he should be much misâ—aken that should so understand it but taking up controversies within the Church after â—his course And all to this purpose that on â—he Lords day they might communicate â—hat they might give and receive the kisse of peace that when the Deacon pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man â—ave a quarrell or suspicion against any they might neverthelesse draw near Such was â—he beginning of the externall Jurisdiction of â—he Church by which it may be judged whether it were first bestowed by the indulgence of Christian Princes or by them conâ—inued upon the practice of the Church beâ—ore the Empire was Christian But of this we speak not here as not concerning the Government of the Church in Spirituall â—atters wherein as members of the Church we communicate That standeth indeed and â—ometh to effect by the free consent of members of it so farre as Religion is not the Law of that Kingdome or Commonwealth â— which it flourisheth Because our Lord â—â—dued not the Ministers of his Kingdome with that power to constrain obedience â—hich himself used not upon earth But as â—he Laws of Kingdomes and Common-â—ealths inforce the Execution and outward â—ffect of Ministeries instituted in the Scriâ—tures in this respect not the power of excommunicating alone but of preaching and ministring the Sacraments and whatsoeveâ— else belongeth to the Office is derived from the Common-wealth that is in our particular from the Imperiall Crown of this Kingdome because it is exercised with effecâ— outwardly that is of doing the work though not of producing the inward end and purpose of converting the soul by Laws inforced by it The like is to be said of all thaâ— is done in deputing those that receive any Order in the Church to the exercise of any part of that function which the Order received importeth The right and charge oâ— it must rest upon those Ministeries that anâ— incharged with the oversight and government of such matters according to the Scriptures and by whom it must be exercised were the Common-wealth not Christianâ— But the power that inforceth the effect oâ— that which they do in this and all parts oâ— their Office is derived from the Secular Arm of the Common-wealth that cherisheth thâ— Church in the bosome of it As for Excommunication by Judges Delegate or High-Commissioners that is by men not of thesâ— Orders First it proceedeth upon Rules directed by the Church and then the course oâ— it is not so agreeable to the tenour of Scripture as to the necessities of the Kingdome For that is here to be averred again that thâ— Presbyteries whereof we speak are differenced from the rest of the people as Benches composed of none but persons Ordained by Imposition of hands for the purpose of Teaching the people and Ordering and Governing Spirituall matters So you have the Office described in all places where there is remembrance of it in the Scriptures Onely in the words of the Apostle 1. Tim. v. 17. Let the Elders that rule well be counted worthy of double honour especially those that labour in the Word and Doctrine it is imagined that two kinds of Presbyters as well as two parts of their Office are expressed one of Ministers of the Church another of the people one perpetuall the other ambulatory for their time both alike interessed in the Government of the Church the Office of Preaching charged upon the one How little of this is set down in the words of the Apostle were the sense of them that which is pretended let all the world judge yet this is the state of that discipline which hath been pressed as one of the essentiall marks of avisible Church But the purpose is now to satisfie that which hath been alledged from the collections of Justellus upon the Africane Canons to make good this pretended meaning of the Apostle and that from the Apostles own words He hath there produced out of Church-writers of the age of S. Augustine and Optatus or underneath much remembrance of certain Persons styled in those Writers Seniores Ecclesiarum Elders of Churches As in S. Augustine cont Cresc iii. 56. Clerici Seniores Cirthensium Epist 136. Peregrinus Presbyter Seniores Ecclesiae Musticanae regionis in Ep. Conc. Cabarsussitani apud S. Aug. in Psal 36. Seniores Ecclesiae Carthaginensis and to these persons are ascribed certain Acts retaining at least to the Government of those Churches As The Church goods are deposited in their hands Optatus lib. i. They reprove a drunkard August Serm. xix De verbis Domini They are present at an Ecclesiasticall Judgement Greg. l. xi Ep. 19. The Elders of the Church at Carthage solicite the sentencing of their Bishops cause Epist Concil Cabarsussitani apud August in Psal 36. these and more particulars produced by Justellus Out of Origen iiii cont Celsum that the Church had certain of the people to inform them of scandalous offenses whereupon they might proceed to reproof or censure But observe first the style of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 17. and Heb. xiii 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing with that