THe Jews had among their Classes of Sci­ence, Introduct. one who particularly devoted it self to the opening mysterious places in Scripture; Vilc Drus 14. obs l 4 c 6. Full. Misc l. 3. c. 7. the Master of which house was called [...] and seems to be one of those alluded to 1 Cor. 1. 20. Where is the wise? where is the Scribe? where is the disputer of this world?

So had the Primitive Christians (but theirs was by Inspirati­on) as appears, not onely that it is numbred amongst the gifts, Lemper Not ad Bert. Rep. Heby 1 Cor. 12. & 1 Cor. 14. but by some fragments that are left of this way still (in the mystical expositions of many places of the Old Testament, that go under St. Barnabas name) and by the pretensions of the Gnosticks, who (as if their Sect had mono­polize'd the Spirit) set out a Pandect upon the whole Scripture in this way,

Would to God (had it so pleased him) for the sake of this present Chapter, that some of those Guides had remain'd with us till this day; we should not then have laboured under those [Page] great Obscurities that have confounded all our Criticks in their sagacious Conjectures upon the Nature, Chrysost. in 1 Cor. 12. Number, and Distincti­on of Primitive Gifts: These are now such Stellae nebulosae, clouded Stars, that the most Nasuted indagators of sublime things know not within what Numbers or Figures to comprise them: Twas St.Chrysostome's complaint, That we have not onely lost the Gifts themselves, but the very Memoir's of what they were are ravish'd from us. Therefore I shall wave the gui­dance of such Erratick Lights as might make me stray up and down this Chapter, and fasten my self immediately to rhe words of the Text, Else when thou shalt bless, &c

In which (apposite to the great Solemnity of this day) you have the Scheme of a Sacrament or Holy Communion (which I must desire may for the present be a concession, Division. till the explica­tion of the several parts do evince it) and in it, 1. The Service or Office at the Sacrament, (Bless.) 2. The Minister or Mystes, (thou.) 3. The manner, an extraordinary adjunct concomitant, (with the Spirit.) 4. The Eucharist or Banquet it self, exprest in the words (at thy giving of Thanks.) And 5. The Com­municants, who are described 1. by their Name (the unlearned,) 2. Their Room or station, (occupies the room of the unlearned,) 3. Their Duty at the Celebration, (to say Amen at the giving of Thanks:) Of which clause I shall say nothing, because the Idiot (and so his duty) is excluded this day from this So­ciety.

With the first of which (the Holy Communion or Sacrament) I should begin; but that the first word of the Text is a part of it likewise, and a string by which some sap will climb to it from the main Roots of the Context: Thence I shall therefore commence my Observations.

Else] Is the method of establishing a Principle by that Me­taphysical way of probation call'd, Else. Ductu ad incommodum; the Principle in this Chapter laid, is, That the Gift of Tongues (like Foreign Ambassadors) ought not to go without their In­terpreters: The incommodum will be, Else, how shallthe unlearn­ed sing his part in this Divine Quire, give up his assent or Amen to a Prayer which he understands not? Besides which, the Apo­stle [Page 3] seems to press another Absurdity from the speaker, 1 Cor. 14 14. If I Pray in an unknown Tongue, my Spirit prayeth, but my Understanding is unfruitfull. A Prayer in an unknown Tongue, (though that Tongue dispenc'd miraculously) eludes all the be­nefit that should redound from it, both to the speaker and hear­er, the Priest and the People. Onely to this there will lie some­thing cross from 1 Cor. 14 4. He that speaketh in an unknown Tongue edfies himself. One of the Ancients labours to solve this, by a partition of those that were gifted with Tongues; S Chrysos;t in 1 Cor 12. [...]; And what if some understood not (saith he) what themselves said? As if he should say, Of those in the first times that had the gift of Tongues, some understood what themselves said, and these (as vers. 4 expresses) edified themselves; but others did not, and to such (as it is vers. 14.) their Understanding was unfruitfull. But the Knot may be ano­ther way untied, by making this (not a several, but) the same Absurdity which is mentioned in the Text; and then the impor­tance of [...] vers. 14.) My understanding is unfruitfull, will be, My understanding will be unfruitfull to others. And this acception of [...] (besides that it seems so comented on, in vers. 15. of this Chapter, so) 'tis derived from Antiquity, like the former. Theodor.

Use. Which Principle, and the attending Incommodum, I shall enforce no other sequel from, then that the Palm seem; to be put into the hand of the Protestant against the Papist (in that great question about Prayer in an unknown Tongue) by the determi­nation of this Chapter. And when the Doctors of the Romish Confession do not onely reconcile, but wring Arguments out of this Chapter against Prayer in a known Language, they seem to me to shew us that little pretty device taught out of Opticks, Aguilor. Opl. that is, On some sheets of Paper (through the light that their Glasses conveys to those Novices that must remain all the while within the Chambers of darkness) they give an umbrage of all the radiant Truths that shine in this Chapter; but so transposed, that their Elocations are quite contrary to their natural site; the head set where the heels should be, and the left-hand marches into the room of the right. The same Orders the Jews pre­scribe for Prayer In a known Tongue amongst themselves, Lib. [...] Num 586. [...] [Page 4] &c. If one come to you ignorant of Hebrew, yet fearing God, bid them learn to pray in that Tongue which they understand, &c. Thus did Gods first People begin the Copy for us to write after.

2. As [Else] therefore redargues this practise in some per­sons, so it must some persons for this practise; the practise was the abuse of the miraculous gift of Tongues, and therefore the persons must be such as were endowed with this miraculous Largess; from whence this other sequel will gently be drawn out.

That even those that were immediately inspired, and gifted from God (both to and by a miracle) were subject to the Go­vernours and Church Reiglement of those times and places where in they lived; Observ. 2 I shall enlarge this position onely from a double process: 1. Their institution, or the apertures of the doors of the Church to them: 2. Their acts and doctrine after their reception into office.

