ii Numb 5 6. and the annotations upon it To this must be added that memorable passage of the Samaritane Chronicle published not long since the tenour whereof is this The High-Priest living at that time that is the yeare of the world 4713. by their account took away that most excellent book that was in their hands ever since the calme and peaceable time of the Israelites which contained those Songs and Prayers which were ever used before their Sacrifices For before every of their severall Sacrifices they had their severall Songs still used in those times of peace all which accurately written were transmitted to the subsequent generations from the time of the Legate Moses unto this day by the Ministery of the Holy Priest For this whole passage speaketh clearly of the Service of God in the Temple shewing us that besides the book of Psalmes there were other Songs used at the Sacrifices of their severall Solemnities which were according to the course of their Service put together in one book for the purpose There was besides another part of the Service done in the Temple which men of learning have hit upon by conjecture out of Apoc. viii 3. And another Angel came and stood at the Altar having a golden Censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne joyned with Luk. i. 10. And the whole multitude of the people were praying without at the time of incense From which Text Lud. Capellus collected That while the Priest offered his incense in the Tabernacle the people were at their prayers abroad and that S. Johns Vision alludeth to nothing else Whereupon our Mead of Christs Colledge very ingeniously conceived that where it is said there vers i. When he had opened the seventh Seal there was silence in heaven about the space of half an houre all this was represented in resemblance of the Service of the Temple where first the Praises of God are sung as it is before vi 9. then there is silence for half an houre while the Priest within offereth the incense and the people without pray for remission of sinnes every one by themselves For so I find this conjecture verified in Prike Aboth v. 5. where one of the ten miracles which the Jews relate fell out continually in the Service of God in the Temple is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They stood crowded but they worshipped at large which R. Obadiah Bartenora proceedeth thus to expound upon the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath the sense saith he from swimming upon the face of the waters For because of the crowd every one pressed his fellow so that they stood swimming as it were with their feet lifted up from the ground in the aire At the time of worshipping the miracle happened to them that they worshipped at large every man foure cubits from the next that he might not heare him when he confessed and remembred his sinnes Wherefore they stood while the Levites sung at pouring the wine upon the burnt-offering but when the Priest went to offer the incense then fell every man down to make confession of his sinnes in private Which being done the Holy Priest coming out into the Court pronounced the Benediction appointed in the Law over the people which was the end of Service Of this Maimoni of Prayer and the Priests blessing xiiii 9. In the Temple after the morning Service was done the Priests went up into the Pulpit to blesse which maketh me presume that the Order of Service in the Temple was no otherwise then hath been declared Which Ecclesiasticus seemeth punctually to describe in Onias cap. l. 15 16 17. He stretched out his hand to the cup and poured of the bloud of the grape he poured out at the foot of the Altar a sweet smelling savour unto the most high King of all Then shouted the sonnes of Aaron and sounded the silver trumpets and made a great noise to be heard for a remembrance before the most High Then all the people together hasted and fell down to the earth upon their faces to worship their Lord God Almighty the most High When the wine was poured forth and the Priests blew the trumpets within at Festivals it is to be understood that the Levites sung the praises of God without at the same time as we saw afore and so it followeth in the next words wherein this description is repeated vers 18 19. The singers also sang praises with their voices with great variety of sounds was there made sweet melody And the people besought the Lord the most High by prayer before him that is mercifull till the solemnity of the Lord was ended and they had finished his Service After all followeth the Priests blessing as Maimoni said vers 20 21. Then he went down and lifted up his hands over the whole Congregation of the children of Israel to give the blessing of the Lord with his lips and to rejoyce in his Name And they bowed themselves down to worship the second time that they might receive a blessing from the most High I make no doubt but there was time for reading and expounding the