dispute the proper signification of his words a thing not so seasonable in this place so long as the drift and purpose of the argument guideth and over-ruleth the sense when he saith I will pray and sing with my SPIRIT I will pray also and sing with UNDERSTANDING to be this I will pray and sing by inspiration but it shall be in a meaning understood or understandable according to the words of Theodoret alledged afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it followeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he saith It is fit that he that speaketh in another tongue whether singing Psalmes or Praying or Teaching should either interpret himself and understand what he saith for the benefit of his hearers or that another should do it that is sufficient to be taken for an Assistant to his Doctrine The words inclosed are added by Oecumenius desiring to jumble S. Chrysostomes Interpretation and Theodorets into one which proceed from contrary opinions for all the rest besides those words is extant in the Latine of Theodoret who hath delivered the right of the Apostles meaning That it is requisite for him that speaketh tongues to interpret supposing that he understandeth what he saith The same sense is expounded by S. Basil Reg. Brev. 278. otherwise the nature of this Branch of the Gift of Languages is truly set down by S. Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of old there were many that had the Grace of Prayer with that of Language and they prayed and the tongue praying spake the Persian or Romane Language but the mind knew not what was said In that he thinketh that he which had the Gift understood not what he said I have shewed for what cause I leave him afore but in that he saith They had a Grace of Praying with that of Languages as a branch of it it shall further appear how right he is afterwards The more I marvell that the learned Heinsius of late should so disguise the meaning of this whole passage in expounding that appertenance of this Gift of Languages whereof the Apostle speaketh here vers 13. Wherefore let him that speaketh in an unknown tongue pray that he may INTERPRET The meaning whereof he maketh this When a man hath spoken in an unknown tongue let him repeat the summe of it in his prayer afterwards and so interpret his meaning in a known Language These are some of his words Siquis ergò inquit linguâ peregrinâ usus est adjungat preces quibus antedictainterpretetur Peregrinâ enim linguâ preces si concipiantur frustrà fit hoc certè quia non intelliguntur If a man have used a strange language saith the Apostle let his prayers follow wherein he may interpret what he said afore For if prayer be conceived in an unknown tongue sure it is to no purpose being not understood Thus do men sometimes imploy their wit and learning to make things obscure that are plain enough when they are let alone But though as he saith it is now in use in divers Churches to recapitulate the Sermon in a prayer after it yet it concerned him to have shewed us some trace or step of like practice in the writings of the Apostles or Primitive Christians if he would have us to believe this to be the meaning of the Apostle Now the Apostle as he speaketh of praying so he speaketh of singing of blessing of giving thanks with the Spirit and with understanding these are no dependances of that which was preached afore therefore neither that Praying whereof he speaketh here For you heard what Theodoret said afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether in praying or in singing Psalms or in Teaching And you shall see what the Apostle saith afterwards vers 26 27. When ye come together every one of you hath a Psalme hath a Doctrine hath a Tongue hath an Interpretation Let all things be done to edifying If any man speak in an unknown tongue let it be by two or at the most by three and let one interpret Where as Theodoret hath well expressed his meaning that all things as well singing of Psalmes as teaching matter of Doctrine and Theodoret had cause to adde Praying finding it afore vers 15. might be done to the best purpose of edifying his will is that whatsoever is spoken in any of those kinds in a strange Language be interpreted by one whether the same that spoke already or another that had the Gift to do it In fine to make appear that the Apostle when he saith vers 13. Let him that speaketh in an unknown tongue pray that he may Interpret intendeth that he should pray for the Gift of Interpreting that which he was inspired to speak in a strange Language It shall here be declared that the Apostle directeth them to labour after these Graces by their Prayers as well as by their Studies or what means else they could addresse to God for the attaining of them That which we saw practised by the Disciples of Prophets under the Old Testament that we shall see prescribed by the Apostle under the New when he saith 1. Cor. xii 31. But be zealous of the best Gifts and 1. Cor. xiiii 1. Be Zealous of spirituall Gifts and again Let him that speaketh in an unknown tongue pray that he may Interpret Where S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he sheweth that it is in them to receive the Grace For LET HIM PRAY saith he that is Let him contribute that which is required at his hands for if thou ask studiously thou shalt receive it When he expoundeth Let him pray to be Let him contribute what is required from him he meaneth that Zeal and Study which is spoken of in the other places of which you have again vers 39. Be zealous or studious of Prophesying and forbid not to speak with Tongues and 1. Thess v. 20. Despise not Prophesying The like you shall find in S. Chrysostome upon Cor. xii 31. and the Commentaries under S. Ambrose his name upon 1. Cor. xiiii 32. The Spirits of the Prophets are subject to the Prophets Idcirco dixit SUBJECTUS EST PROPHETIS ut ingenia accenderet hâc spe quòd Spiritus conatus adjuvet Therefore he saith IS SUBjECT TO THE PROPHETS to incourage wits with hope that the Spirit helpeth their endeavours And by and by he draweth to this purpose the words of the Apostle For they drank of the spirituall Rock that followed them and addeth Hoc est enim subjectum esse quod est sequi Ità Spiritus Subjectus dicitur ut conatus bonos adjuvet cùm perficit Subjectus enim videtur qui coepta alterius perficit For to be subject is the same as to follow So the Spirit is said to be Subject because of his help to good endeavours when he bringeth them to passe For he that bringeth anothers undertakings to effect seemeth to be subject This is not to allow this meaning of the Apostles words which I shall shew afterwards
Velandis cap. xvii Quantam autem castigationem merebuntur etiam illae quae inter Psalmos vel in quacunque Dei mentione retectae perseverant Meritóne etiam in oratione ipsa facilimè fimbriam aut villum aut quodlibet filum cerebro superponunt tectas se opinantur But what reproof shall even they deserve that continue unveiled in singing Psalmes or in any mention of God Have they reason in their very Prayers at their best ease to lay a fringe or thrumme or any thred upon the brain and think themselves veiled here you have the two particulars of Psalmes and Prayers expressed which the Apostle calleth Praying and Prophesying with the reason of reverence at the mention of God to inforce his purpose that they ought not to content themselves with no veil at Psalmes or with a slight one at Prayers And afterwards Oportet ergò omni tempore omni loco memores Legis incedere paratas instructas ad omnem Dei mentionem qui si fuerit in pectore cognoscetur in capite foeminarum It behooves therefore to walk mindfull of this Law at all times and in all places ready and provided against all mention of God who if he be in womens hearts wil be known on their heads expressing the Apostles reason Reverence at the mention of God And as for the Prayers of the Church we have a singular passage in the Apostle Rom. viii 26. to the best of my judgement to be understood to this purpose And the Spirit also helpeth our infirmities for we know not what to pray for as we ought but the Spirit maketh intercession for us with groanings which cannot be uttered For what is it that the Apostle calls the first fruits of the Spirit vers 23. there afore but the flowr cream of those spirituall Graces whereof the Apostle writeth all this while to the Corinthians And when he saith we know not what we should pray for as we ought true it is we are sufficiently informed what we are to pray for in the Scripture but seeing the purpose of the Scripture in generall is not so perfectly understood by all persons much lesse the Exigence of it duly pointed in particular it is no marvel if we believe that the inspiration of the holy Ghost is able far better to inform us what we are to pray for even at our Assemblies when we see the Apostle himself pray for the goad in the flesh to be removed which God thought not fit to be granted But when he saith the Spirit maketh intercession for us we know first that by the SPIRIT the Apostle in this subject continually understandeth the Inspirations of it as hath been observed afore we know again what endlesse debate difficulties the sense of these words breedeth and what better course have we to end them then by understanding in these words the intercessions which the holy Ghost inspireth And those unutterable groans of the Spirit whose mind he that searcheth the heart trieth vers 27. and findeth that it maketh intercession for the Saints according to God what are they else but those desires which the Spirit inspireth to them which have the first fruits of it causing them to groan within themselves waiting for the adoption to wit the redemption of the body as it went afore vers 13 For as men inspired were not able to expresse the vehemence of the desires they were inspired with no more were they able to comprehend the meaning of them the depth of things inspired being sounded by him alone that inditeth the same This exposition is S. Chrysostomes who hath delivered us the ground of it for Historicall truth upon the place telling us that there was no lesse peculiar an inspiration to pray at that time then there was to foretell things to come to cure diseases to do miracles to speak strange languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With all these saith he there was also a Grace of Prayer which was also called A SPIRIT as the spirit of knowledge the spirit of wisdome and the like that is the spirituall Gift of it and he that had this prayed for all the multitude For because not knowing many of those things that are good for us we desire those that are not as here it is said We know not what to ask for as we ought the grace of Prayer came upon some man then and he stood up to desire in the name of all that which was good for the Church in Common and taught others to do it And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that was vouchsafed this Grace standing with much compunction with many groans such as prostrate a man in mind before God asketh such things as are good for all Correspondent whereto now is the Deacon when he offereth to God the prayers for the people The opinion and relation of this most excellent man at expounding the Scripture going so clear with the words of the Apostle maketh this beyond question with me to be the meaning of the Apostle which shall afterwards get still more credit by the profer which shall be made of designing the kind and nature of these Prayers and Thanksgivings whereof the Apostle speaketh here to have been the same that the Church hath practised in all Ages since And these things supposed the meaning of the Apostle in the passage which we are in hand with sufficiently sheweth that as these which were indowed with the grace of Languages did not stick to do those things to utter the praises of God the prayers and thanksgiving of the people at their Assemblies in unknown tongues to make show of their Gift which he forbiddeth so those that had the Grace of Prophesying did and are directed to do the like for the benefit of the Congregation in all particulars whereof he speaketh These things thus cleared give us full assurance of the kindred between these two kinds of Graces of Languages and Prophesying by the limbes and branches of the offices expected from both and that by consequence all these Propheticall Graces were of immediate inspiration as much as that of Languages which the Apostle coming up to his first purpose in this whole discourse which was to regulate the use of both kinds of these Graces at their Assemblies further declareth in recapitulating those Offices of both vers 27. which he thinketh fit to remember there His words are these vers 26. How is it then brethren when ye come together every one of you hath a Psalme hath a doctrine hath a tongue hath a revelation hath an interpretation Let all things be done to edifying Tongues and Interpretations of them it is plain belong to none but those that have that Grace Revelations are specified afore to be a kind of Prophesying but there is no reason to convince that they might not be suggested in strange languages Psalmes it is plain by that which went afore were uttered in strange languages but the Apostle
