of Parliament or any such like Declaration of those higher Powers to which the Lord hath made us subject are to be counted lawful still It matters not in case we find it not recorded in particular terms that we may lawfully apply our selves to some kind of business or recreate our selves in every kind of honest pleasure at those particular hours and times which are left at large and have not been designed to Gods publick service All that we are to look for is to see how far we are restrained from labour or from recreations on the Holy days and what Authority it is that hath so restrained us that we may come to know our duty and conform unto it The Canons of particular Churches have no power to do it further than they have been admitted into the Church wherein we live for then being made a part of her Canon also they have power to bind us to observance As little power there is to be allowed unto the Declarations and Edicts of particular Princes but in their own dominions only Kings are Gods Deputies on the Earth but in those places only where the Lord hath set them their power no greater than their Empire and though they may command in their own Estates yet is it extra sphaeram activitatis to prescribe Laws to Nations not subject to them A King of France can make no Law to bind us in England Much less must we ascribe unto the dictates and directions of particular men which being themselves subject unto publick Order are to be hearkned to no further than by their life and doctrine they do preach obedience unto the publick Ordinances under which they live For were it otherwise every private man of name and credit would play the Tyrant with the liberty of his Christian Brethren and nothing should be lawful but what he allowed of especially if the pretence be fair and specious such as the keeping of a Sabbath to the Lord our God the holding of an holy convocation to the King of Heaven Example we had of it lately in the Gothes of Spain and that strange bondage into which some pragmatick and popular man had brought the French had not the Council held at Orleans gave a check unto it And with examples of this kind must we begin the story of the following Ages CHAP. V. That in the next six hundred years from Pope Gregory forwards the Lords day was not reckoned of as of a Sabbath 1. Pope Gregories care to set the Lords day free from Jewish rigours at that time obtruded on the Church 2. Strange fancies taken up by some about the Lords day in these darker Ages 3. Scriptures and Miracles in these times found out to justifie the keeping of the Lords day holy 4. That in the judgment of the most learned in these six Ages the Lords day hath no other ground than the Authority of the Church 5. With how much difficulty the people of these times were barred from following their Husbandry and Law-days on the Lords day 6. Husbandry not restrained on the Lords day in the Eastern parts until the time of Leo Philosophus 7. Markets and Handierafts restrained with no less opposition than the Plough and Pleading 8. Several casus reservati in the Laws themselves wherein men were permitted to attend those businesses on the Lords day which the laws restrained 9. Of divers great and publick actions done in these Ages on the Lords day 10. Dancing and other sports no otherwise prohibited on the Lords day than as they were an hindrance to Gods publick Service 11. The other Holy days as much esteemed of and observed as the Lords day was 12. The publick hallowing of the Lords day and the other Holy days in these present Ages 13. No Sabbath all these Ages heard of either on Saturday or Sunday and how it stood with Saturday in the Eastern Churches WE are now come to the declining Ages of the Church after the first 600 years were fully ended and in the entrance on the seventh some men had gone about to possess the people of Rome with two dangerous fancies one that it was not lawful to do any manner of work upon the Saturday or the old Sabbath ita ut die Sabbati aliquid operari prohiberent the other ut dominicorum die nullus debeat larari that no man ought to bathe himself on the Lords day or their new Sabbath With such a race of Christned Jews or Judaizing Christians was the Church then troubled Against these dangerous Doctrines did Pope Gregory write his Letter to the Roman Citizens stiling the first no other than the Preachers of Antichrist Epl. 3. l. 11. one of whose properties it shall be that he will have the Sabbath and the Lords day both so kept as that no manner of work shall be done on either qui veniens diem Sabbatum atque dominicum ab omni faciet opere custodire as the Father hath it Where note that to compell or teach the people that they must do no manner of work on the Lords day is a mark of Antichrist And why should Antichrist keep both days in so strict a manner Because saith he he will persuade the people that he shall die and rise again therefore he means to have the Lords day in especial honour and he will keep the Sabbath too that so he may the better allure the Jews to adhere unto him Against the other he thus reasoneth Et si quidem pro luxuria voluptate quis lavari appetit hoc fieri nec reliquo quolibet die concedimus c. If any man desires to bathe himself only out of a luxurious and voluptuous purpose observe this well this we conceive not to be lawful upon any day but if he do it only for the necessary refreshing of his body then neither is it fit it should be forbidden upon the
Battels and Assaults which we shall sum up briefly in their place and time And first for Coronations which as before I said are mixt kind of actions compound of sacred and of civil William surnamed Rufus was crowned at Canterbury by Archbishop Lanfrancke the 25 of Septemb. being Sunday Anno 1087. So was King Stephen the 21 of Decemb. being Sunday too Anno 1135. On Sunday before Christmas day was Henry the second crowned at London by Archbishop Theobald Anno 1155. and on the Sunday before Septuagesima his Daughter Joane was at Palermo crowned Queen of Sicily Of Richard the first it is recorded that hoysing Sail from Barbeflet in Normandy he arrived safely here upon the Sunday before our Lady day in Harvest whence setting towards London there met him his Archbishops Bishops Earls and Barons cum copiosa militum multitudine with a great multitude of Knightly rank by whose advise and Councel he was crowned on a Sunday in September following Anno 1189. and after crowned a second time on his return from Thraldom and the Holy Land Anno 1194. on a Sunday too The Royal and magnificent form of his first Coronation they who list to see may find it most exactly represented in Rog. de Hoveden And last of all King John was first inaugurated Duke of Normandy by Walter Archbishop of Roane the Sunday after Easter day Anno 1200. and on a Sunday after crowned King of England together with Isabel his Queen by Hubert at that time Archbishop of Canterbury For Synods next Anno 1070. A Council was assembled at Winchester by the appointment of King William the first and the consent of Alexander then Pope of Rome for the degrading of Stigand Archbishop of Canterbury and this upon the Sunday next after Easter And we find mention of a Synod called by Richard Archbishop of Canterbury Anno 1175. the Sunday before holy Thursday ad quod concilium venerunt fere omnes Episcopi Abbates Cantuariensis dioeceseos where were assembled almost all the Bishops and Abbots of the whole Province For Councils of Estate there was a solemn meeting called on Trinity Sunday Anno 1143. in which assembled Maud the Empress and all the Lords which held her party where the Ambassadours from Anjou gave up their account and thereupon it was concluded that the Earl of Gloucester should be sent thither to negotiate his Sisters business So in the year 1185 when some Embassadours from the East had offered to King Henry the second the Kingdom of Hierusalem the King designed the first Sunday in Lent for his day of answer Upon which day there met at London the King the Patriarch of Hierusalem the Bishops Abbots Earls and Barons of the Realm of England as also William King of Scotland and his Brother David with the Earls and Barons of the Countrey habito inde cum deliberatione concilio c. and then and there upon mature deliberation it was concluded that though the King accepted not the Title yet he would give his people leave to put themselves into the action and take up the Cross For civil Business of another nature we find it on Record that on the fourth Sunday in Lent next following the same King Henry Knighted his Son John and sent him forthwith into Ireland Knighthood at those times being far more full of ceremony than now it is Which being but a preparation to War and military matters leads us unto such Battels as in these times were fought on Sunday Of which we find it in our Annals that in the year 1142. upon a Sunday being Candlemas day King Stephen was taken prisoner at the battel of Lincoln as also that on Holy-Cross day next after being Sunday too Robert Earl of Gloucester Commander of the adverse force was taken Prisoner at the battel of Winchester So read we that on Sunday the 25th of August Anno 1173. the King of France besieged and forced the Castle of Dole in Brittain belonging to the King of England As also that on Sunday the 26th of Septemb. Anno 1198. King Richard took the Castle of Curceles from the King of France More of the kind might be remembred were not these sufficient to shew how anciently it hath been the use of the Kings of England to create Knights and hold their Councils of estate on the Lords day as now they do Were not the others here remembred sufficient to let us know that our Progenitours did not think so superstitiously of this day as not to come upon the same unto the Crowning of their Kings or the publick Synods of the Church or if need were and their occasions so required it to fight as well on the Lords day as on any other Therefore no Lords day Sabbath hitherto in the Realm of England Not hitherto indeed But in the Age that followed next there were some overtures thereof some strange preparatives to begin one For in the very entrance of the 13th Age Fulco a French Priest and a notable Hypocrite Rog. de Hoteden as our King Richard counted him and the story proves lighted upon a new Sabbatarian fancy which one of his Associates Eustathius Abbat of Flay in Normandy was sent to scatter here in England but finding opposition to his doctrine he went back again the next year after being 1202. he comes better fortified preaching from town to town and from place to place ne quis forum rerum venalium diebus Dominicis exerceret that no man should presume to market on the Lords day Where by the way we may observe that notwithstanding all the Canons and Edicts before remembred in the fifth Chapter of this book and the third Section of this Chapter the English kept their markets on the Lords day as they had done formerly as neither being bound to those which had been made by foreign states or such as being made at home had long before been cut in peeces by the sword of the Norman Conqueror Now for the easier bringing of the people to obey their dictates they had to shew a warrant sent from God himself as they gave it out The title this Mandatum sanctum Dominicae diei quod de coelo venit in Hierusalem c. An holy mandat touching the Lords day which came down from Heaven unto Hierusalem found on S. Simeons Altar in Golgotha where Christ was Crucified for the sins of all the world which lying there three days and as many nights strook with such terrour all that saw it that falling on the ground they besought Gods mercy At last the Patriarch and Akarias the Archbishop of I know not whence ventured to take into their bands that dreadful letter which was written thus Now wipe your eyes and look a while on the Contents which I shall render with as much brevity as the thing requires Ego Dominus qui praecepi vobis ut observaretis diem sanctum Dominicum non custodistis eum c. I am the Lord which hath commanded to keep
