that in his judgement the words of the Apostle are not generall to affirm that no man could call Jesus LORD but by the Holy Ghost but relate to the particular whereof he speaketh to tell us that such as pretended to speak by the Holy Ghost if they glorified our Lord Christ then were they what they pretended to be otherwise not As who should say That it was not in them to persist in their counterfeiting when it was required of them to confesse Christ For we know that in the Primitive times at the naming of JESUS unclean spirits forsook the possessed And thus S. Chrysostome answereth That she which had the unclean spirit Acts xvi 16. confessed Christ indeed but unwillingly and so as she was discovered by it For being a thing evident that men did and might counterfeit themselves Christians and call Jesus LORD with a tongue rather moved by the evil spirit it seemeth an inconvenience to grant that all men in confessing Christ speak by the Holy Ghost in regard of the truth which they confesse But it is reasonable to conceive that God suffered not those that pretended to spirituall Graces of whom the Apostle propoundeth there to speak in particular being moved indeed by the evil spirit This sense I embrace because the same mark is laid down so plainly by another Apostle to the same purpose 1. John iiii 1. Beloved believe not every spirit but try the spirits whether they are of God because many false-prophets are gone out into the world Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Spirits the Apostle here calleth Inspirations as in S. Paul 1. Cor. xii 10. discerning of SPIRITS that is Inspirations And 1 Cor. xiv 12. because ye are zealous of SPIRITS that is of spirituall Graces And the difference between his mark to try them by and S. Paul's is but this according to the one He that acknowledgeth Jesus the Messias to be come in the flesh according to the other He that acknowledgeth Jesus that is come in the flesh to be the Lord he it is that speaketh by the Holy Ghost The same is the meaning of the Apostle 1. Thess v. 19 20. according to the same S. Chrysostome where having said Quench not the Spirit despise not Prophesying he addeth immediately Try all things hold fast that which is good instructing them in the particular in hand to examine all that pretended to these spirituall Graces by the Gift of discerning spirits which God then allowed the Church for that purpose and to make use of such as proved that which they professed The Proposition of this Discourse of the Apostle then concerneth those Graces of the Holy Ghost that consisted in speaking whereof therefore there might be use in publick Assemblies which his purpose is to order by such Rules as we shall see him propound in the end of the fourteenth Chapter of this Epistle But this to do he fetcheth a compasse about and lancheth into a generall discourse of all manner of Graces all manner of Ministeries all manner of works that have relation to the publick body of the Church to shew that all were given and intended not for the eminence of those persons on whom they were bestowed but for the publick benefit This is the point to which he proceedeth vers 4. Now there are diversities of Gifts but the same Spirit and there are differences of Administrations but the same Lord. And there are diversities of Operations but it is the same God that worketh all in all But the Administration of the Spirit is given every man to profit withall It concerneth not the purpose of my discourse here to be nice in inquiring the difference between Graces and Ministeries and Operations remembred here by the Apostle It is enough to observe that the name of MINISTERIES is sometimes particular for those that are called Deacons from the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they ministred to the Apostles to the Bishop and Presbyters for discharge of their Office sometimes generall for all kind of Service in regard of him to whom it addresseth For as concerning the force of the word as the Apostle saith here There are differences of Ministeries but the same Lord so generally that which is done in service to any person that person is the Lord and those services in his regard are Ministeries Indeed the Apostle when he saith in the next words The manifestation of the Spirit is given to every man to profit withall manifestly proceedeth to speak of none but miraculous Gifts of the Holy Ghost demonstrating the presence thereof in the Church Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generall in its own nature signifying all manner of Gifts proceeding from Favour and Grace as it is translated in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Gifts Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operations seemeth particularly to relate to such Graces as tended to miraculous works and is therefore rendred in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Powerfull Operations Thus it is true which S. Chrysostome writeth upon this Chapter in the beginning Because those that were converted from Idoles knew not the Old Testament and the Holy Ghost is invisible God gave in these Graces a sensible evidence of the operation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this saith he manifested to those that were without the Church that the Holy Ghost is in him that speaketh Therefore so he calleth it saying BUT TO EVERY ONE IS GIVEN THE MANIFESTATION OF THE SPIRIT TO PROFIT VVITH calling Gifts the manifestation of the Spirit And Oecumenius according to him Though this be true yet the Processe of the Apostles discourse from vers 12. intendeth not onely to comprise miraculous Graces but all Ministeries ordained for the publick Service of the Church whether depending on miraculous Graces or not as appeareth both by the reason whereupon he proceedeth and by the catalogue wherein from vers 8. he recapitulateth and reckoneth the particulars of all that can be reduced under those heads of Graces of Ministeries of Operations For the reason wherewith the Apostle pursueth this point proposed that all these are intended not to make the persons eminent in whom they are but for publick benefit is the comparison of a naturall body and the members of it whereof there is none that envieth or despiseth another to teach private persons not to grudge at them upon whom publick Graces or Places are bestowed and them not to despise private persons This comparison the Apostle setteth on foot also in his Epistle to the Romanes but slighteth it over more in brief there because as S. Chrysostome thinketh it seemeth the abuse against which he writeth as it was also there so was it more rife among the Corinthians This reason it is plain concerneth those that
found with the world must end in confusion before we practise that virtue It is never lawfull to do any thing that is evil but it is not evil but necessary in the sphere of things indifferent to follow the Law that standeth though a better might stand in stead of it Herewith agreeth the judgement of the principall reformed Divines themselves chief Reformers which my desire is to repeat here though it hath been produced more at large not as pretending to stand or fall by pluralitie of voices but desiring to make it appear that nothing is said here to crosse the Principles of the Reformation and chief Reformers Philip. loco de Caerem in Ecclesia p. 651. In Ecclesiis emendatis reliqui sunt ritus aliqui adiaphori quia hujus vitae actiones ordine aliquo distribuendae sunt Hominum natura intelligit amat ordinem qui quidem maximè decet Ecclesiam congressus publicos In reformed Churches there remain some indifferent rites rites concerning indifferent things because the actions of this life are to be disposed in some order Man by nature apprehendeth and loveth order which especially becometh the Church and Publick Assemblies Calv. 4. Instit x. 27. Neque enim haberi potest quod Paulus exigit ut decenter omnia ordine fiant nisi additis observationibus tanquam vinculis quibusdam ordo ipse decorum consistat That whith Paul requireth that all things be done decently and in order is not to be obtained unlesse that Order and Comelinesse stand upon some observances added as bonds to wit to inforce it To the same purpose a little afore Si in rebus agendis vigere semper aliquem ritum oportet quem non respui publicae honest at is intersit at que adeò humanitatis ipsius id in Ecclesiis praesertim observandum quae cum bene composita omnium constitutione optimè sustinentur tum verò sine concordia nullae sunt prorsus And a little after he toucheth the reason here discoursed to the quick At cùm in hominum moribus tanta sit diversitas tanta in animis varietas tanta in judici is ingentisque pugna neque politia ulla satis firma est nist certis legibus constituta nec sine stata quadam forma servari ritus quispiam potest But there being so much difference in mens manners so much diversitie of minds so much contrariety of judgements and dispositions neither is any Common-wealth firm as it should be till it be settled with certain