Law in the Temple as it hath been touched but because I find no remembrance of it in this Service and because it concerneth not the point in hand I let it alone In this course of Service then the prayer wherewith each of them confessed their sinnes was private and at pleasure the rest was all by prescript form The Priests blessing expressed in Scripture the praises of God out of the book of Psalmes and others for the purpose And this is the strength of that Argument that is drawn from the Titles of the Psalmes shewing that they were indited for the purpose of praising God and praying to him as the tenour of them is Two or three of these Titles it shall not be amisse to produce here Psalm iiii and all the rest where the title is To the chief Musician the Chaldee translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing or to praise to tell us that they were Psalmes composed for the Master of Musick to be used in the Service of the Temple xcii A Psalme a Song for the Sabbath day It is a pleasant thing to reade the vagaries of the Jews upon this Title from whence they conceive this Psalme to be made by Adam after his fall on the Friday to serve God with on the Sabbath whereas the meaning in our observation is plain that it was composed to be sung in the Service of the Temple on the Sabbath which the very tenour of the Psalme inforceth when it saith vers 4. For thou Lord hast made me glad through thy works I will triumph in the works of thy hands pointing at the meditation of the Creation upon the Sabbath as the Jews expound it Last the Title of those fifteen Psalmes after the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on Solemn dayes when there was a Sacrifice more then ordinary offered by the Law a third called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is over above Further n. 8. That as the limbes of the Evening Sacrifice were burning all night upon the Altar so in correspondence there was ordered a prayer at night which though not obligatory he saith was practised by all Israel Of the Service appointed for Fasting-dayes at closing in the Evening called therefore by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I need say nothing here C. ii n. 2. he declareth that because when the Eve of the Passeover fell upon the Friday the Evening Sacrifice was killed half an houre after noon therefore the time from which the Evening Sacrifice became due was from thence to half an houre after three which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Evening Service the lesse being from thence to Sunne-set So that he who prayeth this Service from half an houre after twelve is disobliged of the debt of it And upon what terms it is said either at both these houres or at the one according to their orders it followeth there n. 3. Of these three Services the Ebrew Doctours Maimoni as afore Abenezra upon Psal iv 6. R. Saadiah upon Dan. vi 10. constantly expound the words of the Psalmist there Evening and Morning and at Noon will I pray and cry aloud and he shall heare my voice And that of Daniel He kneeled upon his knees three times a day and prayed and gave thanks before God as afore time Whence it should seem that when S. Peter went up to pray upon the house top about the sixth houre Acts x. 9. his meaning was to observe the lawfull houre of the Evening Service half an houre after Noon though being at Jerusalem he went up into the Temple with John at the houre of Prayer being the ninth houre when this Service was performed there in the Assembly of the people The same which Judith observed as we reade Judith ix 1. About the time that the incense of that Evening was offered in Jerusalem in the house of the Lord Judith cried with a loud voice and said According to that of the Psalme Let my Prayer be set forth in thy sight as the incense and let the lifting up of my hands be an Evening Sacrifice as you heard afore that their prayers in the Temple were offered at the time of incense Thus the order of the Synagogue aimed at the Sacrifices which by the Law were offered in the Temple In the Church it was received of very ancient time to pray at nine at twelve and at three afternoon aiming it should seem at the practice of the Synagogue and of the Apostles according to it but with the difference you see that they prayed thrice in the day time whereas the Jews third Service was at going to bed as you have it in Maimoni as afore Tertullian De Jejun adv Psych C. x. sheweth that the houres of nine and twelve and three were customed for Prayer by the Christians of that time by proving it from the example of the Disciples assembled as S. Peter saith Acts ii 15. upon the third houre of the day of S. Peter that went up to pray at the sixth houre and of Peter and John that went up to the Temple at the houre of prayer being the ninth houre And then it followeth Quod etiam suadet Danielis quoque argumentum ter die orantis utique per aliquarum horarum