the faces of all the people are towards the Sanctuary and towards the Elders and towards the Ark and when the Minister of the Synagogue standeth up to prayer he standeth on the ground before the Ark with his face to the Sanctuary as the rest of the people And for that which S. Ambrose saith of matted floores it followeth there num 5. They use respect in the Synagogues and Schools and sweep them and floore them And the Israelites in Spain and the West and in Shinar and the land of Comelinesse they use to set up lights in the Synagogues and floore them with MATS to sit upon but in the land of Edom the Romane Empire they sit upon seats Thus is the meaning of that in the Psalm cvii. 32. brought into their practice when he saith Let them exalt him also in the Congregation of the people and praise him in the SEAT of the Elders The Chaldee Exalt him in the Synagogue of the people of Israel and praise him in the Sanedrin or Seat of WISEMEN R. Sol. Jarchi there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is requisite to confesse him before ten whereof two are the strength of our Masters that is such two as were requisite afore to make a Sanedrin according to R. Moses For their Rule is that those whom this Psalm mentioneth give publick thanks that is in a Synagogue that is of ten where there are two WISEMEN which therefore are counted a Sanedrin of which they expound the words of the Psalm The seat of the Elders True it is you shall find divers sayings of the Ebrew Doctours wherein the Disciples of the Wise are described sitting on the floore at the feet of their Masters and not upon seats of a lower rank and so was S. Paul Acts xxii 3. brought up at the feet of Gamaliel But that it should seem is to be understood of Masters sitting alone among their Scholars by that which we reade of it in Maimoni Talmud Torah C. iii. num 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How do they teach the Master sitteth in the head and the Scholars in a ROUND afore him like a Crown that they may all see the Master and heare his words The Master sitteth not in a Chair and his Disciples on the floore but all on the floore or in Chairs Formerly the Masters sate and the Scholars stood but before the destruction of the second Temple all practiced it their disciples and themselves sitting Though in S. Paul there is something particular if we believe that which Abenezra relateth out of the Talmudists upon Nehem. viii 5. where we reade And Ezra opened the book in the sight of all the people for he was above all the people and when he opened it all the people stood up It may be saith he they stood up in their place So say our Masters of blessed memory from the dayes of Moses to our Master Gamaliel they learned standing Good reason S. Paul should remember the feet of Gamaliel and good reason we should think his Scholars sate at his feet if he were the first that brought up the custome which Maimoni saith was received before the Temple was destroyed for Scholars to sit when their Masters read and discoursed which I leave to the Masters of the Talmud to be verified In the mean time the fashion of these Assemblies and the very posture of those that sate there to teach maketh that very clear which our Lord saith in the Gospell Matth. xxiii 2. The Scribes and Pharisees sit in Moses CHAIR And the same are the seats whereof our Lord speaketh there vers 6. And love the uppermost rooms at Feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they eat leaning and the chief seats in Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they taught sitting in Chairs as S. Ambrose said afore For which purpose you have seen hitherto that the Doctours sate with their faces to the people that they might be ready to stand up when the Law was read and from thence take the Occason and Argument of their speech to the people Therefore saith the Apostle Acts xv 21. For Moses hath of Old time in every City them that preach him being read in the Synagogues every Sabbath And Acts xiii 14. Paul and Barnabas went into the Synagogue at Antiochia in Pisidia on the Sabbath and sate down And after the reading of the Law and the Prophets the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation to the people say on Then Paul stood up and beckning with his hand said In like sort our Saviour in the Synagogue at Nazareth Luke iiii 16. having read the lesson of Esaiah the Prophet proceedeth to expound it And certain it is that our Lord and his Disciples were admitted and invited to teach in the Synagogue upon no other respect but the opinion which the world had of their Wisdome and Knowledge of the Scripture for which they going so farre beyond those that professed it no marvel if they were received for Doctours of it And Philo of the Essenes lib. Omnem probum liberum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coming to their holy places called Synagogues they sit down in ranks according to years the young under the Elders with fit decorum disposed to heare Then one taketh the book and readeth another of the best practiced cometh afterwards and recognizeth that which was least understood that is expoundeth it And it should seem by the name the Jews give their Sermons that the Custome was for many of these Doctours that sate in the head of Synagogues to speak to the same purpose inquiring the truth of the Scripture For as they call the School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they call preaching in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preachers both for the reason of inquiring at these meetings the meaning of the Scriptures For which reason S. Paul 1. Cor. i. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling the same persons Wisemen first then Scribes and last of all Inquirers of this world that is Jewish Doctours that were still inquiring among themselves the truth of the Scriptures at their meetings and yet believed not that seemeth to be the true meaning of the words As our Saviour Luke ii 46. was found in the Temple sitting in the midst of the Doctours hearing them and asking them questions which was the School where they disputed But this posture of sitting in the Court in the School in the Synagogue in Judgement in Learning in their Service of God will be still better understood if we observe that it was the fashion of that people to sit at meat no otherwise as did also the Greeks and Romanes after them eat lying and leaning on the elbow in a half Round which they call Sigma from the Ancient figure of that letter which was thus C. This is called in the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee it is translated
God of themselves without respect of advancing that Service which he requireth Last because it hath been shewed that Order as well as Comelinesse is the Rule to direct the form of Gods Publick Service and because without Order nothing becometh it though with Order apt to become it that which hath been said is to be understood of those Rites and Ceremonies which Publick Order inforceth that is which are either injoyned by Law or practised by Custome which it alloweth As for the voluntary observations of particular persons they are by their nature subject to abuse as is to be seen in the Superstitions of the Church of Rome which all reason sheweth had their beginning from the well-meant devotions of private persons And therefore it is plain that they may prove a just subject of that offense to the weak which the Apostle forbiddeth which those that are practised upon Publick Orders declaring the due meaning of them cannot as my purpose is now to declare because it is an objection which if it take place as some think must needs overthrow the most part of that which hath been said to the Order and Circumstances of Publick Service It is to be known that there were two sorts of Jewish Christians under the Apostles according to the difference of whom both their doctrine and practice especially of S. Paul is to be valued For on the one side the Apostles in the Councel at Jerusalem ordered Acts xv 20. that those which were converted from the Gentiles should abstain from things dying in the bloud and sacrificed to Idoles S. Paul circumcised Timotheus xvi 3. purified himself according to the Law xxi 26. In respect to the same sort he is bold to say Rom. xii 6. He that regardeth a day regardeth it to the Lord and he that regardeth not a day regardeth it not to the Lord He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks And that it seemeth upon the consideration that followeth in the next words because though not without blame for the ignorance of their freedome yet living and dying to the Lord they had a pious intention in generall to excuse their defect in particular But in regard to the other sort it is the same Apostle that saith Gal. iiii 10 11. Ye observe dayes and moneths and times and years I am afraid of you lest I have bestowed upon you labour in vain And Coloss ii 16. Let no man therefore judge you in meat or drink or in respect of a Feast or New-moon or Sabbath expressing further what he meaneth when he saith Let no man judge you vers 5. Beware lest any man spoil you and vers 20. Why as living in the world are you