of Tertullian Apolog. cap. 39. PRAESIDENT probati quique Seniores and of Firmilianus Ep. lxxv Cypr. In qua PRAESIDENT majores natu and Ignatius afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All expressing the first rank of the Church in which after the Bishop they put the Presbyters Compare herewith the rank in which we see these Elders of the people in the time of Optatus and S. Augustine placed in these writings from whence the remembrance of them is alledged In Actis Purgat Caecil Felicis Episcopi Presbyteri Diaconi Seniores August iii. cont Cresc 56. Clerici Seniores Cirthensium and then let common sense judge whether these that stand in rank and style behind all degrees of the Clergie be the men that the Apostle placeth in the head of the Church as Rulers of it or how those that governed the Church can come behind Deacons and inferiour Ranks whom they governed The truth is in that age when the Latine tongue began to decay and corrupt they are called Seniores in the Authours alledged by Justellus in the same sense as now in the Vulgar Languages into which the Latine is changed Signori or Scigneurs And therefore there is remembrance of Seniores locorum Seniores regni Childeberti out of Gregory of Tours as well as Seniores Ecclesiae signifying the Aldermen of Commonalties and Lords of the Kingdome as well as the Chief persons of such or such a people that acknowledged the Christian Faith at such time as all were not Christians but Churches and Commonalties in which they subsisted made bodies distinct in persons as well as in nights In that regard it seemeth they are called sometimes Viri Ecclesiastici Ecclesiasticall persons that is belonging to the Church because there were others of like rank which being Heathen belonged not to it rather then for any settled charge in these
the doctrine of the Scriptures where there is The Scripture witnesseth that those which were dispersed upon the persecution raised about Stephen did the one without difference Acts viii 4. xi 19. It is no more then all Christians must do so farre as they hold themselves able to advance the faith As for expounding the Scriptures in Churches settled where Order took place in that also S. Ambrose his words may be verified that it was granted to all that is to all conditions whether Ministers of Churches or not But no otherwise granted then hath been said upon knowledge of competent abilities according to the practice of publick Order derived as it seems into the Church from the Synagogue But doth this fault the publick Order of this time that confineth the publick exercise of this Office to the publick ministeries of the Church The course of education being open to all and the performance of that course proved and presumed according to publick Order of all that pretend to these ministeries the ministeries of Congregations being furnished by that publick Order to authorize others in Congregations so appointed would be to choke the edification of the Church by setting up perpetuall emulation and difference But how eminent soever mens abilities are how well soever known to themselves or the world to undertake the instructions of the people without publick Order in publick Assemblies is a thing that no Scripture no time no Custome of the Primitive Church will allow To tread all that learning under foot without which the knowledge of the Scriptures is not to be had upon humane endeavours to undervalue the abilities of a learned age in comparison of the boldnesse of mechanick persons in spending the mouth without sense underneath seemeth to be the wantonnesse of this time for after-ages to admire But for private persons against publick Order and the unitie of the Church to call such Assemblies and to exercise these pretended abilities in such Assemblies as publick Order forbiddeth is neither more nor lesse then Schisme let them that do it advise at whose doore the sinne of that Schisme lieth For the publick profession of this Church is the same that hath been proved these so many years to contain no cause of separation in it And these that separate are so farre from setting a foot new or from proving old charges that they seem to be yet to learn whether there be any such thing as proving that which they say or not The unitie of the Church is a thing commanded by God the divisions that and shall arise in the Church are a thing foretold by God He that hath foretold that divisions shall come hath commanded that they shall not come To me it seems a strange reason because God hath foretold that Heresies shall come in for men therefore to set open the doore and for publick Order to take a course by the independance of Churches to allow as many religions as Conventicles The dependance of particular Congregations upon Episcopall Churches for the Originall relateth to the institution of the Apostles for the end to the unitie of the Church The dependance of these Bishops Churches upon the seats of Metropolitanes and Patriarchs acknowledgeth a mere humane Originall from the state of the Romane Empire and the residence