1. Primitive Doctors and Prophets were accountable to their Superintendants or Governours of the Church, for their calling or ordination into it.

Saint Chrisostome sayes [...], Chrisost. 1 Cor. 12. [...], that when the Divel had minted a great deal of false coin with the currant gifts of the Spirits in the first times, so that men wanted a touchstone to discern the true prophet from the false, God gave the Church likewise a miracu­lous gift to seperate between the impostor and the true; which is alluded to Revel. 2.2. Thou hast tried them which say they are Apostles and are not, and bast found them lyars: the thing and manner too is plainly confirmed by that expression of Clemens concerning St. John, Euset.Eccles. Hist. that he used to go abroad into the Country (from his aboad at Ephesus) [...] To ordain such into the Clergy as the Spirit would give him secret indications of; yet besides this, they had it seems some establisht publick Canons to be a standard to measure such by: The onely (or a chief and grand one) was that which 2. Apostles mention in words tan­tamount, 1 Cor. 12.3. & 1 John 4.1. The confessing of Jesus Christs Divinity and Humanity.

[Page 5] This seems to be a rule of a wide extension; but we must un­derstand it, 1. either negatively, that the denying these Capi­tals in Religion shewed a false Prophet, though the affirmation demonstrated not a true: or 2: (which fals in neerer with the words of those Scriptures and the sence of antiquity) that God in those time would not suffer any fallacious Spirit, to be able to preach those foundation Truths, not onely to discover those persons that belonged to Satan, but to evidence that those truths did onely proceed from God; [...], [...]co. Epist. 4. Policarp. Ep­ad Philippe: Soc. Hist. Ec­cles 7.32. was said long agoe by Policarpus: Socra­tes would have this place antiently to have been read, he that dissolves Jesus, which if true, would make up another Reason. 2. For their Carriage and Doctrine, Sentiments and Actions; It shines cleer from the rays lent it in this Chapter, v. 26. The Apostle corrects the confusions, exorbitances of such; How is it then brethren; when ye come together, every one of you hath a Psalm, a Doctrine; & v. 29. Let the Prophets speak two or three, and let the other judg; This was not a mixt preaching of divers at one time, as some persons of a separate profession have of late thought and copied: But an excercise for the tryal of pro­bationers in the Schools, how far their proficencies answered either their own ambitions, or their friends expectations; The Pseudo St. Ambrose runs it up to a Jewish Original, whose can­didates for degrees and their novices too, Ambrose in 1 Cor. 14. Drus. Pral. were by an Assembly of their Doctors posed; and sometimes for their clearer under­standing they asked them questions vicissim, and their Seniors naturelly putting all together, passed their grave judgments on them; This account seems to untie that knot of our Saviours sitting among the Doctors, and interrogating them at 12. years old, Luke 2.46. which expounded for a Scholastical exercise, will not seem very insolent; these Jewish posers were called [...] from [...] inquirere; and by analogy to this the judging of the Prophets in the verse may be without constraint interpreted; But farther ver. 32. the Apostle saith, The spirits of the Prophets are subject to the Prophets; (i.e.) not onely to the Prophets that possessed them, so that they might command their own Spirit to stop when they pleased, that place might be given to another Prophet to take his turn in speaking, and not [Page 6] after the wild fury of the heathen affllations, whose spirit was a storm within them, forcing them with impetuous hurricans be­yond the conduct of their natural bent, and not conducting them by silent and pleasing gales, like the waftings of the holy Spirit; But it signifies a subjection of their Spirits (ie. their prophecies the effect of their Spirit) to the judgment and discussion of o­ther Prophets: First to enquire into the verity of them; or secondly, to add improvements or elucidations to them; some­times a thing being revealed to one, but the full extension of this in its use or latitude was to be interpreted by another; As in this Chapter it appears, that many of them abounded with miracu­lous gifts, but the true Uses and Limits of them they received from the Apostles ministration, who subdues them here to a true and orderly use of them. And this practise reached down to Tertullians days, Tertullian de animâ. who tells us, That the pretensions to all Inspi­rations (and his age abounded, and himself was not free of such) were opened before, and submitted to the Censure of the Church-Rulers, and according to their palate for them accepted, or totally cast out. And this is more then was in the Principle laid down: For we see extraordinary Gifts were subject for tryal not onely to extraordinary persons (as the Apostles were, which slints the wonder) but even to ordinary and stationary Presi­dents; for so it was in the Prototype of the Jewish Church, where their great Sanhedrim had the judgment of Prophets re­served to the discussion of their Chairs: Which was the mean­ing of that saying, (not prophesie, as it is vulgarly thought) That a Prophet could not perish out of Jerusalem; that is, notle­gally or judicially, for violently he might: Which saying of Christs has its strength founded on the soveraignty which the Sanhedrim had over the Prophets.

Use I. Me thinks, when persons immediately inspired were so humble and free in their Regulations by Superiours; those who have no claims to such an elevated sphere, should not withdraw their necks from the easie and profitable yoke Christ has put up­on them, but be accountable to their present Ecclesiasticks for either of the Heads, of Ordination and Instruction.

Let me freely speak a word of each, before this Reverend and Learn'd Assembly; not that I hope any of you need incentives [Page 7] to draw to this Duty, but because the times we have lived in needed, and perhaps the present have not had a perfect deletory of this Error.