subject to Ordinances touch not tast not handle not And to Titus i. 10 There are many unruly and vain talkers and deceivers especially they of the Circumcision whose mouthes must be stopped And wherein he expresseth vers 15. Vnto the clean all things are clean Shewing that they were not to be tolerated but opposed in that which they taught of differences of times and meats according to the Law of Moses According to his practice in Titus whereof Gal. ii 34. But neither Titus who was with me being a Greek was compelled to be circumcised and that because of false brethren slily foisting in that came in privily to spie out our freedome which we have in Christ Jesus that they might bring us into bondage This difference in the Apostles practice and doctrine must needs proceed from the difference of persons they had to do with The one like men that were new come out of the dark could not look right upon the light of that freedome which the Gospel estateth and not satisfied of the right of Christians for their particular practice made a conscience of dayes and meats according to the Law The other renouncing their freedome and in love with their own servitude took upon them to dogmatize and maintain the necessity of such observations upon those desperate consequences which the Apostle expresseth Those are the weak and these the strong according to the Apostle because though for reason weakest for a false opinion is a further weaknesse then a doubt of the truth yet for will most resolute to stand in it Those in action doubtfull these in opinion erroneous These are the men whom the Apostle chargeth by the Law of Love not to scandalize shewing that in two things it might be done First Rom. xiv 15. If thy Brother be grieved with thy meat then walkest thou not charitably destroy not him with thy meat for whom Christ died Which Origen conceiveth to point at such as took distast at the Profession of Christ so as to forsake it upon occasion of such slight offenses And the vehemence of those terms which the Apostle useth seemeth to import no lesse But by the words of the Apostle vers 15. If thy Brother be GRIEVED with thy meat and vers 10. Why JUDGEST thou thy Brother why settest thou thy Brother at nought it appeareth that all discouragement of these weak ones is in the sense of the Apostle a degree of this offense But there is another expressed vers 22 23. That whereas it behoveth all men to be resolved of what they do that it is acceptable to God vers 5. by the indiscreet example of one that understood his own freedome he that did not might be moved to use it with a doubtfull conscience which the Apostle declareth to be sinne By the way that offense whereof the Apostle writeth 1. Cor. viii 9. x. 27. is of another nature not pertinent to this purpose for here the offense is an example that moveth a man to do that which is lawfull with a doubtfull conscience there it is an example which moveth a man to do that which is unlawfull with an erroneous conscience that is to say when the example of him that hath knowledge eating that which was sacrificed unto Idoles without difference moveth the simple to participate in the worship of Idoles by feasting on their Sacrifices Thus it is supposed that offense is given to the weak by the orders of this Church when those that are not satisfied in the things ordered either take distast thereupon at the Church and the Communion of it or are moved by example to do that which is ordered with a doubtfull conscience Where it must be excepted that no man can use this argument of scandall to the weak but he must acknowledge the things ordered to be lawfull For the weak whom the Apostle forbiddeth to offend is he that is not perswaded of the lawfulnesse of that which is lawfull indeed Besides he that pretendeth the scandall of the weak by example moving to proceed upon a doubtfull conscience is not subject to that kind of offense For in that he complaineth he sheweth he is aware enough of the danger And it is without the
OF RELIGIOUS ASSEMBLIES AND THE PUBLICK SERVICE OF GOD A Discourse According to Apostolicall Rule and Practice By HERBERT THORNDIKE HINC LVCEM ET POCVLA SACRA CAMBRIDGE Printed by Roger Daniel Printer to the Vniversitie and are to be sold at the Angel in Lombardstreet in London 1641. To the Readers THere is no such light to the true meaning of the Scripture as the practice of matters contained in it under the Synagogue first and in the Church afterwards This is the reason of the course held here in inquiring what was done or arguing what is to be done for the Publick Service of God It is not to be expected that the particulars here observed or discoursed under the judgement of this Church and the Learned in it should indifferently take place It is enough if the main foundation which I have given my thoughts a little freedome to dig for prove not fleeting Then may it serve for the edifying of it unto peace However you see wherefore writing in English neverthelesse I produce the passages of Writers in their own formall words You shall find them translated for the satisfaction of all sorts The learned Readers may please to excuse me if walking for the most part an untrodden path they find nothing but work cut out to be made up at leisure All may please to do so much right to themselves or me as to referre themselves to such things as the delay of the Presse hath given occasion to adde at the end before they begin to reade The Heads of matters here intreated are premised for the ease of such as make choice of what they think best to reade The Contents of the Chapters Chap. I. THe Publick Service of God the most eminent work of Christians How the form of it may be derived from the Scriptures The Subject and the Proceeding of this Discourse Chap. II. Dayes of Assemblies appointed by the Law The Morall Service of God not specified in it but collected from it How the Jews are taxed for spending the Sabbath in pastime Places of such Assemblies not provided in it The Priests charged to teach the Law by deciding controversies of it The Chair of Moses the Chair of Prophets High places to what purpose Beginning of Synagogues Disciples of Prophets studied to be Prophets They ministred the Morall Service of God in High places and Synagogues Chap. III. The profession of Scribes that succeeded the Prophets Wisemen of the Jews were the learned sort of Scribes Scribes of all the three Sects They taught in Synagogues Who were Lawyers Who sate in their Courts and of their Disciples The manner of their sitting in Schools and Synagogues How they sate in Feasting Of the Elders of Synagogues Who among them received Imposition of hands Chap. IV. Presbyteries of Churches with their Bishops answerable to the Jews Consistories made with Imposition of hands They sate in the Church as the other in the Synagogue That argueth their Office of Governing the Church And the difference of them from the people The Elders of the people in the Africane Churches were not of this rank What is the double Honour of Presbyters in S. Paul The Apostles Rule in discerning Spirituall Graces The Proceeding and Extent of his Discourse His Catalogue of Graces and Ministeries How divers of them may meet in the same man Doctours are those of the Presbyters that preached Helps were Deacons Chap. V. Prophets in most of the Churches remembred by the Apostles The gift of Languages the purpose and nature of it The Limbes and Branches of both these Graces in S. Paul Of praying and praising God by the Spirit Those that spake strange Tongues understood what they said Interpretation concerneth all that was spoken in strange Languages They prayed and studied for spirituall Graces Prophesying in S. Paul signifieth singing psalmes Prayers of the Church conceived by immediate inspiration The nearnesse of the Graces of Prophesying and Languages The ground and meaning of the Apostles Rule It proceedeth of none but Prophets What is to be judged in that which Prophets spake The custome in the Primitive Church of many preaching at the same Assembly came from hence Chap. VI. The parts of that work of Gods Service for which Christians assemble Psalmes of Gods praises part of the substance of it The ground and efficacie of Common prayers Reading the Scriptures a substantiall part of publick Service The necessitie and excellence of preaching for expounding the Scriptures The Eucharist the chief part of publick Service The Apostles Rule of Order and Comelinesse The force of Custome in preserving Order and of Reason in judging of Comelinesse All practice of the Primitive Church prescribeth not to us Correspondence with it necessary The practice of it in the point in hand of what advantage Order of Publick Service a Law of Christian Kingdomes Direction of Ministers of the Church requisite The Obligation of it The Agreement of the chief Reformers Chap. VII The prohibition of Quenching the Spirit concerneth immediate inspirations Prescript Form of Prayers as well as of other parts of the Service is for the Edification of the Church Order not to be maintained without it Three parts of the Service of the Temple The praises of God the Confession of sinnes the Priests Blessings The Service of the