of the chief Powers of it but not without respect to the Gospel first planted according to the president of the Apostles in the most eminent cities and thence derived into the Countreys about But relateth to the same end of one Church as procuring the actuall correspondence of all the members of it Since Religion is become part of the State of several Kingdomes and Common-wealths they are not to receive from one another the laws that inforce the exercise of it but it is requisite that the exercise of it through each Kingdome and Common-wealth be uniform by Ecclesiasticall rules advised by each Church and inforced by each Kingdome and Common-wealth the dependance of particular Congregations upon Episcopall Churches in the exercise of Religion according to such Rules continuing inviolable as the institutiō of the Apostles Now regard we the truth of Religion regard we the peace of the Church regard we the honour and glory of God and the credit of our Profession towards such as are without this dependance of Churches is not more effectuall in any point of Religion then in the uniform and prescript form of Gods Publick Service What means is there so effectuall to convey and settle the truth professed in the minds of all people then to glorifie God in it and according to it in the continuall exercise of his service What means so powerfull to obtain the peace of the Church from God to preserve it with men as to joyn in the same uniform service of God for the purpose As for the honour of God and the commendation of that profession which we make let common reason not possessed with prejudice be judge whether the voluntary extemporary conceptions of particular Ministers of Congregations or the forms maturely advised by the most able shall prove the more probable means to procure it Let the publick exercise of Religion consist in speaking to the people more then men have learned of the knowledge of the Scriptures in permitting men to vent their own passions or perhaps factions for the devotions of their people for their Prayers and Thanksgivings to God Let the Preachers Office consist in speaking by measure of time not by weight of matter let it consist rather in the exercise of the lungs then of any knowledge in the Scriptures Let the Hearers Office consist in patience of sitting still so many glasses or rather in censuring the Preachers abilities in Praying as well as in Preaching for to that the office of praying in the Church may come And those that are affected to the Profession with the best shall be forced for love of truth to lament that it is so much scandalized hindred by them that pretend to advance it But let the Praises of God the hearing of his Scriptures read and expounded the Common Prayers of the Church and the celebration of the Eucharist be performed with that discretion for the Order with that choise for the substance with that reverence for the outward visage and fashion of what is said and done respectively at each of these parts of Gods Publick Service and let not me doubt that God the Authour and men strangers to our profession shall joyn in making good and acknowledging that of the Apostle 1. Cor. xiiii 25 that God is among us of a truth FINIS ¶ The Authour upon his revisall desires the Reader in these severall places to adde and reade as followeth Pag. 15. line 12. after his own adde And indeed the passage seemeth to have been crowded in hither out of Justine Martyr his dialogue with Trypho the Jew though contrary to his meaning for it appeareth that the Jews of that time gave not leave to drink warmed
may please to consider S. Cyprians Order which alloweth their presence for their satisfaction not their voices to decide As they are present at Councels but not called to give sentence But since Kingdomes and Commonwealths are become Christian the Laws of those Kingdomes and Commonwealths as they inforce the Ministers of the Church to execute their office according to such Rules as they inforce so they constrain the people to yield outward effect to the same The good order and peace of the Church cannot be preserved otherwise All this while the Office of Ministers continueth the same No part of it accrueth to the Secular powers By becoming Christians they purchase themselves no more right then the Charge of maintaining the Ministers of the Church in doing their Office containeth Onely as all Christians have the judgement of particular discretion to discharge unto God even in matters of Religion the account of what themselves do so is this judgement of particular discretion by publick persons but most by the Sovereigne of right imployed in all that in which they lend or refuse their assistance to the Ministers of the Church in their Office alwayes under the account due to God and to the Sovereigne What is then the meaning of that which we reade in these dayes That all Jurisdiction of the Church exercised by the Ministers of it even that of Excommunicating call it Jurisdiction for the present though the term be proper where there is power to constrain is inherent and