• 1. For Ordination: However some persons may look upon it but as a perfunctory Ceremony, yet the Right is of hoary Vene­ration, and necessary Institution. The Jews derive it as high as Moses's laying his hands on the 70 Elders; and make it so ne­cessary, that they admitted no person into their Sanhedrim (greater or less) without it: Which I urge in this instance, be­cause some persons thereby think they wound us with our own weapon: Ordination (say they) being proper, not to Ecclesi­asticks among the Jews, but to Senators of the Long Robe, nay indeed to all Officers; But now it is thought impertinent to the last, and why then with so much acrimony and fixtness to be required from the first. To which I say, That as the Priesthood was an Office, so it was contempered to the condition of other Offices; but as it was a Divine Office, so it was distinguished from the common ordination both in the substance and shadow; for first, the learned know that there was a different form of words in the Jews Rituals for those several kinds of Ordinations, and a divers latitude expressing their power; The Church Or­dination was called,
  Mr. Selden on Husih.
  [...] A Faculty of discerning about things bound or free. And secondly, the Priest had an appropriate Ceremony (by the filling of his hand) which we never find received into any Laick Ordination.
  Scrarius in Josh Scal. Elench Tribaer.
  This Rite, the Symbole of Office, the Jews Church set at so high a rate, that when in the Emperor Adrians time an Edict (on for­feiture of life) came for repressing Jewish Ordinations, (that is, the continuation and succession of their Church) R. Jududa for ordaining Five Presbyters (and so keeping their coal alive) gain'd the title of [...] The Ordainer, and is loaded with the titles of,Most holy, &c. and all appellation proclaiming an honorable estimation. I cannot insist here upon the several requisites they exacted from the Ordinand, their questions, forms of approbation or rejection, their garments, and expressions of joy or mourning by their white or black raiment. All this is alluded to, (and was plainly understood by those who were con­temporaries to those Solemnities) Rev. 3, 4, They shall walk [Page 8] with me in white, for they are worthy; (i. e.) approved, as the Jewish Candidate was, who when approved remaind walk­ing in his white garment in the Parlour for tryal; but the repro­bated went out with mourning, and clad in Sables; nay, when many of the Jewish train were discarded by our Saviour, as of pomp rather than use, yet this was adopted into his Family; required of those that were called immediately from Heaven, Acts 9.17. thought a Prophetick Trumpet had sounded his Ex­cellency,
  Hormisd. Pont. c. 1. de cler
  2 Tim. 1.6. And the primitive severity was such, that a temerarious intrusion into the Church without Ordination, was a perpetual exclusion from the Ordination of the Church: Nay the very Heathens would not ape Gods Priests, and leave their Ordinations behind, but retaind it in a very solemn and grave way,
  Alexand. ab. Alex.
  and called it Dies Natalis, the birth day of their Mi­nister.
• 2. For Doctrine, there is great need of searching after this, that wandring brains may not homilize in their own sence; for if the fountains be poysoned, what will become of those that drink; There is a spiritual circulation of blood as well as bo­dily; what is in the head of the Minister, will not be long absent from the heart of the people; especially if it be bad, for that like venome is easiest imbibed: Therefore all the Jewish Pro­Phets first brought their speculations and nailed them on the gates of the Temple,
  Calvin in Is
  that they might be pryed into by every eye, be­fore they past Canonical: But the Authentick Iustration was by the great court of 72. that had their rules prick'd down to examine by ;
  Maimonpraf in Misd
  excellently described by Maimonides: And they counted a false Prophet such a Wolf, that they thought it pious to way lay him with any toils and traps: and therefore that was not an envious insidiation which they laid for our Saviour, in sum­moning false witness against him; but a peculiar Stratagem they had for the discovery of any (supposed by them) grand Iin­postor;
  Acts 6.13.
  to tell a lye (as the law sayes) to find out the truth: Heretical Teachers they punished with excision; nay, their censures persecuted them even unto the confines of another life;
  Pirk Ave. 1.
  for thus bitterly they prognosticate their Doom; [...] Who explains the Law against its mind And reason,
  R. Elics in Avc 3.
  although he have in always in [Page 9] his hand, and perform many good works, yet he has no share in the world to come: Therefore the Pillars of the Gospel Church do so much labour to uphold the faith; command to keep the form of found word; and the first Church so meek and unpersecuting, did not think her self too tetrical; when she pronounced those sentences against pertinaciously heretical Doctors; that their blessings might not be received by the people, nor their tombs visited, though they should die Martyrs for other Articles of Christianity, &c.
  Concil. Load. c. 32, 34.

Use 2. Yet another lesson may be attained by us before we part with this; from the persons exercising this government, as the last was from those over whom it was exercised: The Apo­stle holds the reins in his own hand in this Chapter, and ver 29. Let the Prophes judg: and 32. They are subject to the Prophets., Salmas. app [...] Then sure the lay-mans claim to Church Government is usur­pation; and those Criticks delude us with a false scheme of the first times, who in their Horoscopes say such was the figure, and that the Lay-man was ascendent in the Nativity of the Church: I demand, did they rule the Apostles or not? if they did not, then they can have no Scripture for ruling now, since all Scripture was written during the Regimen of the A­postles; And for the Records that next succeeded, I shall quote but one from an ancient Role.

[...], &c. Constit Ap. 2.47. On the Monday Consistories let the Deacons and Presbyters be present and judg: This is an account of the first word of the Text, with its reflections on the faces of what an­teceded and followed. Now the service or office at the Sacra­ment follows.next, Else when thou shalt Bless;

Bless,(i.e.) Pray at the receiving the Communion, Bles so Iin­terpret it now; for although [...] be not so streightned in signification, but as long as the Hebrew [...] to which it an­swers, and so in Scripture signifies either to praise, wish well, or do good to a person, yet by a Jewish custom and accep [...]ila­tion it come to be narrowed in application: thus; before their meals they used a Grace which began thus, [...] Thou art blessed and praised O Lord; and this Prayer they called by the name of [...] a sanctifying it; from whom [Page 10] in their Rituals this word was traducd to thire holy things which came to be eaten; as 1 Sam. 9.13. [...], to praise God, or give him thanks for the Sacrifice; from them tis borrowed by the Apostle St. Paul, 1 Cor. 10.16. for the Eucharist; The cup of blessing which we bless; and by Ecclesiastical writers almost appopriated to the Holy Communion; so this word to a holy use; and in Justin Martyr, and Clemens Romanus is expouned by [...]. Occumon: Apol 2. ad Ant. Constit. Apost. Beside this will be made more conspicuous, in expounding the next word of the text, till when I desire may not be vext with any scrupulous sollicitation, but on the presum'd verity of it, rather to entertain your selves with this practical note.