Synagogue prescribed Of the eighteen Benedictions Of the Service of their Fast of Seven dayes The Deacon ministred their Service Justine Martyr and Tertullian misunderstood Summe of the Church-service All Prescript Of Canons that prescribe the Service to be ordered by Councels Alterations in Liturgies Agreement of Reformed Churches Chap. VIII Of times of Assemblies Daily morning and evening Service is for the edification of the Church Humane Institution of Festivals lawfull Publick Service upon them and upon weekly and yearly times of Fasting is for increase of godlinesse Of frequent celebration of the Eucharist Houres of Prayer among the Apostles and Primitive Christians from the Synagogue Festivalls of the Law for gladnesse and those of humane institution in the Synagogue Of Fasting-dayes in the Synagogue and Primitive Church How the Eucharist was frequented in the Primitive Church The Order of this Church agreeable with the judgement of chief Reformers Chap. IX The reasons why it is for the edification of the Church to use Ceremonies in Publick Service It is avowed by the chief Reformers Of the respect of times and places Of the difference of Vestures and Gestures Caution in matter of Ceremonies The obligation of Rules whereby they are determined Chap. X. What is to be considered touching our Service The Service of Hearers and Believers Confession of sins whether of old the beginning of Service The ancient order of Psalmes and Lessons The Masse containeth an abridgement of it Severall manners of singing Psalmes Purpose of Lessons The Place of the Sermon Dismission of Hearers Originall of Litanies Prayer indicted by the Deacon The Thanksgiving from whence the Sacrament is called the Eucharist Prayer which it was celebrated
with Prayer for all the Church at celebrating the Eucharist The residue of that Service The charge of the Masse on our Service Extent of the power of the Keyes and wherein it consisteth Of Confession of sinnes and Absolution at the beginning Our Order of Rsalmes and Lessons Of the Creed and Collects The Sermon part of our Service Of the Communion-Service and appertenances of it Chap. XI How the Form of Publick Service is ordered Dependance of Churches is from the Apostles for that and other purposes How the preaching of Lay men imports Schisme The good of the Order of Publick Service Of Religious Assemblies And The Publick Service of GOD. A Discourse according to Apostolicall Rule and Practice CHAP. I. The Publick Service of God the most eminent work of Christians How the Form of it may be derived from the Scriptures The Subject and the Proceeding of this Discourse THe most eminent work that men are able to tender to the honour of God is his publick Service at the Assemblies of Christians That supernaturall tincture which the faith of Christ and his Grace infuseth into the best of our actions seemeth to consist in the obedience to God out of which they are done and the intention of his glory and worship to which they are addressed That the reason of them is derived from the will and pleasure of God and the intent of them directed to his honour and service Whereas all the men of this world can do nothing but out of love to themselves taking the rise and motive of their doings from that which concerneth their particulars and aiming at nothing else in their intentions All sorts of Christian mens actions as they proceed from such considerations as these are capable to be qualified the Service of God But that which is called his Publick Service professeth the exercise of nothing else neither is capable to be accounted otherwise unlesse it be counterfeit For what consideration can common sense fasten upon that which we do when we assemble our selves for religious Service but the conscience of our subjection to God the acknowledgement of our want of his direction and assistance and our desire and affection to the good which we expect at his hands Onely to be Publick is still an addition of advantage to it in as much as the honour which it pleaseth God to accept at mens hands becometh his Greatnesse more when it proceedeth from more agreement of minds And as the strength of mens bodies joyned to one purpose removeth that which one by one they could not do so united devotions prevail with God to such effect as severally they cannot bring to passe The Prophet Esay ii 2 3 4. from the Prophet Micah iv 1. In the last dayes it shall come to passe saith he that the mountain of the house of the Lord shall be established in the top of the mountains and it shall be exalted above the hills And people shall flow unto it and many nations shall come and say Come and let us go up to the mountain of the Lord and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his paths For the law shall go forth of Sion and the word of the Lord from Jerusalem And a third Prophet Sophon iii. 9. For then will I turn to the people a pure language or a pure lip that they may call upon the name of the Lord with one consent or with one shoulder The meaning of these Prophets is to tell us what the Gentiles should do when they applied themselves to the Church the mountain of God the hill of Sion by two principall particulars They should flow like the waters of a deluge to learn the will of God which the Church teacheth they should crowd in like a multitude with one shoulder to serve God with that language which he had sanctified Who can reade this and not think what God recommendeth to Christians one current to the Church to learn his will there one shoulder striving who shall crowd in first one lip one language that soundeth nothing but his praises So that in the Publick Service of God are fulfilled the words of the Gospel Matt. vi 13. A city cannot be hid that standeth upon an hill Be the Profession what it will be that differenceth a true visible Church from a false it must be the Publick Service of God that must make that Profession visible And the Apostle 1. Tim. ii 8. I will therefore that men pray every where lifting up pure hands without wrath or disputing when he saith every where taketh away the difference which the Temple at Jerusalem made when he saith without wrath or disputing signifieth that his speech is of Publick Assemblies the fruit whereof he would not have intercepted through their dissensions and so expoundeth that one lip of the Prophet signifying that unity of mind which Gods people serve him with This is too much to be said here but perhaps too little to perswade how much the frame of Publick worship concerneth the honour of God and his Service How much it must needs be for the advantage of godlinesse that it be formed without prejudice Were all particulars of it ordered in Scripture as the Ceremonies of that Figurative Service under Moses are there were no more to do but to make all things according to the pattern shewed in the mountain Hebr. viii 5. Exod. xxv 40. And he that did it should be for his part faithfull in all the house of God as was Moses Hebr. iii. 2. Numb xii 7. But he that is there said to be faithfull in all the house of God as Moses was hath discharged his Office in revealing and establishing the substance of the worship of God in Spirit and Truth And what is further determined in Scripture and what is not my purpose is not to dispute here because my discourse proceedeth from that which I can find expressed in Scripture to that which remaineth questionable according to it For my part I do not find so much delivered concerning the Service of God at the Assemblies of Christians any where in Scripture as in the first Epistle to the Corinthians where the Apostle discourseth the use of Spirituall Graces of that time in those Assemblies And therefore my first travell in this little work shall be to inquire the true meaning of that whole discourse of the Apostle the proceeding of it and the grounds whereupon his rules are framed Which to do with successe I shall first discover the office of Prophets and Scribes under the first and second Temple of the Graces of Prophesying and of Languages under the first times of the Gospel in ministring the Morall and Perpetuall not the Ceremoniall and Figurative Service of God at their Assemblies for that purpose To the result of which inquiries if we shall joyn the rules which the same Apostle debateth in the eleventh Chapter of the same Epistle concerning