derived in and from the Common-wealth that is in our particular from the Crown of this Kingdome From whence it will follow by just and due consequence that the Office charged upon the Ministers of the Church by the Scriptures cannot be executed by them of right so long as Kingdomes and Commonwealths are enemies of the Faith So that whatsoever the Church did under the Empire before it was converted to the Faith was an attempt upon the Laws of it And the Church must of necessity die and come to nothing for want of right to execute and propagate the Ministeries which it standeth incharged with by the Scripture The Canonists have done well to distinguish between Order and Jurisdiction in the Ministeries of the Church provided that the ground be right understood upon which these terms are distinguishable according to the Scriptures That will point the effect of it to a farre other purpose but we must not be beholden to the Canonists for it being indeed this Because he that receiveth the Order of Presbyter in the Church for example is not of necessity by the same Act deputed to the exercise of all that his Order importeth and inableth to exercise without receiving the Order anew I say by the Scriptures he is not confined when he receiveth the Order when where how what part of those things he shall exercise which the Order inableth to do True it is when the Canon that prohibited Ordinations without Title of Office was in force to the true purpose of it by receiving the Order a man was deputed to the Service of the Church in which he received it as a Bishop is now when first he is ordained And the nearer the Course of Law cometh to this Canon the better I conceive it is in that regard But as this deputation was alterable so was the execution of it of necessity limitable in them that received it What Law of God what Command of Scripture what Rule or Practice of the whole Church is there to hinder him that is deputed to one Service to undertake another for the good of the Church Or to inable all that have received the Order of Presbyter for example indifferently to exercise the power of the Keys and of Ordaining so farre as it belongeth to that Order of right much lesse to exercise it according to their own sense and not according to Rules prescribed by the Church Therefore when the Order is given if you please to call the right of exercising that which it importeth in such time and place and sort as he that receiveth it is or may be deputed to do without receiving the Order anew the power of Jurisdiction this power of Jurisdiction may be given or limited by other acts besides though habitually and afarre off it be contained in the Order of Presbyters and exercised without receiving the Order anew so soon as a man is deputed to the exercise of it If further the question be made From whom this power of Jurisdiction that is the right of exercising that which the Order thus inableth to do is derived and in whom the power of Jurisdiction that is the right of giving this right resideth which the Canonists derive from the Pope upon the whole Church The answer is plain that it must rest in them and be derived from them upon whom the Government of particular Churches and that which falleth under them is estated according to the Scriptures In as much as no Law of God inforceth the rest of Churches to be Governed by one further then the Law of Charity inforceth all to concurre to the unity of the whole In the outward Jurisdiction of the Church in charitable causes settled here upon Bishopricks the matter is somewhat otherwise in as much as it is not so settled by expresse provision of Scripture And yet not so strange from the Scripture and that which is provided there but that it may seem originally to have been derived from thence 1. Cor. vi The Apostle reproving them for impleading one another in the Courts of unbelievers sheweth that the Church was disparaged in that course as if it had none fit to decide their controversies whereas it had been better to referre their causes to the meanest of the Church then to sue before Infidels That is the meaning of his words there vers 4. If ye have causes concerning matters of this life set them to judge who are least esteemed in the Church Not spoken by way of precept commanding them to let the simplest of the brethren judge their causes that were a strange course where there were abler men to do it but by way of Concession that it were better so to do then as they did do For the practice of the Church argueth that the Custome grew upon this Order of the Apostle to referre their causes to the chief of the Church as the Church that is to the Bishop and Presbyters In the Constitutions of the Apostles ii 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your Consistories be upon the Mundayes that if there arise opposition to your sentence having leisure till the Sabbath you may set the opposition straight and make them friends that are at variance among themselves against the Lords day And the Deacons also an◠Presbyters be present at the Consistory judging without respect of persons as men of God c. 45. afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But suffer not the Magistrates of the world to give sentence on ours Not withdrawing obedience