exceptionem non aliarum autem quà m insigniorum exinde Apostolicarum tertiae sextae nonae Hinc itaque Petrum dicam ex vetere potiùs usu nonam observasse tertio orantem supremae orationis munere Which also Daniel his praying thrice a day argueth forsooth excepting some houres and those no other then these of the Apostles which thence were more notable the third sixth and ninth Hereupon I would say that Peter rather observed the ninth by ancient custome praying the third time as the last offering Here lieth the difference It is the third prayer of the day according to Tertullian which Peter and John offered at the time of Evening Sacrifice which these Ebrew Doctours make but the second Whatsoever become of this difference as concerning the houres of mens private prayers the publick houres of the Temple observed by the Apostles became a President to the Church for the Publick Service of God at their Assemblies In the Constitutions of the Apostles they are exhorted to pray the Lords Prayer thrice a day according to Tertullian vii 24. They are again exhorted to pray at other houres besides viii 36. But as concerning their Assemblies thus he instructeth the Bishop to teach the people just according to the practice of the Synagogue alledged out of Maimoni ii 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in teaching O Bishop charge and instruct the people to be continually at Church Morning and Evening every day and not absent at all Whereas upon Lords dayes in the same place he remembreth three Services which seem to be those whereof the Canon of Laodicea speaketh where it appointeth the same Service of Prayers to be used both at three and at Evenings meaning upon Lords dayes according to these Constitutions It is not then this Authours judgement upon which I stand not but it is the Example of the Apostles and Primitive Disciples resorting to the Temple to serve God with the Jews in the Service there practised and that according to the custome of the Synagogue but it is the custome of the Church by him remembred and derived from their Example that must needs recommend with great weight unto us the order of this Church as concerning daily Morning and Evening Service And to the same purpose in the Reformation Calvine upon Acts iii. 1. Instituerat Dominus ut Sacrificium vesperi mane offerrent Hoc exercitio docebantur ab Invocatione cultu Dei incipere diem claudere God hath appointed the Jews to offer Sacrifice morning and evening By this exercise they were taught to begin and close the day with calling upon God and his Service A little after Primùm quòd statas horas Deus veteri populo esse voluit indè colligimus Ecclesiam non posse carere certâ disciplinâ Ac hodie nisi obstaret nimius torpor utile esset quotidie haberi tales conventus First whereas God appointed his ancient people set houres thence we gather that the Church cannot be without a certain discipline And at this day if too much dulnesse hindered not it were usefull every day to hold such Assemblies Of Festivals appointed by the Guides of the Synagogue not by the Law of Moses we have foure to my remembrance expressed in the Scriptures The first is that of Purim Esther ix 20. The second the Festivall of the Law upon Tisri xxiii observed still among the Jews for making an end of reading the
you shall agree on earth as touching any thing they shall ask it shall be done for them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the midst of them And we know that all Service of God at that time had reference to the Temple at Jerusalem which reference our Lord abrogateth in his speech with the Samaritane John iv 21. 23. substituting the worship of God in Spirit and Truth in stead of the Ceremoniall worship of the Temple upon which all depended at that time We must know further that by the Rules of the Synagogue under ten that are of years there is no Congregation Before that number of such as are come to years be present they go not to Prayers But our Lord intending to free his Church of all Rules that might abridge the Priviledges of it knowing that occasions might fall out to diminish the number of his people that desired to Assemble assureth them of his presence in the midst of them where the least number agree in the things which they desire at his hands But if the reason of his presence among them be their agreement in their desires then two or three that agree in their desires with opposition to the rest of the Congregation shall not be heard but if they agree with the Congregation then must they will they Assemble with it to obtain their desires at Gods hands The Apostle 1. Tim. ii 8. I will therefore saith he that men pray every where lifting up pure hands without wrath or disputing Beza there His verbis tollitur Hierosoly mitani Templi circumstantia legalis Et ista respondent verbis Mal. i. 2. Joan. iv 21. Omnem tamen locum intellige sacris coetibus destinatum Agit enim Paulus de publicis