which was built upon it first taking in my way some necessary preparations made unto it by H. 8. by whom it had been ordered in the year 1536. That the Creed the Lords Prayer and the Ten Commandments should be recited publickly by the Parish Priest in the English Tongue and all the Sundays and other Holidays throughout the year And that the people might the better understand the duties contained in them it pleased him to assemble his Bishops and Clergy in the year next following requiring them Vpon the diligent search and perusing of Holy Scripture to set forth a plain and sincere Doctrine concerning the whole sum of all those things which appertain unto the Profession of a Christian man Which work being finished with very great care and moderation they published by the name of an Institution of a Christian man containing the Exposition or Interpretation of the common Creed the seven Sacraments the Ten Commandments Epls Dedit the Lords Prayer c. and dedicated to the Kings Majesty Submitting to his most excellent Wisdom and exact Judgment to be by him recognized overseen and corrected if he found any word or sentence in it amiss to be qualified changed or further expounded in the plain setting forth of his most vertuous desire and purpose in that behalf A Dedication publickly subscribed in the name of the rest by all the Bishops then being eight Archdeacons and seventeen Doctors of chief note in their several faculties Amongst which I find seven by name who had a hand in drawing up the first Liturgy of King Edward VI. that is to say Cranmer Archbishop of Canterbury Goodrich Bishop of Ely Hebeach then Bishop of Rochester and of Lincoln afterwards Skip then Archdeacon of Dorset after Bishop of Hereford Roberson afterwards Dean of Durham as Mayo was afterwards of S. Pauls and Cox of Westminster And I find many others amongst them also who had a principal hand in making the first Book of Homilies and passing the Articles of Religion in the Convocation of the year 1552. and so it rested till the year 1643. when the King making use of the submission of the Book which was tendred to him corrected it in many places with his own hand as appeareth by the Book it self remaining in the famous Library of Sir Robert Cotton Which having done he sends it so corrected to Archbishop Cranmer who causing it to be reviewed by the Bishops and Clergy in Convocation drew up some Annotations on it And that he did for this intent as I find exprest in one of his Letters bearing date June 25. of this present year because the Book being to be set forth by his Graces censure and judgment he would have nothing therein that Momos himself could reprehend referring notwithstanding all his Annotations to his Majesties exacter judgment Nor staid it here but being committed by the King to both Houses of Parliament and by them very well approved of as appears by the Statutes of this year Cap. 1. concerning the advancing of true Religion and the abolition of the contrary it was published again by the Kings command under the title of Necessary Doctrine and Erudition for any Christian man And it was published with an Epistle of the Kings before it directed to all his faithful and loving Subjects wherein it is affirmed To be a true Declaration of the true knowledge of God and his Word with the principal Articles of Religion whereby men may uniformly be led and taught the true understanding of that which is necessary for every Christian man to know for the ordering of himself in this life agreeable unto the will and pleasure of Almighty God Now from these Books the Doctrine of Predestination may be gathered into these particulars which I desire the Reader to take notice of Institut of a Christian that he may judge the better of the Conformity which it hath with the established Doctrine of the Church of England 1. That man by his own nature was born in sin and in the indignation and displeasure of God and was the very child of Wrath condemned to everlasting death subject and thrall to the power of the Devil and sin having all the principal parts or portions of his soul as reason and understanding and free-will and all other powers of his soul and body not only so destituted and deprived of the gifts of God wherewith they were first endued but also so blinded corrupted and poysoned with errour ignorance and carnal concupiscence that neither his said powers could exercise the natural function and office for which they were ordained by God at the first Creation nor could he by them do any thing which might be acceptable to God 2. That Jesus Christ the only begotten Son of God the Father was eternally preordained and appointed by the Decree of the Holy Trinity to be our Lord that is to say to be the only Redeemer and Saviour of Man-kind and to reduce and bring the same from under the Dominion of the Devil and sin unto his only Dominion Kingdom Lordship and Governance 3. That when the time was come in the which it was before ordained and appointed by the Decree of the Holy Trinity That Man-kind should be saved and redeemed Necessary prayer than the Son of God the second Person in the Trinity and very God descended from Heaven into the world to take upon him the very habit form and nature of man and in the same nature of suffer his glorious Passion for the Redemption and Salvation of all Man-kind 4. That by this Passion and Death of our Saviour Jesus Christ not only Corporal death is so destroyed that it shall never hurt us but rather that it is made wholesome and profitable unto us but also that all our sins and the sins also of all them that do believe in him and follow him be mortified and dead that is to say all the guilt and offence thereof as also the damnation and pains due for the same is clearly extincted abolished and washed away so that the same shall never afterwards be imputed and inflicted on us 5. That this Redemption and Justification of Man-kind could not have been wrought or brought to pass by any other means in the world but by the means of this Jesus Christ Gods only Son and that never man could yet nor never shall be able to come unto God the Father or to believe in him or to attain his favour by his own wit and reason or by his own science and learning or by any of his own works or by whatsoever may be named in Heaven or Earth but by faith in the Name and Power of Jesus Christ and by the gifts and graces of his Holy Spirit But to proceed the way to the ensuing Reformation being thus laid open The first great work which was accomplished in pursuance of it was the compiling of that famous Liturgy of the year 1549 commanded by King Edward VI. that is to
deceat The meaning in both passages is no more than this that Christ obliged not his Disciples to the very words but only shewed them how they were to pray and what to pray for if they would order them aright and did desire to have them acceptable in the sight of God To this doth Musculus agree besides many others whom here indeed I had not named but that he doth translate the Text in a different manner from all the rest which I have met with For whereas Beza Calvin Erasmus Castalio Paraeus and indeed who not do read it sic orate as the Vulgar doth Musculus to decline the easier all set Forms of prayer Musculus in Mat. c. 6. doth translate it thus ad hunc ergo modum orate pray according to this manner and thereupon infers non dicit hanc ergo orationem vel haec verba proferte c. Christ doth not say saith he repeat this Prayer or use these words which you hear me speak but let your Prayers be made by this rule and pattern which is laid before you In which if they intend no more than this that Christ our Saviour did not so confine his followers to those very words but that they might express their minds and represent their Prayers unto the Lord in such other Forms as might be serviceable to that end and purpose for which Prayers are made they shall take me with them I know not any sober-minded man who will gain-say them in this matter if they mean no otherwise S. Augustin did so state it many years agone Liberum quidem est saith he aliis atque aliis verbis eadem tamen quae haec oratio continet in orando dicere sed non est liberum alia diversa contraria dicere Augustin in epist 121. ad Probam But if they mean that this celestial Form was made for imitation only not at all for use I mean not to be used precisely in our saviours words I must needs crave their pardon if I leave them there For when it is affirmed by Musculus non dicit hanc ergo orationem vel haec verba proferte when it is said by Calvin non jubet Christus suos conceptis verbis orare when it is thought to be so hard a task to prove from Scripture Vindicat. p. 23. that the Disciples were tyed to the use of this Form and that the often reiterating thereof in our publick Liturgy is judged a matter so impertinent as to be reckoned for a stumbling block before the feet of many Smectymn p. 12. I cannot sec but that their meaning is to exclude the use of this divine and Heavenly Prayer from Gods publick Worship if not from the devotions also of Gods Saints in private This if it be their mind and meaning as by the practice of some men it may seem to be I must there leave them to themselves Our Saviours dicite delivered plainly and expresly in his holy Gospel is no idle word who being required by his Disciples to teach them what and how to pray tells them in plain terms Dicite say Our Father which art in Heaven with the rest that followeth And this as is affirmed by good interpreters and very faintly if at all gain-said by Calvin in his hac ale re cum nemine pugnare volo was at a different time and on a different occasion from that which by S. Matthew was before related Though sic or ad hunc modum as it is in Musculus may serve exceeding well for imitation yet Dicite of it self without either of them will not be denied to serve as strongly for the use And sure the Fathers so conceived it Of whom thus Cyprian Qui enim fecit vivere docuit orare ut dum prece oratione quam filius docuit apud patrem loquimur facilius exaudiamur He Cyprian de Oratione Dominica saith the holy Martyr who made us to live hath also taught us to pray that while we speak unto the Father in that prayer and orizon which the Son hath taught us we may be heard with more facility And not long after Agnoscat pater filii verba cum precem facimus Let the Almighty Father hear the words of hsi blessed Son when we make our prayers The like to which we have in Chrysostom if not hence derived Opus imperfect in Mat. Homil. 