That in the first purest times, receiving of the Sacrament was the frequent companion of Church Prayers: For our fore-fathers thinking the blood of Christ to be the best Rhetorick could be used to God, and that he was like Admetus: held up his son to him in the offertories of their prayers, especially their solemn, general prayers for all the great necessities of mankind; as we still have these prayers as the handmaids on our Communion: they mounted their prayers on the wheels (as I may speak) of Crist blood, and of prayers were used in the presence of the Ca­teachment, exorcises, &c. but the Communion prayers was onely the service of the fideles; the Eucharist the chief ingre­dent of this office: and therefore in the Dialect of the fathers Orationes Sacrisiciorum and the Eucharist, are but coincident terms to signifie one thing. Tertul. de Ora [...]ion. 6.14.

Use. If Church prayers and the Eucharist were by God thus hand-fasted togather, why should they by any man be after­wards put a sunder? if prayers must be frequent, then why the Sacrament so great a stranger to most of our Assemblies? Would to God we might by this argument be sollicited to confe­derate them again; for, from the beginning it was so; Every day was the Virgin Churches practise, Acts 2.46. which the the Syriaque interprets of the Eucharist: And why joyed with religious duties there, if not meant of one? In St. Basills time, [...], four [Page 11] times a week we communicate, besides on Martyrs dayes: at A exandria twice; then once every Lords day; afterward it de­scended to thrice a year, Socrates Cor­cil. Lat. in a latter Councel to once, and now in our unhappy times not once in: twenty years in many places: thus a great flame by succession was reduced into a spark, and afterwards vanished into pale ashes.

But God be thanked that your zeal has promised life again to this grand piece of devotion; this dayes practise is our Matricu­lation again into our old duty; what is done in the mount this day, I hope is but the pattern of what is to be set up in your lit­tle dispersed Rural tabernacles; Since you thus aim on high, give me leave to imp a few feathers to help mount your flight. Innocent Adams was said to possess a symbole of this Sacrament, and therefore needed it: And lapsed Adam expulsed from it is made by Jews to mourn for his excommunication 300. Gregor years on the mountains of India. The Jewes contempt of their Passeover was punisht with a Cherith, Exod. 12.15. which the best Criticks stretch to its utmost capacity of civil, spritual, and eternal excision without Repentance; Buxtorf. of Cher. and when in their disper­sions they could not have a formal Passeover, their writers tell us they upheld the memorial in a commemorative one, that hindred from doing what they would, they might shew their affections to it by doing what they could: This Practice has kept for us the Annals of Christs Ministry; St. John reckoning them by Pasches; and our blessed Saviour himself traveld once (that we read of) 56. miles to observe one, John 2.12. The Suspiria Epoptarum, Causab. exerc. 9 tra. Baron. or breathings towards the Communion was a Proverb among the Primitives, so flagrant was their zeal for it: Nay, the Heathens had and communicated frequently in a Sacrament much of the same species with ours, with great purifications for it, rejoycing in it. The great wickedness and especially uncharitableness of our people calls loud for this Catholicon, Julin firm. that feast of love to combine us together; of which sin, it may go for no light suspition that those breaches have been the judg­ment. Some person it may be now might fear, that from this whetting them to the Sacrament, I should pass to some more minute considerations by way of preparing you for it, but I am not so vain to think that you either do need that, any more [Page 12] than I am fit to perform this: Such a project might well suit the occonomy of a Country charge, not a Convocation of Clergy, whose duty it is habitually, and whose care it was actually to possess themselves of time, on purpose to secure the interest of so great a design; I am like the Apostle, discoursing before Prophets men of great gifts, and therefore waving this, I must consider that; for it is the next and third circumstance that was propounded in unfolding the text; The Minister or the Priest performing the mysterious celebration, and he is expressed in the word thou; Else when (thou) shalt bless.

Thou) Now the sence of the Text like the rising morning begins to open its eyes wider on u [...]; this is the word (as in Ita­lian locks) that will help us possess the treasure; for as the per­son is here found to be, so will the whole action be denominated: he will prove that to be an Eucharist, and that will lend us some­thing too to assert him a Priest; But for the present so I assert him to be from 3. apparent arguments lodged fairly in the bo­some of the words: first of all he is opposed to the sayer of A­men here, which being the duty of the people, the opposite to it must be the Priest. 2. The learned must confront the Idiot or unlearned in the Text; and 3. His place proves him so; for if the Unlearned, Idiot, the sayer of Amen take up all the people, and possess but one place (or Room) in the Assembly, then the vacant chair must be left for: the Minister, to omit the force of the context, that the Apostle is speking of spiritual ex­ercises, of Prophets, and of Blessing, the Priests Act; Suppo­sing then this assertion redeemed from some obscurity, I shall pass but this one observation upon it.

That in the time of dispensing extraordinary and Miraculous Gifts, Observ. yet God was pleased ordinarily to make the Ministry the seat of these: For of such gifts the whole chapter speaks, and in such persons the text incircles those gifts; the wind of the spi­rit is free, but here it was pleased to become a trade wind, and to blow (commonly I say) from one corner; for besides what the text seems to favour this in, there are two circumstances more to help conclude it. First, the Scripture is clear, that these gifts were ordinarily distributed by imposition of hands; Gods hands never coming empty: And it will be as easily [Page 13] yielded that though laying of hands was sometime on other per­sons for their significations, yet on no whole tribe of men else (and upon all those) hands were laid. Secondly, But the Pro­phets Disciples had a particular cultivation into which fallow the seed of the Spirit did ordinarily inject it self; their breed­ing in Universities, Schools, was an ambush as it were, laid to catch this spiritual wind; Instructions, and Tutorage, and Prayer, and a sedate Spirit lead to it, which are the effects of those fraternities: Thus when Saul came within the air of Ca [...] ­mel he was inspired, 1 Sam. 10.1 [...]. But the wonder was, who was his Father, that is, his Master? or how he came to be so without one [...], for the Disciple is the Spiritual son of his Master; Basil. and therefore I suppose Acts 3.34. The Prophets are numbred form Samuel, not because he was the first Prophet, but the first Provost of a prophetical Colledg, under whose tutorage they became such, and so might well be said the Prophets from Samuel; Nay the Prophets, R. Kimchi, in 2 Kings 22. Jeremy, Haggai, Zachary, Malachy &c. that go one­ly for immediate Prophets among us, are by the Jewish writers enrold as members of their great. Assembly, and made such by Imposition of hands.

