the Deacon read the Gospel appointed for the day This ended the Catechumens are dismissed and the Communicants proceed on Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us with our whole heart say and with our whole mind let us say Chorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord Almighty the God of our Fathers we beseech thee hear us and have mercy upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have mercy upon us O God according to thy great mercy we beseech thee hear us and have mercie upon us Chor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord have mercy upon us Deac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray thee moreover going on to pray for their Kings and Emperors c. These things I have cited thus at large that it may appear that those several Practices and Interlocutions and Responsals as in the Liturgy in general so particularly at the Communion and the reading of the Epistles and Gospels as we use them in such Sections and Order is no new thing in the Church nor did the ancient Christians think this any way repugnant to the holy Canon Sect. 14 So that if we really consider the nature of the office the matter appointed the order of reading the practice of the Church here is nothing in this that should make us fear to observe this constitution nothing that will engage us in sin in the use of it And when the matter appointed is but the reading of such portions of Scripture me thinks it should not be a matter of contention among wise men how much is to be read or where or in what order whether out of the Apostles or Prophets or Acts whether called the Epistle or for the Epistle These are things almost infinitely below the Peace of the Church Thus I think I have gone over the most material exceptions against the Liturgy as relating to the Form Frame Manner of Composure and Order therein prescribed and have so far cleared it that it may appear there is nothing herein whose use is unlawful or contrary either to Scripture or the Gravity and Seriousnesse of a Religious service and the holy managing of our publick Devotions CHAP. VIII The Matter of the Liturgy examined and the exceptions against it 1. As Defective 2. As using corrupt Translations 3. As prescribing Apochryphal Books 4. As to the Form of Absolution considered and answered Sect. 1 HAving examined the Form we now are to consider the Matter of the Service and Prayers prescribed And if there be nothing in this evil to be done nothing required of us which is either against the Rule of Faith or Good Manners nothing contrary to Faith or Holynesse Then according to that known [a] Quod neque co â—ra fidem neque contra bonos more 's insungitur indifâ—â—ren â—eâ— est habendum et pro eorum inter quos vivitur societate servendum est Aug. ad Jan. Ep. 118 Rule there remains nothing in it but what may with a good Conscience be lawfully used and submitted to and this I hope to make appear in these ensuing Chapters And the truth is this is a matter of no great difficulty and therefore doth require no great skill or length of discourse to clear it for among all the exceptions there is not one that chargeth the matter as evil Let us take a view of the particulars and a transcient view in the most will serve the turn Sect. 2 Excep 1 Defectiveness 1. The first charge is Defectivenesse or want of due matter that should be [b] Accompt of pro. gen â—xc 17. Sect. 1 2 3 4 5. no preparatory addresse sins in Confession not expresse enough nor sufficiently enumerated prayers for the most part consisting of meer generals without mention of the particulars wherein the generals exist The Catechisme defective in many essential necessary Doctrines of our Religion c. But 1. Answered Sect. 3. It might be answered that many of these things are not wholly wanting but in some good measure there That despise not O Lord humble and contrite hearts in the Preface cannot with reason be recited as an exhortation but is really an addresse to God for acceptance Nor can these words That those things may please him which we do at this present be rationally said to be no words of prayer but a part of an exhortation to the people when they are expressly put up as a prayer in this petitionary form wherefore we beseech him to grant us true repentance that and the confession of sin is comprehensive of all the particulars required Psalms and Hymns there are of praise suited to Gospel worship and petitions both for general and special mercies Sect. 4 2. But supposing this defectiveness in the particulars proved granting there may be some reason to plead for a fuller expression and enumeration in a publike Liturgie yet all this signifies nothing to prove an unlawfulness of the use of that which is The absence of some good or perhaps necessary thing is not sufficient to prove it unlawful to use the present All that we are required is to use these forms the matter whereof being agreeable to the Word of God we may lawfully beyond dispute use them though there be not other particulars which we judge as good or necessary We are not required to give our judgments concerning other things but to conform to the use of these 2. Sect. 5. Except 2. Corrupt Translations Another exception is against the corrupt Translations used and appointed to be used These Translations