saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 36. in 1 Ep. ad Cor. p. 487. l. 3.24 484. l. 5. that one may be said to sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though all sing after him so that the voice comes as it were from one mouth all which testimonies sufficiently convince us that what we do in this particular is sutable to the practice of the whole Church of God in Antient times 3. This custom doth commend it self unto us from the consideration of the benefit which may accrue unto us by it For 1. We hereby shew that Symphony which Christ requires in our prayers Matt. 18.19 that they may be prevailing and that we fully do agree to the Petitions that are made in our behalf Rom. 15.6 and praise God with the Minister not only with one heart but with one mouth 2. Our attention is hereby both quickned and engaged which might be apt to stray the more if we should bear no part in the whole Service for when the people bear a share in the performance of this duty Combers Comp. part 1. p. 177. They must expect before it come that they may be ready when it is come they must observe that they may be right and after take heed to prepare against the next Answer they are to give How pious therefore and prudent is this order of the Church thus to intermix the peoples duty that they may be always exercised in it or preparing for it and never have leasure to entertain those vain thoughts which will set upon us especially in the house of God if we have nothing to do Object 3 Our Saviour reprehends the vain Repetitions of the Heathens in these words When you pray § 3 use not vain repetitions as the Heathens do for they think to be heard for their much speaking be not ye therefore like unto them Matt. 6.7 8. Now of these vain repetitions the Common Prayer seems to be guilty say Dissenters 1. In the frequent use of the Lords Prayer that being there appointed to be used four times in the Morning Service viz. after the Absolution the Creed the Litany and in the beginning of the Communion Service 2. In those words used in the close of the Litany O Christ hear us Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us and in the frequent repetitions of the Gloria Patri To this Objection I Answer Answ 1 That our Saviour cannot be supposed to reprehend such repetitions as these are proceeding from a fervency of Spirit 1. Because he himself used the like expressions when He prayed most fervently for the Evangelist St. Luke informs us That being in an Agony he prayed more earnestly Luk. 22.44 And Matthew doth assure us that He repeated thrice the same Petition for he saith Matthew prayed the third time saying the same words Chap. 26. vers 44. This therefore cannot be vain Repetition unless our Lord himself did practise it in contradiction to his own command Moreover our Saviour sung an Hymn with his Disciples at the conclusion of the Sacrament according as the Jews were wont to do at their Paschal Supper Censent viri eruditi cantatos à Christo hymnos qui paschate cani solerent à Psal 113. ad Psal 118. inclusivé Synopsi Cum in plurali dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde colligi ipsos una hymnum omnibus notum cecinisse quomodo Christo accinere potuissent discipuli si ille novum insuetum hymnum cecinisset Buxt de coen Dom. §. 84. which Hymn began at Psal 113. and ended with the 118 Psalm This saith the Learned Buxtorf was a very Antient custom mentioned in the Jewish Talmud and there delared to be prescribed by the Prophets Now that our Saviour sung this very Hymn is highly probable say the Learned because he did in other things comply with the Rites used by the Jews in celebrating of the Paschal Supper and therefore may be well supposed to have done so also in this Case Now in this Hymn Psal 118. we find the same words in the four first Verses viz. for his mercy endureth for ever parallel to those in the end of our Litany and in the last Verse we find the same words again and indeed the whole Psalm is full of Repetitions as you may see v. 8 9 10 11 12. as also Psal 115.9 10 11 12. The sweet Singer of Israel affords us many like Examples so Psal 119. we have this Prayer teach me thy statutes v. 26 64 68 124 135. teach me the way of thy statutes v. 33. teach me thy judgments v. 108. O that my ways were directed to keep thy statutes v. 5. make me to go in the path of thy commandments v. 35. let my heart be sound in thy statutes v. 80. so that upon the matter we find him ten times repeating the same thing Six times in the same Psalm he prays that God would quicken him according to his word and loving kindness viz. v. 37. 88. 107. 149. 156. 