precibus in communi conventu ut in toto orbe terrarum pura haec sacrificia Deo offerantur de quibus apud Malachiam agitur These words in every place take away the legall circumstance of the Temple at Jerusalem And this agreeth with the words Mal. i. 2. Joan. iv 21. But understand every place of such as are appointed for holy Assemblies For Paul speaketh of Common Prayers at publick meetings that those pure sacrifices of which the Prophet Malachi speaketh be offered to God all over the world When the Apostle forbiddeth wrath and disputing in their Prayers it is plain enough his meaning is of their Assemblies the fruit whereof he would not have intercepted through their dissentions A strange thing that men should so forget the Communion of Saints as to think of the Publick Prayers of the Church no otherwise then of those which they know they can make at home As who should say that the incense of the Temple which the Psalme speaketh of cxli. 2. Let my Prayer be directed before thee as the incense made no other perfume then the spices would do were they burnt one by one Coimus ad Deum ut quasi manufactâ precationibus ambiamus Haec vis Deo grata est Tertull. Apologet c. 39. We make a riot upon God as if we sued by strong hand with our Prayers This violence is welcome to God He that is earnestly desirous to obtain those things which the Church prayeth for at Gods hands will think his pains well bestowed to joyn so much strength to his suit as the favour of the Congregation with God affords The Jews have an opinion that the Prayers of the Congregation are alwayes heard not so the Prayers of particular persons in private Maimoni of Prayer c. viii num 1. They have deserved to void the truth of this opinion as for the favourable part of it but the promise of our Lord hath inlarged it to us Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And alwayes saith he let a man go morning and evening to the Synagogue for his prayer is not heard alwayes but in the Synagogue and he that dwelleth in a city where there is a Synagogue and prayeth not there with the Congregation this is he that is called a BAD NEIGHBOUR Well may he be called a Bad Neighbour that will not lend his neighbours prayers the strength of his own but himself findeth the fruit of his own bad neighbour-hood when his own prayers want the assistance of his neighbours The Church is one in faith and one in love to this purpose that all that hold the unitie of it may find the strength of the whole in the effect of their own prayers This is that one shoulder and that one lip of the Prophet Zephaniah one shoulder to croud into Gods service one lip to praise him with This is that Mountain of God in the Prophet Isaiah unto which he foretelleth that all nations should flow whereupon the Rule of the Jews is to runne to the Synagogue but to come easily from thence Maimoni c. viii n. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we are commanded to run to the Synagogue As it is said Hos vi 3. AND VVE SHALL KNOVV VVE SHALL DRIVE ON TO KNOVV THE LORD Neither is it to be thought that the publick service of the Church can stand without reading the Scriptures how easie soever some men imagine it is to do it at home First from the beginning of Morall and not Ceremoniall service in Synagogues it hath appeared that it was wont to be read there as the subject for those speeches that followed for the exposition of it we know we have the Law of Moses distinguished into divisions answerable to the number of weeks in the year that it might begin and end with it and you shall find afterwards an Order of reading the Law in publick as ancient as Nehemiahs time The lessons of the Prophets correspondent to these how ancient soever they be Elias the Levite deriveth them from the time of Antiochus Epiphanes as if the Jews began to practise them when he had forbidden them to reade the Law of Moses we know our Lord Christ took one of them for the subject of his sermon at Nazareth as his Apostle stood up at Antiochia after the reading of the Law and the Prophets Certain it is that from hence hath been continued the custome of Lessons of the Old and New Testament in the Church to the same purpose Justin Martyr in his second Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day called Sunday all that abide in towns or the countreys about meet in one place and the records of the Apostles or the writings of the Prophets are read as far as occasion serveth Then the Reader having done the Presiaent in a speech instructeth and exhorteth to the imitation of such excellent things The words have a place here because the Authour is so ancient otherwise the matter is plain enough were it but from that we had in the Constitutions of the Apostles for no question the custome hath been very generall to begin the sermon when the Lessons of the Epistles and Gospels were