him no more and all this no more inconvenience in the Apostle then this that upon his Revelation he conceived God had appointed that which afterwards upon the successe of his affairs he was in hope would come to passe otherwise Nor more inconvenience that this should be related in Scripture then that the speeches of Jobs friends should have a place in it of whom it is said They have not spoken aright of me as my servant Job hath done Thus then when the Apostle willeth the others to judge of that which two or three Prophets shall say as he appointeth at their meetings his meaning is not onely of that which by the way of common reason and ordinary skill shall be said in Exposition of the Scripture but even those things which are spoken by inspiration which he calleth the Spirits of the Prophets he will have subject to the Judgement of the Prophets so farre as concerneth the meaning and consequence of them to be measured by the rest of the Scriptures And to this purpose it seemeth he ordereth the use of those spirituall Graces which are poured upon this Church of Corinth in such abundance that it was hard to find a course for all of them to imploy their Gifts so that all might have opportunity by turns if not at the same meeting to use their Grace in Prophesying that the Church might be edified by it and that others might by the Gift of discerning spirits judge the meaning of those things that were spoken by the Spirit so that the Church might receive no such offense as that which the Thessalonians did in conceiving from things that were spoken by the Spirit that the day of the Lord was at hand at that time Though it is neverthelesse to be thought that this course of speaking by many at the same Assembly was practised in the Synagogue especially when divers Scribes and Doctours were present as also some traces of the same custome have continued in the practice of the Church Beza expounding the words of the Apostle 1. Cor. xi 8. Therefore ought a woman to have power over her head because of the Angels to be meant of the Ministers of Churches Vtitur autem plurali numero quòd in maxima donorum Dei abundantia non tantùm apud Corinthios ut apparet infrà xiv 39. sed etiam olim aliis in Ecclesiis non unus solus sed etiam bini terni in coetibus sacris sermonem haberent ut de praeclaris aliis donis taceam de quibus noster Apostolus infrà xiv 26. Quod etiam liquet ex Tertulliani Apologetico quibusdam in Antiochena Ecclesia Chrysostomi Homiliis Now he speaketh in the plurall number because for the abundance of Gods Graces not onely amongst the Corinthians as appeareth beneath xiv 39. but also in other Churches of old time not one alone but two or three spake at religious Assemblies Which also appeareth by Tertullians Apologetick and some Homilies of Chrysostome in the Church of Antiochia Tertull. Apolog. c. 39. Certè fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum nihilominus inculcationibus densamus Ibidem etiam exhortationes castigationes censura divina Certainly with these holy words we nourish faith we erect our hope we fasten our confidence as much we compact our discipline repeating the rules of it There also exhortations reproofs and the censure of God speaking of reading and expounding the Scriptures in their Assemblies Whether or no these be the words which he meaneth I know not I find nothing else in that book to the purpose But it is clear which he saith of S. Chrysostome In Ferrarius De ritu Concionum ii 40. you shall find the passages of his Homilies marked in which he signifieth that the Bishop was to preach when he had done And in one passage related out of him in Baronius Ann. lvii n. 160. he testifieth in expresse terms that this custome of the Church was but a figure and monument of those Graces which had flourished in the Primitive Adding further that when the Preacher blessed or as they call it saluted the people at his beginning with these or the like words The Lord be with you the people answering as the fashion was which yet remaineth in one place of our Service And with thy Spirit the meaning of this answer had reference to the Spirituall inspired Grace out of which they were known to speak at the beginning Gregory Nissene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nè igitur longiùs vobis fratres sermonis exordium protrahamus cum mirific is eorum qui ante nos dixerunt orationibus operam dederitis Therefore brethren not to draw you out the beginning of my speech too much in length having taken pains to heare the admirable Sermons of those that have spoken before me But of all the rest the book called the Constitutions of the Apostles most in particular ii 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then saith he when the Gospel is read let the Presbyters exhort the people one by one not all at once and after all the Bishop as it is fitting for the Master to do For here you see how the Order of the Apostle was sometimes practised in the Church when the Bishop preached in the last place after one or more of the Presbyters CHAP. VI. The parts of that work of Gods Service for which Christians assemble Psalmes of Gods praises part of the substance of it The ground and efficacie of Common Prayers Reading the Scriptures a substantiall part of Publick Service The necessity and excellence of Preaching for expounding the Scriptures The Eucharist the chief part of Publick Service The Apostles Rule of Order and Comelinesse The force of Custome in preserving Order and of Reason in judging of Gomelinesse All practice of the Primitive Church prescribeth not to us Correspondence with it necessary The Practice of it in the point in hand of what advantage Order of Publick Service a Law of Christian Kingdomes Direction of Ministers of the Church requisite The Obligation of it Agreement of the chief Reformers THus farre then have we travelled in the first part of our businesse propounded inquiring the Apostles meaning in this whole discourse intended to regulate the use of spirituall Graces proper to that time in their Assemblies by comparing the particulars of it with that which is found remembred in the Scriptures to the like purpose How wide soever these things may be thought from my intent as having nothing to do with the particulars which the Apostle here ordereth to me it shall seem a great gain for the pains bestowed here that from hence we may collect the substance of those things which are to be done at the Religious Assemblies of Christians the particulars of that work for which we Assemble our selves which are no other according to the Apostle then our Common Service expresseth in the entrance to it To set forth his most worthy Praise to
you shall agree on earth as touching any thing they shall ask it shall be done for them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the midst of them And we know that all Service of God at that time had reference to the Temple at Jerusalem which reference our Lord abrogateth in his speech with the Samaritane John iv 21. 23. substituting the worship of God in Spirit and Truth in stead of the Ceremoniall worship of the Temple upon which all depended at that time We must know further that by the Rules of the Synagogue under ten that are of years there is no Congregation Before that number of such as are come to years be present they go not to Prayers But our Lord intending to free his Church of all Rules that might abridge the Priviledges of it knowing that occasions might fall out to diminish the number of his people that desired to Assemble assureth them of his presence in the midst of them where the least number agree in the things which they desire at his hands But if the reason of his presence among them be their agreement in their desires then two or three that agree in their desires with opposition to the rest of the Congregation shall not be heard but if they agree with the Congregation then must they will they Assemble with it to obtain their desires at Gods hands The Apostle 1. Tim. ii 8. I will therefore saith he that men pray every where lifting up pure hands without wrath or disputing Beza there His verbis tollitur Hierosoly mitani Templi circumstantia legalis Et ista respondent verbis Mal. i. 2. Joan. iv 21. Omnem tamen locum intellige sacris coetibus destinatum Agit enim Paulus de publicis precibus in communi conventu ut in toto orbe terrarum pura haec sacrificia Deo offerantur de quibus apud Malachiam agitur These words in every place take away the legall circumstance of the Temple at Jerusalem And this agreeth with the words Mal. i. 2. Joan. iv 21. But understand every place of such as are appointed for holy Assemblies For Paul speaketh of Common Prayers at publick meetings that those pure sacrifices of which the Prophet Malachi speaketh be offered to God all over the world When the Apostle forbiddeth wrath and disputing in their Prayers it is plain enough his meaning is of their Assemblies the fruit whereof he would not have intercepted through their dissentions A strange thing that men should so forget the Communion of Saints as to think of the Publick Prayers of the Church no otherwise then of those which they know they can make at home As who should say that the incense of the Temple which the Psalme speaketh of cxli. 2. Let my Prayer be directed before thee as the incense made no other perfume then the spices would do were they burnt one by one Coimus ad Deum ut quasi manufactâ precationibus ambiamus Haec vis Deo grata est Tertull. Apologet c. 39. We make a riot upon God as if we sued by strong hand with our Prayers This violence is welcome to God He that is earnestly desirous to obtain those things which the Church prayeth for at Gods hands will think his pains well bestowed to joyn so much strength to his suit as the favour of the Congregation with God affords The Jews have an opinion that the Prayers of the Congregation are alwayes heard not so the Prayers of particular persons in private Maimoni of Prayer c. viii num 1. They have deserved to void the truth of this opinion as for the favourable part of it but the promise of our Lord hath inlarged it to us Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And alwayes saith he let a man go morning and evening to the Synagogue for his prayer is not heard alwayes but in the Synagogue and he that dwelleth in a city where there is a Synagogue and prayeth not there with the Congregation this is he that is called a BAD NEIGHBOUR Well may he be called a Bad Neighbour that will not lend his neighbours prayers the strength of his own but himself findeth the fruit of his own bad neighbour-hood when his own prayers want the assistance of his neighbours The Church is one in faith and one in love to this purpose that all that hold the unitie of it may find the strength of the whole in the effect of their own prayers This is that one shoulder and that one lip of the Prophet Zephaniah one shoulder to croud into Gods service one lip to praise him with This is that Mountain of God in the Prophet Isaiah unto which he foretelleth that all nations should flow whereupon the Rule of the Jews is to runne to the Synagogue but to come easily from thence Maimoni c. viii n. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we are commanded to run to the Synagogue As it is said Hos vi 3. AND VVE SHALL KNOVV VVE SHALL DRIVE ON TO KNOVV THE LORD Neither is it to be thought that the publick service of the Church can stand without reading the Scriptures how easie soever some men imagine it is to do it at home First from the beginning of Morall and not Ceremoniall service in Synagogues it hath appeared that it was wont to be read there as the subject for those speeches that followed for the exposition of it we know we have the Law of Moses distinguished into divisions answerable to the number of weeks in the year that it might begin and end with it and you shall find afterwards an Order of reading the Law in publick as ancient as Nehemiahs time The lessons of the Prophets correspondent to these how ancient soever they be Elias the Levite deriveth them from the time of Antiochus Epiphanes as if the Jews began to practise them when he had forbidden them to reade the Law of Moses we know our Lord Christ took one of them for the subject of his sermon at Nazareth as his Apostle stood up at Antiochia after the reading of the Law and the Prophets Certain it is that from hence hath been continued the custome of Lessons of the Old and New Testament in the Church to the same purpose Justin Martyr in his second Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day called Sunday all that abide in towns or the countreys about meet in one place and the records of the Apostles or the writings of the Prophets are read as far as occasion serveth Then the Reader having done the Presiaent in a speech instructeth and exhorteth to the imitation of such excellent things The words have a place here because the Authour is so ancient otherwise the matter is plain enough were it but from that we had in the Constitutions of the Apostles for no question the custome hath been very generall to begin the sermon when the Lessons of the Epistles and Gospels were
injunction was ceased If then such Ordinances and Customes as are allowed and injoyned by the Apostles themselves are with right abolished because the reason of them is ceased much more those which were taken up at the beginning upon humane appointment of the Church may cease when the reason of that good appeareth not and must cease when evil consequences which they draw into the Church at their heels begin to appear This is that which justifieth the Reformation which we professe wherein some observances in the Church as ancient as there is remembrance in it of things used since the time of the Apostles are perhaps abolished by Law or disused by Custome the remembrance of the dead at the Celebration of the Eucharist for example The reason of edification of the Church by the comfort which it receiveth at the Communion professed with the deceased not being now required in particular by them which presume of it in all that dye in the Faith and the abuses which it hath trained in after it appearing unsufferable But all this being granted the consideration of the Primitive Church and the President of it to my understanding prescribeth two things The first is generall as it is a Church and all Churches make one Church by acknowledging and maintaining Union and Communion with the Churches that have been in other ages as well as with the Churches that are in other Countreys we are obliged not to disclaim not to renounce it but to maintain our selves alwayes of Communion with it without substantiall difference of belief or practice The Donatists in old time as S. Augustine chargeth fell foul upon the Article of the Catholick Church because they acknowledged no Church but their own but thought it had failed in all other Countreys by communicating with the Church of Africk from which they had separated themselves Much more foul must he needs fall upon that Article that thinketh the Church perished almost as soon as it was instituted and proceedeth in his practice as obliged to renounce that which was in the first ages To maintain this Communion it is not requisite we commend but it is necessary we tolerate all that was then in practice though we believe some things may be mended at this time we must not believe any thing was pernicious at that time This indeed in the height concerneth them which separate from this Church Let them advise upon what terms they renounce that Church which communicateth with the Primitive Church with which all Churches are bound to hold correspondence but in a lower degree concerneth all those that think they cannot detest the corruptions of the Church of Rome enough till they involve the Primitive Church and whatsoever is done upon the President of it in the same imputations which stick upon it which is out of indiscreet zeal to our own cause to prevaricate against it and for the blindnesse of the love we bear it to oversee the advantages of it For what greater pleasure can we do the Church of Rome then to quit them the Ancient Church as their clear advantage Or what greater scandall can we fasten upon the Reformation which we love then to make every thing we like not a mark of Antichrist for which we hold our selves bound to separate which if we should do upon no other matters then those which some men will have to be such then were we as true schismaticks as they of the Church of Rome would have us The second is an advantage more particular to the point we are in hand with As it was the Church Primitive near the fountain and resented that fire the Holy Ghost had inspired so late that which discourse of reason concludeth to be for the Edification of the Church in the Service of God must needs appear more reasonable if it were then in practice Were the question about matters difficult and obscure in the meaning of the Scriptures knowledge goeth along with gray hairs and it is to be believed that the Church may improve in it as in time But whereas it was said afore that we are to use our common reason in judging what is for the Edification of the Church in the Order of Publick Service it is not to be thought that these are matters that require so much depth of understanding as they do uprightnesse of disposition to give sentence without inclination or prejudice I say then that when the coast was clear of partialities the matters in hand not controverted on any side the Church bent more to act in the Service of God then to dispute about it the practice of that time may be a way too steep for us to tread but sure it is straight to direct us We must not slight those Orders which directed them to make the Service of God their earnest businesse because the Church of Rome hath made it a formall imployment to passe the time over with If in weeding this Garden of Gods Church we pluck up wholesome Ordinances with the abuses which have been pinned to them well may men devise Laws for a good fense but not to much purpose when Religion is not suffered to grow within the Pale That noble and learned Du Plessis thought it a great advantage to the cause he undertook against the Masse if he could demonstrate the Form of Service used in the Reformed Churches of France to be more agreeable to that of the Primitive Church then that of the Masse-book of Rome This he thought worth his pains to undertake and if we regard the substance of Publick Service may well be thought to have performed it I am yet in a more generall point concerning the Order of Publick Service but I shall think it advantage enough to the cause in which I deal to shew the points questioned in this Order to be of more Ancient Practice in the Church then the corruptions of the Church of Rome for which we leave it And when I come anon to survay the particular Form of Service which this Church useth let men of learning judge what is nearer to the Primitive then both but thereupon I must take leave to conclude That this Church is not to forsake the Primitive to conform to other Reformed Churches where the Order in force hath both the President of so Ancient Practice and the reason of Edification to commend it Now the difference between this State of the Church incorporate into the bodies of Kingdomes and Common-wealths and the Primitive when it was either tolerated or persecuted under the Romane Empire is to be seen in the Apostles fishing after the Resurrection of Christ John xxii 11. Though there were taken 153. great fishes yet the Net brake not For the multitude of believers were of one heart and one soul Acts iiii 32. They came out of good will into the Net of the Apostles and out of good will they applied themselves to the Orders wherein they were directed by them and their successours not able to constrain