159. And he professes his love of and delight in Gods Law in the same Psalm as oft as there be Letters in the Alphabet In Psalm 42 43. which are assuredly twins their matter being alike and they having no title to distinguish them we find the same thing thrice repeated viz. why art thou cast down O my soul c. Psal 42.5 11.43.5 In Psal 107. we find this Prayer four times repeated Oh that men would therefore praise the Lord for his goodness viz. v. 8 15 21 31. and lastly in Psalm 136. we find these words O Give thanks unto the Lord for his mercy endureth for ever four times repeated and that Clause for his mercy endureth for ever twenty six times To these Examples it is Answered Reply Presb. Comission p. 85. that there is a great difference betwixt what is unusual and what is our daily course of worship Answer Be it so nevertheless once usage is sufficient to shew that the thing cannot be unlawful or forbidden by the Text forementioned since Negative Precepts always do oblige and so that which they forbid can never be done without sin 2. The Assemblies Annotations tell us that some of these were common constant forms as well for ordinary daily praises in divine service as for extraordinary occasions and this appears from 1 Chron. 16.34 where it is said that Heman and Jeduthun and other men were chosen to give thanks to the Lord because his mercy endureth for ever So also 2 Chron. 5.13 they praised the Lord saying Psalm 136. for he is good for his mercy endureth for ever So Ezr. 3.1 they sang together in course praising and giving thanks to God because he is good for his mercy endureth for ever And Jer. 33.11 is mention made of them that should say praise ye the Lord for the Lord is good for his mercy endureth for ever from all which places it seemeth evident that Psalm 136. as well as
here in same latitude 3ly If any large expressions were used in our Liturgy concerning wicked men they might be justifyed by our Lords Parable which calls the man who had not on his wedding garment friend Matt. 22.12 because by coming to the wedding supper he professed himself a Friend by his saying to the Traytor Judas Matt. 26.50 friend wherefore art thou come when he professed friendship to him by a Kiss by St. Paul's saying to the Church of Corinth 1 Cor. 12.27 that they were the body of Christ and members in particular and to the Galatians Gal. 3.26 27 28. ye are all the sons of God by faith in Christ Jesus for as many as are baptised into Christ have put on Christ you are all one in Christ Jesus and many other like expressions Object 2 2ly It is objected that the Apostle Paul setting out a meet Form of Congregational Praises and by proportion of Prayers also sheweth that it is the will of the God of Order that for orders sake one should be as the mouth of the Congregation to speak for them and from them to the Lord and the rest give their assent by yielding their Amen to what is spoken by him but the Common-Prayer Book proceeding much in another Form ordereth all the people syllabically to repeat many petitions after the Minister as if they did not acknowledge him to be their mouth to God Thus also do the Presbyterian Commissioners except P. 4. desiring that the repetitions and responsals of the Clerk and People may be omitted the Minister being appointed for the people in all publick services appertaining to God and the Holy Scriptures of the Old and New Testament intimating the peoples part in publick prayers to be only with silence and reverence to attend thereunto and to declare their consent in the close by saying Amen Answ 1 That the Apostle sheweth that it is the will of God that one should so be the mouth of the Congregation in her Prayers and Praises as that the rest should only say Amen cannot be proved for in the place referred to viz. 1 Cor. 14.16 the Apostle only intimates that at least the Idiot should say Amen not that he may never say more 2ly He speaketh there not of the ordinary service to be continued always in the Church but of extraordinary Prayers and Blessings performed by the gift of tongues to which indeed it was impossible the people who were not inspired as the speaker was should do more than say Amen as in prescribed Forms they may 3ly that this was not the only Form for Congregational Praises is evident because they had their Tehillim or Psalms of Praises which they sang together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.19 saith Paul sibi invicem canentes saith Pliny singing one to and with another Answ 2 Though in those parts of Liturgy which are imployed in benediction consecration or administration of the Sacraments or in the exercise of the power of the Keys it is reasonable that the people should not bear a share because all these are acts appropriated to the Ministerial Office yet do I see no reason why they who are to join with the Minister in Prayer and who are a spiritual Priesthood 1 Pet. 2.5 9. to offer such spiritual Sacrifices to God should bear no share in uttering any part thereof to signifie the joint consent and union of their Spirits with him in that duty but rather much to plead in favour of the custom of our Church 1. From examples of such Responsals and Petitions occasionally used in the Jewish Church for as the Psalmist in the general doth call upon all men to exalt Gods name together so Psal 34.3 though the Levites were appointed to sing in the Publick Service yet did the people also praise the Lord and say For his mercy endureth for ever 2 Chron. 