14. Cognoscit Pater filii sui sensus verba that the Heavenly Father knows right well the words and meanin gof his Son And what else doth Tertullian mean when he informs us that this most excellent prayer being then animated by the spirit when it proceeded from the divine mouth of our Lord and Saviour Suo privilegio ascendit in coelum commendans Patri quae filius docuit doth by a special priviledge ascend to Heaven Tertul. de Oratione commending to the Father those devotions which were taught and dictated by the Son Add here the care that hath been taken in the times of old that Children should be taught this Prayer in their tender years for which consult S. Austin Serm. 1. Mat. 2. in Dominica 10. de Christiano nomine Concil Rhemens cap. 2. and then I doubt not but it will appear to indifferent men that this most excellent Form of Prayer was prescribed for use and not laid down only for our imitation and no more than so So then we have a Form of Prayer prescribed by Christ to his Disciples to be used by them on occasions at the least in private When it became a part of the publick Liturgy and by whose Authority we shall shortly see In the mean time the next thing here to be considered is the institution of the Sacraments in both of which our Lord prescribed not the matter only but the Form and words wherewith the one is to be ministred and the other celebrated But you must understand me of that Form those words which are essential to the Sacraments and not of those which have been added by the Chuch for the procuring of a greater reverence to those Acts of Worship and the exciting of devotion in all those that attend the Service The Form of Baptism so determined in those words of Christ go ye and teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost Mat. 28.19 That when the Arrians were suspected not to use the same but rather to Baptize in nomine patris per filium in Sp. sancto as 't is said they did it was decreed in the Council of Arles that if upon examination it did so appear Nicephorus hist Eccl. l. 13. c. 35. Concil Arelatons Can. 8. those who had been Baptized in so void a Form should be a new admitted to that holy Sacrament And for the Sacrament of the blessed Eucharist so far forth as the Rites and Form of Celebration used by Christ our Saviour are declared in
having made confession of thehir faith according as we saw before from the Constitutions they were thrice dipped into the water in memory of our Saviours lying in the grace three days the formal words of Baptism being therewithal pronounced though not here expressed Which done the party is again anointed on the forehead nostrils Id. Catech. 3. ears and breasts upon the reasons there declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cloathed in white garments Id. Catech. 4. which concludes the action But here it is to be observed that this last anointing was in the way of confirmation it being the custom of those times in the baptizing of all such as were Adulti or of riper years to minister both Baptism and Confirmation at the same time as our incomparable Hooke rightly noteth And note withal that in the anointing of the forehead in his later Unction Hooker Eccles Politic. l. 5. § 66. Cyril Catech. mystagog 4. Tertull. de resurrect carnis the party baptized was signed with the sign of the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father there Which is no more than that so celebrated passage of Tertullian Caro signatur ut anims muniatur declares to be the antient and unquestionable practice of the Church of CHRIST Next for the celebration of the Eucharist he describes it thus Things being in readiness the Deacon bringeth water for the hands to the chief Minister Cyril Catechis mystagog 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Priests that stand about the Altar and then saith aloud Complectimini osculemini vos invicem embrace and kiss ye one another which is done accordingly and this in token of that Vnion both of hearts and souls which is and ought to be between them Then saith the Priests Sursum corda or Lift up your hearts the people answer We lift them up unto the Lord The Priest again Let us give thanks unto the Lord the people say Dignum justum est or It is meet and right so to do And by this place I note this only by the way we make up the breach in S. James his Liturgy being the antient Liturgy of the Church of Hierusalem as before was said which breach we shewed and touched at obiter in the former Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then saith he we make mention of Heaven Earth and Sea and all the Creatures reasonable and unreasonable and also of the Angels and Archangels and the Powers of Heaven praising God and saying Sanctus sanctus sanctus Dominus Deus Sabbati By which celestial Hymns we do not only sanctifie our selves but beseech our good and gracious God that he would send his holy Spirit on the gifts presented that is to say the Bread and Wine that so the Bread may be made the Body of Christ and the Wine his Blood Then do we call upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the general peace of all the Churches the tranquillity of all the World for Princes and their Armies for our Friends and Brethren for all that be in need sickness or any other adversity and in a word for every one that wanteth help from the hands of God The rest that followeth as a part of this general Prayer upon the alteration of the Form and Person viz. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We call upon the Lord in the third person unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person is most judiciously concluded by Dr. Rivet Rivet Critici sacri l. 3. c. 10. to be the fraud and forgery of some Impostor whose judgment in the same I heartily both applaud and follow But to proceed with that which is received for true and genuine and of unquestionble credit This general Prayer being thus concluded followe tht at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Cateches mystagog 5. which Christ our Saviour gave unto his Disciples the Lords Prayer he means and meaning so shews plainly that the Church conceived how the Lords Prayer was given to be said and used not to be imitated only Then saith the Priest thus Sancta Sanctis unto the holy all things are holy or holy things are for holy persons the people answering Unus sanctus unus Dominus JESUS CHRISTUS That is to say there is but one Holy one Lord JESVS CHRIST Then sangt the Priest the divine Hymns exhorting you to the communion of the holy Mysteries and saying Gustate videte quam fuavis est Dominus O taste and see how good the Lord is This said they came to the Communion not with their hands spread out nor disjoyned singers but with the left hand placed under the right receiving the Lord's body in the palms of their hands lest any of the consecrated Bread should fall to the ground and therewith viz. to the Priests prayer when he gave the same each one said AMEN After they had received the Communion of the Body of CHRIST they received the Cup also of his Blood where still we have the whole Communion sub utraque specie what ever new Doctrines have been coyned at Rome not stretching out the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but falling down as when Men are in the Act of Worship or Adoration they said AMEN as formerly at the receiving of the Bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Last of all tarrying for the parting or concluding Prayers they gave thanks to God who had vouchsafed to make them worthy of his holy Mysteries This was the course and these the footsteps of the Forms observed of old times in the Mother Church the holy City of Hierusalem And if we may conjecture ex pede Herculem what the dimensions were of the body of Hercules by the proportion of his foot we may be well conjecture by these evident footsteps what the whole bodies were of the antient Liturgies From Cyril on unto St. Basil another famous Bishop of the Eastern Churches Who having made some Rules for the better order of those who did intend to lead a Monastick life and being accused that in the singing of the Psalms and regulating the manner of that Melody he had somewhat innovated contrary to the received custom of the Church was forced to make his own Apology and send it to the Clergy of Neo-Caesarea * Basil Ep. 63. Thus then saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Rites saith he which we observe amongst us are such as are agreeable and consonant to all the Churches of God Our people rising in the night do before day repair unto the Chappel or house of Prayer and having made confession of their sins to God in sorrow tears and great compunction of the Soul they rise at last from Prayer and take themselves unto the Psalms Being divided into two parts they sing as it were in turns one second another or Quire-wise as is used in our Cathedrals so taking time to meditate on the words of God and therewithal making our hearts and minds more attent thereto Then
one to whom that charge or Office appertained began some other Psalm or Hymn and all sung together after him by which variety of singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Prayers being interserted or mingled with it they past over the night and on the dawning of the day all of them joyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they had but one heart and one mouth amongst them and sung unto God a Psalm of Confession most likely one of the seven penitential Psalms and after every one made in his own words a profession of his penitence and so all returned Where note that howsoever this Form of Service was fitted only for a company of private Men who had embraced the Monastick life and to be used only by them in their private Oratories yet the most part thereof was borrowed from the publick Forms at that time extant in the Church Of the which Rites or Forms retained amongst them were the beginning of their service with a confession of their sins then p rayers to God and then the singing of the Psalms That which was singular herein and needed the Apology was that they met together before day and spent more time upon the Psalmody than in reading or preaching of the Word or in Common-prayer or any of the other parts of publick Worship Basil could tell as well as any wherein the Form of Service used amongst his Monks agreed with that which was received and used in publick Churches and wherein it differed as having took the pains to compose a Liturgie or rather to compleat and polish and fit unto the publick use such as had formerly been extant And though that Copy of it which occurs in the Bibliotheca and in the writings of Cassander have some things in it which are found to be of a latter date yet we shall clear that doubt anon when we come to Chrysostom against whose Liturgy I find the like Objections Mean time take this of Basil for a pregnant Argument that in his time and long before it the Service of the Chruch was not only ordered by Rules and Rubricks but put into set Forms of Worship which we have noted in his Books De spiritu sancto and is this that followeth For speaking there touching those publick Usages which came into the Church from the tradition of the Apostles Easil de sancto spiritu c. 27. he instanceth in these particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The