obedience so the Net was not strong enough to hold them and yet brake not But when the world came into the Church then was the Parable of our Lord more clearly fulfilled which resembleth the Gospel to a Net which drew to the land both good and bad fish and when the Net is not strengthened by the secular Arm no marvell to see it break in pieces It is therefore requisite that the Orders of Publick Service have the force of Temporall Laws by Act of Kingdomes and Common-wealths but it is neverthelesse requisite that it should be directed by the Office of Ministers of the Church no otherwise then it was before the Empire or any Common-wealth received the Faith The charge of directing belongeth to the one which cannot be dispossessed of it the power of constraining belongeth to the other which must give account how they use it or not Heb. xiii 17. Obey them that have the Rule over you or guide you and submit your selves for they watch for your souls as they that must give account 1. Thess v. 12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and to esteem them very highly in love for their works sake What can these Exhortations and Injunctions of the Apostle concern if in matters so proper to their charge as the Publick Service of God and the Order of it those of whom the Apostle speaketh are not to direct but to execute And when those disorders fell among the Corinthians in their Feasts of Love and receiving the Mysteries in praying praising God and preaching in unknown Languages no doubt through those partialities of the Presbyters the Ordinary Guides of the Church there where of hath been spoken elsewhere the Apostle indeed himself taketh Order in his time but in case the like fall out afterwards hath he not authorized the Ordinary Ministeries of the Church by his example to take Order in like matters And when he writeth to Timothy 1. Tim. ii 1. I will therefore that first of all supplications prayers intercessions and giving of thanks be made for all men wherein without peradventure he taketh order for the substance of Publick Prayer for their Assemblies as shall appear is it his purpose to referre the ordering of it to the Congregation there or to his Office whom he inchargeth with it It is to be seen indeed how much King David did in ordering the Publick course of Divine Service in his time But it is to be considered how he proceeded in it by that which we reade 1. Chron. xv 16 17. And David spake to the chief of the Levites to appoint their brethren singers with instruments of musick psalteries and harps and cymbals sounding by lifting up the voice with joy And the Levites appointed Heman and the rest which is the very course by which we pretend such things are to passe But in the Church of Christ as from the beginning things came to be practised in the Service of God by Order of the Ministers and consent of the people so when Emperours Kingdomes and Common-wealths received the Faith they purchased themselves no right of disposing in such matters as by the Scriptures belong to the Ministers charge but they impose upon themselves the charge of inforcing these Orders which shall seem to be for the advancement of godlinesse And therefore upon the judgement of discretion common to all Christians they are to proceed in denying or inforcing the execution of that which is directed by them whose charge it concerneth If they proceed further they are to answer for the good aswell as for the wrong which they do so farre as that which is done for the better as it advanceth the publick good in the particular substance of that which is done so it may prejudice it more in the consequence of the Example Let us then recollect from the first to the last what hath been said of the reasons and grounds whereupon the Apostle proceedeth in regulating matters concerning the Publick service of God and we shall find that the Church in all ages is to proceed no otherwise First the edification of the Church that is the instruction of Gods people in the knowledge of him the training of them in the exercise of godlines is the aim proposed This is procured by observing Order and Comelinesse in all things to be done of that nature The best and most unpartiall reason is to be imployed in judging what best becometh in matters of this weight and because it is not possible to put these Ordinances past contradiction of opposite reasons the custome directed by the Ministers of the Church upon advise of common reason and most primitive and universall President of the Church and inforced by the secular Arm is to take place for Order sake If after all this a question be made Whether matters established with a tolerable respect to the Fiduciall Line of this Rule oblige men in conscience to observe them or not he shall leave the Church obnoxious to perpetuall confusion by necessary consequence seeing it is not possible that all men should agree of their free accord to observe any course as fittest to be observed unlesse they think themselves tied in conscience to observe that Rule which for the latitude and kind of it is not sinfull for themselves to observe and that if they fail they may be constrained to it because it is established Possible it is that men proceeding in the form of this Rule should so farre mistake themselves as to injoyn the Church to violate some of Gods Laws in obeying theirs in such a man is bound with his bloud to maintain his disobedience But our speech concerneth matters of indifference where the perpetuall Law of God and Nature forbiddeth not the whole kind and latitude of the thing commanded where no perpetuall Law of God or Nature no positive constitution of God or man that ought to take place afore this cometh between if the Laws of the Church strengthened by the secular Arm bind not a man in conscience by virtue of that Law of God that inforceth obedience to their Authours to do according to them then must all men be at their freedome to dissolve or preserve order in the Service of God as they please Where nothing but custome of the Church upon probable reason directeth our practice we must not proceed according to our private reasons which perswade the contrary but according to publick custome if we will be ruled by the Apostle But where there is Law to constrain us we may perhaps have reason to think that the Authours of Laws might have done better in ordering matters otherwise and yet be bound our selves to follow the course which they prescribe They are to answer for the things they injoyn we for our performance when was any humane Law made that could not be faulted if our obedience be delayed till it find such laws as no fault can be
other according to Calvine so farre as my lot hath been to know the preacher of it I confesse it is a thing which hath made me much marvel to see them so punctuall in practising their form prescribed that scarce any thing came from the Ministers themselves but that very short prayer afore the Sermon wherein they recommend themselves and their performance to the blessing of God as you saw the fashion was in the Ancient Church Because it is found that the opinions which this Church hath been disquieted with were taken up upon unreasonable affectation to be conformable with them those that pretend their example are bound to show us among them the Principle whereupon this point is condemned that a prescript Form is that which the Apostle forbiddeth in Quenching the Spirit Therefore it will not be enough to say That divers Churches of that Reformation use to neglect the Order appointed them and use the voluntary conceptions of their Ministers in publick Prayers For that may be thought of all and of us for the reasons premised must be thought an example of ill consequence not for this Church to imitate But it is requisite to alledge the same reason from their Doctours and to show that they disallow set Prayers as Quenching the Spirit To which purpose I have not yet heard any thing produced either from the Fathers of the Church or from the Reformed Doctours And therefore till that be done I am bold to send home that Principle to them that have most right to own in that is to those of the separation from this Church of England or rather to those Germane Sectaries that dreamed of Enthusiasmes and immediate inspirations CHAP. VIII Of times of Assemblies Daily Morning and Evening Service is for the edification of the Church Humane Institution of Festivals lawfull Publick Service upon them and upon weekly and yearly times of Fasting is for increase of godlinesse Of frequent celebration of the Eucharist Houres of Prayer