7.3 Moreover De vita Mosis l. 3. Philo Judaeus doth inform us that the Song of Miriam was uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with alternate melodies and the words in the Seventy plead fairly for the same for thus they run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 15.21 and Miriam began unto them saying Let us sing and of the Essenes he saith Euseb Hist Eccles l. 2. c. 17. p. 57. vid. Philon de vit contempl non procul à fine That the President of them standing up sung an Hymn composed in praise of God and after him did others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their orders in convenient manner and when they come unto the close of the Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all both Men and Women sing together So of Judith it is said Judith 16.1 That she began her Confession to all Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the people sang after her the same Song 2. Because this practice hath obtained from the purest Ages of the Church this custom being introduced saith Socrates L. 6. c. 8. by the great Ignatius did universally obtain on which account Eusebius concludeth of the Essenes Ibid. that they must be Christians because they sang by turns answering one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 3. p. 107. And Gregory Nazianzen saith That Julian the Apostate in imitation of the Christians did appoint among the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form of Prayer to be said in parts Moreover in the Constitutions stiled Apostolical we find this injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 57. l. 8. c. 5. that one should sing the Psalms of David and that the people should sing after the ends of the verses that they should all answer and with thy Spirit that they should servently pray for those that are baptized thus Lord have mercy upon them Cap. 8. Save them O God and lift them up by thy mercy that when the Priest hath said Cap. 12. lift up your hearts they should Answer We lift them up unto the Lord when he saith Let us give thanks unto the Lord they should Answer Adding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. 63. ad Cler. Neocaes It is meet and right so to do that they should all say Holy Holy Holy Lord God of hosts Heaven and Earth is full of thy Glory that when the Bishop said Holy things to holy persons they should all Answer There is one Holy one Lord one Jesus Christ to the Glory of God the Father blessed for evermore Amen St. Basil tells us That in his time they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing alternately and then permitting one to begin the melody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest sing after him Athanasius Apol. de suga p. 717. that he commanded the Deacon to read the Psalm and the people to Answer For his mercy endureth for ever Sozomen saith that they who were skilful l. 5. c. 19. were Praecentors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the multitude answered by consent And lastly Chrysostom
Which could not be if Peace and Concord could not obtain amongst those Nations where they dwell That precept therefore doth in effect oblige us to put up that Prayer which our Dissenters do except against 'T is true indeed so long as Satan and evil Men do sow the seeds of discord this is an happiness scarcely to be expected yet because it is an happiness to be wished for and because God alone is able to procure it we ought to beg it of him In this distracted State of Christendom we have but slender expectations that she should be a City wholly at unity within her self but yet I hope we may pray with our dear Lord that they may be one John 17.11 21. that they may be made perfect in one v. 23. and with blessed Paul that they may be like minded one towards another according to Christ Jesus Rom. 15.6 that they may with one mind and mouth glorify God As to the second instance of the Good-Friday Collect I answer Answ 2 That it doth perfectly accord with the devotion of the Antient Church of Christ See Comber p. 139 140. which put up their petitions for those that were without and were deceived that God would convert them saith the Liturgy of Clemens Sacram. p. 104. For Pagans and the calling of the Gentiles saith S. Ambrose and Gregory * Praesules tota secum congemiscente Ecclesia postulant precantur ut infidelibus donetur fides ut Idololatrae ab impietatis suae liberentur erroribus ut Judaeis ablato cordis velamine lux veritatis appareat ut Haeretici Catholicae fidei perceptione resipiscant ut schismatici spiritum redivivae charitatis