signing with the sign of the Cross all those who place their hopes in Christ what writing teacheth that in our prayers we should turn towards the East where is it taught us in the Scripture And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those words of invocation wherewithal in the holy Eucharist we consecrate the Bread and Cup of Benediction which of those blessed Saints have left in writing For not content with those things which the Apostles or the Gospel have committed to us many things have been added since both in the way of preface and of conclusion which are derived from unwritten Tradition And not long after thus of Baptism having first spoke of consecrating the Water of the Chrism or Oyl and the three Dippings then in use Those other things saith he which are done in Baptism viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abrenuntiation which is made to Satan and to all his Angels out of what Scripture is it brought Next for S. Cyrsostom the evidence we have from him is beyond exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in 2. ad Corinth hom 18. It is no now saith he as in the old Testament wherein the Priests eat this and the people that it being unlawful for the people to eat those things which were permitted to the Priest It is now otherwise with us For unto all is the same Body and the same Cup presented And in our very prayers it is easily seen how much we attribute unto the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For both those who are possessed with the devil the Energumeni and those who yet are under penance both by the People and Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Prayers are made and we say all one and the self same Prayer even that which is so full of mercy Where by the way though in the Greek it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say all one Prayer yet in the Latin it runs thus omnes unam eandemque precem concipiunt which would make well for unpremeditated and extemporary Prayers if it were possible that all the Congregation both Priest and people should fall upon the same conception But to go on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we repell all such from the holy Rayls which cannot be partakers of the holy Table there is another Prayer to be said and we all lie alike upon the ground and all rise together Then when the Peace or sign of peace is mutually to be given and taken we do all equally salute or kiss each other Thus also in the celebration of the sacred Mysteries as the Priest prayeth for the people so do they for him these usual words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And with thy Spirit importing nothing else but this And finally Et cum spirtu tuo Gratlas agamus Deo that Prayer wherein we give thanks to the Lord our God is common unto both alike the Priest not only giving thanks to God but the whole Assembly For when he hath demanded their suffrage first and they acknowledg thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignum est justum that it is meet and right so to do then he begins the holy Eucharist Nor is it strange nor should it seem so unto any that the people should thus hold conference with the Priest o Minister considering that they sing those holy Hymns together with the Cherubins and the powers of Heaven So he And all this out of question Ideo cum Angelis Archangelis must needs be understood of prescribed Forms such as the people said by heart or could read in Books that either lay before them or were brought with them such as they were so throughly versed in as to make answer to the Minister upon all occasions For what else were those common Prayers those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he speaks of what else that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one self-same Prayer that Prayer so full of mercy in which all did joyn were they not so determinate the prescribed that all could say them with the Minister And were not those returns and Answers so prescribed and set that all the people knew their Q. and were not ignorant of their turn when they were to speak Several other passages of the antient Liturgies might here and there be gathered from this Fathers writings if one would take the pains to seek them But I shall save that pains at present and indeed well may For what
accustomed to say these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We glorifie or praise the Father and the Son Id. de Sp. S. cap. 29. and the Holy Spirit of God just as we used to say in these Western parts upon the very same occasion God send us the light of Heaven Which as the Father calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an antient Ceremony an old Form of words so doth he tell us therewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the observation of the same was not imputed unto any as the other is either for superstition or impiety In Nicephor hist Eccl. l. 18. c. 51. edit gr lat The Scholiast or Nicephorus whosoever he was doth observe this custom and gives us the whole Form at large of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither I refer you this being only by the way 'T is true the following words Sicut erat in principio c. which make up the whole frame of this Doxologie as it is now used in the Church came not in till afterwards upon occasion of the spreading of the Arian Heresie by which it was most impiously maintained and taught erat quando non erat that there was once a time when the Son was not and so not coeternal with his heavenly Father And though I cannot say with the Learned Cardinal that this addition was put to it in the Council of Nice Baron Annal. Eccl. An. 325. because I find it not in the Acts of that Council or otherwise than by him ascribed unto it yet certainly it was adjoyned unto it much about that time and questionless on that occasion And so much is affirmed in the Council of Vaisons in France Concil Vasens c. 5. Concilium Vasense Vassionense the Latines call it Where it is said Propter haereticorum asTutiam qua Dei filium non emper cum Patre fuisse sed à tempore coepisse blasphemant in omnibus clausulis post Gloria Patri filio filio spiritui sancto dicitur sicut erat in principio nunc est in secula seculorum Which points both to a former usage in some other Churches where this addition was received whereof more anon and to the crafty malice of the Arian Hereticks for a most soveraign Antidote to whose poysons it was first devised A further proof of which I shall shew you presently Such being the Antiquity and use of this Doxologie we will next see when and by what Authority it first became a part of the publick Liturgies I know Nicephorus ascribes it unto Flavianus Patriarch of Antioch An. 380. or thereabouts who as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the advise and help of Chrysostom being then a Minister in that Church did first ordain it Niceph. Eccles Hist l. 18. cap. 51. But certainly it was of longer standing in the Church than so For it is said by Sozomen that when Leontius the Arian was Bishop of that See which was in the year 350. some five and twenty years no more after the Council of Nice the people being divided in opinions about the Deity of our Saviour did so use the matter that when they met to glorifie the name of God in the Congregation Sozom. Eccles hist l. 3. c. 20. and sung the holy Anthems Quire-wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Authors words as the custom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they manifested their dissent from one another in the conclusion of those Hymns or Anthems the Orthodox Professors using the whole Form as it was prescribed by the Church and saying Glory be to the Father and to the Son Theodoret. hist Eccl. l. 2. c. 24. and to the Holy Ghost As it was in the beginning c. The Hereticks pronouncing it with this alteration Glory be to the Father by the Son in the Holy Ghost c. to make it serviceable to their sense And for Leontius himself who was most observed he did so mutter the whole Doxologie between his teeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passed it over with such silence as the Author hath it that the most diligent stander by could hear no more from him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world without end Amen Id. ibid. This makes it evident that as this Form of giving glory to each person of the blessed Trinity was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the badge or cognizance by which the Orthodox Professors were distinguished from the Arian Hereticks and therefore called most properly by renowned S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Ep. 78. the evidence or demonstration of a sound belief so presently upon the first compleating of it it came by general consent to have a proper place in the publick Liturgies and was accustomably repeated in the Eastern Churches at the conclusion of such Hymns or Anthems as were composed and sung to the honour of God Which also is affirmed in these words of Cassian an antient Writer Cassian l. 2. cap. 8. viz. Hac glorificatione Trinitatis per omnem Orientem solere Antiphonam terminari that throughout the East the Anthems were concluded with that Doxologie that Form of giving glory to the blessed Trinity Now as the Eastern Churches used to add this formula to the conclusion of such Hymns or Anthems as they composed for Gods service in the Congregation so was it added in the Churches of these Western parts at the close of each of Davids Psalms which made up a great part of the publick Liturgies by the perswasion of S. Hierom. Who living in the Eastern parts for a certain time and noting with what fruit and benefit the Doxologie was added there at the end of the Hymns addressed his Letters to Pope Damasus who entred on the See of Rome An. 367. advising or desiring call it which you will ut in fine cujuslibet Psalmi that at the end of every Psalm he would cause this Doxologie to be added viz. Gloria Patri c. Sicut erat in principio c. Ext. in Concilior Tom. 10. inter Epistolas Decr. Damasi To the intent that the profession of the faith set forth by the 318. Bishops in the Council of Nice in vestro ore pari consortio declaretur should be avowed and published with a like consent in all the Churches of his Patriarchate I know indeed some Learned men are of opinion that this Epistle is not Hieroms and perhaps it is not But whether it be his or not which I will not stand on most sure it is that Damasus did the thing which that Letter speaks of in the Churches of his jurisdiction Of which thus Platina in his life Instituit quoque ut Psalmi alternis vicibus in ecclesia canerentur Platina in vita Damasi utque in fine corum haee verba ponerentur Gloria Patri filio c. Damasus saith he ordained that the Psalms should be sung Quire-wise or by each side of the Quire in turns and that