because the speech of the Apostle proceedeth concerning the use of spirituall Graces which he directeth to that purpose As you see vers 3. it is expressely differenced from matter of exhortation and comfort when he saith He that Prophesieth speaketh to men to EDIFICATION and exhortation and comfort Neverthelesse it must be something else that he meaneth there vers 17. For thou verily givest thanks well but the other is not edified that is because he understandeth not what thou sayest he is not guided and directed to go along with the Thanksgiving wherein thou goest afore in an unknown Language And in this Epistle afore viii 10. Shall not the conscience of him that is weak be edified to eat those things which be offered to Idoles Where you see a man is said to be EDIFIED by whatsoever it is that advanceth his intentions towards any work And therefore though the reason of EDIFYING may sometimes tend to the particular sense of Teaching yet it is not so to be confined but that whatsoever is a fit means to train and guide us in the wayes of godlinesse must be said to tend towards the edification of Gods people And thus the Rules which the Apostle afterwards qualifieth all that is to be done in the Church with when he saith Let all things be done decently and in order are clearly subordinate to this main reason of the Edification of the Church and derived from it For without doubt there is nothing so powerfull to Edification that is to guide and train the body of the Church in the exercise of godlinesse as a good Order for the particular practice of those Offices thereof which are generally commanded in the Scriptures Well might the Apostles say here vers 33. God is not the Authour of confusion but of Order as in all Churches of the Saints Whosoever withdraweth himself from the publick Order of the Church out of opinion that a better might be established will hinder the Edification thereof more in that neglect of the course in force which he procureth then it is possible he should advance it in the practice of those whom he thinketh to direct in a better course For on the one side his own followers out of heat of contention shall alwayes spend their zeal upon matters of small consequence which ought to be conversant about the great things of the Gospel On the other side those that are not affected with his singularities are disquieted in their own course of Gods Service The other part of the Apostles Rule seemeth to extend further then the term of Decencie in which it is translated containeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle honestè saith the Old Latine and in S. Pauls Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered there honestè ambulare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts honestae mulieres all these expresse more then Decencie For that is seen in the least matters where all things are fit and sutable but that which in Latine is called honestas in none but those that carry an appearance that deserveth respect Which if the property of the word will not inforce as to them that rellish it right without fail it will do the nature and kind of that whereof the Apostle speaketh will constrain it to import no lesse then that which beareth an appearance of respect and account Because in matter of so high a nature as the exercise of Religion nothing can be decent nothing can become but that which preserveth the respect which actions of that rank are to be performed with So much common sense telleth us that the outward appearance of all kind of proceedings is a means to maintain the inward esteem which men ought to hold of those things that are done there Let no man blame me that appeal to common sense to judge what becometh in matters of Religion which must neither stand nor fall by the judgement of common sense being so farre beyond it The Apostle here hath done it afore me vers 23. If the Church be met and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that ye are mad For what is this but to condemne that which they did in the exercise of Religion by the verdict of common sense which though unable to judge of the Religion of Christians neverthelesse is able to discern what is sutable to the end which the Assemblies of Christians professe And do we not all see with what kind of reasons in another place 1. Cor. xi 13. he argueth another point of this nature to settle a custome for men to be bare women to be veiled at their Assemblies It is first to be known that the women of those times and of the Jews in particular as Tertullian in one place witnesseth were carefull to keep their faces veiled from the sight of men when they came in publick which was in them a profession of bashfulnesse and that modesty which they desired to preserve On the other side in men it was a mark of confusion and disgrace to have the face covered the custome was to go bare in