are mentioned by the Divines in the Conference [c] Acc. of proceed Gen. Exc. 8.13 in the several Epistles and Gospels but by others in the old version of the Psalmes wherein some passages are said to be contrary to the Hebrew Text as particularly that in the Old [d] Psal 105.28 They were not obedient to the Hebrew and new Translation they rebelled not against his word and again in the Old [e] Psal 106.30 then stood up Phinehas and prayed to that in the New agreeable to the Hebrew and the truth of the [f] Num. 25.7 sacred Storie Then stood up Phinehas and executed judgment 1. Answ As to the Epistles and Gospels Sect. 6 this exception is now taken off not by a verbal answer but a reall deed that Old translation being rejected and the new brought into those parts of the Liturgy 2. Sect. 7 But in the Psalms whether because of the Musick used in Cathedrals being set to that Version or for what other reasons appearing to those Reverend persons to whom the business of the Liturgy was referred the Translation is not thought fit to be altered they must stand as they do but yet here is nothing that can amount to such an evill as for whose sake the Liturgie wherein this Version is retained should be deemed unlawful to be used For 1. Sect. 8 Possibly the
to give the first and the greatest place in her Liturgies The first as a guide to the rest This the ancient Church called legitimam ordinariam orationem [e] Premissà â—egitimâ et ordinariâ oratiâ—e quasi fundamento accidentium jus est desideriorum jus est saperstruen di extrinsecus petitiones Tertul lib. de Orat. cap 1. The lawful as being the prayer which Christs own law hath tyed the Church to use in his own words and as being given for the law and rule of our prayers and the ordinary prayer constantly used in all parts of the Christian world And this being first premised they then did add other desires and build upon it their other requests other not for substance but onely more largely and explicitely exprest The greatest place as a necessary supplement to supply whatsoever is wanting in ours we come to God with boldnesse for Pardon and Mercy when we come both in [f] Met. 18.20 Joh 14.13 14. the name and the [g] Agneseit pater si il sui ver ba cum preces fundimas Cygrian seim de orat dom words of Christ and therefore the Church hath used this also in the last place at the end of her sacred actions [h] Durand Rationalâ—d vin effic l. 5. c. 5. Sect. 17. tanquam sal omnium Divinorum officiorum as one fitly calls it as the salt that Seasons all her religious and sacred offices And as the ancient so the [i] Coronidis vice omnibus orationibus oratio dominica adjicienda quae omnium rerum petendarum epitome a Cypriano recte appellatur Herisbach Orandi Formula Christian Churches of later dayes have all and do still use it neither shall we find one Liturgy where it is not In the French Churches four times during the meeting at one Assembly Sect. 12 And have all these Churches so constantly done this without warrant from Christ himself do but observe the times occasions and manner of his giving this prayer yee will see our warrant viz. he gave it at two several times upon distinct occasions in a different manner In one place we find him in a Sermon preaching and reproving the Hypocrisie of the Pharisees in their long Prayers for ostentation in open places to be seen their vain Tautologies c. There he gives the Doctrine of prayer and teacheth them by a pattern that their prayers be like this brief full significant and to this purpose and in such order [k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray yee saith he not as the Pharisees but after this manner But in St. Luke we find another story The Disciples came with a Petition [l] Luk 11.1 Lord teach us to pray as John taught his it is Calvins judgement upon that place and not his alone that St. John as the exigency of those times required which were so corrupt among the Jews that all Religion seemed to be collapsed scarce any one true and sound form of worship and prayer among them did give unto his Disciples a form of prayer probably collected out of several Scriptures that might agree to those times expectations and the spiritual Reign of the Messiah whose coming according to the Prophesies that were of old they then expected Christs Disciples now come and make such a request to him that he would give them such a form as John gave to his in answer whereunto he gives them this and delivers it to them in this expression [m] Luk. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when yee pray say Our Father c. it is given as a pattern in the Sermon upon the Mount it is delivered as a Forme upon the Disciples request So that as some weights and measures are to be rules to others yet are they themselves to be used as such also so is this Prayer both a pattern to direct and a form to be used the foundation of our Prayers the Prayer of prayers the Rule as Calvin calls it the law of Prayer and the Breviary of the Gospel as Tertullian Sect. 13 Now then The Scriptures giving us a Record of so many Formes Moses David Asaph composing such Hezekiah commanding the use of them The Priests Levites People of the Old the Apostles of the New Testament yea Christ himself using such and giving one to us Can we think of any or without blasphemy