to be otherwise but to take notice what impression of this truth they received from the places alledged And you shall find the same Authours to let passe others expounding the Apostles words Rom. xii 3 6. no otherwise According as God hath dealt to every man the measure of Faith and whether Prophesying according to the proportion of Faith S. Ambrose Haec ergò datur pro modo accipientis hoc est quantum causa exigit propter quam datur This therefore that is Prophesie is given according to the measure of him that receiveth that is as much as the cause requireth in respect whereof it is bestowed And S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For though it be a Grace it is not indifferently poured forth But taking the measure from them which receive it floweth upon them in measure as it findeth the vessel of faith offered understanding that faith which moveth men to sue to God for such Graces as he saith pray that he may Interpret And this is it which the Apostle writeth to Timothy 1. Tim. iv 13 14. Till I come give attendance to reading to exhortation to doctrine neglect not the Gift that is in thee which was given thee by Prophesie with the laying on of the hands of the Presbytery And 2. Tim. 1. 6. Wherefore I put thee in remembrance that thou stirre up the Gift of God that is in thee by the putting on of my hands For in calling it a Gift he signifieth an extraordinary Grace of that time but in willing him to stirre it up and not to neglect it he sheweth that it was in him to procure it at Gods hands by reading and teaching and praying and the like means which he nameth or nameth not The true meaning then of the Apostle when he saith vers 14 15 16 17. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull What is it then I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also Else when thou shalt blesse with the spirit how shall he that possesseth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified I say the meaning of this whole passage supposeth that which we began to prove of the Prophets under the Old Testament that it was part of their Office to compose the praises of God and the prayers of their Congregations For if we take not our marks amisse we shall see that the strength of our advantage upon these words against the Church of Rome lieth in this because the Apostle argueth expressely against them that to shew their Gift of Languages took vpon them not onely to utter the mysteries of God in strange Tongues but also in them to conceive Prayers and Psalmes of Gods praises in the name and behalf of the Church This they are desirous to decline if the Apostle would give leave For that which he saith vers 17. ANOTHER is not edified is as much as we find vers v. and vers xii that the CHURCH may be edified and vers xix In the Church I had rather speak five words to teach OTHERS and the Apostle afterwards vers 16. What is it then my brethren when you come TOGETHER every one of you hath a Psalme And to this purpose it will be very effectuall to observe That as in the Old Testament Saul and his servant are said to meet a whole Quire of Prophets Prophesying and the sonnes of Asaph Heman and Jeduthun are said to Prophesie in singing the praises of God which the spirits of Prophets had indited so in the New Testament for the same cause it seemeth that singing the praises of God is called Prophesying by the Apostle For let me ask what the Apostle meaneth when he saith 1. Cor. xi 5. Every woman praying or PROPHESYING with her head uncovered his speech concerning Christian Assemblies wherein he forbiddeth a woman to speak 1. Cor. xiiii 34 Is it that which the Italian Glosse of Diodati after Beza hath expounded It seemeth saith he this word is to be taken here not onely for handling or expounding the Mysteries of the word of God as Rom. xii 6. but also for hearing them marking them meditating upon them while they are proposed of those that have the Charge This cannot be allowed Praying is the parties own act why not PROPHESYING that standeth in rank with it The Commentaries under S. Ambrose his name Prophetari autem est adventum fore Domini voce Symboli post Orationem effari To Prophesie is to pronounce in the words of the Creed that the Lord shall come The Creed was pronounced by the whole Congregation this he thinketh was called Prophesying because it speaketh of the coming of Christ which shall be I bring not this because I allow it for it is somewhat strange to make all people Prophets that say their Creed because one Article of it speaketh of things to come besides I do not find that the Creed was from the beginning any part of the Church-Service But because he saw the true point of the difficulty that hearing Prophesies was no Prophesying but it must be something that the Congregation uttereth as well as in Praying which the Apostle calleth Prophesying And what doth the whole Congregation send forth but Prayers and Psalmes In both these as near as can be the people bear their part the whole pack of Prophets Prophesied together when Saul and his servant and his messengers came because they all joyned in the Praises of God Samuel guiding the Quire when the Spirit of God came on them they uttered the Praises of God which the Spirit of God suggested the rest bearing part in their sense Isidore Pelusiota lib. ii Epist 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of our Lord and Teachers of our Orders desirous to suppresse idle talking in Churches understandingly permitted women to sing in them I know there are other Texts of the Apostle where he speaketh in generall to all persons to sing Psalmes Ephes v. 18 19. Be filled with the spirit speaking to your selves in Psalmes Hymnes spirituall songs singing making melody in your hearts unto God And Coloss iii. 6. Teaching and admonishing one another in Psalmes Hymnes and spirituall songs singing with grace in pure hearts unto God yet with good right are these words referred to no place but this because expresse mention of women singing in Assemblies we find none but here If any man thinketh that Isidore in those words reflecteth not upon any thing delivered in writing by the Apostles but of the custome which the Church received at their hands It must needs neverthelesse seem the most probable sense of S. Pauls words which maketh them agree with that custome which he saith the Church received from the Apostles Tertullian de Virg.
OF RELIGIOUS ASSEMBLIES AND THE PUBLICK SERVICE OF GOD A Discourse According to Apostolicall Rule and Practice By HERBERT THORNDIKE HINC LVCEM ET POCVLA SACRA CAMBRIDGE Printed by Roger Daniel Printer to the Vniversitie and are to be sold at the Angel in Lombardstreet in London 1641. To the Readers THere is no such light to the true meaning of the Scripture as the practice of matters contained in it under the Synagogue first and in the Church afterwards This is the reason of the course held here in inquiring what was done or arguing what is to be done for the Publick Service of God It is not to be expected that the particulars here observed or discoursed under the judgement of this Church and the Learned in it should indifferently take place It is enough if the main foundation which I have given my thoughts a little freedome to dig for prove not fleeting Then may it serve for the edifying of it unto peace However you see wherefore writing in English neverthelesse I produce the passages of Writers in their own formall words You shall find them translated for the satisfaction of all sorts The learned Readers may please to excuse me if walking for the most part an untrodden path they find nothing but work cut out to be made up at leisure All may please to do so much right to themselves or me as to referre themselves to such things as the delay of the Presse hath given occasion to adde at the end before they begin to reade The Heads of matters here intreated are premised for the ease of such as make choice of what they think best to reade The Contents of the Chapters Chap. I. THe Publick Service of God the most eminent work of Christians How the form of it may be derived from the Scriptures The Subject and the Proceeding of this Discourse Chap. II. Dayes of Assemblies appointed by the Law The Morall Service of God not specified in it but collected from it How the Jews are taxed for spending the Sabbath in pastime Places of such Assemblies not provided in it The Priests charged to teach the Law by deciding controversies of it The Chair of Moses the Chair of Prophets High places to what purpose Beginning of Synagogues Disciples of Prophets studied to be Prophets They ministred the Morall Service of God in High places and Synagogues Chap. III. The profession of Scribes that succeeded the Prophets Wisemen of the Jews were the learned sort of Scribes Scribes of all the three Sects They taught in Synagogues Who were Lawyers Who sate in their Courts and of their Disciples The manner of their sitting in Schools and Synagogues How they sate in Feasting Of the Elders of Synagogues Who among them received Imposition of hands Chap. IV. Presbyteries of Churches with their Bishops answerable to the Jews Consistories made with Imposition of hands They sate in the Church as the other in the Synagogue That argueth their Office of Governing the Church And the difference of them from the people The Elders of the people in the Africane Churches were not of this rank What is the double Honour of Presbyters in S. Paul The Apostles Rule in discerning Spirituall Graces The Proceeding and Extent of his Discourse His Catalogue of Graces and Ministeries How divers of them may meet in the same man Doctours are those of the Presbyters that preached Helps were Deacons Chap. V. Prophets in most of the Churches remembred by the Apostles The gift of Languages the purpose and nature of it The Limbes and Branches of both these Graces in S. Paul Of praying and praising God by the Spirit Those that spake strange Tongues understood what they said Interpretation concerneth all that was spoken in strange Languages They prayed and studied for spirituall Graces Prophesying in S. Paul signifieth singing psalmes Prayers of the Church conceived by immediate inspiration The nearnesse of the Graces of Prophesying and Languages The ground and meaning of the Apostles Rule It proceedeth of none but Prophets What is to be judged in that which Prophets spake The custome in the Primitive Church of many preaching at the same Assembly came from hence Chap. VI. The parts of that work of Gods Service for which Christians assemble Psalmes of Gods praises part of the substance of it The ground and efficacie of Common prayers Reading the Scriptures a substantiall part of publick Service The necessitie and excellence of preaching for expounding the Scriptures The Eucharist the chief part of publick Service The Apostles Rule of Order and Comelinesse The force of Custome in preserving Order and of Reason in judging of Comelinesse All practice of the Primitive Church prescribeth not to us Correspondence with it necessary The practice of it in the point in hand of what advantage Order of Publick Service a Law of Christian Kingdomes Direction of Ministers of the Church requisite The Obligation of it The Agreement of the