same service of Prayers ought to be performed both at ninth houres at three after noon and evenings It hath been said of late that this Canon first confined the Prayers of the Church to a set Form commanding to use alwayes the same but such an one as every one composed for his own turn This is argued from the iii. Councel of Carthage after this of Laodicea Can. xxiii where it is said Et quicunque sibi preces alicunde describit non eis utatur nisi priùs eas cum instructioribus fratribus contulerit And whosoever copieth out Prayers for his use from any where let him not use them till he have debated them with his more learned brethren Afterwards that the forms to be used be first allowed in the Synode we are told was first ordered in the ii Councel of Milevis some few years after this The words are these Placuit etiam illud ut preces vel orationes seu missae quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu mannum Impositiones ab omnibus celebrentur nec alia omnino dicantur in Ecclesia nisi quae à prudentioribus tractatae vel comprobatae in Synodo fuerint nè fortè aliquid contra fidem vel per ignorantiam vel per minus studium fuerit compositum It seemed good also that those Prayers or Masses which have been allowed in the Councel whether Prefaces or Commendations or Impositions of Hands be frequented of all so that none at all be said in the Church but such as have been treated by the more discreet or allowed in the Synode lest perhaps something against the Faith be composed either through ignorance or too little heed With what judgement these bold conjectures are imposed upon the world for truth is now to be considered First it is acknowledged on all sides among men of learning that there is a great deal of confusion in these Africane Canons as they have been published in the Collection of Councels In particular by Justellus his preface and edition of those Canons it appeareth that the Councel which is there called the iii. of Carthage Caesario Attico Coss A. D. CCCXCIII did make Canons which are yet extam in the Code published by Justellus in number xxiii the rest of the L. fathered upon it are packed together most of them out of the Councel of Carthage in which that Code was inacted Post Cons Honorii xii Theod. viii A. D. CDXIX whereof neverthelesse this is none But this ii Councel of Milevis Theod. vii Palladio Coss A. D. CDXVI decreed indeed against Pelagius and Celestius but made no Canons whereof we have just remembrance the xxvii fathered upon it are packed together out of diverse Africane Councels one whereof is that of Carthage Honorio vii Theod. ii Coss A. D. CCCCVII among the Canons whereof there is one which in the Copie published first in Greek by Du Tillet since with the Originall Latine by Justellus is in number ciii in these terms Placuit etiam hoc ut preces quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu manûs Impositiones ab omnibus celebrentur nec aliae omnino contra fidem praeferantur in the Collection called the Africane Councel proferantur sed quaecunque à prudentioribus fuerint collectae dicantur This also seemed good that these Prayers which have been allowed in the Councel whether Prefaces or Commendations or Impositions of hands be frequented of all so that by no means others against the faith be preferred or said but these that have been composed by the more discreet be said Balsamon upon this Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth some Bishops took upon them to say Prayers not customed It seemeth indeed inconvenience was perceived by the unconformitie of particular Episcopall Churches upon alterations made by the Ministers of them in their form of Service Therefore it is provided That the Service to be used be first approved in the usuall Synode of the Africane Churches that all Episcopall Churches of those Provinces might be conformable But this supposeth a Form which those Churches had how should else provision be made against alteration in it And this being without doubt the Authentick Canon from which both those recited have been jumbled into the Councels specified neither can we allow them more credit then can be thought due to him that pleased to make that jumble nor can we admit any other sense of the words of them then the words of this Canon inforce Which sense being of no more consequence will not be worth the while further to dispute And it is to be observed that some Western Canons have provided to the same purpose that all the Churches of the same Province be conformable in point of Service Conc. Venet. C. xv Rectum quoque duximus ut vel intra Provinciam nostram Sacrorum ordo psallendi una sit consuetudo We have also thought it right that in sacred offices and the order of singing the same custome hold through our Province Conc. Epaon C. xxvii Ad celebrandum divina Officia Ordinem quem Metropolitani tenent Provinciales observare debebunt For celebrating divine Offices those of Provinces shall be bound to observe the Order which the Metropolitanes hold By which