say so of all that they sinned or did unlawfully either in the one or other either in framing using or commanding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 14 Object 1 For that Objection That these are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divine inspiration Moses having a Commission from God for what he appointed in the house of God and other holy pen-men had an infallible conduct which since now no men can plead unto we may no more observe the Formes of men then we may suppose they may make another Scripture or receive them if they should It is altogether frivolous for Sect. 15 Answ 1 1. We plead not here this or that Form in particular but for a Forme in general Should we argue the necessity of one of ours from the use of another in Scripture this were a clear non sequitur for the infallible inspiration of the one would shew a difference enough to convince the illogical inference of the other but from the composing and using Formes then we prove the lawfulnesse of such still and that our practice cannot be sinful in such things wherein the Holy ones in Scripture have commendably gone before us where by the way it is not the absolute necessity but the lawfulnesse that we plead And when God is pleased to give a Form for direction and we see those Scripture Forms have been lawfully used yet not so determined by God but we are left at liberty to use them or not we conclude that no one Form as such except the Lords Prayer is absolutely more lawful then another and that any one which is sound and grave and agreeable to the Holy Canon is free to the Church to be used as well as those very formes in Scripture which indeed do warrant any other that shall in substance agree with though in words they differ from them Sect. 16 Answ 2 2. Though those Formes in Scripture were by infallible inspiration yet the application of those particulars to this or that purpose was not by extraordinary motion of the Spirit but upon grounds common to us with them in analogical cases and on like occasions [n] 2 Chron. 29.30 Hezekiab did not compose the Forme but commanded them to use that which was already composed Nor can I see why upon a like occasion we may not use the same words or others devised to the same purpose to expresse the thoughts and affections of our souls as no doubt he might have done And the same warrant that we have for singing Davids Psalmes in Meeter or in any Translation yea for the using of a set Translation of the Scripture
of God who then looks as with a full eye upon them do then tremble and acknowledge their unworthiness to appear before the presence of so Glorious and to ask and expect any thing of so Righteous a God themselves being so vile as they are and do then especially see themselves to be This made Peter when by the great draught of Fishes he saw the print of Christs Deity cry out (o) Luk. 5.8 Depart from me for I am a sinful man O Lord And holy Job (p) Job 42.5 6. I have heard of thee by the hearing of the ear but now mine eye hath seen thee therefore I abhor my self in dust and ashes It was this that made the poor Publicans (q) Luk. 18.10 prayer to be accepted when seeing his own vileness and confessing his sin he stands afar off as not daring to approach and begs mercy Lord be merciful to me a sinner when the proud Pharisees is rejected who presumptuously drew near in conceit of his own merits and came not to beg mercy but to brag of his own righteousness God I thank thee I am not c. Sect. 26 2. The other thing required to an effectual prayer is Faith and confidence whereby we having a certain warrant from the Word and being assured that what we ask is according to Gods Will and the Subject of his Promises the Soul is now poured out in earnestness and with an holy confidence grounded upon the mercies of God and merits of Jesus Christ is encouraged to hope for and expect a gracious return Thus saith St. James (r) Jam. 1.6 Let him that prayeth pray in faith and it is (s) Jam. 5.15 16. the prayer of faith which is effectual The Promises made to our prayers still require this condition in the Petitioner (t) Mat. 21.22 If ye believe And as men (u) Rom. 10.14 cannot call on him on whom they have not beleeved So when they believe they have encouragement enough to pray and may come with boldness and confidence when they pray and grounds enough of confident hopes we have from the rich goodness and inconceivable mercies of our God and the infinite and invaluable merits of our Lord and Saviour So that as (x) Joh. 15.5 without Christ we can do nothing nothing acceptable to God (y) Rom. 8.26 nor then can we pray as we ought neither can we come to God (z) Joh. 14.6 but by him who only is the way so (a) Phil. 4.13 through Christ we can do all things and through faith we have an interest in him to him (b) Joh. 6.35 we come by believing and now (c) Eph. 3.12 in him we have boldness and access with confidence even by faith in him Christ (d) Heb. 10.19 20 22. hath opened a way through the vail for us to enter into the Holiest of all to the Throne of Grace and now we may draw nigh with a true heart in full assurance of faith The soul now sends up her prayers to Heaven with such strength of Adhesion and fulness of considence as a Ship tears up and flies with full Sails to its Haven And he that