chief Reformers Chap. VII The prohibition of Quenching the Spirit concerneth immediate inspirations Prescript Form of Prayers as well as of other parts of the Service is for the Edification of the Church Order not to be maintained without it Three parts of the Service of the Temple The praises of God the Confession of sinnes the Priests Blessings The Service of the Synagogue prescribed Of the eighteen Benedictions Of the Service of their Fast of Seven dayes The Deacon ministred their Service Justine Martyr and Tertullian misunderstood Summe of the Church-service All Prescript Of Canons that prescribe the Service to be ordered by Councels Alterations in Liturgies Agreement of Reformed Churches Chap. VIII Of times of Assemblies Daily morning and evening Service is for the edification of the Church Humane Institution of Festivals lawfull Publick Service upon them and upon weekly and yearly times of Fasting is for increase of godlinesse Of frequent celebration of the Eucharist Houres of Prayer among the Apostles and Primitive Christians from the Synagogue Festivalls of the Law for gladnesse and those of humane institution in the Synagogue Of Fasting-dayes in the Synagogue and Primitive Church How the Eucharist was frequented in the Primitive Church The Order of this Church agreeable with the judgement of chief Reformers Chap. IX The reasons why it is for the edification of the Church to use Ceremonies in Publick Service It is avowed by the chief Reformers Of the respect of times and places Of the difference of Vestures and Gestures Caution in matter of Ceremonies The obligation of Rules whereby they are determined Chap. X. What is to be considered touching our Service The Service of Hearers and Believers Confession of sins whether of old the beginning of Service The ancient order of Psalmes and Lessons The Masse containeth an abridgement of it Severall manners of singing Psalmes Purpose of Lessons The Place of the Sermon Dismission of Hearers Originall of Litanies Prayer indicted by the Deacon The Thanksgiving from whence the Sacrament is called the Eucharist Prayer which it was celebrated
him no more and all this no more inconvenience in the Apostle then this that upon his Revelation he conceived God had appointed that which afterwards upon the successe of his affairs he was in hope would come to passe otherwise Nor more inconvenience that this should be related in Scripture then that the speeches of Jobs friends should have a place in it of whom it is said They have not spoken aright of me as my servant Job hath done Thus then when the Apostle willeth the others to judge of that which two or three Prophets shall say as he appointeth at their meetings his meaning is not onely of that which by the way of common reason and ordinary skill shall be said in Exposition of the Scripture but even those things which are spoken by inspiration which he calleth the Spirits of the Prophets he will have subject to the Judgement of the Prophets so farre as concerneth the meaning and consequence of them to be measured by the rest of the Scriptures And to this purpose it seemeth he ordereth the use of those spirituall Graces which are poured upon this Church of Corinth in such abundance that it was hard to find a course for all of them to imploy their Gifts so that all might have opportunity by turns if not at the same meeting to use their Grace in Prophesying that the Church might be edified by it and that others might by the Gift of discerning spirits judge the meaning of those things that were spoken by the Spirit so that the Church might receive no such offense as that which the Thessalonians did in conceiving from things that were spoken by the Spirit that the day of the Lord was at hand at that time Though it is neverthelesse to be thought that this course of speaking by many at the same Assembly was practised in the Synagogue especially when divers Scribes and Doctours were present as also some traces of the same custome have continued in the practice of the Church Beza expounding the words of the Apostle 1. Cor. xi 8. Therefore ought a woman to have power over her head because of the Angels to be meant of the Ministers of Churches Vtitur autem plurali numero quòd in maxima donorum Dei abundantia non tantùm apud Corinthios ut apparet infrà xiv 39. sed etiam olim aliis in Ecclesiis non unus solus sed etiam bini terni in coetibus sacris sermonem haberent ut de praeclaris aliis donis taceam de quibus noster Apostolus infrà xiv 26. Quod etiam liquet ex Tertulliani Apologetico quibusdam in Antiochena Ecclesia Chrysostomi Homiliis Now he speaketh in the plurall number because for the abundance of Gods Graces not onely amongst the Corinthians as appeareth beneath xiv 39. but also in other Churches of old time not one alone but two or three spake at religious Assemblies Which also appeareth by Tertullians Apologetick and some Homilies of Chrysostome in the Church of Antiochia Tertull. Apolog. c. 39. Certè fidem sanctis vocibus pascimus spem erigimus fiduciam figimus disciplinam praeceptorum nihilominus inculcationibus densamus Ibidem etiam exhortationes castigationes censura divina Certainly with these holy words we nourish faith we erect our hope we fasten our confidence as much we compact our discipline repeating the rules of it There also exhortations reproofs and the censure of God speaking of reading and expounding the Scriptures in their Assemblies Whether or no these be the words which he meaneth I know not I find nothing else in that book to the purpose But it is clear which he saith of S. Chrysostome In Ferrarius De ritu Concionum ii 40. you shall find the passages of his Homilies marked in which he signifieth that the Bishop was to preach when he had done And in one passage related out of him in Baronius Ann. lvii n. 160. he testifieth in expresse terms that this custome of the Church was but a figure and monument of those Graces which had flourished in the Primitive Adding further that when the Preacher blessed or as they call it saluted the people at his beginning with these or the like words The Lord be with you the people answering as the fashion was which yet remaineth in one place of our Service And with thy Spirit the meaning of this answer had reference to the Spirituall inspired Grace out of which they were known to speak at the beginning Gregory Nissene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nè igitur longiùs vobis fratres sermonis exordium protrahamus cum mirific is eorum qui ante nos dixerunt orationibus operam dederitis Therefore brethren not to draw you out the beginning of my speech too much in length having taken pains to heare the admirable Sermons of those that have spoken before me But of all the rest the book called the Constitutions of the Apostles most in particular ii 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then saith he when the Gospel is read let the Presbyters exhort the people one by one not all at once and after all the Bishop as it is fitting for the Master to do For here you see how the Order of the Apostle was sometimes practised in the Church when the Bishop preached in the last place after one or more of the Presbyters CHAP. VI. The parts of that work of Gods Service for which Christians assemble Psalmes of Gods praises part of the substance of it The ground and efficacie of Common Prayers Reading the Scriptures a substantiall part of Publick Service The necessity and excellence of Preaching for expounding the Scriptures The Eucharist the chief part of Publick Service The Apostles Rule of Order and Comelinesse The force of Custome in preserving Order and of Reason in judging of Gomelinesse All practice of the Primitive Church prescribeth not to us Correspondence with it necessary The Practice of it in the point in hand of what advantage Order of Publick Service a Law of Christian Kingdomes Direction of Ministers of the Church requisite The Obligation of it Agreement of the chief Reformers THus farre then have we travelled in the first part of our businesse propounded inquiring the Apostles meaning in this whole discourse intended to regulate the use of spirituall Graces proper to that time in their Assemblies by comparing the particulars of it with that which is found remembred in the Scriptures to the like purpose How wide soever these things may be thought from my intent as having nothing to do with the particulars which the Apostle here ordereth to me it shall seem a great gain for the pains bestowed here that from hence we may collect the substance of those things which are to be done at the Religious Assemblies of Christians the particulars of that work for which we Assemble our selves which are no other according to the Apostle then our Common Service expresseth in the entrance to it To set forth his most worthy Praise to
heare his most holy Word which must be understood according to the purpose and opportunities of severall Assemblies either read or expounded as the meaning of it hath alwayes been declared by practice and to ask those things which be requisite and necessary as well for the body as the soul The same hath Tertullian expressed to have been the businesse of the Primitive Christians at their Assemblies De Anim. c. ix Jam verò prout Scripturae leguntur aut Psalmi canuntur aut Adlocutiones proferuntur aut Petitiones delegātur ità indè materiae visionibus subministrantur Now as the Scriptures are read or Psalmes sung or Exhortations produced or Prayers preferred so is matter ministred to her visions In his Apologetick c. 39. and in Justine Martyr his second Apologie where they describe to the Powers of the Empire what the Christians did at their Assemblies of singing Psalmes there is no remembrance the rest are the same particulars There can be no question made that their practice was derived from the Apostles when we consider how much this Discourse of the Apostle inferreth in which we have seen the Psalmes and the Prayers which those that were indued with spirituall Graces composed and conceived on the behalf of the Church as hath been shewed where neverthelesse he hath expressed the part that particular persons bear when he saith Every man or woman Praying or Prophesying that is singing of Psalmes as hath been declared afore In like sort whatsoever Rules he giveth to order the course of Prophesying among them proceed from supposition of reading the Scriptures afore to the Exposition whereof he willeth them to contribute the fruit of their Graces And this in the first place I make account to be gained without contradiction from this Discourse of the Apostle That all these are substantiall parts of that work for which we go to Church all of them Principals none of them accessories in it The setting forth of Gods praises in Psalmes of Thanksgiving you shall see to be that part of morall and perpetuall Service the Order whereof is most particularly remembred in the Old Testament in Solomons Temple As the Sacrifice was burning upon the Altar and the Wine-offering pouring out on it and the Priests blowing with the Trumpets in the Court of the Sanctuary which was their Ceremoniall and Figurative Service in the mean time the Levites stood upon their Pulpits in the outer Courts where the men or women of Israel were licenced to come singing the Psalmes of Gods praises Times of their Assemblies were prescribed by the Law of Moses as you have seen but no Order for any particular work of spirituall Service to be performed at them is there remembred Not to make a doubt that other Offices were frequented together with the Exposition of the Law as the custome and opportunitie served but to shew that the Psalmes of Gods praises for the ordinary daily practice whereof such expresse Order was taken and remembred must by no means be reckoned of the by but of the main of Gods Publick Service And if we should go further to shew that this was no personall service of the Levites alone but of the whole congregation of Gods people assembled there and that it is so acceptable with God in this regard because his praise appeareth more glorious when his people joyn together in setting it forth we might produce a great part of the book of Psalmes wherein David and other persons inspired by the