appeareth the point aimed at in all these Canons to make the whole Province conformable in Divine Service Which was without doubt the intent of that of Laodicea expounded by Zonaras by that ciii of the Africane Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same thing saith he doth this present Canon also ordain Thus it is easy to perceive that this Canon of Laodicea providing that the order of Prayer be alwayes the SAME intended not to appoint the SAME Minister alwayes to use the same order of Prayers as is imagined but that there should be one Form unalterable with respect to the Diocese of Asia for which it was Originally made As that of Carthage for the Diocese of Africk and others for their severall Provinces And because they allow by this Canon every man to compose his own service so it be alwayes the same let them take notice how this agreeth with Zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he this Canon seemeth to order the same that whosoever would shall not compose Prayers and say them at Assemblies And now judge whether he or these new Masters is best at expounding the Canons Onely observe That this xviii Canon of Laodicea concerneth not the Service of those Assemblies at which the Eucharist was celebrated of which alone that ciii Africane Canon proceedeth the title whereof is De precibus ad altare dicendis of Prayers to be said at the Altar Whereupon it might perhaps be conceived that the said pretended Milevitane Canon where it ordereth the Prayers of the Eucharist requireth them to be allowed by the Synode where it requireth them either to be allowed by the Synode or else treated by
much to my purpose For it is plain that this is not the doctrine of the now Church of Rome when being to shew how the elements are consecrated he produceth the prayer of the Church joyned to the institution of Christ Which is to say that by virtue of Christs institution executed by the Church with prayer to God to ratifie and accept the elements presently offered to be the figure and remembrance of the body and bloud of Christ they are deputed to become this Sacrament In the Canon of the Masse these words are somewhat changed from that which is set down in S. Ambrose for they are read thus Vt nobis corpus sanguis siant dilectissimi Filii tui Domini nostri Jesu Christi That they may become to us the body and bloud of thy most beloved Sonne our Lord Christ Jesus And it seemeth that they were changed on purpose that this Sacrament might not be called a Figure of the invisible Grace of it But in the mean time it is manifest that here prayer is made for the effect of Christs institution in these elements and that nothing can be more crosse to this doctrine of the now Church of Rome then their own Service S. Ambrose observed that after the institution is rehearsed the elements are called the body and bloud The reason seems to be because they were intended to be deputed to become this Sacrament by prayer grounded on the institution of Christ which it is joyned with But it should seem that after the institution there followed in the ancient form of the Latine Church a prayer to the purpose though not in the terms of that which now followeth in the Canon of the Masse the close whereof is this Vt quot quot ex hac altaris participatione Sacrosanctum Filii tui corpus sanguinem sumserimus omni benedictione coelesti gratiâ repleamur That as many as shall receive the holy body and bloud of thy Sonne by participating of this altar may be fulfilled with thy heavenly benediction grace Which is plainly in lieu of the second point of that prayer alledged out of all the Eastern Liturgies desiring the like effects of grace by the means of this Sacrament upon them that communicate If any man think that the Forms hitherto described import that the ancient Church intended to consecrate the elements in the sense of the now Church of Rome that is to abolish the corporall substance of them and substitute that of the body and bloud of Christ in stead not in the true sense to depute them to become visible signes tendring and exhibiting the invisible Grace which they figure he shall much prejudice the truth which we professe The due advantage whereof hath been long since proved to be this that the errour pinned upon it is not to be found so much as in the Service of the Church where it is bred maintained Whē Prayer is made cōcerning the elements in the Canon of the Masse Vt nobis corpus fiant dilectissimi Filii tui Domini nostri Jesu Christi That they may become to us the body and bloud of thy welbeloved Sonne our Lord Christ Jesus These words to us make an abatement in the proper signification of the body and bloud For the elements may be said to become the body and bloud of Christ without addition in the same true sense in which they are so called in the Scriptures But when they are said to become the body and bloud of Christ to them that communicate that true sense is so well