before being sensible of his own weakness and vileness and trembling before the Majesty and Purity of the most High and Holy God durst neither speak not pray now through this faith in Christ hath his tongue loosed his lips opened and can draw nigh with confidence (e) Psa 116.10 I believe therefore have I spoken Sect. 27 Thus must and do these twin graces Humility and Faith go hand in hand together in the faithfuls prayer when we are most humbled in regard of vileness and unworthiness in our selves we are yet to hope and we may with confidence trust in the mercies of God through the merits of Jesus Christ And when we are carried up with the strongest affiance and highest confidence in those saving mercies and all-sufficient merits we yet must as we have reason disclaim all confidence in any dignity excellency or worth in our selves Sect. 28 These things considered do clearly evidence the piety and prudence of our Church in composing and commending the use of these prayers to her Members wherein we are so excellently instructed in the matter of prayer and together taught the exercises of those necessary graces of Humility and Faith Consider what we are and what we need we are naturally as the Laodicean Angel (f) Rev. 3.17 miserable poor blind and naked and wanting all things we know not what we need and therefore (g) Rom. 8.26 know not what to pray for nor how to pray as we ought Here therefore we pray that God who knoweth our ignorance in asking and what things we have need of before we ask would give us those things which for our blindness we cannot ask Again we are persons guilty of much unthankfulness to God of many high provocations against God and let any man seriously consider and compare his own contemptible baseness with Gods glorious incomprehensible Majesty his own filthiness and impurity with Gods spotless purity and holiness his own frequent lapses yea rebellions with Gods most exact justice and righteousness And then say if when he hath nothing else to bottom his hopes and confidence upon his flesh do not tremble and his heart quake in the presence of God If such a worm of earth vile dust sinful wretches can dare to send up any request to such a Glory Here we must say Our conscience is afraid and our prayers dare not presume to ask But then let this poor penitent sinner set before him the long experienced mercies the inconceivable goodness and rich overflowing grace of God the meritorious sufferings and infinite merits of the blood of Jesus and his continual intercession for us Here shall he see a large door of hope and mercy opened his heart is now again enlivened and with an humble boldness he can pray and hope to speed Sect. 29 So that here is now no contradiction at all but an excellent harmony between our expressions and our real prayers in these Collects for When we consider our ignorance and blindness we see we cannot ask when our vileness and unworthiness indeed we dare not ask But God shall (h) Zech. 12.10 poure upon us a Spirit of grace and supplication and make us willing and able to pray When (i) Rom. 8.26 the Spirit it self helpeth our infirmities then indeed we can and when the heart is inflamed and the soul purified by the blood of Jesus when we come in the name of the Beloved who are in our selves loathed in him (k) Ephes 1.6 we are accepted When we consider our High Priest (l) Rev. 8.3 4. standing beside the golden Altar and perfuming the incense of our prayers with the precious odours of his own merits we are now bold to ask what before we durst not do Thus through Jesus Christ we ask for his sake and worthiness we
such upon severall emergencies yet in the case of t See Baxt. ibid. dayes to Christ it is otherwise for the occasion of these holy dayes were existent in the Apostles dayes and therefore to establish them as necessary to be observed when the Scripture hath made no order or provision about them is to accuse the Scripture of being animperfect rule and derogatory to the Scripture sufficiency But I answer 1. §. 27. Answ It is evident that Easter and Pentecost or Whitsontide were observed in the Apostles dayes which the same Mr. Bazter u Baxt. ibid. seemes to acknowledg when he ranks them together with other Lords-days saying These Holy-days excepting Easter and Whitsontide and other Lords-dayes are of later introduction c. These two then were of earlier times as early as the Lords-daies as beyond all dispute we find them in the very next age observed Now the occasion of these was existent before a great part of the Scripture was written viz. The Resurrection of Christ and the x Act. 2.1 Descent of the Holy Ghost on the day of Pentecost Therefore if the Church might lawfully observe as they did the Feast of the Resurrection why should it be unlawfull to celebrate a day in memorial of the Nativity or Ascention c § 28 2. The occasion of many Saints and Martyrs dayes The Doctrine and Examples of the Apostles and the Martyrdome of some of them were existent before some part of the Scripture was written neither in any Scripture which was afterwards written do we find any order taken for the observation of these dayes Yet may such by Mr Baxters own confession be lawfully observed and this no imputation on the Scripture-sufficiency therefore this Argument is of no force against the