Ʋse. From whence that common Argument will be much in­validated, that men preach now by vertue of their gifts who are no Ministers; because we do not read all were Ministers whom we find in the first age to have preacht from their gifts: For if God was pleased to Center his Gifts ordinarily in the Ministry, then the supposing them to have such gifts, will bid somewhat fairly (though not demonstrate) that they were of the Ministry: Besides, the people are said to do many things representatively in Scripture (as they do in Parliament) by such Members as a­mong them are capacitated, and not that every one is fit for eve­ry thing; So I conceive they try Spirits, prove all things, which are other popular arguments in the former plea; that is, by their guides whom God has enabled so to do for them. The common voice of late ran that the People were the Church, let that be made good when it can; I am sure the Governours of the Church and Ministers do pass for the whole Church in Scripture and primitive language: What God commanded Moses to tell [Page 14] the congregation of Israel, Exod. 12.3. he report onely to the Elders, vers. 21. And it is to be supposed that Mases understood, and disobeyed not Gods command: So St. Chrys. expounding that Speech of Christs, Tell the Church [...]; That is, saith he, those that are the Presidents of it. A number of those trivial reasonings might find their answer here, but that the Topick is large, and right Logick would first state the question before it determine; Chrys. Hom. 6. in. March. all which I have not time for: All I assert is the unconclusiveness of their Argument; e­specially when persons shalter themselves under extraordinary gifts, who have not been guilty of so much as ordinary, whom as a mean Subject I shall take my leave of, and think my time better spent in conversing with those of a higher illumination, which will be presenred me in the next words of the Text; actings by the Spirit: Else when thou shalt bless with the Spirit; with the sprit) thats the manner of this Office, or Service; The context speaks it to be a miraculous gift of the Spirit; 1. By speaking by a suddain elocution; 2. in a strange lan­guage: and antiquity stamps that image upon it too; [...] St Chrys in 1 Cor. 12. of old there were many that prayed in the Persian, Roman, and other languages; nay they could tell the secrets of the heart: all this is not an ordinary work of the Spirit.

From whence I shall but ventilate this onely probleme; Whether this do not justifie extemporary prayer to be the pray­ing by the Spirit, and thence condemn all fet forms? I answer no; For first, Praying in a tongue (miraculously given) is here the chief note of praying by the Spirit, not a volubility and afflu­ence of expresson; let those that would bind us to this, bind themselves to that. 2. If any man now pray by the immediate Inspiration of the Holy Ghost, than that written, is Scripture, and then we may have new Bibles; but if men pretend not to such actions, why are the people deluded with the quoting these examples. 3. The mediate acts of the Spirit are no less the Spirits acts, than his miraculous; as Christs going in a Ship was as truly his passing on the water (though not so wonderfull) as his walking on the Sea. Now thus he may pray by the Spirit, that prayes by a Form; if he pray for such things as the Spirit [Page 15] hath told us in the Scripture are pleasing to God, and for such ends, and with such conditions, and such words; many patterns of which we have dictated difusedly up and down in the Word, either as prayers for us, or model, to us; And all this is praying by the Spirit objectively: But besides, when he does enlighten us and enliven us (not extatically but) rationally, and in the way of men, not Spirits; then we pray by the Spirit enabling us sub­jectively. 4. This way is better for us; For first, afflations were not by way of habit to be used when the person, but when the Spirit pleased; which must be sometimes prepared for (not ex­cited as I suppose) by Musick in Elisha, and sometimes waited for as by Jeremy 10. dayes, cap. 42.7. Who would be content to abstain ftom a voyage to Heaven so long, waiting till this Miraculous wind should blow. Tis 2. more honourable for the people; for such gifts pretended, supposes them Infidels; 1 Cor. 14.22. And so indeed they have been made for else what needs the making new Churches? By a just judgment God has suffered those to debase the people whom he honoured, be­cause they honoured whom he would have debased. Tis 3. more sure for us than even an inspiration or voyce from Heaven to a­nother, 2 Pet. 1.19. That which is Inspiration to him, is but Tradition to me; and if it were true, I am not bound to be­lieve it, unless it were delivered to him to be communicated to me; and it may be the suggestion of a black Angel who is ship-wrackt already, and therefore is kept a while from sinking with the joy of seeing others swimming: But man teaching has the ven­ture of his soul in our Boat, and he cannot wilfully ruine us with­out damning himself by compartnership. 4. Tis more orderly, as appears by the confusion in using those truly miraculous gifts in strange tongues, and those again had like to have rebuilt old Babel. The first ages after the true gifts vanishe were so pestred with the putative ones, that they were feign to reduce things to a common standard, rather than let every man measure according to his private bushel; from whence proceeded these cause of new prayers and Psalms that every day flyes from the furnace of private brains, Concil. Laod. 18. Conc. Milevi [...]. therefore the Church appoints that [Page 16] the same Prayers be made at Morning and Evening. And in arother Councel Placuit ut preces qua probatae fuerint a concilio celebrentur; such prayers were onely to be used publickly by the Church, which were ratified by the Councel: So in a 3. Qui­cunqite sibi preces alicunde describ.t, eis non utatur, nisi prius cum instructioribus fratribus contulerit; let no other prayers be used unless upon collation first had with our more learned brethren But there is a better subject awaits me than this altercation, and thats communion, God send us a good and more of it. I shall fly toward it as fast as I may, thats the fouth particular I ob­served in the Text: the Service, the Priest, the manner of Ce­lebration, and fourthly the Communion; to that I come now, and desire you to bear with my ordering this, for that you will be sure to be invited to a better anon. Council Car­thag 3.