Laws neither can any rite be observed without some settled form Rites prescribed by God cannot be observed but according to Forms prescribed by man Philip ubi suprá Rursus autem munitur publics tranquillitas hâc doctrinâ quòd dicimus propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos ritus qui boni ordinis causâ instituti sunt servandos esse peccare homines petulantes qui in Ecclesiis emendatis violant tales ritus cum scandalo Again the publick quiet is fortified by this doctrine wherein we say that for good Orders sake those Rites which are ordained for good Orders sake are to be observed and that such saucy persons as violate such Rites with offense in reformed Churches do sinne Again Aliqui homines c. Some men of savage nature hate all Laws as a prison but others of gentle nature and sociable and understanding themselves to be born to Communicate nay that their chief work is to contribute their indeavours to help and cherish the Church of their own accord observe honest usefull Rites and avoid Offenses and knowing that publick Assemblies of the Church are ordained by the singular providence and blessing of God and that God would have this frequency credited that the voice of the Gospel may sound upon earth study to maintain the order the quiet the gravitie of these Assemblies CHAP. VII The prohibition of Quenching the Spirit concerneth immediate inspirations Prescript Form of Prayers as wel of as other parts of the Service is for the Edification of the Church Order not to be maintained without it Three parts of the Service of the Temple The Praises of God the Confession of 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 THis is the substance of those things that are to be done for the publick Service of God at the Assemblies of Christians And these are the grounds of those Rules by which the form in which they are done is to be directed Before we come to touch that particular form of Service which we use with these Rules let us make triall of them in some particulars which in the generall point of publick Service are or may be questionable And that by the method already set on foot of Reasons drawn from the grounds and rules of the Apostle seconded by the practice of the Primitive the judgement and agreement of Reformed Churches Among which there is none of more account then this Whether there ought to be a set Form of Prayer prescribed for our Assemblies For it is not denied that their ought to be an order prescribed for Publick Service in the whole but Publick Prayers and the form of them it is pretended are to be referred to the discretion of the person by whom they are ministred by virtue of that charge of the Apostle wherein he forbiddeth to Quench the Spirit 1. Thes v. 19. which is conceived to be done when the conceptions of mens minds or the expressions of their tongues are stinted to prescribed forms and men by that means so confined that they cannot make demonstration of those graces which the Spirit of God hath indued them with This is to my understanding the best of that Argument that casteth so much and so dangerous scruple in a clear businesse And at a distance carrieth an appearance of the Word of God and the meaning of Scripture but survayed near hand may be a warning to all men how they trouble the Church with misapprehension received upon the superficiall sound of the words of it For when the Apostle forbiddeth to Quench the Spirit he speaketh of immediate inspirations of the holy Ghost such as they were by which men were inabled to discern the secrets of other mens hearts As in 1. Cor. xiv 24. by which the Prophets of Antiochia were informed of the will of God for the sending of Paul and Barnabas And those others for the ordination of Timothy Act. xiii 2. 1. Tim. iv 14. by which the truth was revealed unto them as concerning matters in hand at their Assemblies 1. Cor. xiv 30. And the Rule of the Apostle If Revelation be made to another as he sitteth let the first be silent is to
things belonging to the knowledge of God and his praises beyond their naturall or habituated capacities without seeing any figures asleep or awake but with assurance that it was from God And this they make to be the Grace of them which writ those parts of Scripture which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticall writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Written by the Holy Ghost which neverthelesse in a large sense are called Prophets And in these two degrees they say consisted the condition of Saul that was indued with the Holy Ghost to inable him for Government so as sometimes he arrived at the rank of a Prophet And thus these Elders received of the spirit of Moses for the Government of the people with him in such measure that they atteined also to be Prophets It is the constant Tradition of that people That the knowledge of the Law was delivered by Moses and this Consistory of Elders to succeeding ages Which if it go no further is no more then reason for us to believe though they have built all the fooleries of their unwritten Law upon it If Moses were the Chief of Doctours those of Moses his Bench must needs in their degree be the like The Lord promiseth to his people a successour to Moses in this Grace Deut. xviii 15. A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall you heare which the New Testament verifieth in our Lord Christ Acts vii 37. and elsewhere But if this promise be partly verified for the time in those Prophets which God raised up from age to age after Moses for further knowledge of the Law which he gave as the promise of a Saviour was for the time in part verified in their Judges and Kings by whom God delivered his people from their enemies as some will have it then is the charge of hearing those Prophets but the relative of their charge in Teaching the people In the time of Samuel we reade of certain Colledges of Prophets and disciples of Prophets such as was that 1. Sam. x. 5. where Saul and his servant met a company of Prophets and such as was that 1. Sam. xix 18 20. at Naioth in Ramah where Dauid abode with Samuel and where Sauls messengers saw the company of Prophets prophesying and Samuel standing as appointed over them This Naioth in Ramah is here translated by Jonathan the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of learning in Ramah and Samuel stood over them as their Master to teach them as he rendereth it It is the place where Samuel was born and dwelt called in the beginning of that book Ramathaim Sophim in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the same with Josephs Town of Arimathaea in the Gospell By the word it should seem it was compounded of two Towns in the one whereof was Naioth the residence of those that studied the Law there under Samuell whereupon Jonathan translateth it there Ramah of the disciples of the Prophets It is here very much to be observed that they were forbidden by the Law To offer Sacrifice but before the Ark in the place which the Lord shall chuse Neverthelesse while this choice of God stood suspended and while the house at Shiloh was desolate from the time that the Ark was taken by the Philistines till it was settled again at Jerusalem High places were licensed as the Jews speak that is it was lawfull to offer Sacrifices where the Ark was not Such are these whereof we now speak 1. Sam. ix 12. x. 5. where Jonathan translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Feasting because having offered their peace-offerings the use was To Feast upon the remains of them as you find it there In fine the people assembling to such places to offer their Sacrifices and to celebrate their Solemnities and the Prophets having their Residence there what doubt can be made but that all this must be for the purpose of preaching to the people as they assembled there or ministring what else may appear to belong to their office And this is well apprehended by men of learning to be the beginning of Synagogues and Schools among that people For when the Ark was settled and it was become unlawfull to offer sacrifices in the High places to assemble for publick prayers and the praises of God and learning the Law was no inconvenience The like is to be said of those aboads of Prophets at Bethel and Jericho 2. Kings ii 3 5. the like whereof were in other Cities saith D. Kimchi upon that place And that in 2. Kings vi 1. where we may observe Elisha to be Master as Samuel in that of Naioth afore The like we may conceive of that 2. Kings xxii 14. where Huldah the Prophetesse is said to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Jonathan translateth as afore the house of learning our English the Colledge R. David Kimchi there Our Doctours of blessed memory say That three prophesied in the dayes of Josiah Jeremiah in the streets or villages Zephaniah in the Synagogues and Huldah among the women Solomon Jarchi upon Es i. 21. It was full of judgement righteousnesse lodged in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we find in Pesikta thus R. Menahem sonne of