Holy Ghost have either expressed or stirred up the affections of the whole congregation to that work and recommended the Service of God which it yieldeth Psalm xxxiv 3. O magnifie the Lord with me and let us exalt his name TOGETHER cxlix 1. O sing unto the Lord a new song and his praise in the CONGREGATION of the Saints lxxxiv 4. Blessed are they that dwell in thine house they will be still praising thee He commendeth the condition of Priests and Levites but he desireth as farre as he can to make it his own cxvii when he singeth O praise God all ye People praise him all ye Nations The Apostle sheweth us that this is accomplished when the Gentiles submit themselves to the Church Rom. xv 11. and so is all the rest of like nature Psalm c. 4. O go your way into his gates with Thanksgiving and into his courts with Praise be thankfull unto him and blesse his Name But shall we believe that these things are accomplished in merely believing the Gospel or in serving him according to it as they are required to do in the Scriptures that foresaw it In fine S. Augustine hath instructed us that the Psalmes are to be understood in the person of David or him that composed them by the Holy Ghost in the first place but afterwards they belong to the person of Christ first and then to his mysticall body the Church So whatsoever is there read in the singular number hath the last resort of the meaning in the congregation of Gods people But those things that are couched in the plurall number there cannot properly be understood to proceed from particular persons every Praise ye every Hallelujah is owned of none but Assemblies Besides it expresseth to us the interesse which the honour of God hath in every thing of this nature that is publick Could it be supposed that the same thing were done the same praises yielded to God by each man in private which all men yield him in common there is no Christian that is sensible of the body of Christ and the fellowship of all members of it could think these to be both one to Gods Service because the Spirit that maketh this body one requireth of each member of it a particular influence in the common Office Hearts indued with severall Graces to God are like severall voices to the eare But we are farre from supposing this Many men may think that they need not go to Church for those Offices which they do at home But they ought to think what the common sort of Christians might do if Assemblies were not held As the matter is the Service which the best are able to yield unto God is much improved by joyning with the rest of his members but should we not Assemble for that purpose the hearts of plain simple members which now are most acceptable to God would be able to move little in this work the Order of the Congregation not guiding them in it Last of all be it considered that this is the imployment of the other world when mens desires are all satisfied and all the subject of prayers possessed the Angels the Elders about the Throne of God and all the people of Jews and Gentiles which encompasse it Revel vii 9. cease not to joyn in the praises of God when the Church is become perfectly one As for the Prayers of Christian Assemblies we know upon what Patent they stand Matth. xviii 19 20. Again I say unto you that if two of
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
read the Lessons such as sung the Psalmes and a great part of the Prayers were done by Deacons And though many men are so eager to have all Ministers to be the mouth of the Congregation in conceiving Prayers at the instant yet no man shall perswade me that their meaning is to place the best of their performance either in the conceptions or in the language wherein they expresse the desires thereof to God for these sure make no difference to him so their be no offense The best they can contribute is the devotion of the heart which they pray with wherein they are but one of the Congregation the meanest of it may bring as good as they are able to do But in Preaching a mans knowledge in the Scriptures his abilities to expresse his knowledge to the capacitie of his Audience his discretion in addressing it to their particular without offense will either be seen or missed And therefore whosoever commendeth the price and value of the work for due reasons must needs call to mind how difficult it is For he that cometh to expound the Scripture to the people must understand it aright before he cometh to expound it and that understanding cometh not in these dayes by the immediate inspiration of the Spirit but is allotted to humane indeavours in these that in the fear of God take pains about the means which he hath provided for it And in delivering no more then a mans knowledge there fall out many times these failings which like Eli's sonnes may make the Offering of God to be loathed and the Ministrie of God contemptible And though all Scripture as saith the Apostle 1. Tim. iii. 15. is profitable for Doctrine for Reproof for Correction for Instruction in Righteousnesse yet may all this be so unseasonably ministred that the effect may prove offense though the end be amendment It cannot be said with justice that this truth is acknowledged here to abate the esteem of this work which tendeth indeed to inhance the diligence of them which do it But this must be averred that unlesse men and abilities be provided for the work as well as the work for them it may prove a sword in a blind mans hand to wound the Church as well as the enemies of it Though all that hitherto hath been said to the nature and use of these particulars of Publick service pretendeth to shew no more but this that they are all principals and substantials no accessories in it That the praise of God in Psalmes the reading of the Scriptures is not by the nature of the work and the Primitive Custome of the Church to while out the time till the Congregation be assembled That the prayers of the Church are not in the main intent of them to usher in the Sermon or to leave impression of it in mens minds afterwards but for the procuring of all necessaries of the Congregation and each particular of it so farre as generall order can comprise Hitherto hath nothing been said of the chief part of Publick Service among Christians that is of Celebrating and receiving the Lords Supper the Eucharist which from the beginning of the Profession and Name of Christians was frequented as the chief part of Publick Service in most of their Assemblies now because it is not of such continuall use is not mentioned among the rest at the beginning of our Service For the present I presse no more but the words of the Apostle as they seem to be expounded by a passage of Ignatius to shew what effect the prayers of the Congregation have in the Consecration of that Sacrament and the effect of it For it is a fearfull word of the Apostle 1. Cor. xi 20 21. where having charged the divisions among them to be the cause that their Assemblies were not for the better but for the worse he proceedeth thus When ye come together therefore into one place this is not to eat the Lords Supper For in eating every one taketh before other his own supper and one is hungry and another is drunken It is plain it was the Lords Supper they intended to celebrate therefore if they received it not through their own fault it must needs be sacriledge on their hands The fault is plain enough as well neglect of the Congregation out of the schismes that were among them as their excesse in particular Take the words of Ignatius to expound the Apostle they are the words of one that drank at his spring and spake to the same purpose Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man be deceived if a man be not within the Altar he cometh short of the bread of God He that is within the Altar with Ignatius is he that communicateth with the Church in imitation of those under the Law that feasted upon the reliques of Peace-offerings to which the Love-feasts of Christians used with the Eucharist practised correspondence There was one Altar from whence all men communicated of those Sacrifices which those that forsake saith Ignatius may take upon them to celebrate the Eucharist but the bread they receive is not the Lords it is profane To the same purpose Ep. ad Smyrn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that be counted a firm Eucharist which is held under the Bishop or him to whom he committeth it The celebration of the Eucharist is not sound nor effectuall but under the Bishop that is in the unitie of the Church therefore sacriledge in them that attempt it His reason is to our purpose for if the prayer of one or two have that force saith he that God standeth in the midst of them how much more shall the Prayer wherein the Bishop and Church agreeth prevail That Prayer wherein they agree prevaileth to make the Sacrament the bread of God to them that agree in it therefore that wherein they agree not leaveth it as it was no bread of God but the subject of their Sacriledge If this be not enough to inforce the virtue of publick Prayers nothing will serve the turn It is the agreement of the Congregation in their Prayers that maketh the Elements the Supper of the Lord with S. Paul the bread of God with Ignatius to them that agree those that agree not fail of the Grace fail not of committing sacriledge Having thus farre derived the substance of that which is to be done at Christian Assemblies from the practice of the Apostles themselves and after them of the Primitive Christians it will be requisite before we go further upon the president of their practice to consider the weight and extent of the reasons upon which the Apostle proceedeth in ordering the manner of performing the particulars whereof hitherto hath been said among the Corinthians The chief whereof is the edification of Gods people upon which he pitcheth the issue of his foregoing dispute vers 26. which may seem to extend no further then the information of the mind and understanding in matters of Religion belonging to knowledge
obedience so the Net was not strong enough to hold them and yet brake not But when the world came into the Church then was the Parable of our Lord more clearly fulfilled which resembleth the Gospel to a Net which drew to the land both good and bad fish and when the Net is not strengthened by the secular Arm no marvell to see it break in pieces It is therefore requisite that the Orders of Publick Service have the force of Temporall Laws by Act of Kingdomes and Common-wealths but it is neverthelesse requisite that it should be directed by the Office of Ministers of the Church no otherwise then it was before the Empire or any Common-wealth received the Faith The charge of directing belongeth to the one which cannot be dispossessed of it the power of constraining belongeth to the other which must give account how they use it or not Heb. xiii 17. Obey them that have the Rule over you or guide you and submit your selves for they watch for your souls as they that must give account 1. Thess v. 12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and to esteem them very highly in love for their works sake What can these Exhortations and Injunctions of the Apostle concern if in matters so proper to their charge as the Publick Service of God and the Order of it those of whom the Apostle speaketh are not to direct but to execute And when those disorders fell among the Corinthians in their Feasts of Love and receiving the Mysteries in praying praising God and preaching in unknown Languages no doubt through those partialities of the Presbyters the Ordinary Guides of the Church there where of hath been spoken elsewhere the Apostle indeed himself taketh Order in his time but in case the like fall out afterwards hath he not authorized the Ordinary Ministeries of the Church by his example to take Order in like matters And when he writeth to Timothy 1. Tim. ii 1. I will therefore that first of all supplications prayers intercessions and giving of thanks be made for all men wherein without peradventure he taketh order for the substance of Publick Prayer for their Assemblies as shall appear is it his purpose to referre the ordering of it to the Congregation there or to his Office whom he inchargeth with it It is