accipiant Gennad de dogmat Eccles c. 30. For Hereticks and Schismaticks so that to quarrel with this Form of Prayer is to reproach the universal practice of the Church of Christ Secondly Since Scripture clearly saith that blindness in part is hapned to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved Rom. 11.25 26. And that God hath concluded them all in unbelief that he might have mercy upon all v. 32. seeing the Psalmist prays Psal 67.2 that Gods way may be known upon Earth his saving health among all Nations Seeing the Prophet Isaiah doth foretell that all the ends of the Earth shall see the salvation of God Isai 52.10 and the Divine that all the kingdoms of the world should become the kingdoms of the Lord and of his Christ Rev. 11.15 since God hath promised to give unto his Son the Heathen for his inheritance Psal 2.8 and the outmost part of the Earth for his possession and sent this great diffusive light into the world to enlighten every one that comes into the world John 1.9 even those that sit in darkness and in the shadow of death Luke 1.79 and to guide their feet into the way of peace I say seeing these things are so I know not how we can scruple the praying for all Jews Turks Infidels without disputing the veracity of these Divine Predictions or the propriety of these Prayers And yet if there were any need of a distinction it is wonderful that they who do relieve themselves when pressed hard with the evidence of Scripture by the well known distinction of singula generum and genera singulorum will not allow the Church the benefit of that distinction and suffer her to mean in this most charitable collect All the Tribes or the dispersions of the Jews all sorts of Infidels all Nations professing themselves Servants of the great Prophet Mahomet all Sects of Hereticks and then their little scruples will have no shadow of appearance left To the third scruple the Prayer continued in the Litany that it may please God to have mercy upon all men Answ 3 I answer as before First L. 4. p. 152. That this also was the Prayer of the whole Church of Christ in which pax cunctis venia postulatur saith Arnobius whose Litany ran thus pour out the riches of thy mercy upon all men and women so the Liturgies of St. Basil Quam legem supplicationis sc quâ preces fiunt pro omnibus hominibus ita omnium sacerdotum omnium fidelium devotio concorditer tenet ut nulla pars mundi sit in qua hujusmodi orationes non celebrentur à populis Christianis de vocat Gent. l. 1. c. 12. p. 798. Siquidem Apostolus cujus ista sententia est ut omnes homines salvi fiant Deum velle sollicitissimè praecepti quod in omnibus Ecclesiis piissimè custoditur ut Deo pro omnibus hominibus supplicetur Idem ad Object Vincent Ob. 2. p. 336. Chrysostome St. James This rule of supplication saith Prosper the devotion of all Priests and all the faithful do so unanimously observe that there is no part of the world wherein such prayers are not celebrated by Christian people and therefore they cannot be scrupled or pronounced disagreeable to the mind of God in Scripture without accusing the whole Church of Christ as being guilty of that crime Secondly Seeing the Royal Psalmist saith that God is good to every man and that his tender mercies are over all his works Psal 145.9 and the Apostle that he is the Saviour of all men 1 Tim. 4.10 I rather think with the Apostle that it is very sit that prayers intercessions 1 Tim. 2.1 and giving of thanks be made for all men and that this notwithstanding the exceptions of Dissenters is good and acceptable in the sight of God our Saviour who will have all men to be saved v. 3 4. Moreover must not all faithful Pastors pray that God would bless their labours and render them successful to the salvation of them that hear them and if this may be done acceptably why may they not then pray thus for all the members of other Congregations doth not God peremptorily command all men in all places to repent Acts 17.30 and may we not then pray that all may do what he commandeth yea doth not God himself thus wish concerning them whose carcases fell in the wilderness through unbelief O that there were such an heart in them that they would fear me and keep all my commandments always that it might be well with them and their Children for ever Deut. 5.29 and of them who walked after their own lusts O that they were wise that they would consider this that they would understand their latter end Deut. 32.29 And may not Christians comply with the example of their God and wish what he doth wish or can such wishes be contrary to his dispensations of hardning obstinate and stubborn sinners Dr. Comber Having then so good Authority so great Examples and so excellent Reason for this Universal Charity we ought not to be moved at the trifling objections of those men who scruple this Petition because it will not suit their systems of absolute Election and Reprobation And