publick and that in token of the freedome and boldnesse which they professed And it is plain that the Covering whereof the Apostle speaketh was such an one as the face was veiled with for therefore he saith vers 4. The man dishonoureth his head in covering it when he prayeth or prophesieth disclaiming the freedome and dignity of his sexe The woman in discovering her head not professing the modesty and subjection of her sexe therefore he saith afterwards that the womans hair is given her for a veil that is to cover the face with which if it be not done she had as good be shaven saith he vers 5. In Tertullians time those that professed Virginity took upon them to sit with their faces unveiled in the Church taking it for a priviledge of their rank to disclaim the subjection of the sexe and professe freedome This is the occasion of his book De Virginibus velandis What opinion it was upon which the custome which the Apostle writeth against at Corinth proceeded is not known How the Apostle argueth we see 1. Cor. xi 13. Judge in your selves saith he is it comely that a woman pray unto God uncovered doth not even nature it self teach you c To shew us the reason whereupon he proceedeth that the custome then practised for men to go bare-head in signe of freedome and profession of boldnesse and chearfulnesse of heart women veiled in signe of modesty and bashfulnesse as it was agreeable to revealed truth as the Apostle disputeth before vers 3 7. which teacheth that the woman was created of the man and must not forget the subjection she oweth him from whom she first came so is it to the light of nature that teacheth women to keep their hair to veil themselves with if there be nothing else to do it with men to part with theirs that
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
down their throat the form of the Masse was related afore Vt nobis Corpus Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi and it was shewed that Transubstantiation is not contained in these words Neverthelesse because there might be offense taken at the words upon the sense of those that use them we see them altered into those terms wherein the truth of that which is done is most excellently expressed to the intent of the Scripture and true sense of the Primitive Church in these words Heare us O mercifull Father and those which follow In like sort because the very term of Offering and Sacrifice though used with a farre other meaning then the Church of Rome professeth seemeth to sound their meaning it is not onely removed out of the Prayer for the whole state of Christs Church but the prayer it self removed to stand afore the Consecration as we conjectured it did stand in the Africane Churches and not after it to give opinion that Christ present by Consecration was sacrificed then for the quick and dead as the Church of Rome imagineth Of the rest of the Service of the Eucharist I shall need to say nothing having shewed that in the ancient Church as with us the time of communicating was transacted with Psalmes after that Thanksgiving the dismission upon that The people is dismissed with the blessing in our Service as in the most ancient form related in the Constitutions of the Apostles and so in the Reformed Churches of France though they use that of Moses still frequented by the Synagogue In the Service prescribed for Lords dayes and Festivalls when the Eucharist is not celebrated it is not strange if something be added above the ordinary course to make it more solemn though it had been rather to be wished that the world were disposed for the true solemnity of it Is the voice of the Law calling us to mind our offenses and moving to crave pardon and grace for the future nothing to the Service of God The Lessons of the Epistles and Gospels belong indeed to the first part of the Service as hath been shewed but shall we take them to come from the Masse where they are last found or from S. Hierome from whom they seem first to have come And was it not convenient in them to remember what the Church celebrateth at severall seasons and solemnities of the yeare and to promote the edification of the Church and instruction of the people in the mysteries of the faith by giving Preachers a subject of their Sermons sutable to those solemnities Last of all though the world is not disposed to the continuall celebration of the Eucharist yet was it requisite in reverence to the Apostles Order and the universall practice of the Church that the prayer for all states of the same should be used at almost all solemn Assemblies which because it alwayes went along with the Eucharist as it is used serves to put us in mind what is wanting In fine though all Forms of Service devised by men must needs remain disputable and happy it is when so they are but upon slight matters so my hope is that from hence will appear that the form which we use deserves this commendation that it is possible to alter it for the better but easie to alter it for the worse Thus farre upon the Principles propounded in the beginning of things remembred in the Scripture