to be seen indeed how much King David did in ordering the Publick course of Divine Service in his time But it is to be considered how he proceeded in it by that which we reade 1. Chron. xv 16 17. And David spake to the chief of the Levites to appoint their brethren singers with instruments of musick psalteries and harps and cymbals sounding by lifting up the voice with joy And the Levites appointed Heman and the rest which is the very course by which we pretend such things are to passe But in the Church of Christ as from the beginning things came to be practised in the Service of God by Order of the Ministers and consent of the people so when Emperours Kingdomes and Common-wealths received the Faith they purchased themselves no right of disposing in such matters as by the Scriptures belong to the Ministers charge but they impose upon themselves the charge of inforcing these Orders which shall seem to be for the advancement of godlinesse And therefore upon the judgement of discretion common to all Christians they are to proceed in denying or inforcing the execution of that which is directed by them whose charge it concerneth If they proceed further they are to answer for the good aswell as for the wrong which they do so farre as that which is done for the better as it advanceth the publick good in the particular substance of that which is done so it may prejudice it more in the consequence of the Example Let us then recollect from the first to the last what hath been said of the reasons and grounds whereupon the Apostle proceedeth in regulating matters concerning the Publick service of God and we shall find that the Church in all ages is to proceed no otherwise First the edification of the Church that is the instruction of Gods people in the knowledge of him the training of them in the exercise of godlines is the aim proposed This is procured by observing Order and Comelinesse in all things to be done of that nature The best and most unpartiall reason is to be imployed in judging what best becometh in matters of this weight and because it is not possible to put these Ordinances past contradiction of opposite reasons the custome directed by the Ministers of the Church upon advise of common reason and most primitive and universall President of the Church and inforced by the secular Arm is to take place for Order sake If after all this a question be made Whether matters established with a tolerable respect to the Fiduciall Line of this Rule oblige men in conscience to observe them or not he shall leave the Church obnoxious to perpetuall confusion by necessary consequence seeing it is not possible that all men should agree of their free accord to observe any course as fittest to be observed unlesse they think themselves tied in conscience to observe that Rule which for the latitude and kind of it is not sinfull for themselves to observe and that if they fail they may be constrained to it because it is established Possible it is that men proceeding in the form of this Rule should so farre mistake themselves as to injoyn the Church to violate some of Gods Laws in obeying theirs in such a man is bound with his bloud to maintain his disobedience But our speech concerneth matters of indifference where the perpetuall Law of God and Nature forbiddeth not the whole kind and latitude of the thing commanded where no perpetuall Law of God or Nature no positive constitution of God or man that ought to take place afore this cometh between if the Laws of the Church strengthened by the secular Arm bind not a man in conscience by virtue of that Law of God that inforceth obedience to their Authours to do according to them then must all men be at their freedome to dissolve or preserve order in the Service of God as they please Where nothing but custome of the Church upon probable reason directeth our practice we must not proceed according to our private reasons which perswade the contrary but according to publick custome if we will be ruled by the Apostle But where there is Law to constrain us we may perhaps have reason to think that the Authours of Laws might have done better in ordering matters otherwise and yet be bound our selves to follow the course which they prescribe They are to answer for the things they injoyn we for our performance when was any humane Law made that could not be faulted if our obedience be delayed till it find such laws as no fault can be
found with the world must end in confusion before we practise that virtue It is never lawfull to do any thing that is evil but it is not evil but necessary in the sphere of things indifferent to follow the Law that standeth though a better might stand in stead of it Herewith agreeth the judgement of the principall reformed Divines themselves chief Reformers which my desire is to repeat here though it hath been produced more at large not as pretending to stand or fall by pluralitie of voices but desiring to make it appear that nothing is said here to crosse the Principles of the Reformation and chief Reformers Philip. loco de Caerem in Ecclesia p. 651. In Ecclesiis emendatis reliqui sunt ritus aliqui adiaphori quia hujus vitae actiones ordine aliquo distribuendae sunt Hominum natura intelligit amat ordinem qui quidem maximè decet Ecclesiam congressus publicos In reformed Churches there remain some indifferent rites rites concerning indifferent things because the actions of this life are to be disposed in some order Man by nature apprehendeth and loveth order which especially becometh the Church and Publick Assemblies Calv. 4. Instit x. 27. Neque enim haberi potest quod Paulus exigit ut decenter omnia ordine fiant nisi additis observationibus tanquam vinculis quibusdam ordo ipse decorum consistat That whith Paul requireth that all things be done decently and in order is not to be obtained unlesse that Order and Comelinesse stand upon some observances added as bonds to wit to inforce it To the same purpose a little afore Si in rebus agendis vigere semper aliquem ritum oportet quem non respui publicae honest at is intersit at que adeò humanitatis ipsius id in Ecclesiis praesertim observandum quae cum bene composita omnium constitutione optimè sustinentur tum verò sine concordia nullae sunt prorsus And a little after he toucheth the reason here discoursed to the quick At cùm in hominum moribus tanta sit diversitas tanta in animis varietas tanta in judici is ingentisque pugna neque politia ulla satis firma est nist certis legibus constituta nec sine stata quadam forma servari ritus quispiam potest But there being so much difference in mens manners so much diversitie of minds so much contrariety of judgements and dispositions neither is any Common-wealth firm as it should be till it be settled with certain Laws neither can any rite be observed without some settled form Rites prescribed by God cannot be observed but according to Forms prescribed by man Philip ubi suprá Rursus autem munitur publics tranquillitas hâc doctrinâ quòd dicimus propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos ritus qui boni ordinis causâ instituti sunt servandos esse peccare homines petulantes qui in Ecclesiis emendatis violant tales ritus cum scandalo Again the publick quiet is fortified by this doctrine wherein we say that for good Orders sake those Rites which are ordained for good Orders sake are to be observed and that such saucy persons as violate such Rites with offense in reformed Churches do sinne Again Aliqui homines c. Some men of savage nature hate all Laws as a prison but others of gentle nature and sociable and understanding themselves to be born to Communicate nay that their chief work is to contribute their indeavours to help and cherish the Church of their own accord observe honest usefull Rites and avoid Offenses and knowing that publick Assemblies of the Church are ordained by the singular providence and blessing of God and that God would have this frequency credited that the voice of the Gospel may sound upon earth study to maintain the order the quiet the gravitie of these Assemblies CHAP. VII The prohibition of Quenching the Spirit concerneth immediate inspirations Prescript Form of Prayers as wel of as other parts of the Service is for the Edification of the Church Order not to be maintained without it Three parts of the Service of the Temple The Praises of God the Confession of sinnes the Priests Blessings The Service of the Synagogue prescribed Of the eighteen Benedictions Of the Service of their Fast of Seven dayes The Deacon ministred their Service Justine Martyr and Tertullian misunderstood Summe of the Church-service All Prescript Of Canons that Prescribe the Service to be Ordered by Councels Alterations in Liturgies Agreement of Reformed Churches THis is the substance of those things that are to be done for the publick Service of God at the Assemblies of Christians And these are the grounds of those Rules by which the form in which they are done is to be directed Before we come to touch that particular form of Service which we use with these Rules let us make triall of them in some particulars which in the generall point of publick Service are or may be questionable And that by the method already set on foot of Reasons drawn from the grounds and rules of the Apostle seconded by the practice of the Primitive the judgement and agreement of Reformed Churches Among which there is none of more account then this Whether there ought to be a set Form of Prayer prescribed for our Assemblies For it is not denied that their ought to be an order prescribed for Publick Service in the whole but Publick Prayers and the form of them it is pretended are to be referred to the discretion of the person by whom they are ministred by virtue of that charge of the Apostle wherein he forbiddeth to Quench the Spirit 1. Thes v. 19. which is conceived to be done when the conceptions of mens minds or the expressions of their tongues are stinted to prescribed forms and men by that means so confined that they cannot make demonstration of those graces which the Spirit of God hath indued them with This is to my understanding the best of that Argument that casteth so much and so dangerous scruple in a clear businesse And at a distance carrieth an appearance of the Word of God and the meaning of Scripture but survayed near hand may be a warning to all men how they trouble the Church with misapprehension received upon the superficiall sound of the words of it For when the Apostle forbiddeth to Quench the Spirit he speaketh of immediate inspirations of the holy Ghost such as they were by which men were inabled to discern the secrets of other mens hearts As in 1. Cor. xiv 24. by which the Prophets of Antiochia were informed of the will of God for the sending of Paul and Barnabas And those others for the ordination of Timothy Act. xiii 2. 1. Tim. iv 14. by which the truth was revealed unto them as concerning matters in hand at their Assemblies 1. Cor. xiv 30. And the Rule of the Apostle If Revelation be made to another as he sitteth let the first be silent is to