solemnizing of a day to Christ § 29 3. These are not pleaded for as in themselves necessary and the matter of an universal Law to all ages and parts of the Catholick Church but as lawfull and so are they granted to be and consequently necessary to us pro hic nunc accidentally ex hypothesi by an Ecclesiastical constitution established by a Law of a just authority among our selves And this ingageth us to obedience and maketh the observation of these dayes to us a duty whatsoever it be to others Which consideration sufficiently answereth all the Arguments which I have seen brought against Christmas-day whose hard fate it is that when others shall be allowed their Festivity this shall be denied it But even in this also we have a concurrence enough to preserve our peace for saith our Author y Baxt. ibid. §. 50. If I lived under a Government that peremptorily commanded it I would observe the outward rest of such an Holy-day I would Preach on it and joyn with the Assemblies in Gods worship on it Yea I would thus observe the day rather than offend a weak Brother much more rather than I would make any division in the Church We need no more we ask no more We live where these things are commanded let us thus far obey and not dispute and our Peace is secure § 30 Well then there being in this matter of Festivals or Holy-dayes no repugnancy to Scripture but some example in Scripture warranting and the constant practice going before us in the observation of these solemnities I see not why a sober peaceably minded man should deny obedience in this thing nor why we should scruple to assemble together to worship God to blesse his name for his mercies to preserve the memory of the holy Apostles Confessors and Martyrs whose memory z Prov. 10.7 Psal 112.6 the Scripture saith is blessed and the remembrance of them everlasting when the name of the wicked shall rot and their memorial perish with them and by such examples to quicken our dull hearts to piety and constancy upon stated times appointed us when we may lawfully do all this upon any day of Assemblies were they not enjoyned us CHAP. II. Several Rites and Ceremonies Prescribed Examined and Vindicated § 1 2. THe great trouble and scruple is about the things enjoyned the Rites and Ceremonies prescribed to be used These are of different natures Some only of particular practice or perhaps the matter of particular command to some persons in some places Others the matter of a general Law upon all Some purely civil Some used only in the parts of Religious Worship Yet when I find acknowledged a Baxt. five Disp Disp 5. chap. 2. by the most zealous Non-Conformists a lawfullnesse in the use of most of these yea of all but one sc the Crosse so farre as to submit to the use being imposed though they question the lawfullnesse of Imposing rather than break the Peace of the Church And when I see nothing but a clear unspotted innocency in all yea the use of the Crosse it self I cannot but conclude that in these there is nothing but what we may submit to with a good conseience and not sinne And then being enjoyned we ought to do so for peace and for conscience-sake Let us take a view of the particulars § 2 1. For those Ceremonies which are not generally enjoyned but only a particular practice in some places and it may be a particular command there such as Altars Adoration or Bowing to the East Organs c. I say 1. Untill we are called to such places where the practice is required or untill these are commanded us in our places if we indeed consult the Peace of the Church let us be silent and move no doubts about them If we are unsatisfied in the use of them let us not accept of those places where they must be practised and we are free But be sure censure not those who do who possibly may see reason enough to warrant their practice though we do not § 3 2. But suppose they should be required of us all let us see whether we may not in these comply and obey the Law without sinne Here I shall only give you the judgement of one who cannot be accounted guilty of over-much kindnesse to Bishops Liturgy or Ceremonies but a zealous Disputer against all as established with us 1. As to the Name and Form of an Altar §. 4. Of Altar and Railes and the Railes about it he saith thus b Baxt. ibid. Disp 5. cap. 2. §. 51. I conceive that the dislike of these things in England was not as if they were simply evil Well if not evil in themselves they may then for any thing in the nature of them be used without sinne And why then should we deny obedience when a Law is made when we should not sin in obeying but should certainly sin in disobeying a Law but if not evil why disliked For this § 5 1. They were saith he illegal innovations forced on the Church without Law or just Authority 1. If indeed they were so then were we not bound to obey for where there is no Law there can be