R. Hosaia saith There were CDLXXX Synagogues in Jerusalem according to the number of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gematria That is counting the number which the letters of it make As who should say that it was irregular on purpose to put them in mind how many Synagogues were in Jerusalem when the Prophet spake this And that so many there were in it under the second Temple is oft reported among them and may passe for Historicall Truth But to find this out of the Prophet in his time is one of the crotchets which these mens brains are alwayes teeming with In fine if there be any expresse remembrance of Synagogues under Solomons Temple in the Scripture I suppose it must be that Psal lxxvii 8. They have burnt up all the Synagogues of God in the land and afore vers 4. Thine enemies rore in the midst of thy Congregations which is more then can be understood of the Temple alone or the severall buildings of it Onely the doubt is to what time the meaning of this Psalm is to be related and when it might be penned because Junius hath been bold to referre it to Antiochus Epiphanes his time But the constant Tradition of the Jews seemeth to have obteined the credit of Historicall Truth that the Scripture was signed in Ezra's time And the end of Malachi whom the Jews will have to be Ezra seemeth to speak no lesse iiii 4. sounding like the passage from the Old to the New Testament reflecting upon the Old when he biddeth them remember the Law of Moses and pointing at the New when he promiseth the sending of Elias before the day of the Lord came Besides it is against
Offices which we find them executing in behalf of the Church which neverthelesse import not the Government of the Church settled upon the Bishop and Presbyters but that Assistance which the best of the people in Commonalties where the Church was planted vouchsafed to afford the Government managed by the Ministers according to Scripture and have well been understood as a good and ancient President of the Office of Church-wardens among us There is yet another peremptory exception against this pretended meaning of the Apostle published of late in the observation of Sculletus which shall here be repeated to averre the truth of it For when he saith Let the Elders that rule well be accounted worthy of double honour the meaning is for certain of double maintenance which must be in respect of single maintenance allowed somewhere else Now let any man judge without prejudice whether these Elders of Congregations remembred in S. Augustines time being none of the Clergie received maintenance from the Church out of the oblations of the people or not Whereas the Apostle in the beginning of the Chapter having said Honour widows that are widows indeed that is allow them maintenance from the means of the Church which the Bishop alwayes dispensed when he cometh to speak of Elders unreproveable in their charge fitly ordereth that their maintenance be double to that of widows which is also the Italian glosse of Diodati The like practice we find in the Constitutions of the Apostles where he ordereth the course of dividing portions at the Agapae or Feasts of Love then used abrogated afterwards by the xxvii Canon of Laodicea The words are in the place alledged afore ii 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But whatsoever is given to the old women that is to the widows of whom the Apostle speaketh there let twice so much be given to the Deacons in honour of Jesus Christ Then follow the words alledged afore wherein it is ordered that the Presbyters have as much as the Deacons I know that in another case that is in dividing the remains of oblations for the Eucharist the proportion is otherwise according to the same Constitutions viii 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Deacons distribute the remains of the blessings at the mysteries according to the mind of the Bishop or Presbyters to the Clergie To the Bishop foure parts to a Presbyter three to a Deacon two to the rest Subdeacons Readers Singers or Deaconesses one part Neverthelesse from the particular remembred afore we may well conclude the meaning of the Apostle that his Order is the maintenance of Presbyters to be double that of widows And upon these considerations it shall not trouble me to repeat what I have affirmed elsewhere That for this mistake of Lay-Elders there is neither appearance in Scripture nor in Ecclesiasticall writers For of the Text 1. Cor. xii 28. I shall speak afterwards Walo Messalinus deriveth the pedigree of these Africane Elders by conjecture from those of the Apostle whose imployment consisted in governing the Church rather then in teaching the people But out of his excellent learning he acknowledgeth that though they are called Ecclesiasticall persons yet they were not of the Ecclesiasticall Order not of the Bench of the Church which those of the Apostle did constitute And therefore the pretence of their pedigree availeth not to make them inherit the charge which those of our time have been invested with as much without president of the Churches of Africk as without warrant from the Scriptures The ground of the mistake was because men would not believe that in the time of the Apostles and among the Presbyters of their ordaining there was none that did not preach from time to time Whereas the state and condition of their Congregations required as well mens wisdome and goodnesse in the oversight of those spirituall matters wherein the members of them did communicate as their learning and eloquence in speaking which was not alwayes to be expected from such qualities of men as were promoted to that charge Of our Lords kindred that confessed him afore Domitian promoted therefore afterwards to the Government of Churches I have made mention elsewhere Tertull. de Idol c. 7. Parum sit si ab aliis manibus accipiant quod contaminant sed etiam ipsi tradunt aliis quod contaminaverunt Adleguntur in Ordinem Ecclesiasticum artifices Idolorum Be it a small thing if they receive of others that which they pollute nay themselves deliver also to others that which they have polluted Men whose craft is to make Idoles are chosen to the Bench of the Church If Presbyters that delivered the Eucharist were sometimes Painters and Carvers in those dayes well may we imagine that all of them preached not alwayes It was enough that the Bishop or some of them did it If this were the condition of the Ecclesiasticall Order in that time then must of necessity the Office of Teaching in the Church belong rather to the particular gifts and abilites of some then to the generall and perpetuall charge of all Presbyters And this I still suppose to be part of the cause that it pleased God in the time of the Apostles to distribute such varieties of spirituall Graces among those that believed that there might be every where such as might furnish this Office of preaching and teaching in their Assemblies by the help of extraordinary Graces which upon the ordinary means of mens Learning and Studies which now the Church is so well provided with would then have proved defective The use of these Graces is that which the Apostle debateth at large 1. Cor. xii xiiii and the exposition of his meaning there is the businesse which henceforth I charge my self with The issue whereof will inable us to discern by what sorts of Persons and Graces the publick Service of God was Ministred at those Assemblies which his purpose in that Discourse is to regulate This Discourse the Apostle openeth in the beginning of the xii Chapter with a mark to discern such as spoke indeed by the Spirit of God from such as pretended it but were moved in truth by unclean Spirits For that I take to be the meaning of his words there vers 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed or Anathema and that no man can say that Jesus is the Lord but by the Holy Ghost The words of S. Chrysostome upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Therefore at the first beginning he putteth down the difference between Divining and Prophesying for which purpose they received the Gift of discerning spirits as it followeth vers 10. afterwards that they might distinguish and know who spake by a clean spirit and who by an unclean And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the devil being naught shuffled in among those that prophesyed foisting in False-prophets forsooth such as themselves also foretold things to come So