Evidence he may the better be enabled to give up his Verdict I close up this Address with these words in the Book of Judges cap. 19. v. 30. Consider of it take advice and then speak your minds THE HISTORY OF EPISCOPACY The First PART From the first Institution of it by our Lord and Saviour Jesus Christ until the death of St. John the Apostle CHAP. I. The Christian Church first founded by our Lord and Saviour in an Imparity of Ministers 1. The several Offices of Christ our Saviour in the Administration of his Church 2. The aggregation of Disciples to him 3. The calling of the Apostles and why twelve in number 4. Of the Name and Office of an Apostle 5. What things were specially required unto the making of an Apostle 6. All the Apostles equal amongst themselves 7. The calling and appointing of the Seventy Disciples 8. A reconciliation of some different opinions about the number 9. The twelve Apostles superiour to the Seventy by our Saviours Ordinance 10. What kind of superiority it was that Christ prohibited his Apostles 11. The several Powers and preheminences given to the Apostles by our Saviour Christ 12. That the Apostles were made Bishops by our Lord and Saviour averred by the ancient Fathers 13. And by the Text of holy Scripture OF all the Types in holy Scripture I find not any that did so fully represent the nature of our Saviours Kingdom as those of David Moses and Melchizedech David a Shepherd Psal 78.71 72. Gen. 14.18 and a King Moses a Legislator and a Prince Melchisedech both King of Salem and a Priest also of the living God as that Text hath stiled him Each of these was a type of our Saviour Christ according to his Regal Office he being like Melchisedech Heb. 7.2 Exod. a King of Peace and Righteousness leading his people as did Moses out of the darkness and Idolatries of Egypt to the land of Canaan 2 Sam. and conquering like David all those Enemies which before held them in subjection This Office as it is supreme so it is perpetual That God who tells us in the Psalms that he had set his King on Zion on his holy mountain Psalm 2. Luke 1.33 hath also told us by his Angel that he should reign over the House of Jacob for ever and of his Kingdom there should be no end But if we look upon him in his Sacerdotal and Pastoral Offices if we behold him as a Lawgiver to his Church and people we find him not fore-signified in any one of these but in all together Heb. 5.6 10. A Priest he was after the order of Melchisedech Heb. 3.2 faithful to him that did appoint him as also Moses was faithful in all his house ordering and disposing of the same according to his will and pleasure And as for the discharge of his Pastoral or Prophetical Office God likeneth him to David Ezek. 34.23 by his holy Prophet saying I will set up one Shepheard over them and he shall feed them even my servant David he shall feed them and he shall be their shepheard Which Offices although subordinate to the Regal power are perpetual also He was not made a Priest for a time or season but for ever Tu es Sacerdos in aeternum Heb. 5.6 Thou art a Priest for ever said the Lord unto him A Priest who as he once appeared to put away sin by the sacrifice of himself Heb. 9.26 so by that one offering hath he perfected for ever all them that are sanctified Heb. 10.14 and sitting down at the right hand of God Heb. 7.25 he ever liveth and maketh intercession for them Of the same perpetuity also are those other Offices of Christ our Saviour before remembred He had not been sidelis sicut Moses Estius in Heb. 3. v. 2. faithful as Moses was in all his house i. e. as Estius well expounds it in administratione populi sibi credita in the well-ordering of the charge committed to him had he not constituted a set Form of Government and given the same unto his Church as a Rule for ever Nor had he faithfully discharged the part of David had he looked only to his flock whiles himself was present and took no care for the continual feeding of the same after he was returned to his heavenly glories And therefore Eph. 4.8 11 12 13. when he ascended up on high he gave gifts to men and 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 till we all come in the unity of faith and of the knowledg of the son of God unto a perfect man unto the measure of the stature of the fulness of Christ He gave them then indeed after his Ascension when he ascended up on high because he then did furnish them with those gifts and graces wherewith they were endued by the Holy Ghost and thereby fitted for the execution of the trust committed to them by their Lord. For otherwise many of them had been given already not only in the way of choice and designation but of commission and employment Ite Matth. 28.19 docete omnes Gentes had been said before It was not long after our Saviours baptism by John in Jordan that some Disciples came unto him That testimony which came down from God the Father when the Heavens were opened and the Spirit of God descended on him like a Dove Matth. 3.16 was of it self sufficient to procure many followers The evidence which was given by John the Baptist added nought to this And yet that evidence prevailed so far John 1.37 that two of his Disciples when they heard him speak forsook their old Master and went after Jesus Nor did it satisfie them that they had found the Christ and had talked with him but they impart the same unto others also Thus Andrew brings in his own Brother Simon Philip invites his friend Nathancel John 1.42 46. One tells another the glad tidings that they had found him of whom Moses in the Law and all the Prophets did write and all of them desire to be his Disciples John 1.45 Afterward as his fame increased so his followers multiplyed and every Miracle that he wrought to confirm his Doctrine did add unto the number of his Proselytes So great his fame was and so great the conflux of all sorts of people that Johns Disciples presently complained I know not whether with more truth or envy John 3.26 Omnes ad eum veniunt that all men came unto him both to hear his preaching and receive his baptism And certainly it was no wonder that it should be so that all men should resort to him who was the way or seek for him who was the truth John 6.86 or follow after him who was the life Lord saith Saint Peter
to direct the action whose business indeed it was and unto whom alone the whole election properly pertained All that they did was to propose two men unto the Lord their God Et statuerunt duos Act. 1.23 saith the Text such as they thought most fit for so great a charge and so to leave it to his providence to shew and manifest which of the two he pleased to choose In the appointment of which two whether that statuerunt being a Verb of the Plural number be to be referred to all the multitude as Chrysostom is of opinion or only unto the Apostles and the Seventy as some others think it comes all to one For the whole number being but an hundred and twenty Act. 1.15 and being that the Apostles with the Seventy out of which rank the nomination of the two was made made up the number of fourscore it must needs be that the appointment in effect was in them alone And though I rather do incline to Chrysostom in this particular that the appointment of these two was done by all the multitude in general Chrysost in hom 3. in Act. yet I can yield by no means to the next that followeth For shewing some politick and worldly reasons why Peter did permit the people to have an interest in the business he first asked this question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it were not lawful for Saint Peter to have chose the man And then he answereth positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was most lawful but that he did forbear to do it lest he might seem to do it out of partiality In this I must crave leave to dissent from Chrysostom The power of making an Apostle was too high a priviledge to be intrusted unto any of the Sons of Adam 1 Cor. 15. Galat. 1.1 Paul was not made Apostle though an Abortive one as he calls himself either of men or by men but by Jesus Christ and God the Father What priviledge or power soever Peter had as an Apostle of the Lord in making Bishops or as a Bishop of the Church in ordaining Presbyters he had no power to make Apostles The Pope might sing Placebo if it had been otherwise and we should have Apostles more than ten times twelve if nothing were required unto it but Saint Peters Fiat But to proceed This weighty business being thus dispatched Epiphan haeres 20. n. 4. and Matthias who before was of the Seventy being numbred with the eleven Apostles it pleased God to make good his promise of pouring on them in a plentiful and signal manner the gifts and graces of his holy Spirit Not on the Twelve alone or the Seventy only but on the whole body of the Disciples even on the whole 120. which before we spake of I know that Beza and some others would limit this effusion of the Holy Ghost to the Twelve alone Why and to what intent he doth so resolve it though I may guess perhaps yet I will not judge but sure it is he so resolves it Beza in Act. 2. Solis Apostolis propria est haec Spiritus sancti missio sicut proprius fuit Apostolatus as his own words are in his Annotations on the Text. The same he also doth affirm in his Book de Ministrorum Evangelii gradibus cap. 5. But herein Beza leaves the Fathers and the Text to boot Saint Austin tells us that the Holy Ghost came from Heaven Tract 2. in ep Johannis Hom. 4. in Act. c. 2. implevit uno loco sedentes centum viginti and filled one hundred and twenty sitting in one place Saint Chrysostom affirms the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. what saith he did it come on the twelve alone not upon the rest And then he answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so by no means it fell on all the 120 which were there Assembled Nor doth he only say it but he proves it also alledging in defence of his assertion that very plea and argument which was used by Peter to clear himself and his associates from the imputation of being drunken with new wine Act. 2.16 viz. Hoc est quod dictum fuit per Prophetam Joel This is that which was spoken by the Prophet Joel I will pour out of my Spirit upon all flesh c. Besides the text and context make it plain enough that this effusion of the Holy Ghost was upon them all Act. 1.14 In the first Chapter of the Acts we find them all together the whole 120. with one accord And in the first verse of the second Chapter we find them all together with the same accord And then it followeth that there appeared cloven tongues like as of fire seditque supra singulos eorum Act. 2.3 4. and sate upon each of them and they were all filled with the Holy Ghost If they were all together as we found before and all were filled with the Holy Ghost No question but there were more filled with it than the twelve Apostles And when as Peter with the eleven stood up making an Apology for the rest and saying These men are not drunken Act. 2.14 15. as ye suppose it must needs be that others besides the twelve and indeed all the company were suspected of it Add as by way of surplusage and ex abundanti that the Seven chosen by the multitude to serve the Tables who questionless were of the number of the Seventy are said to have been full of the Holy Ghost Epiphan haeres 20. n. 4. Act. 6.3 before that the Apostles had laid hands on them So then it is most evident as I conceive it that the Holy Ghost was given to every one of the Disciples the whole number of them to every one according to his place and station according to that service and imployment in which the Lord intended to make use of them For unto one was given by the spirit the word of Wisdom 1 Cor. 12.8 9 10. to another the word of Knowledge and to another the gift of healing by the same spirit to another the working of Miracles to another Prophesie to another discerning of Spirits to another divers kinds of Tongues to another the interpretation of Tongues Every one of them had their several gifts the Apostles all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 32. in 1. ad Cor. c. 12. as we read in Chrysostom Whatever was divided amongst the residue for the advancement of Gods glory and the improvement of his Church that was united in the persons of the holy Apostles whom God had ranked as much above them in their gifts and graces as they were in place By means whereof it came to pass that howsoever the Lord out of these 120 made choice of some to be Evangelists some to be Prophets and others to be Pastors Presbyters and Teachers yet the Apostles still retained their superiority ordering and directing them in their several Ministeries