Nazian in Epitaph Faith the same saith Chrysostome k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Heb. Hom. 31. of Love and Peace that they are the Badges of Christians the Characters of Christianity For the truth is if in these low things we cannot bear one with another if we cannot love our Brethren because in all things they will not or cannot be of our mind if we shall continue to hate and revaile one another and give way to such animosities and contentions for the businesse of a Ceremony for matters only of Order and Circumstance howsoever we may bear on our selves and profession the Name of Christ yet really shall we be as Nazianzen upon another account saith of l Nazianz. Onat in praesent 150. Episc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valens the Arrian A reproach to Christians I heartily pray that the Lord would at length give us better more humble and charitable spirits that howsoever we do and may differ in some notions and in our judgements about some practices which are confessed to be neither of the Foundation of Religion nor the essentials of Worship we may yet keep close to that genuine m Eph. 4.2 3. Apostolical Canon To forbear one another in love and so to keep the unity of the Spirit in the bond of Peace § 22 To conclude Let us carefully observe these Rules and conscionably practice all these duties and really Duties they all are to which we are obliged then the matter of Forms Rites Ceremonies will not not trouble us all rents will be made up divisions prevented contention banished from our Churches and confusion from our Assemblies Then shall we live as Brethren as Christians and it shall be beyond the powers of Hell to interrupt much more to overturn our Peace Then shall we again n Psal 42.4 Go together to the House of God with the voyce of joy and praise and not scruple the Form of the Service or Order of Worship We have not all attained to the same perfections the same measure of knowledge grace or strength But o Phil. 3.15 Let as many as be perfect be thus minded even go onward still that we may perfectly p Phil. 3 10. know Christ and the power of his Resurrection and the fellowship of his sufferings c. and despising all disputes about these unnecessary things strive with all earnestnesse to lay hold on the reward prepared that Caeleste Brabaeum q Ibid. vers 14. The prize of the high calling of God in Christ Jesus In the mean time live as Brethren in the same Communion and r Ibid. vers 16. Whereunto we have already attained let us all walk by the same rule let VS MIND THE SAME THINGS And ſ Gal. 6.16 To as many as walk according to this Rule peace be on them and mercy and upon the Israel of God Now t 2 Thes 3.16 The Lord of peace himself give us peace alwayes by all means even for his sake who is the u Isai 9.6 Prince of peace and x Colos 1.20 hath made peace for us with the Father by the Blood of his Crosse Jesus Christ the righteous And Thou O God of peace y Heb. 13.20 21. who broughtest again from the dead the Lord Jesus that Great Shepheard of the Sheep through the Blood of the everlasting Covenant make us every one perfect in every good work to do thy will working in us that which is well pleasing in thy sight through Jesus Christ to whom be glory for ever and ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Lil. Gyrald in Pythagor Symbol in conclusione In Part 3. Chap. 2. §. 21. After these words After Supper in the dusk of the evening or within night adde this in a Parenthesis and really if the practice of Christ in the first Institution oblige us to his Gesture the argument seems much more strong to oblige us to the time which St Paul who speaks not a word of the Gesture doth again expresly take notice of when he is instructing the Corinthians in the right use of that Sacred Ordinance wherein yet we vary nor doth any that I know condemn us for so doing FINIS The hast of the Press hath caused some Errata Mistakes and mispointings will soon be discovered and I hope excused PAg. 2 l 34. r. who is 15. l. 3. omen 79. l. 14. none 166. l. 28. prudence 250. mar at the letter o for Gen. r. Jonah 255. § 19. for Fasts r. Feasts 262. l. 8. for things r. times 271. l. 23. for by r. but. 275. l. ult for nothing else r. nothing less 278. l. 1. for indifferent r. different 279. for Cropus r. Corpus 293. for sing r. Sign 298. for work r. word The Greek will be glad of a criticall Reader sometimes to rectifie a letter and the Hebrew hopes for the same
of several Authors variety of such divisions hath been in several Churches is not unknown to the learned The first Author of that division of Chapters which we follow some [u] River Isagog ad Script c 29. Sect. 21. conceive to be Hugo Cardinalis about the year of Christ 1254. and that is not so long since as to be accounted ancient He that put the [x] Henr. Stâ—ph ad Lector in Conc N Test Latin Bible first into Verses and so also divided the New Testament was Robert Stephen These are things therefore too low for wise men to contend about 2. For the thing it self we need say no more to justifie it then 1. Sect. 11 The Jewish Church at the times of their solemn assemblies had lectures out of the Law and the Prophets which the [y] Act 13.27 et 15.21 Scriptures clearly intimate Junius [z] Juâ— in Act. 13.15 out of Maimonid gives us this account of the manner The custome of reading the Law in the Synagogues every Sabbath Day they say was delivered by Moses and again brought in by Ezra after the return from captivity and then there was added the reading of the Prophets also The Law they divided into so many Sections which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there were sabbaths in the year that every year the whole Law i. e. the Pentateuch might be read through which was ended