concerning the publick Service of God and the most ancient and generall practice of the Church to expound them I have discoursed the substance and form of Gods Publick Service at solemn Assemblies for that purpose the circumstances of it and the particular form which we use Of the rest of Ecclesiasticall Offices and the Course we use in them it was not my purpose to say any thing at the present In which neverthelesse the reasons hitherto disputed will easily take place to show both that it is for the edification of the Church that the performance of them be solemn and by prescript form and that the form which we use is exceeding commendable CHAP. XI 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 ANd now without further dispute it is to be seen what is prescribed concerning the Publick Service of God in the Scriptures and what is left to be ordered by humane appointment The particular Offices whereof it consisteth of Publick Prayers and the Praises of God of reading and expounding the Scriptures of the Celebration of the Eucharist and the rest are prescribed and recommended to the Church in the rules and practice of holy Scripture The Order and Form in which they are to be performed is acknowledged on all hands that it ought to be prescript yet is it no where prescribed in the Scriptures but left to humane Ordinance That which is to be Preached is acknowledged on all hands to be referred for the most part to the private endeavours of particular persons not in respect to any immediate inspiration of the holy Ghost otherwise to be quenched but because it is the ordinary means to instruct and admonish whole Congregations in that which most concerneth them of the knowledge and doctrine of the Scriptures Publick Prayers some think are to be ministred according to the disposition and discretion of particular guides of particular Congregations by virtue of the Apostles Ordinance forbidding to Quench the spirit Here it is proved that because it is confessed that the Grace of praying by immediate inspiration is not now extant therefore the purpose of this Ordinance ceaseth and that the ordinary rule of the edification of the Church to be attained by the Order and Comlinesse of these things which are done at publick Assemblies is followed to farre more purpose in the use of a form prescript and uniform It is further here to be observed that whatsoever may concern the honour of God the unity of the Church the truth of Religion and the recommendation of it is most effectually to be procured as procured it was from the beginning of our Faith by the dependance of Churches visibly derived from the appointment and ordinance of the Apostles It hath been declared that according to that which was done by Barnabas and Paul ordaining Presbyters through the Churches Acts xiv 22. according to that which Titus is instructed to ordain Presbyters through the Cities Titus 1 3. that is Colledges of Presbyters to order the Churches founded in populous Cities so throughout the whole Christian world were all Churches of Cities thought meet for their greatnesse whether instituted by the Apostles or propagated thence governed by Presbyteries or Colledges of Presbyters the Heads whereof were Bishops in Succession to the Apostles We know the Gospel attained to the Countreys and Territories lying under these Cities upon the preaching of
the Apostles the Scripture saith Acts xiii 49. upon the first preaching of Paul and Barnabas The word of the Lord was dispersed all over the Countrey and Clemens disciple of the Apostles Epist ad Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching therefore through Cities and Countreys they made the first-fruits of them trying them by the spirit Bishops and Deacons of such as should believe speaking of the Apostles and their time And we are ready to believe that Congregations might be planted in these Countreys and Territories during their time though we reade nothing of it here and the division of titles and Churches that is City and rurall Congregations in the Church of Rome is assigned in the Popes lives to a farre later time then this But do we not know that according to the generall and Primitive Custome of the Church these rurall Congregations received their Ministers from the Mother-Churches in which their Ordinations were made Doth it not appear to common sense that the form of Gods publick Service as it hath been described uniform in the main ingredients from the beginning unconformable in particulars of lesse moment was practised by particular congregations according to their Mother-Churches Doth not the distinction of Dioceses or as they were first called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitations adjoyning to chief Cities received in all parts of the Church proclaim that the institution and appointment of it cannot have been accessory and particular but universall and Primitive And what cause have we to doubt that the holy Ghost directing the Apostles should move them to that Course which according to the condition of the world must needs