Platina in vita Eleutheril inito pontificatu at his first entrance on the place wherein Philippus Bergomensis in Supplemento Chronicorum l. 8. and Cocc Sabellicus Ennead 7. l. 5. do either follow him Harpsfield in Ec. hist Angl. c. 3. or concur with him How Lucius came to be inflamed with this holy zeal is related diversly Nicolas Harpsfield doth conceive it to be on occasion of the great Miracle then lately done by the Christian Legion obtaining rain from Heaven by their fervent prayers on the Imperial Army much distressed with drought by means whereof the Emperors dealt very favourably with the Christians adjecta etiam accusatoribus damnatione even to the condemnation of their false Accusers Tertull. Apol. cap. 5. Others conceive that being in himself of a sweet and gratious disposition he was much taken with the reports that had come unto him de miraculis Christi Chron. Gisebur cit ap Armacan de Primordiis praedicatione Apostolorum touching the miracles of Christ and the preaching of his holy Apostles And possibly it might be both one adding help and strength unto the other But whichsoever it was it seemeth he was not very forward at the first to imbrace the Gospel being retarded from the same by the obscure and poor condition of the Christians But when he had been well informed by Pertinax and Trebellius Balaeus de scrip Brit. cent 1. Lieutenants in this Island for the Roman Emperors Romanorum illustres aliquot illam admifisse that many men of mark amongst the Romans had received the faith he then resolved to go through with his good intentions And being so resolved Lib. de primo statu Landanen eccl citat apud Armacan c. 4. he dispatched away Eluanus and Maduinus Britans both and both initiated in the faith to Pope Eleutherius who giving thanks to God for so great a blessing did first of all Baptize the Legates or Ambassadors and having Consecrated Eluanus Bishop and fitted Meduinus for a Doctor or an instructer of the people or made him Presbyter as I conceive the meaning of the place to be he sent them back again to Lucius The issue of the business was eorum praedicatione Lucius totius Britanniae primates baptismum susceperunt that by their preaching both Lucius and all the Noblemen of Britain received the Sacrament of Baptism and that according to the order of the said Eleutherius the State Ecclesiastical was established Bishops ordained and the rules of godly living shewed unto the people Nor did he trust this work to those two alone but he sent with them others also Faganus Platina in vita Eleuther alii and Deruvianus or Damianus as some call him to assist the work and contribute their best endeavours to so great a business as most of our Historians witness This though it were a notable and signal work and that we stand indebted for it unto the piety and zeal of that holy Pope yet was not this the planting of the Gospel here but the watering of it The planting of it was before perhaps before it had been planted even in Rome it self Gildas Gildas de excidio Brit. initio one of the notedst Antiquaries of the British Nation doth affirm expresly Tempore ut scimus summo Tiberii Caesaris that in the latter days of Tiberius Caesar our Saviour Christ the Sun of righteousness had with his beams enlightened this frozen Island and that his Gospel was here propagated without let or hinderance Now Christ our Saviour suffered in the 18th year of this Tiberius and he again deceased in the 39th of our Saviour so that the faith of Christ was at the furthest preached unto the Britains within five years after the bitter passion of our Lord Christ Jesus Whether at Rome so soon or not let them prove that can That it was here so early we have shewed a proof above all exception and yet we have one more to come as little liable to exception in the opinion of the Romanists as that before It is a passage extant in Baronius Baron in Annal an 25. n. 5. and by him borrowed from the Acts or History of Mary Magdalen and her Associats which tells us this that after the dispersion of the Disciples on the death of Steven Lazarus Mary Magdalen Martha and Marcella in quos Judaei majori odio exardescebant against whom the Jews were more incensed than against any of the rest were not only thrust out of Hierusalem but together with one Maximinus one of the Disciples put into a Boat without Oars and so committed unto the mercy or the fury rather of the Sea but were at last by Gods great providence brought unto Marseilles in safety together with Joseph of Arimathea who made himself a partner in the danger with them and after went from Gaul to Britain illicque post praedicatum Evangelium diem clausit extremum where having Preached the Gospel he did end his days With this as for the time of Josephs coming into Britain agreeth the argument made by the English Ambassadors at the Council of Constance Citat ap Armacan de Primordiis Brit. eccles c. 2. upon occasion of a controversie therein agitated touching the dignity and greatness of the Kingdoms of England and France In which it was thus pleaded by the English Advocates statim post passionem Christi that presently on the passion of Christ Joseph of Arimathea that noble Counsellor who took our Saviour from the Cross that he might early in the morning apply himself unto the dressing of the Lords Vineyard came with his twelve Associates into England i.e. that part of Britain which was then called England and converted the People of it to the Faith And this I take Malmesbur in hist Monast Glaston Joh. Capgrave alii building upon the words of Gildas to be more consonant to the truth of story than to put off his coming hither unto the 63. year after Christs Nativity or the 20. after his Ascension as some of our Historians do on far less Authority But being come and having Preached the Gospel here as it is generally delivered by our ancient writers he retired himself unto the Isle of Avalonia Polyd. Virg. hist Ang. l. 2. alii multi Vide c. 3. 4. which we now call Glassenbury and there applyed himself unto his devotions leaving the work by him begun to receive a further measure of perfection both from S. Peter who was here in person and from Aristobulus whom Saint Paul sent hither as before was said And though we do not find any evident footstep that either Aristobulus being ordained Bishop of the Britains or that those Bishops who are said to have been ordained by Saint Peter left any to succeed them in that sacred office or that Religion had gained much upon the People of this Island being then hardly civilized and almost continually in wars and troubles Yet did the Sceleton or carkass of
to set apart the seventh day to his holy worship that if by chance they should forget the Lord their God that day might call him back unto their remembrances where note it was commanded to the Jews alone Add that Josephus calls the Sabbath in many places a national or local custom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law peculiar to that People as Antiue l. 14. c. 18. de bello l. 2. c. 16. as we shall see hereafter more at large Lastly so given to the Jews alone that it became a difference between them and all other People Saint Cyril hath resolved it so In Ezech. 20. God saith he gave the Jews a Sabbath not that the keeping of the same should be sufficient to conduct them to eternal life Sed ut haec civilis administration is ratio peculiaris à gentium institutis distinguat eos but that so different a form of civil government should put a difference between them and all Nations else Theodoret more fully that the Jews being in other things like to other People in observatione sabbati propriam videbantur obtinere rempublicam In Ezech. 20. seemed in keeping of the Sabbath to have a custom by themselves And which is more saith he their Sabbath put a greater difference between the Jews and other People than their Circumcision For Circumcision had been used by the Idumaeans and Aegyptians Sabbati verò observation 〈◊〉 a Judaeorum natio custodiebat but the observation of the Sabbath was peculiar only to the Jews Nay even the very Gentiles took it for a Jewish Ceremony sufficient proof whereof we shall see ere long But what need more be said in this either that this was one of the Laws of Moses or that it was peculiar to the Jews alone seeing the same is testified by the holy Scripture Thou camest down upon Mount Sinai saith Nehemiah Cap. 19.13 Vers 14. and spakest with them the house of Israel from Heaven and gavest them right judgments and true Laws good Statutes and Commandments what more It followeth And madest known unto them thy holy Sabbaths and commandest them Precepts Statutes and Laws by the hand of thy Servant Moses Now on what motives God was pleased to prescribe a Sabbath to the Jews more at this time than any of the former Ages the Fathers severally have told us yea and the Scriptures too in several places Justin Martyr as before we noted gives this general reason Qu. ex Nov. Test 69. because of their hard-heartedness and irregular courses wherein Saint Austin closeth with him Cessarunt onera legis quae ad duritiem cordis Judaici fuerunt data in escis sabbatis neomeniis Where note how he hath joyned together New-moons and Sabbaths and the Jewish difference between meat and meat Particularly Gregory Nyssen makes the special motive to be this Testim adventus Dei in carne ad sedandum nimium eorum pecuniae studium so to restrain the People from the love of money For coming out of Egypt very poor and bare and having almost nothing but what they borrowed of the Egyptians they gave themselves saith he unto continual and incessant labour the sooner to attain to riches Therefore said God that they should labour six days and rest the seventh Damascen somewhat to this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God De side Orth. l. 4. c. 24 saith he seeing the carnal and the covetous disposition of the Israelites appointed them to keep a Sabbath that so their Servants and their Cattel might partake of rest And then he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as also that thus resting from their worldly businesses they might repair unto the Lord in Psalms and Hymns and spiritual Songs and meditation of the Scriptures Rupertus harps on the same string that the others did L 5. in Joh c. 5. save that he thinks the Sabbath given for no other cause than that the labouring