at the Feast of Tabernacles and then to begin again in course Out of the Prophets also certain Portions or Chapters which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to the Sections of the Law in number and as near as they could in matter and consent in Doctrine also were collected and appointed to be read This reading of the Law and the Prophets being finished they having first obtained leave from the Master of the Synagogue out of the Scriptures preached to the people 2. Sect 12 Agreeable to this in a great measure though not in all circumstances was the practice of the Christian Church both in ancient and latter times in the Christian Assemblies they [a] See many Collections to this purpose in Ball Trial of Separ p. 31. had lectures out of the Prophets and Apostles before Sermon they read som portion of the Old and New Testament as did the Jews the Law and the Prophets and those lessons did usually afford texts for their preachers In some b Hook Eccles Pâ—l 15. § 20. we read of an Apostolical constitution for the [c] Pâ—st lectionem legis et prophetarum et Actorum et Evangeliorum saâ—utat ecclesiam diecns Gratia Domini nostri c et post salutationem alloquantur populo Sermone Hostatorio Clem. Constit Apost l. 8. c. 5. reading of the Law the Prophets the Gospels and the Acts and after all these the blessing given The Grace of our Lord Jesus c. then this service being ended a Sermon preached Ordinarily they were read in course and order as those who read the Sermons of St. Chrysostome and St. Augustine shall soon find but somtimes som [d] See several testimonies of this in Baâ—l Trial. c. c. 8 p. 144 peculiar lecture was read and the order interrupted by an intervening festival which had a peculiar portion of the Gospel suited to the day and solemnity And this was not wholly arbitrary for the Scriptures being not all of one sort some parts being easie some hard Direction where to begin in reading and how far to proceed is not altogether superfluous And the Church appointing such Chapters or Portions at such times and upon such occasions as are judged to fit the seasons and to afford profitable instructions to the hearers can neither be repugnant to Scripture or the Christian practice There is nothing in this then but may lawfully be complied with God having commanded us to read the Scriptures but what book what chapter such a day or on such occasions or how much at a time are things as [e] Baxt. his Disput Disp 5. ch 2. Sect. 13 14. Mr. Baxter himself acknowledgeth left to Humane Pendence to determine and I am sure if it be determined by our Superiors it is no part of prudence to oppose their determinations in this thing 3. Sect. 13 For these things under this notion of Epistles and Gospels we read of them in the Liturgies of the Greek Church But the first mention that I find of them under this name is in a Manuscript that I have seen of one Nilus whom in Ecclesiastical story we find to be both a Bishop and a Martyr so he is called by the [f] Cent. 4. c. 4. de â—oct Sect. de bon oper Centurists of Magdel but whether the Bishop and the Martyr be the same person is some doubt a Nilus there was a [g] Fuseb Hist l. 8. c. 13. Martyr in Egypt under Dicclesian a Nilus whether the same or no a [h] Cent. Mag. Cent. 3. p 22 Bishop in Palestina a Martyr a Nilus reckoned among the [i] Cent. 4. c 10. p 6â—5 Doctors of the Affrican Church who is said to write many things some precepts concerning good works according to the Order of the Law certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or short sentences of Piety and Morality Among these sentences there is mention made of these Epistles read in the Church which he calleth as among the Greeks they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because usually they were portions taken out of the Acts or writings of the Apostles among other of his Sentences this is one If thou comest into the Church and seest none there then go thy self and out of the book there read the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and go thy wayes c. it seemeth by this that the Bible lay then in the Church and such portions of a Liturgy and Sections of the Gospel or Apostolick writings appointed for such and such dayes In the Liturgy of Chrysostome this office is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus ordered In the morning service they did read one Gospel a portion out of the Evangelists after this at their Missa or Holy Communion for the notion of the Popish Sacrifice was nothing of their Masse in those dayes they had this order Allelujah and a Psalme of David being ended the Deacon saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Reader having repeated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was two verses of some Psalme of David suited to the nature of the Epistle then to be read and the Festivity of the day then Celebrated The Deacon said again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us attend then the Epistle was read that being ended and some interlocutions between the Priest Deacon and Quire sung and some other rites passed the Priest standing at the Holy Table with his face towards the West i. e. to the Congregation he said with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us hear the holy Evangelist then