among the Apostles and Primitive Christians from the Synagogue Festivals of the Law for gladnesse and those of humane institution in the Synagogue Of Fasting-dayes in the Synagogue and Primitive Church How the Eucharist was frequented in the Primitive Church The Order of this Church agreeable with the judgement of chief Reformers THe next point concerning in generall the Order of Publick Service is the difference of times and dayes and houres in respect of frequenting our Assemblies for the purpose of it And first the Order of daily Morning and Evening Service how much it concerneth the edification of the Church that is the training of it in the exercise of Godlinesse A point otherwise to be pleaded then the rest For in other matters we have reason or at least the shadow of reason to deal with In this it is not for Christians to alledge That it is not for the honour and glory of God to be served in publick or that it is not for the benefit of his people to joyn together in addressing their petitions in procuring their daily wants at his hands Neverthelesse as if these considerations were to give way to the occasions of the world those that deny them not to be valuable are content to let them and the Order of daily Service grounded upon them be uneffectuall and to no purpose This is not the place to dispute how much the consideration of Gods Service is to out-weigh the world and the occasions of it Onely because it may be said How many idle bellies are maintained in the Church of Rome to Pater over their Mattens and Evensongs in a manner not regarded by themselves and a language not understood by the people let it be considered what greater advantage the devil could wish to make of this abuse among them then upon occasion of it to bring the Service of God into disuse among us or how he could have improved this scandall to more purpose for the hindering of Goodnesse then rooting out the substance of Gods Service rather then reforming the abuses of the manner of it In the next place the difference of Festivall and Fasting-dayes from the ordinary in respect to the Service of God upon them is an Order much concerning the edification of the Church in the exercise of Godlinesse Here indeed some pretense of reason hath been made to shew that it is not in the power of the Church to appoint Festivall dayes as a thing contrary to the tenour of the Law which saith Six dayes thou shalt labour and do all that thou hast to do I know not whether men by this time be ware of the mistakes which this reason involveth because it maketh not so much noise in these dayes but without doubt it was alwayes a grosse inconsequence to imagine an office of the second Table of labouring in ordinary work to be commanded by a law of the first Table but without doubt it was alwayes a grosse inconvenience to imagine God to give a command here which we must suppose him to crosse afterwards in the law of Moses when he cometh to appoint New-moons and other Solemnities to be observed on these six dayes Therefore when the Commandment saith Six dayes thou SHALT labour the meaning is Six dayes thou MAYEST labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English Exod. xxxi 15. Six dayes may work be done And in the Ebrew the same word standeth for both senses Last of all whereas it is known that there were in the Jews Calendar at the time when our Lord Christ lived upon earth divers Solemnities besides those that were appointed by the law of Moses of which something must be said afterwards and we know by the Gospel that our Lord himself kept the Feast of the Dedication instituted by Judas Macchabeus by that particular we are assured both that he observed the rest and that by observing he allowed and commended the Institution in generall for the purpose whereof we speak For the blessings of God whereof these Solemnities renew the remembrance are of that esteem to the Church that we are not able to expresse too much thankfulnesse in taking that occasion of solemnizing his Service And the greatest part of Christians are such as will receive much improvement in the principall Mysteries of our Faith by the sensible instruction which the observation of such Solemnities yieldeth The remembrance of the Birth the Sufferings the Resurrection and Ascension of Christ the Coming of the Holy Ghost the Conversion of the Gentiles by sending the Apostles the way made before his coming by the Annunciation of the Angel and the coming of the Baptist as it is a powerfull mean to train the more ignorant sort in the understanding of such great Mysteries so it is a just occasion for all sorts to make that a particular time of serving God upon which we solemnize those great works of his For the purpose is not
temporibus causis uniuscujusque Sic Apostolos observasse nullum aliud imponentes jugum certorum ab omnibus obeundorum jejuniorum proinde nec stationum quae ipsae suos dies habeant quartae feriae sextae passivè tamen currant neque sub lege praecepti Therefore otherwise beside the dayes on which the Bridegroom was taken away they say we are to fast indifferently arbitrarily not upon command of the new discipline according to each mans times and occasions And that so the Apostles observed imposing no other yoke of certain Fasts to be performed of all neither by the same reason of Stations which they say have also their dayes of Wednesday and Friday but of ordinary course under the law of no precept For which cause he calleth these Stations semijejunia or half Fasts c. 13. of that book The Wednesday and Friday Assemblies of the Primitive Christians with Fasting were not of such strict and solemn observance No more were those of Mundayes and Thursdayes in the Synagogue and therefore taken up in imitation of the Synagogue and upon the like reasons The generall whereof is well laid down by S. Hierome upon Gal. iiii 10. His question is how the Church appointing Festivals and set times of Fastings is clear of the Apostles charge upon the Galatians there Ye observe dayes and moneths and years I fear lest I have laboured upon you in vain His answer is first Et nè inordinata congregatio populi fidem imminueret in Christum propterea dies aliqui statuti sunt ut in unum omnes pariter veniremus non quòd celebrior sit dies illa quâ convenimus sed quòd quacunque die conveniendum sit ex mutuo conspectu laetitia major oriatur And lest the disorderly assembling of the people should â—ate faith in Christ therefore certain dayes are appointed for all to assemble at once not because the day on which we assemble is more not able then others but because on what day soever we assemble by seeing one another more gladnesse ariseth Meaning that gladnesse wherewith they celebrated their Festivals So his mind is that all difference of dayes among Christians is in respect to the Order of their Assemblies and that in respect to the work of those Assemblies Again Qui subtiliùs respondere conatur dies omnes aequales esse ait Jejunia autem Congregationes inter dies propter eos à viris prudentibus constitutos qui magis saeculo vacant quà m Deo nec possunt imò nolunt toto in Ecclesia vitae suae tempore congregari ante humanos actus Deo orationum suarum offerre Sacrificium One that indeavoureth to make a more subtle answer saith that all dayes are equall but that Fasts and Assemblies are appointed among other dayes by discreet men for those that spend more time in the world then on God and can not nay will not assemble all dayes of their life in the Church to offer unto God the Sacrifice of their Prayers before humane actions Adding that whereas the Jews Service was confined to certain times that of Christians is alwayes seasonable The Primitive Christians were alwayes assembled alwayes in posture for the Service of God as we reade in the Acts when the number increased there was no expectation of humane reason that they could continue so unanimous in frequenting their Assemblies for that purpose The neglect of them must needs prove an abatement the disorder of them a scandall to the Faith Here the wisdome and the authority of the Church-guides behoved to take place by customing certain times whereof the occasion was justest to confine men from Secular imployments to better purposes And how this course prevailed in matter of Festivals I referre to those well known words of S. Augustine Ep. cxviii where being to instance in some universall custome of the whole Church Sicuti saith he quòd Domini Passio Resurrectio Asscensio in Coelum Adventus de Coelo Spiritûs sancti anniversariâ solennitate celebrantur siquid aliud tale occurrit quod servatur ab universa quacunque se diffundit Ecclesia As that the Passion the Resurrection and Ascension of our Lord into Heaven and the Coming of the Holy Ghost from Heaven is celebrated with yearly solemnity and if there be any thing else which all the Church wheresoever dispersed observeth As for times of Fasting the answer of our Lord importeth two things First that his purpose was that the outward freedome which he allowed his Disciples for the time should symbolize with the inward comfort which the Gospel professeth and conduct and train them as trained they were by his Doctrine in divers particulars