man being wearied with his weekly toyl might have some time to refresh his spirits Sabbatum nihil aliud est nisi requies vel quam ab causam data est nisi ut operarius fessus caeteris septimanae diebus uno die requiesceret Gaudentius Brixianus in his twelfth Homily or Sermon is of the same mind also that the others were These seem to ground themselves on the fifth of Deuteronomy where God commands his People to observe his Sabbaths Vers 14 that thy Man servant and thy Maid servant may rest as well as thou And then it followeth Remember that thou wast a Servant in the Land of Egypt Vers 15 and that the Lord thy God brought thee out thence though with a mighty hand and an out-stretched arm therefore the Lord thy God commanded thee to keep the Sabbath-day The force of which illation is no more than this that as God brought them out of Egypt wherein they were Servants so he commands them to take pity on their Servants and let them rest upon the Sabbath considering that they themselves would willingly have had some time of rest had they been permitted A second motive might be this to make them always mindful of that spiritual rest which they were to keep from the acts of sin and that eternal rest that they did expect from all toyl and misery In reference unto this eternal rest Saint Augustine tells us that the Sabbath was commanded to the Jews in umbra suturi De Gen. ad lit l. 4. c. 11. quae spiritalem requiem figuraret as a shadow of the things to come in S. Pauls Language which God doth promise unto those that do the works of Righteousness And in relation to the other the Lord himself hath told us that he had given his Sabbath unto the Jews to be a sign between him and them that they might know that he was the Lord that sanctified them Exod. 31.13 which is again repeated by Ezech. cap. 20.12 That they may know that I am the Lord which sanctifieth them For God as Gregory Nyssen notes it seems only to propose this unto himself that by all means he might at least destroy in man his inbred corruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was his aim in Circumcision and in the Sabbath De resurrect Chr. Orat. 1. and in forbidding them some kind of meats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For by the Sabbath he informed them of a rest from sin To cite more Fathers to this purpose were a thing unnecessary and indeed sensibile super sensum This yet confirms us further that the Sabbath was intended for the Jews alone For had God given the Sabbath to all other People as he did to them it must have also been a sign that the Lord had sanctified all People as he did the Jews There is another motive yet to be considered and that concerns as well the day as the Institution God might have given the Jews a Sabbath and yet not tied the Sabbath to one day of seven
would not stir nor give the place not to Jove himself More of this point see Chrysost hom 49. in Job But to proceed the next great action that occurs in holy Scripture reducible unto the business now in hand is that so famous miracle of the Suns standing still at the Prayers of Josuab when as the Sun stood still in the middest of Heaven Jos 10.13 and hasted not to go down about a whole day as the Text hath it Or as it is in Ecclesiast Cap. 46.4 Did not the Sun go back by his means and was not one day as long as two The like to take them both together in this place was that great miracle of mercy shewed to Hezekiah 2 King 20. by bringing of the shadow ten degrees backward by which it had gone down in the Dial of Ahaz In each of these there was a signal alteration in the course of nature and the succession of time so notable that it were very difficult to find out the seventh day precisely from the worlds Creation or to proceed in that account since the late giving of the Law So that in this respect the Jews must needs be at a loss in their calculation and though they might hereafter set apart one day in seven for rest and meditation yet that this day so set apart could be precisely the seventh day from the first Creation is not so easie to be proved The Author of the Practice of Piety as zealously as he pleads for the morality of the Sabbath confesseth that in these regards the Sabbath could not be observed precisely on the day appointed And to speak properly saith he as we take a day for the distinction of time called either a day natural consisting of 24 hours or a day artificial consisting of 12 hours from Sun-rising to Sun setting And withal consider the Sun standing still at noon the space of an whole day in the time of Josuah and the Sun going back ten degrees viz. five hours which is almost half an artificial day in Hezekiahs time the Jews themselves could not keep their Sabbath on that precise and just distinction of time called at the first the seventh day from the Creation If so if they observed it not at the punctual time according as the Law commanded it followeth then on his conscssion that from the time of Josuah till the destruction of the Temple there was no Sabbath kept by the Jews at all because not on the day precisely which the Law appointed This miracle as it advantaged those of the house of Israel in the present slaughter of their Enemies so could it not but infinitely astonish all the Canaanites and make them faint and flie before the Conquerors In so much that in the compass of five years as Josephus tells us there was not any lest to make head against them So that the Victory being assured and many of the Tribes in vested in their new possessions it pleased the Congregation of Israel to come together at Shilo Jos 18.1 there to set up the Tabernacle of the Congregation Anti ju Jud. l. 5. c. 1. And they made choice thereof as Josephus saith because it seemed to be a very convenient place by reason of the beauty of the place Rather because if sorted best with Josuahs liking who being of the Tribe of Ephraim within whose lot that City stood was perhaps willing to confer that honour on it But whatsoever was the motive here was the Tabernacle erected and hitherto the Tribes resorted and finally here the legal Ceremonies were to take beginning God having told them many times these and these things ye are to do when ye are come into the Land that I shall give you viz. Levit. 48. and 23. Numb 15. Deut. 12. That Gilgal was the standing lamp and that the Levites there laid down the Tabernacle as in a place of strength and safety is plain in Scripture but that they there erected it or performed any legal Ministery therein hath no such evidence Though God had brought them then into the Land of Promise yet all this while they were unsetled The Land was given after when they had possession So that the next Sabbath which ensued on the removal of the Tabernacle unto Shilo was the first Sabbath which was celebrated with its legal Ceremonies and this was Anno Mundi 2589. In which if we consider as well the toylsomness as multiplicity of the Priestlike-offices we shall soon see that though the People rested then yet the Priest worked hardest First for the Loaves of Proposition Antiqu. Jud. l. 3. c. 10. or the Shew-bread however Josephus tells us that they were baked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day before the Sabbath and probably in his time it might be so 1 Chron. 9. yet it is otherwise in the Scriptures The Kohathites saith the Text were over the Shew-bread for to prepare it every Sabbath These Loaves were twelve in number one for every Tribe each of them two tenth deals or half a peck so the Scriptures say every Cake square ten hand-breaths long five square and seven fingers high so the Rabbins teach us The kneading baking and disposing of these Cakes must require some labour Athanas bom de semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where there is baking saith the Father then must be beating of the Oven and carrying in of faggots and whatsoever work is necessary in the Bakers trade Then for the Sacrifices of the day the labour of the Priest when it was left was double what it was on the other days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom hath rightly noted The daily sacrifice was of two Lambs Concio 1. de lazaro the Supernumerary of the Sabbath was two more If the New-moon fell on the Sabbath as it often did there was besides these named already an offering of two Bullocks a Ram seven Lambs and if that New-moon were the Feast of Trumpets also as it sometimes was there was a further offering of seven Lambs one Ram one Bullock And which is more each of these had their several Meat-offerings and Drink-offerings Perfumes and Frankincense preportionable to attend upon them By that time all was done so many Beasts kill'd skinned washed quartered and made ready for the Altar so many fires kindled meat and drink-offerings in a readiness and the sweet Odours fitted for the work in hand no question but the Priest had small cause to boast himself of his Sabbaths rest or to take joy in any thing but his larger fees and that he had discharged his duty As for the People though they might all partake of the fruits hereof yet none but those that dwelt in Shilo or near unto it at the least could behold the sight or note what pains the Priests took for them whilst they themselves sate still and stirred not Had the Commandment been moral and every part thereof of the same condition the Priests had never done
Faith as it cometh not by mans will as the Papists falsly pretend but only by the Election and free gift of God so it is only the immediate cause whereto the promise of our salvation is annexed according as we read And therefore of faith is the inheritance given as after grace that the promise might stand sure to every side Rom. 4. and in the same Chapter Faith believing in him that justifieth the wicked is imputed to righteousness And this concerning the causes of our salvation you see how Faith in Christ immediately and without condition doth justifie us being solicited with Gods mercy and Election that wheresoever Election goeth before Faith in Christ must needs follow after And again whosoever believeth in Christ Jesus through the vocation of God he must needs be partaker of Gods election whereupon resulteth the third note or consideration which is to consider whether a man in this life may be certain of his election To answer to which question this first is to be understood that although our election and vocation simply indeed be known to God only in himself a priore yet notwithstanding it may be known to every particular faithful man a posteriore that is by means which means is Faith in Christ Jesus crucified For as much as by Faith in Christ a man is justified and thereby made the child of salvation reason must needs lead the same to be then the child of election chosen of God to everlasting life For how can a man be saved but by consequence it followeth that he must also be elected And therefore of election it is truly said de electione judicandum est à posteriore that is to say we must judge of election by that which cometh after that is by our faith and belief in Christ which faith although in time it followeth after election yet this the proper immediate cause assigned by the Scripture which not only justifieth us but also certifieth us of this election of God whereunto likewise well agreeth this present Letter of Mr. Bradford wherein he saith Election albeit in God it be the first yet to us it is the last opened And therefore beginning first saith he with Creation I come from thence to Redemption and Justification by faith so to election not that faith is the cause efficient of election being rather the effect thereof but is to us the cause certificatory or the cause of our certification whereby we are brought to the feeling and knowledge of our election in Christ For albeit the election first be certain in the knowledge of God yet in our knowledge Faith only that we have in Christ is the thing that giveth to us our certificate and comfort of this election Wherefore whosoever desireth to be assured that he is one of the Elect number of God let him not climb up to Heaven to know but let him descend into himself and there search his faith in Christ the Son of God which if he find in him not feigned by the working of Gods Spirit accordingly thereupon let him stay and so wrap himself wholly both body and soul under Gods general promise and cumber his head with no further speculations knowing this that whosoever believeth in him shall not perish Joh. 3. shall not be confounded Rom. 9. shall not see death Joh. 8. shall not enter into judgment Joh. 5. shall have everlasting life Joh. 3.7 shall be saved Matth. 