The Communion)Give thanks. I found that on the word giving of thanks, not singly, but with the aspects that the other parts of the Text have onit; we give thanks tis true, or ought to do for all benefits; for our Refections particularly: the jewes had then a large one, though many in late dayes have neglected it on the pretence of wanting Scripture warrant; but their Cos Hillol, Cup of Praise after the Pasch, our Saviour endenizond into the tribe of Christian Ceremonies, making the cup half the dividend of our Sacrament; the Apostle without doubt aimes at this, 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion, &c. But besides this, Eucharistia not onely in Scripture, but Church language is put for this Sacrament; Inat. ad Magnes. [...]. Let that be counted sayes a Father a sound Sacrament which is under the Bishop, or to whom he gives leave; And a­nother [...]. having done their Prayer and Thanksgiving (i.e) the Sacrament: 3. Eulo­gia (which is in the front of the Text, Just. Mart. Apol. 2. when thou that Bless) signifie in antiquity those parcels which were sent by the Deacon or Acoluthor of this Communion to the absent: [...]. sayes Justin; Just. Mart. Apol. 2. Damas 9 [...] and the reason of it is given.Ut se a nostra communione non judicent separatos, that they might not suspect themselves aliend from our Communion. And therefore because this was a thansgiving, neither did they use to celebrate on fasting dayes, or in lent (except Sundayes) because mournings and [Page 17] thanks givings were opposite; but in some places the contrary custome did obtain.

Use 1. The true use of the Sacrament first breaks out from the very word, that it is to be a blessing and lauding God; because he blesles us with it, therefore we do him in it; and that not onely for that great and inestimable benefit of the redemption of the world by his Son, whereof this is not onely the scene but seal: But there was another sort of blessing God, commemo­rated in this Ordinance by antiquity, which Pancirotius might have recorded among his deperdita. And that was the blessing of God for his creation, the agnizing his dominion over the creatures, by this little tribute of the creatures as a chief rent we offer up to him, to acknowledg our holding all the demesne of our life from him: Thus Ireneus urges against the Hereticks Who denied that God created the World, Irencus 1.3.34. this acquittance of the Church under her hand (and seal) confessing the contrary, by offering up daily to him the marrow of all the creatures and staffe of the world, in bread and wine.

Use. 2. But moreover the very throat of Transubstantiation seems to me to be cut from this denomination of this Sacrament, by destroying the foundation or basis that supports it; for if thanksgiving be the nature, and almost the whole office of the Sacrament, than it is not transmuted from what it was to become What it was not by any operative words of Institution: tis true this is annexed to the office of the Sacrament, but the whole vip­tue of that lyes in the Prayer (or Thanksgivings) of the Church, that God would be pleased (for his people) to effect this; Epist. ad Smyp. this

Ignatius sence: The prayer wherein the Church and Bishop agree, prevaileth to make the Sacrament the Bread of God: The Eucharist denominates the whole action, because the thanks­giving was that which consecrated. And therefore in some An­cient Liturgies after the words of Institution read, prayer is made that the Elements may be sanctified by the Holy Ghost for Liturg such and such effects of grace in the worthy Receivers. Cassander de Liturg. There­fore that the Papists infist oil of its being cald a Sacrifice among the Ancients is hugely frivolous; for they call it so before it was consecrated, When barely presented or offered by the peo­ple to the Minister, or by him to God: Beside, some of the them [Page 18] remember a very curt office of St. Peters consecrating the Lords Supper with the Lords Prayer; Gaegor & Isidore. but from the feast tis time to behold the guests which come in the fifth or last place, and they are the Communicants, charactered here by their names, the Ʋnlearned; and secondly their place, The room of the Ʋn­learned.

1. The Unlearned Their name The unlearned, Idiots it is in the Greek; which word by custom sounds but coursly toward the vulgars credit, (as blasphemy and the like) but in the Original sence means one­ly the Unlearned, or indeed the Laick; the populacy in oppo­sition to Ecclesiastiques, we translate it the Unlearned. [...], Lucian Dial The wise men call the mul­titude or common people Idiots, sayes a good Critick in the Greek tongue: The Hebrewes gave them a contemptible name by Origination, which yet custome mollified into a fri [...]dly re­ception from the Commons. A son of the Earth, as terrae filius, found civilly in our Universities [...]. R. Lipp. Numb. 128. An Idiot cannot have the name of [...]. because practise does not do well without Theory; nay, they made the very name Idiot turn Jewish: [...] is read often in the Rabbins; well the name of Idiot or Unlearned is a description of the Laick, and a distinction of the Minister or Prophet from him, &c.