the proportion of Faith And setting these particulars aside how generall the Grace was is to be seen because the Apostle reckoning 1. Cor. xii 28. all members of publick use and service Ephes iv 11. all Ministeries of edification nameth Prophets among them whom God hath placed in the Church Besides this Grace which was more for the edification of them that believed instructing them in the mysteries of our Faith at their Religious Assemblies the Grace of speaking strange Languages was also bestowed upon the Churches to make evidence to unbelievers that the Holy Ghost was present there and by that means to draw them to believe as the Apostle saith here 1. Cor. xiiii 22. Tongues are a signe not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them that believe containing in it a Preface to that which God now intended to do in bringing all Nations and Languages to the acknowledgement of him that was hitherto confined to one people so that when the Gospel was received his praises should sound in all kind of Languages For it is not to be imagined as if the Gift of Languages that maketh so much noise in this Epistle and in the Scriptures elsewhere consisted merely in speaking in an unknown Tongue and not in the subject suggested to them by the Spirit to speak It is plain besides that it was the praises of God and those mysteries of the knowledge of God which those that had the Gift could not reach to of themselves that they were moved by the Holy Ghost to expresse in unknown Languages So it is said of the Apostles when first they received this Grace Acts ii 4. And they were all filled with the Holy Ghost and began to speak with other tongues as the spirit gave them utterance And to shew further what matters they uttered the company assembled say of them vers 7. We do heare them speak in our tongues the wonderfull works of God As it is said of them which were with Cornelius Acts x. 46. They heard them speak with tongues and magnifie God And upon this ground it is that Saint Peter expoundeth the passage of the Prophet Joel And it shall come to passe in the last dayes saith God I will poure out of my spirit upon all flesh and your sonnes and your daughters shall prophesie and your young men shall see visions and your old men shall dream dreams of the Apostles when they spake in strange Languages To shew us that the matters uttered in strange Languages were the like as the Prophets revealed the Gift of unknown Tongues over and above From whence we may perceive the meaning of that which the Apostle hath set down here vers 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the spirit he speaketh MYSTERIES And again vers 4. He that speaketh in an unknown tongue edifieth himself Where you have in plain terms that those things which the Holy Ghost moved men to speak in strange Languages were for the instruction of those that had the Grace in the mysteries of Gods Kingdome For this reason the Gift of Languages is compared with that of PROPHESYING throughout this whole xiiii Chapter of the first to the Corinthians with intent to regulate the use of both at their religious Assemblies So that it seemeth all spirituall Graces are by the Apostle referred to these two kinds in that difference which he maketh from the beginning Be zealous of spirituall Gifts but rather of PROPHESYING Where I must allow Beza's Translation to be more exact then that which we use For where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is plain that Prophesying is of the number of spirituall Graces and therefore not to be excepted in opposition to them as if the Apostle exhorted to study Prophesying rather then spirituall Graces but as it is translated there to be zealous of spirituall Graces but of all spirituall Graces ESPECIALLY of that of Prophesying Oecumenius thus glosseth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we must not neglect other Graces and especially that of Prophesying to the same sense which is the true meaning of the words Now the particulars in regard whereof the Apostle advanceth the Gift of PROPHESYING beyond that of Languages are thus set down vers 3. He that Prophesieth speaketh unto men to edification and exhortation and comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the glosse of Oecumenius that is For saith he he edifieth men and exhorteth them to the Faith and comforteth them upon the temptations that shall be Here are then so many limbes of this Grace and of the work to which it did inable And Chap. xiii 2. when he saith And though I have the Gift of Prophesie and understand all mysteries and all knowledge it should seem by these words that the knowledge of all Divine mysteries is to be ranged under this Grace S. Chrysostome there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He putteth not down Propheysing alone but the highest degree of it for having said IF I HAVE PROPHESIE he addeth AND KNOVV ALL MYSTERIES AND ALL KNOVVLEDGE And whether those particulars which the Apostle here expresseth xii 8. when he saith For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same spirit whether these I say be of the same nature limbes of this Gift of Prophesying and of immediate inspiration or not is resolved both by the terms which the Apostle useth when he saith To one is given the word of wisdome by the SPIRIT to another the word of knowledge by the same SPIRIT for those things which are given by the Spirit are inspirations in this place And by the consequence of his speech having said afore The manifestation of the Spirit is given to every man to profit with for the manifestation of the Spirit are those Graces by which the presence of the Holy Ghost in the Church was made manifest And we see in what particulars the Apostle further specifieth this Grace in opposition to that of Languages xiv 6. Now Brethren if I come unto you with Tongues what shall I profit you except I shall speak to you either by REVELATION or by KNOVVLEDGE or by PROPHESYING or by DOCTRINE These are all particulars comprised within the compasse of that Grace which the Apostle intendeth to advance beyond that of Languages and in vers 1. and elsewhere goeth under the name of PROPHESYING And therefore I am apt to think that in this text the word PROPHESYING standeth in a particular sense to signifie foretelling of things to come As it doth also Chap. xii 10. For the Apostle having said vers 8. To one is given the word of wisdome by the Spirit to another the word of knowledge by the same Spirit which are both members of the Grace of Prophesying in the latitude of it as appeareth Chap. xiii 3. And
Velandis cap. xvii Quantam autem castigationem merebuntur etiam illae quae inter Psalmos vel in quacunque Dei mentione retectae perseverant Meritóne etiam in oratione ipsa facilimè fimbriam aut villum aut quodlibet filum cerebro superponunt tectas se opinantur But what reproof shall even they deserve that continue unveiled in singing Psalmes or in any mention of God Have they reason in their very Prayers at their best ease to lay a fringe or thrumme or any thred upon the brain and think themselves veiled here you have the two particulars of Psalmes and Prayers expressed which the Apostle calleth Praying and Prophesying with the reason of reverence at the mention of God to inforce his purpose that they ought not to content themselves with no veil at Psalmes or with a slight one at Prayers And afterwards Oportet ergò omni tempore omni loco memores Legis incedere paratas instructas ad omnem Dei mentionem qui si fuerit in pectore cognoscetur in capite foeminarum It behooves therefore to walk mindfull of this Law at all times and in all places ready and provided against all mention of God who if he be in womens hearts wil be known on their heads expressing the Apostles reason Reverence at the mention of God And as for the Prayers of the Church we have a singular passage in the Apostle Rom. viii 26. to the best of my judgement to be understood to this purpose And the Spirit also helpeth our infirmities for we know not what to pray for as we ought but the Spirit maketh intercession for us with groanings which cannot be uttered For what is it that the Apostle calls the first fruits of the Spirit vers 23. there afore but the flowr cream of those spirituall Graces whereof the Apostle writeth all this while to the Corinthians And when he saith we know not what we should pray for as we ought true it is we are sufficiently informed what we are to pray for in the Scripture but seeing the purpose of the Scripture in generall is not so perfectly understood by all persons much lesse the Exigence of it duly pointed in particular it is no marvel if we believe that the inspiration of the holy Ghost is able far better to inform us what we are to pray for even at our Assemblies when we see the Apostle himself pray for the goad in the flesh to be removed which God thought not fit to be granted But when he saith the Spirit maketh intercession for us we know first that by the SPIRIT the Apostle in this subject continually understandeth the Inspirations of it as hath been observed afore we know again what endlesse debate difficulties the sense of these words breedeth and what better course have we to end them then by understanding in these words the intercessions which the holy Ghost inspireth And those unutterable groans of the Spirit whose mind he that searcheth the heart trieth vers 27. and findeth that it maketh intercession for the Saints according to God what are they else but those desires which the Spirit inspireth to them which have the first fruits of it causing them to groan within themselves waiting for