signified and expressed that the words cannot well be understood otherwise then to import not the corporall substance but the spirituall use of them In the Greekish form prayer is made that the elements may be made or become or be changed or translated into the body and bloud of Christ That also among our Writers of Controversies is acknowledged to be verified and is indeed easily verified though we suppose them not to cease to be what they were but to become what they were not that is visible signes exhibiting the invisible grace which they figure To which meaning that which alwayes follows in that form directs us when prayer is made that the elements may become the body and bloud of Christ so that they which receive them may be fulfilled with the blessings of his grace Which is to say that they may become that which they are called to wit the body and bloud of Christ not in respect of the corporall substance and kind whereof they consist but in respect to the spirituall communion which they exhibit And indeed when S. Ambrose saith that after consecration the body of the Lord and his bloud onely is named and signified and expressed this also seems to import a great abatement of the proper signification of the body and bloud of Christ As being so called and named and signified to us not because the substance of their nature and kind is abolished but because it comes no more into consideration as not concerning the spirituall benefit of them that communicate Which seemeth to be the true reason why Church-writers continually call the elements by the names of that which they exhibit without such addition as might import that abatement whereof now we speak who neverthelesse otherwhiles stick not to acknowledge that the species of the elements that is in their sense not the outward appearance of the accidents as those of the Church of Rome disguise the true meaning of the Latine word but the inward nature and substance of their kind doth remain as it was It remaineth now to declare both the right purpose and true meaning of that prayer for all States of the Church which in all Liturgies that I have seen is made at consecrating the Eucharist and before the receiving of it In that which hath been hitherto represented out of the Constitutions of the Apostles as in the most of the Eastern Liturgies immediately after the Consecration hitherto described The beginning of it there is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Further we pray thee O Lord for thy holy Church from end to end which thou hast purchased with the precious bloud of thy Christ that thou wouldst keep it unmoved unwaved till the end of the world And for all Bishops that divide the word of truth aright Further we pray thee for the meannesse of me that offer to thee For the whole Presbytery for the Deacons and all the Clergy that Further for the King and Powers that they may keep peace toward us Further we offer to thee for all the Saints that have pleased thee from the beginning of the world Further we pray thee for all this people reckoning virgins widows married and infants Further we intreat for this city for the sick the banished slaves travellers and those that are at home that Further we pray thee for those that hate us and persecute us for thy name for those that are without and go astray
that Further for the Hearers the Possessed the Penitents that Further we offer to thee for seasonable weather and increase of fruits that Further we pray thee for the absent for reasonable causes that In the same place that is immediately after the Consecration of the Eucharist is this Prayer made in the Liturgies attributed to S. James S. Basil and S. Chrysostome In the same place in all the forms related under the names of ancient Saints and Doctours of the Church in the Missall of the Maronites unlesse it be one But in the Liturgie intitled to S. Mark this prayer is inserted straight after the beginning of the Eucharist or Thanksgiving described afore In the Ethiopick immediately after the salutation of Peace which in the Eastern Churches was alwayes straight before the Eucharist In that of S. Cyril among the three translated out of the Arabick and mentioned afore in the same place with that of S. Mark From whence we may argue this to have been the course of the Church of Alexandria by the agreement observed between those Liturgies that are intitled to those that were Bishops of Alexandria and the Ethiopick depending upon that Church wherein they differ from the rest Yet so it is also in that of the Christians of S. Thomas in the East Indies In the Latine Churches this prayer seemeth of old to have gone before the Consecration for S. Ambrose describing the Consecration saith de Sacram. iv 4. Oratio praemittitur pro populo pro regibus pro caeteris Prayer is premised for the people for the king for the rest And S. Augustine Epist lix Eligo in his verbis hoc intelligere quod omnis vel penè