Use, And may it be so still; never could I say it more op­portunely than in such a learned Assembly, that this distinction may be alwayes retained between the Minister and People, that they may be the Unlearned (not simply but) in comparison of the Minister, and these obtain the title of learned in contra­distinction to them: It is a sad thing when the Ministers are praeceptores discipulorum (the Masters of Schollars) before they have been discipuli praeceptorum (the Schollars of able Ma­sters:) Young Physitians (the old saying was) had need of new Church-yards, and raw Preachers of a new Hell; There­fore God placed the Rational upon the High Priests brest with Urim and Thummim, that there should be light and perfection in those. The Jewes had but a sowresaying concerning an illite­rate Priest though he were the High Priest; and their lowest Priests were high enough to what our Gospel Ministers are in the account of some; [...]. if a Mamzer, Hacks R, Lipp a bastard [Page 19] be learned and the High Priest not, he is the better man of the twain. It is a vain thought of those who think it suffices him to be honest; for he had need of a good skull that must knock heads with the infernal Serpent; such hurt as much by their silence as they benefit by their conversation, 'Twere a wonder almost beyond credit to say what learning the Jewes required in any they ordeined: But so did our Saviour, though some are pleased to take Sanctuary under him and his blessed Apostles for their ignorance; an excuse worse than the crime; before he commissionated them he instructed them, and therefore the Saxon Bible call them by a pat name Learning Chnitas, Learning Servitours; and for himself, not onely all the treasures of Hea­venly Wisdom were lockt up in him, but he gave demonstra­tions of all the learned Books and Writings of his age in his Works. These are feald up to the ignorant, and therefore I shall point at one or two of them; Mat. 5.18. Not one jot or tittle of the law shall perish: 'tis a perfect transcript out of the books of the Jewes, &c. [...]. The Book of Deuteronomy ascended before God and said, Jalket in lib. reg. Solomon desired to blot Jod out of her; to whom twas answered, that a thousand such as Solomon should fail before her: So Mat. 6.15. our Sa­vour speaks of laying up treasures in Heaven; tis a duplicate of that Talmudick saying, or rather this of that, [...]. &c. Talm Mas [...]. Mubaz answered his friends who com­plained that he gave too much to the poor; My Ancestors, said he, layed up their treasure on Earth , but I mine in Heaven; they layed them where the hand of the thief might invade, but I where the thief cannot break-through and steal: Nor do I expect to be choakt with a reply that all these writings were after Christ, for the sayings might be before him, and so preserved by them, who tis unlikely would go to filtch them out of him: In short, ignorance is virtually every errour; and therefore let us not change names with the people to occupy the place of the Unlearned; which leads me to the last head, the description of the Communicants by their place; Else how shall he that occu­pies the Room of the Ʋnlearned.

The Room)The Room may seem onely to be a paraphrase of the unlear­ned to unwary Readers; and indeed some very learned have [Page 20] been imposed on by other places to misinterpret this; so Buxtorf in his Rabinical Lexicon radix [...]. interprets it simply the un­learned, and from him Dilherus in his Eclect: because the He­brew use this, expression without Emphasis: [...]. is to be with his Father; but it has here its energy and weight, D Camius in Esay. and is another distinguishing mark of the People and Priest; it was transmitted first from the Jewish Schools and Sy­nagogues, whose Doctors had the uppermost rooms, as our Savi­our notes, quipping therein their pride (these loved it) not dig­nity; Else he would not have taken up his own seat among the Doctors, Luke 2.46. nor would it have had, a remark set upon it, had their seats been promiscuous among the people; for the or­der was, that the Rabbins and Doctors sate on a Throne by them­selves, with their faces towards the people; and their Schollers on Forms or lower seats gradually, with their faces from the peo­ple, towards, the Hecall or Sanctuary; but the People sate or lay on Mats under them, within the cognizance of the Doctors; and therefore tis St. Paul prescribes modest and decent behaviour in the Church, because of the Angells (i.e.) their animadversion. of their carriage: The same place befits not the Scholler and the Master, and thereforeiour Saviour Christ copied out the same state and respect of his Officers: they who reteind the signatures of the first Church in lively Characters do punctually so express it; [...]. Igaet Let the Bishops Throne be set in the midst, and the Presbyters sit on both, sides, the Deacons standing; And let the people sit on the other side, viz, in the body of the Church; whence the Scriptures calls them [...] the Greek Fathers [...].and the Latine Prasi­dents, Teroul from this distinction and eminence of place: And some learned men think that position of the Church triumphant signi­fied Rev 4.4. was but a copy of the position and site which was in the Militant in the first ages.

From which (not now seeming in considerable) circumstance of place, these three Corollaries do seem to me not incongru­ously deducible:

• 1. That there is no such thing as a Lay-Elder in the Church; theres no place here but for the Minister and Idiot, the Plebs and Ordo in Tertullians language; another Herald in [Page 21] Scripture must be got to marshall this amphibious Novelty, and assign its seat and place in the Church; St. Pauls El­ders must be teachers, and have double honour, that is, of respect and maintenance; which whether these shall have, let the Minister consider well that admit the one, if they can be as willing to digest the other.
• 2. This exposition teaches us our place; as well to as from others: When the Clergy broke in upon their superiours, no wonder their inferiours invaded them; a propulsation of the first air sucks in the next into its place, and so did our selves give the invitation to our own thrusting out, for the place thus delineated, did cleerly distinguish the Clergy among themselves, all in, but not of one place; but a superior place, and an inferior, and so Persons: so the Jewes had Priests and chief Priests; a high Priest and h [...]s Sagan; there were Rulers of the Synagogue (the Officers of the 23.) and Rulers of the People (that is, Officers of the high Court of 72.) yet both sometimes called Rulers in­differently, without observing this distinction; we see identity of name, is hence but a bad argument for a Sameness of dignity; and among our Saviours extraordinary Officers there was a scale of, First, Apostles; Secondly, Prophets; 1 Cor. 12. and much more among his Ordinary; when St. Paul sayes the Deacon had obtained a good degree; thus the Ancients paraphrase it, 1 Tim. 3.13. [...]. higher Station in the Presbytery or Episcopal Chairs.
• 3. Heres a perfect aquator dividing the Minister and People into two hemisphaeres; Confusion has laboured to make them differ by joyning them together; but the Scripture preserves our liberties by retaining the ancient markes and boundaryes; we are there, distinguish by names, qualities, commissions, duties, maintenance, and here by peculiar place; but to adorn this Province, were to light a Candle to the Sun.