the adoption to wit the redemption of the body as it went afore vers 13 For as men inspired were not able to expresse the vehemence of the desires they were inspired with no more were they able to comprehend the meaning of them the depth of things inspired being sounded by him alone that inditeth the same This exposition is S. Chrysostomes who hath delivered us the ground of it for Historicall truth upon the place telling us that there was no lesse peculiar an inspiration to pray at that time then there was to foretell things to come to cure diseases to do miracles to speak strange languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With all these saith he there was also a Grace of Prayer which was also called A SPIRIT as the spirit of knowledge the spirit of wisdome and the like that is the spirituall Gift of it and he that had this prayed for all the multitude For because not knowing many of those things that are good for us we desire those that are not as here it is said We know not what to ask for as we ought the grace of Prayer came upon some man then and he stood up to desire in the name of all that which was good for the Church in Common and taught others to do it And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that was vouchsafed this Grace standing with much compunction with many groans such as prostrate a man in mind before God asketh such things as are good for all Correspondent whereto now is the Deacon when he offereth to God the prayers for the people The opinion and relation of this most excellent man at expounding the Scripture going so clear with the words of the Apostle maketh this beyond question with me to be the meaning of the Apostle which shall afterwards get still more credit by the profer which shall be made of designing the kind and nature of these Prayers and Thanksgivings whereof the Apostle speaketh here to have been the same that the Church hath practised in all Ages since And these things supposed the meaning of the Apostle in the passage which we are in hand with sufficiently sheweth that as these which were indowed with the grace of Languages did not stick to do those things to utter the praises of God the prayers and thanksgiving of the people at their Assemblies in unknown tongues to make show of their Gift which he forbiddeth so those that had the Grace of Prophesying did and are directed to do the like for the benefit of the Congregation in all particulars whereof he speaketh These things thus cleared give us full assurance of the kindred between these two kinds of Graces of Languages and Prophesying by the limbes and branches of the offices expected from both and that by consequence all these Propheticall Graces were of immediate inspiration as much as that of Languages which the Apostle coming up to his first purpose in this whole discourse which was to regulate the use of both kinds of these Graces at their Assemblies further declareth in recapitulating those Offices of both vers 27. which he thinketh fit to remember there His words are these vers 26. How is it then brethren when ye come together every one of you hath a Psalme hath a doctrine hath a tongue hath a revelation hath an interpretation Let all things be done to edifying Tongues and Interpretations of them it is plain belong to none but those that have that Grace Revelations are specified afore to be a kind of Prophesying but there is no reason to convince that they might not be suggested in strange languages Psalmes it is plain by that which went afore were uttered in strange languages but the Apostle
prescribeth to do it in the known tongue as an office of Prophesying Of Doctrines the like must be said as of Revelations In fine the reason which moves the Apostle to allow speaking in strange tongues in the Church provided there be one to interpret because the matters so uttered are for the edifying of it is enough to prove that the substance of things uttered by both Graces was not unlike therefore those rules also in which the Apostle concludeth serve to averre the difference and agreement observed between the two kinds of Graces speaking as they do to two heads one of Languages the other of Prophesying The summe of them being the same that was proposed in the beginning of the chapter for there we reade desire spirituall gifts but rather that ye may Prophesie and here in the conclusion we reade vers 39. covet to Prophesie and forbid not to speak with Tongues Commending the one without limitation permitting the other with a caveat of one to interpret The same is the meaning of his rule to the Thessalonians 1. v. 19 20. Quench not the spirit despise not Prophesying The one part advising to maintain all spirituall Graces by allowing the orderly use of them at their assemblies the other in particular to esteem aright of Prophesying above the rest which the Apostle expresseth in terms of abatement charging not to despise it Before I take in hand the meaning of these rules in particular be it observed that these things which were delivered at their assemblies in the use of both kinds of Graces were not conceived upon the instant but ready provided afore for within these terms the Apostles words will conclude us when he saith vers 26. When ye come together every one of you HATH a Psalme c. which is that they came provided of what they intended there to declare as appeareth by that part of the rule that concerneth Prophesying vers 29 30. Let the Prophets speak two or three and let the other judge if revelation be made to another that sitteth by let the first hold his peace Where the difference is manifest between that which was suggested at the instant and that which was conceived afore Now whereas the principle upon which the Apostle proceedeth is the edification of the people as he saith vers 26. Let all be done to edifying well are we assured that it was for the edification of the Church to understand what the Spirit suggested to them that spake in strange languages concerning the praises of God and the mysteries of his kingdome It was for their edification indeed but not so much as the knowledge of the Scripture which consisteth not of Revelation for the time but is intended for the perpetuall instruction of Gods people Therefore the Apostles will is that two or three speak with tongues and another interpret not to take up that time which the exposition of Scripture required vers 27. S. Ambrose upon those words Ideo ut multum tres Interpretem illorum nè occuparent diem Linguis loquentes non haberent tempus Prophètae disserendi Scripturas qui sunt totius Ecclesiae illuminatores Therefore three at the most and him that interpreteth them that they should not spend the day in speaking Languages so that the Prophets which are the inlightners of the whole Church should not have time to expound the Scriptures The holy Ghost was dispenced among men that were converted to the faith for their assistance in understanding the Scriptures which alwayes was their busines They began straight as the use was under the Old Testament to train others to the same knowledge The Apostles rule supposeth no lesse ver 29 30. Let the Prophets speak two or three let the other judge If revelation be made to one that sitteth by let the first hold his peace The whole words of S. Ambrose touched afore Haec Traditio est Synagogae quam nos vult sectari quia Christianis scribit sed ex Gentibus factis non ex Judaeis ut sedentes disputent Seniores dignitate in cathedris sequentes in subselliis novissimi in pavimento super mattas Quibus sirevelatum fuerit dandum locum dicendi praecipit nec despiciendos quia membra Corporis sunt It is a Tradition of the Synagogue which he would have us to follow for he writeth to Christians but converted not from the Jews but from the Gentiles to dispute sitting the Eldest in dignity in Chairs the next on seats the last on matted floores To whom if Revelation were made he commandeth that room to speak be allowed not despising them as members of the body The inspiration of the Holy Ghost was not alwayes present with Prophets they spake in Exposition of the Scripture out of that which the Spirit formerly had suggested Most like it is that the inspirations of the Holy Ghost should possesse one or other of them which had the Grace in the time and place of Divine Service for you saw afore vers 24. how the revelation of secrets was wont to be infused upon them at that time when unbelievers came into their Assemblies If any such thing came to passe the Apostles will is though he were of a mean rank among the Disciples of Prophets he should be allowed to speak For let no man think that the Apostle here alloweth all members of the Church to speak in publick In that the pretended S. Ambrose seemeth to mistake admitting those whom he describeth sitting on the floore to speak For he that was inspired without peradventure sate not upon the floore but among the Prophets The words of the Apostle are generall when he saith vers 31. For ye may all Prophesie one by one that all may learn and all may be comforted But this speech all this while concerneth not the Congregation but those that have the Gifts of Prophesying and speaking with Languages And men of Learning know that generall words are to be confined to the particular Argument of the speech Besides the Apostle hath made the difference himself when he saith vers 16. How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that sitteth in the place of a private person without Learning is so named in difference to those that professed themselves Teachers if he should stand up and teach this difference which the Apostle maketh would be quite abolished He forbiddeth a woman to speak in the Church whatsoever be her Graces were she one of Philips daughters the Prophetesses he alloweth not all men to speak but such whose Graces were known and discerned of whom all the Discourse hitherto proceedeth Now the matter in question is this It is plain that the Gift of Languages came by immediate inspiration of the Holy Ghost and it is plain that many particulars of the Gift of Prophesying did likewise as the foretelling of things to come called Prophesying vers 6. the knowledge of mens secrets