the same purpose of not Quenching these inspirations Which as it hath been showed that they were maintained by the exercise of them so it is no marvel if the Apostle be earnest to have them by all means maintained because in them consisted the Edification of the Church at that time Therefore he commandeth that when immediate revelation is made to one he that spake afore be silent not to demonstrate what the Spirit of God was able to do in the person by whom it speaketh That is a mistake which overthroweth the whole dispute of the Apostle in the xii chapter afore for it tendeth to the admiration of those persons which are indued with such Graces the thing the Apostle laboureth against through that whole discourse But because by them the presence of the holy Ghost in the Church was evidenced to unbelievers and confirmed to believers And because by such inspirations when it pleased God to send them the Church was informed of all things contained in them in the particulars of the true sense of the Scriptures debated in their Congregations In fine Quench not the Spirit in regard of the Church is the same with the proposition of this xiv chap. Be zealous of spirituall Graces especially of Prophesying which is also the conclusion of the same vers 39. Be zealous of Prophesying but forbid not to speak with Tongues He that hath the Grace quencheth it when he pursueth it not by those means which were effectuall towards it at that time and the Church quencheth it if they allow not the publishing of such inspirations at their Assemblies For my part I am confident that the words of the Apostle Quench not the Spirit relate as well to the gift of Languages as his words in this xiv chap. vers 1. Be zealous of spirituall Graces especially of Prophesying For Prophesying being excepted the rest of spirituall Graces is the gift of Languages and it concerned the Thessalonians as it did the Corinthians that this gift of Languages should be maintained among them aswell to evidence the presence of the holy Ghost as because the things inspired in strange languages being expounded served for the unestimable edification of the people If then these that stand upon this prohibition of the Apostle will come into our Assemblies and speak the mysteries of Gods kingdome in Languages unknown to them afore if they will take upon them to reveal the secrets of mens hearts to designe Ministers of the Church to decide matters in debate through the Church by immediate inspiration of the holy Ghost and to make proof of these Graces as Prophets are to do we will acknowledge that the Offices of composing the prayses of God and conceiving Prayers in behalf of the Church is to be referred to them upon the same terms as it was to those of whom we reade in the Apostle nothing composed by humane reason shall be thought so acceptable to God so much for the edification of his people as that which his own Spirit inditeth But if they dare not pretend to any such Grace let thē consider upon what consequences they pretend to the Priviledges of it For they that pretend that the Church is bound to use their conceptions and expressions for the direction of the people in publick prayers upon this ground because they are the inspirations of the holy Ghost may by as good right pretend to decide all matters controverted in point of Faith to order all matters of dispute in the Government of the Church to root out and plant both Kingdomes and Churches For that which the holy Ghost inspireth for ordering of Church or Common-wealth is as much to be executed as that which it inspireth for directing the prayers of Congregations But if they disclaim all pretence of immediate inspiration as there is no doubt but they do and professe no confidence but of the blessing of Gods Spirit upon humane indeavours perhaps complaining that these consequences are drawn upon them which belong to those opinions which they renounce First it will be reason that they be free in acknowledging and professing their meaning in a matter of this consequence Because it is certain that the sound of GODS SPIRIT and the fashion of Extemporary conceptions in Praying and Preaching insinuateth and needs must insinuate to the people the pretense of immediate inspirations which to men of judgement they are constrained to disavow Then this being done our question will be upon the right hinges and the point to be decided will be this Whether it be more for the edification of the people in the direction of their publick Prayers to use those forms which upon mature advise have been framed by the ablest of those the Church had to intrust with that businesse or these which particular persons out of their readinesse in conceiving and expressing those things which they think fit to be said shall use in their Congregations It hath been well observed already in this point that the spirits of the people are stinted as much to the Form which the Minister conceiveth as his spirit to the form which the Church hath prescribed So that if the Church quench the Spirit in them when it confineth them to the forms which it hath advised they do no lesse to the people in confining them to the form which they from time to time conceive The precept of the Apostle cometh to one effect in both courses the question that remaineth is Which is more for the Edification of the people Which because the Apostle in matters of this nature hath referred us to the common reason of men not possessed with prejudice my desire is that the common sense of Christians may sentence dispairing to cary any thing by dispute of reason at the hands of such men as can make any question in a matter so clear But because with reason it may be alledged that mens particular conceptions are more apt to addresse themselves to the particular occasions of Congregations fit to be represented to God in their Prayers then a generall form is able to do it will be requisite further to represent what advantages this convenience is out-wayed with on the other side First in regard of abilities of persons by whom it must be performed let me congratulate with those that are so sensible of their own that they would have other men for a punishment of their negligence to shame themselves afore the people in doing it as it should not be done But let me wish them more love to our common profession then to desire to draw so just a scandall upon it Is it like to grow commendable with the enemies of it in this respect because the Ministery of publick Prayers is ridiculous to our own people Or what is the way to make Religion and the Sacrifice of God stink in mens nostrils if this do not Those of the ablest of this opinion think themselves ill dealt with when the stops and hummes of their Extemporary Prayers are
drawn in consequence to the prejudice of that way which they defire to render commendable but when we heare these flying pretenses passe up and down by which those demurres of humane imperfection are intitled to those unutterable groans which the Spirit of God inditeth according to the Apostle we have reason not to admire the occasion of such unsufferable profanenesse What shall we say then of the meanest rank of persons by whom Extemporary conceptions and expressions in such high Offices must be ministred but this that the ill order by which they are vented to the world must needs bring Religion to be contemptible Again in regard of mens opinions and inclinations in regard of severall discretions and judgements in point of what is fit to be recommended to God in publick Prayers which way shall we attain that Order that Reverence which this Office requireth according to the Apostle If men be left to themselves whatsoever opinion in Religion whatsoever debate between neighbours whatsoever publick matter of Church or Common-wealth a man shall please to make his interesse upon like reason he may make the subject of his Prayers and of the Congregation which if it be not well directed as what man is free from mistake where men may be and alwayes are of divers opinions must either pursue his interesse for the will of God in their desires or as they are bound to be must be scandalized at that which is done I had rather belie mine own senses then charge any man with that which appeareth not but if experience tell us not that such things have been done that mens prayers in the Church have smoked with their choler in private and publick matters yet reason will tell us how easily it may be done and such Ordinance pointed in time against them that least deserve it in Church or Common-wealth As the matter is among us we see how farre mens minds are from being agreed when we are to pray for fair weather and when for rain make particular persons infallible Judges not of a thing of that consequence but of whatsoever may be the subject of our prayers and we make them all Popes in their Congregations make them not infallible and we multiply scandalls in the Service of God to the worlds end to which no man should come till all were ended Last of all it is not the ingenious conceptions of mens minds it is not the eloquent expressions of their tongues that God is affected with the Ministers devotion will prove more free towards God when his mind is lesse at work in framing terms to expresse what he conceiveth to be for the purpose But if we have regard unto the meanest rank in knowledge as well as in estate which are alwayes the greatest part and therefore in whom Charity hath the most share it will appear a great advantage to their devotions to run smooth upon the Forms to which they are practised which must needs be intercepted with studying the meaning of new ones which they are directed with This is that which my reason is able to inform in this point Whether a prescript form of prayers be for the edification of the Church in maintaining Order and Reverence in the Publick Service of God or not Let us see which way the practice of the Church inclineth or hath inclined though the matter be great as concerning the meaning of the Apostles charge and the form of serving God a man shall have no cause to suspect his own reason when the reason of the Church and the guides of it go before But I must begin with the Publick Service of God in the Temple so farre as it was morall and consisted not in offering Sacrifices That carrieth more prejudice with it then mans reason can inforce That which was done there is President enough to presume that the like is not against the Law of God and the Scripture Of this we reade thus 1. Chron. xxiii 30. And to stand every morning to thank and praise the Lord and likewise at evening and at all offering burnt-offerings to the Lord on the Sabbaths the New Moons and the Solemn Assemblies For without doubt the purpose is here to specifie at what times the Levites sung the Psalmes of Gods praises to the Sacrifices that were offering in the Court of the Temple whereof we reade afore 1. Chron. xvi 4. And he appointed of the Levites to Minister before the Ark of the Lord and to record and thank and praise the Lord God of Israel And again vers 37. the same is repeated But afterwards having spoken of the Priests whom David left to sacrifice upon the Altar at Gibeon it followeth vers 41. And with them Heman and Jeduthun and the rest that were chosen that were expressed by name to give thanks to the Lord because his mercy indureth for ever Here you shall perceive the time and the place of this Service expressed in Scripture Part of them with Asaph were to Minister before the Ark part with Heman and Jeduthun to give thanks unto the Lord where the Priests offered the burnt-offering morning and evening vers 40. for the time that the Altar was at Gibeon the Ark in the city of David But for a perpetuall course as you have it xxiii 30. To stand every morning to thank and praise the Lord and likewise at evening and at all offering of burnt-offerings to the Lord in the Sabbaths in the New Moons and on the Assemblies For thus it must here be translated as R. David Kimchi hath glossed it That they should also be ready to praise when the burnt-sacrifice is offered on the Sabbaths and New Moons and dayes of Assemblies and also to help the Priests on these dayes when there are many offerings For by this exposition is signified both the help which the Priests had from the Levites in sacrificing and also the kinds of Sacrifices at which the Levites sung Psalmes of Praise and Thanksgiving Maimoni Cele hammikdash C. iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when do they sing Over all the burnt-offerings of the Congregation which were due and over the peace offerings of an Assembly at the pouring of the wine But the voluntary burnt-offerings of the Congregation over these they sung not the Song A Rule without doubt raised from the Scripture alledged and the place here signified where they stood to sing that is before the Ark is the same that is signified at Solomons Sacrifice 2. Chron. v. 12. where they stood East from the Altar as it must be translated that is at the East Gate of the Temple either before the mens Court or before the womens Court. For at both these Gates there was a Pulpit for the Levites where at all these times stood twelve at the least for this purpose Maimoni as before And before the latter were those fifteen steps from which the fifteen Psalmes of degrees are named because they were sung there as the Talmudists will have it Mass Middoth Cap.