Onely for conclusion let me make it my request to God for my self first, and then for us all; that since the people are more affected with, and will be sooner concluded by sensible and visible arguments, then the most real and speculative demonstrations, that we would make it our business to distinguish our selves from them, not onely by habit and place, but by these three or four [Page 22] other differences, with which I shall put a period to your pre­sent trouble, and desire to make a beginning to our future con­versation.

• 1. That we would difference our selves from them by our callings and business: as that is not of this world, so we should not be, but like men abstracted with the hopes and promotions of another; neither drowning our selves in the agitations of this life, nor devoted to pragmacy or policy: Let us give up our main attendance to reading, doctrine and exhortation, 1 Tim. 4. 13. And not [...]
  Apost. can. 6
  as the Apostles Ca­nons phrases it, to the revolving the affairs of the world in our minds; you know how many of the ancient Canons forbids the implication of regulars in seculars, commands them wholly to attend on divine ministrations; I shall but point at their instan­ces, because I doubt not better known to you than my self: An­cient Canons excluded us from Merchandizing, Farming, War­ring, from being Guardians, Executors, studying the Law and Physick, that those might not be pretences of avocation to our selves or scandal to others. The Apostle to Timothy, 2 Tim. 2.4. sayes, no man going to War should entangle himself with the affairs of this life; the word is [...],
  Theophil.
  on which an Ancient thus descants; the word, saith he, is taken from an Adder lying in the way, which does first deceive us by her innocent appear­ance; Secondly, retard us by fetterring us in our course; But thirdly doth sting us with Mortiferous poyson: So hard a matter is it for us innocently to mingle our selves with the world.
• 2. Go beyond them in holyness: The Scripture calls us An­gelis, let us labour to be so in purity; to heal with the tongue onely is an easie way of Physick,
  St. Austin.
  and that which a dog can do as well as we: Tis the Scripture record, that before the Priest went in to offer for the people, he was to wash himself first in the great sea or lavour; and a Jew has this note upon it, that it was all made of locking-glass metal, that so the Priest might see and wash off every spot in himself,
  Philo. in vit. Moyses.
  who was to offer up prayers for the sins of others: If Moses by conversing with God once gained Divine reflections, how should our faces shine that visit him daily.
• [Page 23] 3.
  Eusib. Eccles.Hist.
  Let us be industrious, vigilant ( [...]) over our flocks, that so the infernal Wolf may not carry away any of Christs Lambs, 1 Tim. 3.2. If the Bishop was so amazed when he was to give up his account to St. John for the young man concredited to him, who lapsed without his fault; with what faces shall we look upon God when we must answer for those who perish with ours; — fas est & ab Hoste doceri.

Let us be awakened by the industry of those that have taken so much pains to seduce to error; and let not any do more a­gainst God, than we shall be ready to do for him: Shall any false light (those ignes fatui) outshine the fixed stars whom God holds in his right hand; our peoples necessities are great, that we should ply them with Cordials after such plentifull vials of poyson exhausted, and so long floting in their veins: their expectations are great from us, that at such a general Resurrecti­on from the dead as this is, they should hear the Angels every where sounding their Trumpets; That our sound should go forth into all lands, and our lines even unto the utmost parts of the earth. Prudence and justice to our selves calls for something more than ordinary sedulity: that may undo the hard fate of 20. years prejudice that has seized upon us, and by undeniable testimonies be able to confront their false prescriptions; the se­curest men among us, and that are resolved to sleep, love to hear that their dogs are abroad and barking.

4. Let us be meek and peaceable, not litigious brawlers, or going to the extremities of the lines of strict justice; let us not vex the people, lest for gaining our fleece, we lose our Lambs; Let this high Charity extend it self even to the gainsayer, 2 Tim. 2.25. As a fierce Mister oft drives that out of a Boyes head by fear, August. contr. Manich. which he would drive in by anger, so may our case be: Ministers must not be [...] Ketftv, riged in judg­ment either as to Spirituals or Temporals, sayes Policarpus; Epist ad phil. though many love to fish in troubled waters, yet few do to drink them: Let us therefore who are of the Ministry labour to dis­pence this water of life as cleer and limpid as we can, free from the dregs of our own passions and perturbations: Twas observed that some of the Fathers were so fierce against sceming Here­ticks, that before they had done they left them real ones. But [Page 24] meek St. Austin was of another spirit, more sweet and domi­table; when writing against his most surious Antagonists the Manichees, yet sayes, Let those rail against you who know not the hardness to find out truth, and the easiness to fall into errour: Not but that the obstinate and leaders of those may and are to be rebuk't with all authority and shiarpness: but it may be sharp and meek; nay, tis then sharpest (for it cuts deepest) when urg'd meekly; it makes the Iron (in a good sence) enter even into their soul: As the blunt knife may grate and bruis;e, so may the blunt man; but it is the fine edg which is sharp; and whilest for its fineness it is least seen, for its acuteness it is most felt. Thus our children which have been long striving with us, will willingly throw us the stick, when they see we yield it to them; our reputation, estates, love, will be regained by the same means by which they were first gained; Namely, by Humility, Piety, Charity, and Industry.

God will bless us for doing our duties, and we shall bless God for restoring us to our Liberties; and his sacred Majesty for set­ling and defending us in them, and our most Reverend Father the Lord Primate his grace for his effectual contributions toward them, who like another Zerubbabel or Prince of our Captivity, made it his care in England to feek out all this poor Churches exiles, and has led them with him into the land of their Nati­vity or Possessions. Thus the Land and Church may have out­ward Peace, our Minds and Consciences inward peace, and our Souls and Consciences everlasting peace: which blessing that we now so much know to value by the want, may he help us to improve to his glory when we possess it: The God of Peace, for the sake of his Son, who is the Prince of Peace, to whom be Praise and Dominion both now and for ever; and to move in a circle ending as; we begin. Whilest we thus bless with the Spi­rit, let the people who occupy the Room of the Unlearned say, Amen.

At this our giving of thanks Amen, Amen.