the understanding of the Scripture and of matters debated upon it vers 25. and 30. the Praises of God and the Prayers of the Congregation which were inspired in strange Languages as it is said vers 14. My spirit prayeth but my understanding is unfruitfull and therefore were no lesse inspired to them of whom the Apostle vers 15. I will pray and sing with the Spirit and with understanding In fine there is no cause to make doubt that all the particulars through this whole Chapter ranged under the generall Grace of Prophesying are by him understood to proceed from men indued with immediate inspirations And therefore the question wil be What is his meaning in that which followeth vers 32. The Spirits of the Prophets are subject to the Prophets for on the one side when he saith The Spirits of the Prophets the word SPIRITS in this subject hath alwayes signified inspirations true or pretended on the other side the inspirations of the Holy Ghost are not to be subject are not to be judged as vers 29. though it be by Prophets The meaning of these words give me leave thus to debate S. Ambrose thinketh that when it is said The Spirits of the Prophets are subject to the Prophets a reason is given for the Rule which commandeth to speak by turns and to give way to him that is inspired upon the instant vers 29 and 30. to shew that this they might well do because they were not so inspired by the Holy Ghost as to be transported to speak whether they would or not but that it was in them to moderate as it was in them to procure the influence of it according to his words produced afore In this sense the Spirits of Prophets are subject to the Prophets themselves But though we grant that mens particular indeavours were means to attain the Grace of immediate inspirations as was proved yet we are not therefore bound to grant that it was in them to be inspired at their pleasure In the Old Testament it is said That the Spirit of the Lord CAME upon Saul and his servants and Jer. xlii 7. After ten dayes the word of the Lord CAME to Jeremiah having undertaken to pray for the revealing of the will of God to them before from whence the Ebrew Doctours collect that he could not obtain the Grace in the mean time Maimoni Fundam Legis viii 5. and the late Annotations there Besides this sense is impertinent to the Apostles purpose who when he saith vers 29. Let the Prophets speak two or three and let the others judge speaketh of things brought from home and conceived afore the time of meeting as you may see vers 26. When you come together every one of you hath a Psalme and so forth But when he saith vers 30. If revelation be made to another as he sitteth let the first hold his peace he speaketh of that which is inspired at the instant of time And therefore it seemeth more reasonable to conceive that the Apostle when he saith vers 31. ye may all Prophesie one by one rendereth a reason for what he had said in commanding them to speak by turns that all might contribute to the edification of the Church as it followeth there That all may learn and all may be comforted But when he addeth And the Spirits of the Prophets are subject to the Prophets he rendereth a reason for what he said in commanding the other to judge because if some should not yield to the judgement of others the confusion and unquietnesse ensuing hereupon might be imputed to the Ordinance of God Theodoret after S. Chrysostome Ità Jesus subjiciebatur Mosi ità Elizaeus Eliae ità ipsi Elizaeo multitudo Prophetarum ità ipsi Apostolo Timotheus Titus reliqui So was Josue subject to Moses so Elizeus to Elias so a number of Prophets to Elizeus so Timotheus Titus and the rest to the Apostle And this sense Calvine embraceth According to which the judgement whereof the Apostle speaketh if we conceive it to concern immediate inspirations must not be understood to call them to account as for the truth of that which the Holy Ghost inditeth but to consist in judging the meaning and consequence of things inspired which even the persons from whom they came though not ignorant throughout as not bereft of their senses and understanding in Prophesying yet were not able themselves to sound to the bottome Do we not see the Prophet Daniel ix 2. studying about the seventy years which the Prophet Jeremiah had foretold for the desolations of Jerusalem whereupon he prayeth and obtaineth the Revelation of the seventy weeks And the Apostle 1. Pet. i. 10 11. expressely affirmeth that the ancient Prophets who Prophesied of Salvation by Christ searched and enquired diligently about it and the time of it whereof the Spirit within them Prophesied And to shew that it was no otherwise with them that were endued with like spirituall Graces under the New Testament it is to be observed with what earnest obtestations the Apostle dealeth with the Thessalonians 2. Ep. ii 1 2. not to be troubled as if the day of Christ were at hand either by SPIRIT or by word or by letter as from us For if the Spirit spake it how are they otherwise to be perswaded Is it because the Apostle speaketh of pretended inspirations So it is said indeed but them he had instructed them to discern 1. Thess v. 21. How then shall we think that the Apostle beseecheth them not to be moved with that which the Spirit spake but as it might be a meaning collected out of words spoken by some man that had such Graces And therefore in 1. Tim. iiii 1. the Apostle thus writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit speaketh EXPRESSELY saith the Apostle making that a different thing from the meaning apprehended or collected from things which the Spirit spake And to my apprehension we have an eminent instance hereof in the Apostle himself who having had a Revelation Acts xix by which he purposed in the Spirit when he had passed through Macedonia and Achaia to go to Jerusalem saying After I have been there I must also see Rome under this resolution writeth to the Romanes in that Epistle dated not long afterwards xv 23. That he had now no place in those parts and to the Elders of Ephesus not long after that thus speaketh Acts xx 25. I know that ye all among whom I have gone preaching the kingdome of God shall see my face no more All which neverthelesse being afterwards at Rome he writeth to the Philippians from thence ii 24. That he hopeth to come to them shortly And to Philemon in the parts of Asia about the same time vers 22. To prepare him a lodging as hoping to be granted to them through their prayers Things which can no wayes stand with that which he had written afore that he had no longer place in those parts and that the Ephesians should see