omnis frequentat Ecclesia ut Precationes accipiamus dictas quas facimus in Celebratione Sacramentorum antequam illud quod est in Domini mensa incipiat benedici Orationes cum benedicitur sanctificatur I choose to understand in these words of S. Paul to Timothy 1. ii 1 2. that which all or almost all the Church frequenteth that we take those to be called Supplications which we make at celebrating the Sacraments before that which is on the Lords Board begin to be blessed Prayers when it is blessed and sanctified For without peradventure these are the supplications for all states of the Church whereof he speaketh The Order of this Prayer in the Canon of the Masse is somewhat strange for he that will take notice of that which goes before the words of Institution and that which follows after the same untill the Lords Prayer comparing all with the tenour of other Liturgies may observe that they are all parcels of this Prayer for all States of Christs Church which here we describe And I observe that in that form which is intitled to S. Peter in the Missall of the Maronites this prayer is likewise made both before the words of Institution and after the same I am punctuall in observing the tenour of several Liturgies in this point to give notice that there is no ancient or pretended ancient form extant wherein prayer is not made by him that celebrateth the Eucharist at the Lords Board to this purpose A thing which seemeth to me somewhat strange that according to the generall Custome of the Church declared afore prayer having been made by the people a little afore upon the same subject that is for all States of Christs Church though not in the same manner but bidden by the Deacon and answered by the people the same prayers should be again repeated by him that celebrateth the Eucharist at the Lords Board Which is more the Church of Africk seemeth to have differed from the rest in the manner of this prayer whereof we speak by S. Augustines words Epist cvi Quando audis Sacerdotem ad Altare exhortantem populum Dei or a pro incredulis ut eos Deus convertat ad fidem pro Catechumenis ut eis desiderium regenerationis inspiret pro fidelibus ut in eo quod esse coeperunt ejus munere perseverent When thou hearest the Priest at the Altar exhorting the people of God pray for the unbelievers that God would convert them to the faith and for the Hearers that he would inspire the desire of Regeneration into them and for the faithfull that by his Grace they may persevere in that which they have begun to be Compare we herewith his words that are read Epist Cxviii cap. 18 Quando autem non est tempus cùm in Ecclesia fratres congregantur sancta cantandi nisi cùm legitur aut disputatur aut Antistes clarâ voce deprecatur aut communis Oratio voce Diaconi indicitur When is it not time to sing holy songs at the Assemblies of the Brethren in the Church but in time of reading or preaching or when the Bishop prayes with a loud voice or when Common Prayer is indicted by the Deacons voyce Again Epist Cvi Vbi audieritis Sacerdotem Dei adejus Altare exhortantem populum Dei aut ipsum clarâ voce or antem ut incredulas gentes ad fidem suam venire compellat non respondetis Amen When you heare the Priest of God at his Altar exhorting the people of God or himself praying with a loud voice that he would compell unbelieving Nations to his Faith do ye not answer Amen When S. Augustine mentioneth Common Prayer indicted by the Deacons voice he acknowledgeth the Litanies described afore which Justine Martyr also calls Common Prayers because they proceeded from all the people to have been practised in the Africane Churches before the Eucharist which notwithstanding by his words it appeareth that he which celebrated the Eucharist in the same form was wont to exhort the people to make this prayer for all states of persons Unbelievers Hearers Believers for instance of the rest which is not according to the form of any of those Liturgies which we have to my remembrance But he informeth us besides that those things which the Bishop exhorted the people to pray for the same he prayed for alone afterwards and that prayer he means when he speaks of the Bishop praying with a loud voice It is hard for me to give account of this generall practice of the ancient Church otherwise then by conjecture Thus much may be affirmed with confidence that the practice of this Prayer was the effect of the Apostles instruction whereof our Service speaketh Who by thy holy Apostle hast taught us to make prayers and supplications and to give thanks for all men The words of the Apostle 1. Tim. ii 1 2. I exhort therefore that first of all supplications prayers intercessions giving of thanks be made for all men for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty S. Ambrose upon these words Haec regula Ecclesiastica tradita est à Magistro Gentium This Ecclesiasticall Rule is delivered to the Church by the Doctour of the Gentiles which our