cxx called Psalmes of Degrees expounded as afore from the fifteen steps between the mens Court and that of the Priests is assurance enough that they were made to serve God with there By which it appeareth that the Prophets of God and their Disciples that the great Wisemen of the Jews that the Apostles of our Lord when they frequented this Service as shall be said thought not their spirits stinted by the prescipt form of it The Service of God in the Synagogues depended much upon this in the Temple neither is it in me to imagine what reason can be alledged why a prescript form used in the Temple should not fit the Synagogue The way to put this past peradventure had been to describe the particulars of that Service and to trace the Antiquity of them from their best writings but a discourse too long and obscure for this place I shall be content to produce two or three passages of the substance or circumstance of it by which shall appear whatsoever alterations it hath received As at the present in the substance of their Service all agree though for the particulars there is not more difference among Jews of severall Countreys in any thing then in this saith Leo Modena in the piece named afore P. 1. C. xi 6. that a prescript form was used among them under the second Temple while they continued the people of God The Order whereof for my part I must needs referre to the Ancient Scribes that succeeded the Prophets as mine Authour R. Moses Maimoni hath expressed in the first particular which I intend to alledge that is the xviii Benedictions wherein praising God they beg at his hands the supply of his daily blessings These in his Treatise of Prayer and Benediction of the Priests i. 2. he referreth to Ezra as the Authour of them when being returned from the Captivity it was found that the people was not able to praise and serve God in a continued speech their language being mixed with that of strangers I confesse I should have thought it a more probable reason to have said that they were composed as a direction for the Service of God both in publick and private as still their use is But for this Authours credit it is very well known that all his stuff cometh from the best writings which that people have And the agreement of the Jews of all Countreys in these and the other Benedictions whereof they are bound to say every day an hundred and that of old sufficiently sheweth how ancient they are when other ingredients of their Service are subject to change with times and places as their Hymnes for example whereof is to be seen at large in Abenezra upon Ecclesiastes v. 1. where he disputeth against those of R. Eliezer hakkalir preferring before them those which R. Saadiah Haggaon had made The second particular that I will produce is the Service of the seven dayes Fast described in the same Maimoni Taanioth iv 14. how it was performed in Jerusalem His words are to this effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they prayed after this Order in Jerusalem they went into the Mountain of the Temple against the East Gate and when the Apostle of the Congregation was come to He that heard Abraham the Prayer that ended thus Blessed be thou O Lord God our God the God of Israel from generation to generation The people answer Blessed be the Name of his glorious Kingdome to all generations and evermore And the Officer of the Synagogue saith to the Priests that blow the Trumpets according to the Law Num. x. 9. Sound ye sonnes of Aaron sound and again he prayeth This is a form then which was in use during the Temple upon that occasion and giveth presumption enough that there was the like for all other ordinary and extraordinary ones And at this occasion in particular is the Rule verified which saith That the people did not answer Amen within the Mountain of the Temple Gem. Hierosol Taanioth c. ii Babylon Beracoth c. ix which Rule is enough to prove my intent because it sheweth that there were certain forms among them the same that still are extant which when they were used in the Synagogue the people answered Amen in the end but when they were used in the Mountain of the Temple that is within the outmost compasse of it the peoples answer was as afore Blessed be the Name of his glorious Kingdome to all generations and evermore And the case is related in the Misna Taanioth ii 5. that whereas once this answer was used in the Synagogue the matter came before the WISE and as I remember it was before the great Sanedrin at Sippore during the time that it sate there being removed from Jerusalem whereof afore and their resolution was that it was not so practised but onely at the East Gate and in the Mountain of the Temple that is as Maimoni and Bartenora both expound it at the East Gate of the Temple and at the Eastern Gate of the Mountain of the Temple To make the meaning of their resolution to be this that the answer of the people aforesaid in stead of Amen which they used to answer in the Synagogue was onely practised after the Benediction of the Priests which they gave at the East Gate of the Temple as was said and at this Service of the Fast of seven dayes in Jerusalem where it was done at the East Gate of the Mountain of the Temple the outmost close of it But seeing the same Service was done throughout their Synagogues as the cause required of necessity the same form was used upon those occasions and the like upon others The last particular I shall produce is a Circumstance observable at all their Services That whereas the reading of the Law and other Scriptures and the Exposition of it was done by principall persons the chief of the Synagogue with their faces turned to the people as they sate as our Lord in the Synagogue of Nazareth Luk. iv 16. on the other side the Prayers were read by him whom they call Apparitour of the Synagogue correspondent to the Deacon in the Christian Church with his back to the people and his face to the Ark and to the Elders This Office though of good account in the Synagogue as we see in Maimoni of Prayer C. viii n. 11. being yet inferiour to the Scribes and WISE it is plain to my common sense that it was not intrusted to direct the Prayers of their betters in qualities proper to that work upon other ground then this because the Prayers had been composed by those wise and learned afore and were therefore ministred by their inferiours the Deacons of Synagogues Such is he of whom Luke iv 20. And he closed the book and gave it again to the Minister and sate down Such is he that is called Apostle of the Congregation in Maimoni the place aforesaid that pronounceth the Service prescribed there and to shew that it was no
they prayed by heart For the words sine Monitore quia de pectore of Tertullian affected alwayes to imitate and expresse the Greek are to my best apprehension the translation of that which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English to say by heart and so they could not have shewed a passage more pregnant with the sense they intended to destroy That they prayed by prescript forms The fairest proof we can make that the Church after the Apostles time and the use of extraordinary Graces betook thēselves to prescript forms of Prayer as well as other parts of Gods Service will be from the parts of it The Psalmes of David in the first place do mix Prayers with the praises of God and are no extemporary conceptions yet were alwayes one of the first parts of publick Service as shall appear in due time As for other Hymnes of private composure Conc. Laod. Canon 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That besides inrolled Singers that go up into the Desk and sing out of the Parchmine others ought not to sing in the Church Canon 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Psalmes of private persons must not be said in the Church These Canons seem to make opposition between those that came from private persons and those that were entered in the Church-books These onely to be sung out of those books by Clergie Chanters inrolled in the list of the Church that other persons might take no occasion to bring any into use besides those that were prescribed and received I find that to meet with the poison of Arrius sicut in principio was added to Gloria Patri in the Church-Service And I have heard that to meet with the poison of Pelagius they took up the custome to put Dei Gratia in Titles and Inscriptions of Letters But that the custome of using such set forms was taken up first because the Arian and Pelagian heresies conveyed and spread themselves by that means is strange news to heare It might have been said with more reason of the hymns of Valentinus so long afore which Tertullian taxeth De carne Christi C. xvii And let unpartiall reason answer the question Whether it be more like if any such thing were that they should make that advantage because set forms were then in practice or Whether the Church should fall to use that course because it was first taken up by these heresies In reading and expounding the Scriptures the question is not made But that is the particular wherein I must yield something of private conception to have been used in the Primitive Church-Service It is believed that in the flourishing times of the Church Preachers were wont in the beginning of their Sermons to commend themselves and their labours to Gods blessing the form is extant which S. Ambrose used neither do we find that it was not at their own choice But after the Sermon the Catechumeni or Hearers those that were under Penance those that were vexed with unclean spirits were dismissed with the severall Prayers of the Congregation Benedictions of the Bishop or Presbyter on their severall behalves When that was done the Prayers which were used at the Eucharist by the Congregation that was admitted to it were of two sorts as shall be shewed afterwards when I come to compare the Service which this Church useth with that of the Primitive The first was of those which the Apostle calleth Supplications and Intercessions not onely for the generall and particular necessities both of the Congregation and the members of it but of all members of Church and Common-wealth together or in particular which are the same for substance which have since been called Litanies The second was that Thanksgiving from which that Sacrament is still called the Eucharist because it was alwayes