the same purpose of not Quenching these inspirations Which as it hath been showed that they were maintained by the exercise of them so it is no marvel if the Apostle be earnest to have them by all means maintained because in them consisted the Edification of the Church at that time Therefore he commandeth that when immediate revelation is made to one he that spake afore be silent not to demonstrate what the Spirit of God was able to do in the person by whom it speaketh That is a mistake which overthroweth the whole dispute of the Apostle in the xii chapter afore for it tendeth to the admiration of those persons which are indued with such Graces the thing the Apostle laboureth against through that whole discourse But because by them the presence of the holy Ghost in the Church was evidenced to unbelievers and confirmed to believers And because by such inspirations when it pleased God to send them the Church was informed of all things contained in them in the particulars of the true sense of the Scriptures debated in their Congregations In fine Quench not the Spirit in regard of the Church is the same with the proposition of this xiv chap. Be zealous of spirituall Graces especially of Prophesying which is also the conclusion of the same vers 39. Be zealous of Prophesying but forbid not to speak with Tongues He that hath the Grace quencheth it when he pursueth it not by those means which were effectuall towards it at that time and the Church quencheth it if they allow not the publishing of such inspirations at their Assemblies For my part I am confident that the words of the Apostle Quench not the Spirit relate as well to the gift of Languages as his words in this xiv chap. vers 1. Be zealous of spirituall Graces especially of Prophesying For Prophesying being excepted the rest of spirituall Graces is the gift of Languages and it concerned the Thessalonians as it did the Corinthians that this gift of Languages should be maintained among them aswell to evidence the presence of the holy Ghost as because the things inspired in strange languages being expounded served for the unestimable edification of the people If then these that stand upon this prohibition of the Apostle will come into our Assemblies and speak the mysteries of Gods kingdome in Languages unknown to them afore if they will take upon them to reveal the secrets of mens hearts to designe Ministers of the Church to decide matters in debate through the Church by immediate inspiration of the holy Ghost and to make proof of these Graces as Prophets are to do we will acknowledge that the Offices of composing the prayses of God and conceiving Prayers in behalf of the Church is to be referred to them upon the same terms as it was to those of whom we reade in the Apostle nothing composed by humane reason shall be thought so acceptable to God so much for the edification of his people as that which his own Spirit inditeth But if they dare not pretend to any such Grace let thē consider upon what consequences they pretend to the Priviledges of it For they that pretend that the Church is bound to use their conceptions and expressions for the direction of the people in publick prayers upon this ground because they are the inspirations of the holy Ghost may by as good right pretend to decide all matters controverted in point of Faith to order all matters of dispute in the Government of the Church to root out and plant both Kingdomes and Churches For that which the holy Ghost inspireth for ordering of Church or Common-wealth is as much to be executed as that which it inspireth for directing the prayers of Congregations But if they disclaim all pretence of immediate inspiration as there is no doubt but they do and professe no confidence but of the blessing of Gods Spirit upon humane indeavours perhaps complaining that these consequences are drawn upon them which belong to those opinions which they renounce First it will be reason that they be free in acknowledging and professing their meaning in a matter of this consequence Because it is certain that the sound of GODS SPIRIT and the fashion of Extemporary conceptions in Praying and Preaching insinuateth and needs must insinuate to the people the pretense of immediate inspirations which to men of judgement they are constrained to disavow Then this being done our question will be upon the right hinges and the point to be decided will be this Whether it be more for the edification of the people in the direction of their publick Prayers to use those forms which upon mature advise have been framed by the ablest of those the Church had to intrust with that businesse or these which particular persons out of their readinesse in conceiving and expressing those things which they think fit to be said shall use in their Congregations It hath been well observed already in this point that the spirits of the people are stinted as much to the Form which the Minister conceiveth as his spirit to the form which the Church hath prescribed So that if the Church quench the Spirit in them when it confineth them to the forms which it hath advised they do no lesse to the people in confining them to the form which they from time to time conceive The precept of the Apostle cometh to one effect in both courses the question that remaineth is Which is more for the Edification of the people Which because the Apostle in matters of this nature hath referred us to the common reason of men not possessed with prejudice my desire is that the common sense of Christians may sentence dispairing to cary any thing by dispute of reason at the hands of such men as can make any question in a matter so clear But because with reason it may be alledged that mens particular conceptions are more apt to addresse themselves to the particular occasions of Congregations fit to be represented to God in their Prayers then a generall form is able to do it will be requisite further to represent what advantages this convenience is out-wayed with on the other side First in regard of abilities of persons by whom it must be performed let me congratulate with those that are so sensible of their own that they would have other men for a punishment of their negligence to shame themselves afore the people in doing it as it should not be done But let me wish them more love to our common profession then to desire to draw so just a scandall upon it Is it like to grow commendable with the enemies of it in this respect because the Ministery of publick Prayers is ridiculous to our own people Or what is the way to make Religion and the Sacrifice of God stink in mens nostrils if this do not Those of the ablest of this opinion think themselves ill dealt with when the stops and hummes of their Extemporary Prayers are
which the Rationalists call the Litanies to be that which remains of them the model of the Latine Service being so abbridged as was observed afore And by S. Ambrose or whosoever writ those books de Sacramentis it appeareth that prayer was made to that effect before the consecration of the Eucharist his words are iv 4. Oratio praemittitur pro populo pro Regibus pro caeteris Prayer is premised saith he to the Consecration of the Eucharist for the people for the Emperours for the rest But in those words he speaketh of prayers that were made at the Lords bord by him that celebrated the Eucharist of which afterwards not of those that were ministred by the Deacon speaking to the people in the manner aforesaid which neverthelesse S. Augustine of the Latine Church remembreth when he saith Epist 118. Cùm communis oratio voce Diaconi indicitur when Common prayer is indicted by the Deacons voyce for this is that which Justine Martyr called Common Prayer afore Rhenanus in Tertull. de Corona Et arbitrantur quidem illi Missam incepisse dicente Saceraote Dominus vobiscum mox Sursum corda Gratias agamus Domino Deo nostro And they truly that is those that studied the Ancient Form of Service out of the eldest and best Church-writers think that the Masse begins when the Priest sayes THE LORD BE VVITH YOU and by and by LIFT UP YOUR HEARTS afterwards LET us GIVE THANKS TO OUR LORD GOD. If his meaning be that the Celebration of the Eucharist began alwayes with the Preface Sursum corda well and good But if he mean this that the second Service or the Prayers at which Believers alone were present began then it is an oversight The testimonies produced are beyond exception to show that according to the most ancient Custome of the Church prayer was made for all states of men and of the Church first in the manner aforesaid In fine the great agreement of all the Liturgies specified coming from those most Ancient Eastern Churches with the eldest of Church-writers together with other pregnant circumstances that concurre make me bold to conclude that the practice of these prayers is derived from the Apostles and the Custome of their time and are the same whereof S. Paul writes Rom. viii 26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit that it maketh intercession for the Saints according to God For according to the exposition of S. Chrysostome proved good afore these prayers which in the Primitive times were made by men indued with Prophetick Graces called here the Spirit were afterwards ministred by the Deacon going afore the people which holds good of these not onely according to all the Liturgies and Authorities alledged but according to Justine in chief and in the eldest place who when he relates that he which ministred the Eucharist began not but with the Thanksgiving after these which he calls the Common Prayers were ended gives presumption enough that the said Common Prayers were ministred by the Deacon with him as with S. Chrysostome Then the terms in which the Apostle expresses the nature of these prayers calling them Intercessions for the Saints seem to specifie the subject whereof we speak for all states of the Church And last when the Apostle saith maketh intercession for us with gronings not to be uttered and afore vers 23. Our selves also which have the first-fruits of the spirit even we our selves grone within our selves S. Chrysostome testifieth that the Correspondent hereof was done by the Deacon in his time with whom agree the words of Justine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he