28. Act. 16. shall have remission of all his sins Act. 10. shall be justified Rom. 3. Gal. 2. shall have floods flowing out of him of the water of life Joh. 7. shall never die Joh. 11. shall be raised at the lest day Joh. 6. shall find rest in his soul and be refreshed Matth. 11. c. Such is the judgment and opinion of our Martyrologist in the great point of Predestination unto life the residue thereof touching justification being here purposely cut off with an c. as nothing pertinent to the business which we have in hand But between the Comment and the Text there is a great deal of difference the Comment laying the foundation of Election on the Will of God according to the Zuinglian or Calvinian way but the Text laying it wholly upon faith in Christ whom God the Father hath Predestinate in Christ unto eternal life according to the doctrine of the Church of England The Text first presupposeth an estate of sin and misery into which man was fallen a ransom paid by Christ for man and his whole Posterity a freedom left in man thus ransomed either to take or finally to refuse the benefit of so great mercy and then fixing or appropriating the benefit of so great a mercy as Christ and all his merits do amount to upon such only as believe But the Comment takes no notice of the fall of man grounding both Reprobation and Election on Gods absolute pleasure without relation to mans sin or our Saviours sufferings or any acceptation or refusal of his mercies in them As great a difference there is between the Author of the Comment and Bishop Hooper as between the Comment and the Text Bishop Hooper telleth us cap. 10. num 2. that Saul was no more excluded from the promise of Christ than David Esau than Jacob Judas than Peter c. if they had not excluded themselves quite contrary to that of our present Author who having asked the question why Jacob was chosen and not Esau why David accepted and Saul refused c. makes answer that it cannot otherwise be answered than that so was the good will of God And this being said I would fain know upon what authority the Author hath placed Nachor amongst the Reprobates in the same rank with Esan Pharaoh and Saul all which he hath marked out to reprobation the Scripture laying no such censure on Nachor or his Posterity as the Author doth Or else the Author must know more of the estate of Nachor than Abraham his Brother did who certainly would never have chosen a Wife for his Son Isaac out of Nachors line if he had looked upon them as reprobated and accursed of God I observe secondly that plainly God is made an accepter of persons by the Authors doctrine For first he telleth us that the elder Son had a better will to tarry by his Father and so did indeed but the fatted Calf was given to the younger Son that ran away and thereupon he doth infer that the matter goeth not by the will of man but by the will of God as it pleaseth him to accept I observe thirdly that Vocation in the Authors judgment standeth upon Gods Election as the work thereof whereas Vocation is more general and is extended unto those also whom they call the Reprobate and therefore standeth not on Election as the Author hath it For many are called though out of those many which are called but a few are chosen Fourthly I observe that notwithstanding the Author builds the doctrine of Election on Gods
live There is another Text in the Prophet Jeremy by which the People are commanded to seek the peace of Babylon Jer. 29.7 whither God had caused them to be carried away captive and to pray unto the Lord for it for in the peace thereof was their peace to be Behold the Israelites being despoiled of their Estates driven from their houses carried into exile and plunged in a most miserable thraldom are yet required to pray for the prosperity of the Conqueror not only as we are commanded in another place to pray for them that persecute us but that his Empire might continue in peace and safety that they themselves might quietly enjoy the protection of it Thus David being appointed King by the Lords own Ordinance and anointed with his holy Oyl when undeservedly he was persecuted and pursued by Saul would not give way that any corporal hurt should be done to that sacred person whom God had raised unto the Kingdom The Lord forbid saith he 1 Sam. 24.6 that I should do this thing unto my Master the Lords Anointed to stretch forth my hand against him seeing he is the Anointed of the Lord. Again But mine eye spared thee and I said I will not put forth my hand against my Lord for he is the Lords Anointed And again who can stretch forth his hand against the Lords Anointed and be guiltless As the Lord liveth the Lord shall smite him or his day shall come to die or he shall descend into battel and perish The Lord forbid that I should stretch my hand against the Lords Anointed This reverence and dutiful regard we ought to carry towards our Governors SECT 29. to the very end however they may chance to prove Which therefore I repeat the oftner that we may learn not to enquire too narrowly into the men but to rest our selves content with this that they sustain that place or person by the Lords appointment in which he hath imprinted and ingraved a most inviolable character of sacred Majesty But some will say that Rulers owe a mutual duty to their Subjects That hath been formerly confessed from which if any should infer that no obedience must be yielded but to their just and legal power he were a very sorry disputant Husbands are bound in mutual bonds unto their Wives and so are Parents to their Children Suppose that both neglect their duties that Parents who are prohibited by God to provoke their Children unto wrath be so untractable and harsh to them that they do grieve them above measure with continual sourness and that Husbands who are commanded to love their Wives and to give honour to them as the weaker vessel should use them with contempt and scorn should therefore Children be the less obedient to their Parents or Wives less dutiful to their Husbands We see the contrary that they are subject to them though both lewd and froward Since therefore nothing doth concern us more than that we trouble not our selves with looking into the defects of other men but carefully endeavour to perform those duties which do belong unto our selves more specially ought they to observe this rule who live under the authority and power of others Wherefore if we are inhumanely handled by a cruel Prince or by a covetous and luxurious Prince dispoiled and rifled if by a slothful one neglected or vexed for our Religion by a lewd and wicked let us look back upon our sins which God most commonly correcteth with this kind of scourges the thought whereof will humble us and keep down the impatience of our angry spirits Let us consider with our selves that it appertains not unto us to redress these mischiefs that all which doth belong to us is to cry to God Prov. 21.1 in whose hands are the hearts of Kings and be turneth them whithersoever he will He is that God which standeth in the Congregation of the mighty and judgeth amongst the Gods before whose face all Kings shall fall and be confounded and all the Judges of the earth who do not reverence his Christ but make unjust Laws to oppress the Poor and offer violence to the man of low condition and make a spoil of Widows and a prey of Orphans And here we may as well behold his goodness SECT 30. as his power and providence For sometimes he doth raise Avengers from amongst his servants and furnisheth them with power sufficient as well to execute vengeance on such wicked Rulers as to redeem his People so unjustly vext from the house of bondage and sometimes useth to tht end the fierce wrath of others who think of nothing less than to serve his turn Thus he redeemed his People Israel from the Tyranny of Pharaoh by the hand of Moses from Cushan King of Syria by Othoniel from other thraldoms by some other of their Kings and Judges Thus did he tame the pride of Tyre by the arms of Egypt the insolence of Egypt by the Assyrians the fierceness of Assyriah by the Chaldeans the confidence of Babylon by the Medes and Persians after that Cyrus had before subdued the Medes Thus did he sometimes punish the ingratitude of the Kings of Judah and Israel and that ungodly contumacy which they carried towards him notwithstanding all his benefits conferred upon them by the Assyrians first the Babylonians after But we must know that though these several instrunents did the self same work yet they proceeded not in the self same motives For the first sort being thereto lawfully authorized and called by Almighty God by taking up Arms against their Kings did nothing less than violate that sacred Majesty which is inherent in King by Gods holy Ordinance but being armed from Heaven did only regulate and chastise the lesser power by the help of the greater as Princes use sometimes to correct their Nobles The later sort though guided by the hand of God as to him seemed best so that they did unknowingly effect what he had to do intended only the pursuit of their own designs But what soever their designs and intentions were the Lord did justly use them to effect his business SECT 31. when by their means he broke the bloody Scepters of those insolent Kings and overthrew their wicked and tyrannical Empires Hear this ye Princes and be terrified at the hearing of it But let not this afford the least encouragement unto the Subject to violate or despise the Authority of the Magistrate which God hath filled so full of majesty and fortified by so many Edicts from the Court of Heaven though sometimes an unworthy person doth enjoy the same and such a one as doth dishonour it by his filthy life Nor may we think because the punishment of licentious Princes doth belong to God that presently this power of executing vengeance is devolved on us to whom no other precept hath been given by God but only to obey and suffer De privatis hominibus semper loquor Nam si qui nunc sint