be most reasonable Or who can doubt that according to the condition of the world it is most reasonable to presume that frequent and populous residences must needs be furnished of men of best abilities and means to know the right course of ordering publick matters of the Church for most advantage to the truth of Religion the Peace of the Church and the Service of God rather then that vulgar and rude Congregations inflamed with the ignorance and malice and overweening of unable guides should choose for themselves not onely in things necessary for their own souls health wherein all have their due interesse but in things concerning the generall state of the Church which they are neither bound nor able to understand I must confesse to have written heretofore that in the time of the Apostles the work of Preaching seemeth to have gone rather by mens abilities then their Offices And now I hope in good time having declared here severall regards in which this is verified It hath been shewed that of the the same Ecclesiasticall Order the same Bench of the Church some Presbyters exercised the abilities of Preaching some not It hath been shewed that the rank of Prophets furnished by the immediate inspiration of God for the more plentifull performance of that work in the beginning of the Gospel cannot be thought to have been the same with that of Presbyters And if any man stand upon it it shall not trouble me to yield that which Grotius of late hath observed and under the Church of Rome Ferarius de Ritu Concionum ii 6. That in the Primitive times of the Church Lay men were licensed to preach by the Bishops of Churches according to the instances alledged in the letter of the Bishops of Palestine to Demetrius of Alexandria in Origens case related by Eusebius For it seemeth most agreeable to the Succession of Scribes after the Prophets in the Synagogue seeing it is neither reasonable to conceive that Scribes were denied this Office when they were found fit nor that those to whom it was granted were all Elders of Synagogues And by this an easie reason is given how our Lord and his Apostles are admitted to speak in the Synagogues as licensed and invited by the Elders and Rulers of them according to the Scripture Acts xiii 14. And perhaps the Custome might remain in the Church after propheticall Graces for the instruction of it were ceased that those which had the knowledge of the Scriptures without inspiration should be admitted to speak to the people But what is all this to these mechanick persons that make themselves Churches and the Churches them their Ministers without education without calling without acknowledgement of one Church of God They please themselves in observing that S. Paul used his trade while he Preached the Gospel as they do And in that perhaps there is as much mistake as in the rest For it is not all one for a Preacher to be bred to a trade from his youth and for him that is bred to a trade from his youth to become a Preacher when he please To me there is so much difference that I yield the one to be S. Pauls case as the world sees the other to be theirs It is observed in Scaligers Elenchus and elsewhere that S. Paul in that particular made use of his education under Gamaliel in regard it was the custome of their Doctours to breed their Scholars to a trade as well as to the knowledge of the Law which they were to professe And there is a saying among them in Pirke Aboth of this tenour to my remembrance Alwayes with the Law let a man learn the way of the earth the meaning is a trade for his maintenance Hereupon it is ordinary for their Rabbies to be sirnamed by their trade And in Maimoni Talmud Torah C. iii. you have divers sayings of their ancient Doctours that with the Law a man is to practise a trade for his maintenance as this All Law that is all learning of the law with which there is not work in the end comes to nothing and draws on naughtinesse and the end of such a man is he falls to robbe creatures And in C. ii afore He that exercises a trade with the studie of the law must spend three houres of the day at his trade and nine at his study which are divided as it follows there The knowledge then of these abilities to which this education tended taken according to publick Order of that time and the exercise of them for the publick instruction of the people allowed according to the same seem to contain sufficient warrant of humane calling to speak to the people in the Church in them that were not Ministers of it S. Ambrose in Eph. iiii Vt ergò cresceret plebs multiplicaretur omnibus inter initia concessum est evangelizare baptizare Scripturas in Ecclesia explanare That the people of believers might increase and multiply in the beginning it was granted to all to preach the Gospel and to baptize and to expound the Scriptures in the Church There is a difference between that which he calleth preaching the Gospel and expounding the Scriptures in the Church though both are called preaching among us For it is one thing to publish the Gospel where there is no Church another to minister