witnesseth the earnest vehemence which these prayers were made with And in the prayers quoted in the Constitutions of the Apostles for the Hearers and Penitents which as hath been shewed were made after the same sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us beseech the Lord for them still more vehemently and in that for the faithfull at the end of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us stand up having vehemently prayed And to the Penitents in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye that are under Penance vehemently And the Cyrie cleeson or Lord have mercy the foot and burden of this Prayer as you have seen in the Liturgies of S. Basil and S. Chrysostome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that of S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of vehement and earnest supplication to God All Arguments of that vehemence and earnest devotion which the fashion and manner of the Litanies if it were relished aright still breatheth derived from those grones and tears with which men indued with Primitive Graces made then intercession to God for the Church and states of it And perhaps the Apostle when he said 1. Cor. xiiii 15. I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also meant no other prayers but those whereof he writes to the Romanes those first sort of Prayers whereof here we speak at the Service of believers For in that which follows vers 16. Else when thou shalt blesse with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thanks well but the other is not edified many things induce me to think that the Apostle speaks of nothing else but of that Thanksgiving which from the beginning the Eucharist was consecrated with and from which it hath the name and is the next point in the order of this Service For so the Apostles directions will appear complete reaching to all parts of the Service which proceed from mens particulars For the reading of the Scriptures we must here except presupposed as the subject and imployment of present Graces For the Psalmes of Gods praises which the spirit then indicted he provideth when he saith I will sing with the spirit but I will sing with the understanding also For the Exposition of the Scriptures more at large in the rules that follow from vers 26. For the Prayers which by the suggestion of the holy Ghost were made for the Church and all States of it when he saith I will pray with the spirit but I will pray with the understanding also For the Prayers which the Eucharist was celebrated with in the words now in hand vers 16 17. The Commentaries under S. Ambrose his name Hi ex Hebraeis erant qui aliquando Syrâ linguâ plerumque Hebraeâ in Tractatibus Oblationibus utebantur ad commendationem Gloriabantur enim se dici Hebraeos propter meritum Abrahae
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
concerned the edification of the Church in doctrine whereof there he speaketh and of nothing else And thereupon conclude that Pastours and Doctours are both one there with the Apostle For what reason else can be rendered why there is no remembrance of Pastours in either of those other places wherein the Apostle maketh a more particular reckoning of the Ministeries of the Church both to the Romanes and to the Corinthians What reason but this Because they are set down in both places under the name of DOCTOURS Well may it seem that the Office of them whom the Synagogue called PASTOURS being referred in the Church to the inferiour Order of Deacons the name stuck upon those that ministred the food of the soul in the Church which is for the purpose of it Clemens Epist ad Cor. p. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be a man faithfull be a man able to utter knowledge be he wise in discerning discourses be he pure in works He seemeth to point at some of the Presbyters there in whom these abilities were Tertull. de praescript c. 3. Quid ergò si Episcopus si Diaconus si Vidua si Virgo si Doctor si etiam Martyr lapsus à regula fuerit What then if a Bishop if a Deacon a Widow a Virgin if even a Martyr shall fall from the rule In this list of principall ranks in the Church Presbyters have no room unlesse we understand them in the name of DOCTOURS the best part of their Office Theodoret Epit. Haer. l. v. c. penult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What can they say of the Incestuous person at Corinth who was not onely vouchsafed the divine mysteries but also had attained a Doctours Grace He followeth S. Chrysostomes conjecture which conceiveth that the Corinthians were puffed up as the Apostle blameth them 1. Cor. v. 3. with the opinion of that man because he was one of their Doctours that is one of the Presbyters of that Church that exercised the Office of Preaching and by that means bore sway among the people In fine the Apostle intendeth by Doctours the same that are so called in all Ecclesiasticall Writers that is the Bishops or such of the Presbyters as were seen in Preaching It is worth the observing that Beza hath expounded those whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no otherwise then Deacons and Presbyters meaning indeed those Elders of the people which he imagined But having shewed that there never was any such in the Church well may we take his judgement along with so much of the truth as he acknowledgeth which deserveth still more credit from the President of Synagogues which had Elders some learned some not some that preached and some that did not as hath been said Salmasius of late in his work De Foenore Trapezit hath shown some evidence of two sorts of Presbyters in the first times of the Church But according to his admirable knowledge he saw withall that they were all of one rank in the Church all of the Ecclesiasticall Order all made by Imposition of hands and by consequence none of those Elders of the people which have been set up to manage the keys of the Church that is the Office of the Ecclesiasticall Order according to the Scriptures Besides it is to be observed that the Office of Bishops which name he thinketh most proper to those Presbyters which preached not but were exercised in ordering Church-matters and Presbyters is described almost in all places where there is mention of it in the Scriptures by both qualities of Teaching and Governing the Church Which is my argument to conclude That howsoever some mens abilities might be seen in the one rather then in the other howsoever some men according to their abilities might be applied to this rather then to that yet both Offices concerned the whole Order that of Preaching in chief To which though some attained not yet all are incouraged to labour towards it as the most excellent work of their place as by S. Paul allowing them that double maintenance ESPECIALLY in that respect So by these Constitutions allowing them that double portion at their Feasts of Love for that purpose that they may take pains in the Word of Doctrine as the words go there Be it then resolved that the Presbyters of the Church at least part of them were those Doctours whereof the Apostle writeth and from thence be it considered what distempers slight mistakes in the sound of the Scripture bring to passe when we see the Order of Doctours distinct from that of Presbyters pressed as a point of that Discipline that maketh one of the essentiall marks of a visible Church But whether the Prophets of the Primitive Church which taught the people at their Assemblies were Presbyters or not is not so easie to determine Some of them we have reason enough to think were be it but for those Prophets of Antiochia Acts xiii 2. that ministred unto the Lord and fasted when the Holy Ghost said unto them Separate me Barnabas and Saul for the work to which I have appointed them and those other among whom Timothy received Imposition of hands with prophesying 1. Tim. iv 14. But that all Presbyters were Prophets or all Prophets Presbyters is more then I can resolve Of these Prophets henceforth we are to intreat 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 spoke The custome in the Primitive Church of many Preaching at the same Assembly came from hence IN the beginning of the Christian Faith it pleased God for the propagation and maintenance of it to revive the Grace of Prophesying decayed and lost among his Ancient people in a large measure in most of the Churches planted by the Apostles though there be not found so much concerning their Office any where as in this Church of Corinth In the Church of Jerusalem the mother of all Churches Acts xi 27. And in those dayes came Prophets from Jerusalem to Antiochia xv 32. And Judas and Silas being Prophets also themselves In the Church of Antiochia Acts xiii 1. Now there were in the Church that was at Antiochia certain Prophets and Doctours At Thessalonica 1. Thess v. 20. Despise not Prophesying At Corinth as we see at large At Ephesus Ephes iv 11. And he gave some Apostles some Evangelists some Prophets some Pastours and Doctours At Rome Rom. xii 6. Whether Prophesie according to