by corporall to spirituall things to understand it The second the reason of this purpose because they were old vessels for the present which a strict discipline for the present might cause to flie in pieces but when the new wine of the Holy Ghost should make the vessels new into which it was put on the day of Pentecost then should they Fast then should they be willing to undertake the discipline which their Profession suited with Accordingly we may find them serving God with Prayer and Fasting Acts xiii 3 4. xiiii 23. But because disorder or coldnesse in this voluntary performance might disadvantage the Faith it soon proved time to bring those voluntary observances to set rules of practice These causes thus disposing the Church and the President of the Synagogue directing not to do lesse what course should it observe but in stead of Mundayes and Thursdayes used in the Synagogue to practice Wednesdayes and Fridayes for this purpose holding in them a convenient distance from the Lords day as those other did from the Sabbath Their Writers tell us besides the reason specified out of Maimoni afore that they might not rest three dayes from hearing the Law that they made choice of Mundayes and Thursdayes in regard of some great calamities that befell their nation upon those dayes What marvell is it if the Church had regard to those which befell our Lord on the Wednesday and Friday the other Morall reason of assembling once in three dayes for Gods Service concurring Those ancient Christians of Tertullians time conceived that the Fast afore Easter is appointed in the Scripture which saith The dayes will come that the Bridegroom shall be taken from among you and then shall ye Fast in those dayes and Tertullian is content to have it believed because Montanus required that and more But S. Augustine found that there is a command in Scripture to Fast but no time commanded when it shall be done Ep. lxxxvi So he would have accepted their reason as an allusion handsomely symbolizing with the nature of Fasting but the appointment he must needs referre to the Custome of the Church and the Ordinance of the Guides of it It is not much otherwise with those other dayes wherewith some inlarged the Fast afore Easter even afore Ireneus his
These that would needs speak in strange Languages in the Church were of the Hebrews which for their commendation used sometimes the Syriack most an end the Hebrew in their Sermons and Oblations For they took pride to be called Hebrews for the merit of Abraham The Offering is the whole Action of Prayers and Thanksgiving which the Eucharist was celebrated with as shall appear So saying in expresse terms that they did it in Syriack and Hebrew he directeth us to the Apostles meaning in that which he calls Blessing and Thanksgiving which in the Scriptures and eldest of Church-writers stand sometimes absolutely and without addition to signifie by way of Eminence the Celebration of the Eucharist Otherwise why is it called 1. Cor. x. 16. the Cup of blessing which we blesse but from that blessing or Thanksgiving as it is indifferently called in the Scriptures with which it was instituted by Christ and appointed to be used afterwards Ignatius ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that be counted a sound Thanksgiving which is under the Bishop or to whom he gives leave His meaning is that to celebrate the Eucharist apart from the Bishop and without his Order was not effectuall toward God The true Clemens S. Pauls scholar Epist ad Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let each of you Brethren give thanks to God in his own rank He directs the Presbyters of Corinth to celebrate the Eucharist by their turns to avoid contention about it In the words of Ireneus related in Greek by Epiphanius Haer. xxxiv of the Marcosians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pretending to give thanks is as much to say as pretending to celebrate the Eucharist and so more then once afterwards therefore when the Apostle saith How shall he say Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seems to mean neither more nor lesse For the Answer of the people saying Amen at the end of this Thanksgiving is so solemnly remarked in Ecclesiasticall writers that the Apostle may justly seem to make reference to it Justine M. Apol. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who having done his Prayers and Thanksgiving all the people present joyn assent with him saying Amen Then the chief having given Thanks and all the people assented with like wishes And in the Epistle of Dionysius of Alexandria in Eusebius Hist Eccles vii 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having heard the Thanksgiving that is been present at consecrating the Eucharist and answered Amen with the rest The subject of this Thanksgiving is thus expressed by Justine the Martyr in his Dialogue with Trypho the Jew where he compareth the offering of fine floure for the leprous at his cleansing according to the Law Levit. xiiii 10. with the bread of that Thanksgiving which our Lord hath appointed us to make in remembrance of his passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That withall we may give Thanks to God for having made the world and all things in it for man and for having freed us from that naughtinesse wherein we were born and overthrown principalities and powers with a perfect overthrow by him that became passible according to his Counsell And Ireneus iii. 34. arguing against the Hereticks of that time that denied God the Father to have created heaven and earth because then the Church should do affront to God offering him the Creatures which he acknowledgeth not for his sufficiently sheweth that the Creatures of bread and wine were offered with this Eucharist or Thanksgiving as well for the Creation of all things as for the Redemption of us Justine Martyr Apol. ii justifieth the Christians against the Heathen that consumed not Gods Creatures with fire in sacrifices but received them with words of Prayer and Thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For being born and for all means of health kinds of qualities and changes of seasons Wherein though the purpose of his speech is directed to the ordinary use of Gods Creatures yet withall he seemeth to describe that Thanksgiving which then the Eucharist was celebrated with being then used as it was instituted at meat In the Constitutions of the Apostles viii 12. you have at large laid down the Form of this Thanksgiving containing first a rehearsall of Gods unspeakable perfections of the Creation by Christ of things visible and invisible and of man in righteousnesse of the Providence of God toward man having sinned before the Law and by it with praise to him therefore with the Cherubim and Seraphim But more particularly recounting the Incarnation of Christ and the whole Course of his dispensation in the flesh especially his sufferings death and rising again Hereupon it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Therefore being mindfull of those things which he suffered for us we give thee thanks Almighty God not so much as we ought but as much as we are able there is Justine Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fulfill his appointment For upon the night wherein he was betrayed rehearsing the whole words of institution of the Eucharist upon this The same is the argument of this Thanksgiving in the Liturgies intitled to S. James and S. Basil both the Greek and the Latine and that which we have from Masius out of the Syriack In that of S. Chrysostome it is to the same purpose but in fewer words in that of S. Mark the same for substance but more in brief and for Order somewhat otherwise So in that which I spake of turned out of the Arabick under the names of S. Basil S. Gregory and S. Cyril in this last as in that of S. Mark and not much otherwise in that of the Christians of Saint Thomas in India In the Canon of the Masse that which is called the preface seemeth to be that which remaineth of this Thanksgiving for it expresseth the praises of God with much vehemence though the subject of those praises either concerning the Creation of the world or our redemption is not contained in it For the Tenour of it is in a manner that of our Service It is very meet right and afterwards therefore with Angels and Archangels besides the proper Prefaces in which are celebrated the works of Gods goodnesse which the Church remembreth upon severall Solemnities In fine it seemeth that this Thanksgiving from which both the Action of celebrating this Sacrament and the consecrated elements themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Justine Martyr and Ireneus did from the eldest times of the Church contain the remembrance of the Creation of all things in regard to the ordinary use of Gods creatures for the maintenance of our bodies because it was at the first practised as it was instituted at meat So much the words of Justine Martyr related afore seem to import when he affirmeth that the onely Sacrifice that Christians have received to offer is that of Praise and Thanksgiving at their nourishment at which remembrance is made of the Passion which God suffered