consecrated with it wherein remembrance was made of all the blessings of Gods Providence in particular that of our Lord Christ which it pretendeth to commemorate with prayer that his Ordinance may be effectuall to the present I know there followed Thanksgiving after the Communion besides other pieces of that Service as shall be said which I regard not so much now because they seem not to have been of such consideration in the frame of their Service My intent is to show in due time that these were the prayers practised upon the Apostles order 1. Tim. ii 1. I exhort therefore before all that Prayers Supplications Intercessions and giving of Thanks be made for all men For kings and all that are in Eminence That they are the same which the Apostle intimateth and specifieth to have been practised at that time when he saith 1. Cor. xiv 15. I will pray with the Spirit but I will pray also with the understanding I will sing with the Spirit but I will sing also with the understanding else when thou BLESSEST with the Spirit how shall he that filleth the place of the ignorant say Amen at thy GIVING OF THANKS seeing he knoweth not what thou sayest In fine that these Intercessions whereof the Apostle speaketh Rom. viii 26. when he saith The Spirit it self INTERCEDETH for us with groans not to be uttered are the same which in the Primitive Church were solemn perpetual before Celabrating the Eucharist according to S. Chrysostomes Exposition averred afore This must be done after we have showed what reason there is to think that the Eucharist was celebrated at these Assemblies whereof the Apostle writeth to the Corinthians chap. xiv In the mean time as concerning the Prayers for Hearers Penitents and possessed Persons as well as the said Supplications Intercessions that they were all done by prescript form let me argue as I did afore of the Prayers of the Synagogue because they were ministred by the Deacon as S. Chrysostome said and as it shall appear afterwards by the remembrance we shall find of the Custome of the Church For I suppose no reason will yield that the Church referred themselves to be directed in their Publick Service by that rank of Ministers As for the THANKSGIVING which the Sacrament was consecrated with I will here use no more then the words of S. Cyprian de Lapsis Serm. xiv Vbi verò SOLENNIBUS adimpletis dare calicem Diaconus praesentibus coepit c. and in another place where he calleth it Calicem SOLENNI benedictione sacratum And ask whether the Eucharist were consecrated with an Ex tempore Prayer in Justine or Tertullians time the form whereof by S. Cyprians time was become SOLEMN Of the Preface Sursum Corda remembred by the same S. Cyprian de orat Domini and yet extant in all ancient Liturgies as well as ours as well as of other particulars there will be occasion to speak afterwards From that which hath been said of a prescript form of Prayer at celebrating the Eucharist I will take upon me to presume no lesse of other Services at other Assemblies Conc. Laod. Can. xviii taketh Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the
other according to Calvine so farre as my lot hath been to know the preacher of it I confesse it is a thing which hath made me much marvel to see them so punctuall in practising their form prescribed that scarce any thing came from the Ministers themselves but that very short prayer afore the Sermon wherein they recommend themselves and their performance to the blessing of God as you saw the fashion was in the Ancient Church Because it is found that the opinions which this Church hath been disquieted with were taken up upon unreasonable affectation to be conformable with them those that pretend their example are bound to show us among them the Principle whereupon this point is condemned that a prescript Form is that which the Apostle forbiddeth in Quenching the Spirit Therefore it will not be enough to say That divers Churches of that Reformation use to neglect the Order appointed them and use the voluntary conceptions of their Ministers in publick Prayers For that may be thought of all and of us for the reasons premised must be thought an example of ill consequence not for this Church to imitate But it is requisite to alledge the same reason from their Doctours and to show that they disallow set Prayers as Quenching the Spirit To which purpose I have not yet heard any thing produced either from the Fathers of the Church or from the Reformed Doctours And therefore till that be done I am bold to send home that Principle to them that have most right to own in that is to those of the separation from this Church of England or rather to those Germane Sectaries that dreamed of Enthusiasmes and immediate inspirations CHAP. VIII Of times of Assemblies Daily Morning and Evening Service is for the edification of the Church Humane Institution of Festivals lawfull Publick Service upon them and upon weekly and yearly times of Fasting is for increase of godlinesse Of frequent celebration of the Eucharist Houres of Prayer among the Apostles and Primitive Christians from the Synagogue Festivals of the Law for gladnesse and those of humane institution in the Synagogue Of Fasting-dayes in the Synagogue and Primitive Church How the Eucharist was frequented in the Primitive Church The Order of this Church agreeable with the judgement of chief Reformers THe next point concerning in generall the Order of Publick Service is the difference of times and dayes and houres in respect of frequenting our Assemblies for the purpose of it And first the Order of daily Morning and Evening Service how much it concerneth the edification of the Church that is the training of it in the exercise of Godlinesse A point otherwise to be pleaded then the rest For in other matters we have reason or at least the shadow of reason to deal with In this it is not for Christians to alledge That it is not for the honour and glory of God to be served in publick or that it is not for the benefit of his people to joyn together in addressing their petitions in procuring their daily wants at his hands Neverthelesse as if these considerations were to give way to the occasions of the world those that deny them not to be valuable are content to let them and the Order of daily Service grounded upon them be uneffectuall and to no purpose This is not the place to dispute how much the consideration of Gods Service is to out-weigh the world and the occasions of it Onely because it may be said How many idle bellies are maintained in the Church of Rome to Pater over their Mattens and Evensongs in a manner not regarded by themselves and a language not understood by the people let it be considered what greater advantage the devil could wish to make of this abuse among them then upon occasion of it to bring the Service of God into disuse among us or how he could have improved this scandall to more purpose for the hindering of Goodnesse then rooting out the substance of Gods Service rather then reforming the abuses of the manner of it In the next place the difference of Festivall and Fasting-dayes from the ordinary in respect to the Service of God upon them is an Order much concerning the edification of the Church in the exercise of Godlinesse Here indeed some pretense of reason hath been made to shew that it is not in the power of the Church to appoint Festivall dayes as a thing contrary to the tenour of the Law which saith Six dayes thou shalt labour and do all that thou hast to do I know not whether men by this time be ware of the mistakes which this reason involveth because it maketh not so much noise in these dayes but without doubt it was alwayes a grosse inconsequence to imagine an office of the second Table of labouring in ordinary work to be commanded by a law of the first Table but without doubt it was alwayes a grosse inconvenience to imagine God to give a command here which we must suppose him to crosse afterwards in the law of Moses when he cometh to appoint New-moons and other Solemnities to be observed on these six dayes Therefore when the Commandment saith Six dayes thou SHALT labour the meaning is Six dayes thou MAYEST labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English Exod. xxxi 15. Six dayes may work be done And in the Ebrew the same word standeth for both senses Last of all whereas it is known that there were in the Jews Calendar at the time when our Lord Christ lived upon earth divers Solemnities besides those that were appointed by the law of Moses of which something must be said afterwards and we know by the Gospel that our Lord himself kept the Feast of the Dedication instituted by Judas Macchabeus by that particular we are assured both that he observed the rest and that by observing he allowed and commended the Institution in generall for the purpose whereof we speak For the blessings of God whereof these Solemnities renew the remembrance are of that esteem to the Church that we are not able to expresse too much thankfulnesse in taking that occasion of solemnizing his Service And the greatest part of Christians are such as will receive much improvement in the principall Mysteries of our Faith by the sensible instruction which the observation of such Solemnities yieldeth The remembrance of the Birth the Sufferings the Resurrection and Ascension of Christ the Coming of the Holy Ghost the Conversion of the Gentiles by sending the Apostles the way made before his coming by the Annunciation of the Angel and the coming of the Baptist as it is a powerfull mean to train the more ignorant sort in the understanding of such great Mysteries so it is a just occasion for all sorts to make that a particular time of serving God upon which we solemnize those great works of his For the purpose is not
to hinder the occasions of the world by setting aside mens ordinary work but to preferre the Service of God before it If the Publick Service of God be of better esteem then the businesse of this world well may the Church own all the means by which she laboureth to procure the exercise of it but if the businesse of this world so far as it hindereth not the Service of God be good commendable she shall not need to own the restraint of it further then it tendeth to that purpose Therefore provided as it is among us that the wholesome effect of this Ordinance vanish not in the excessive multitude of Festivals ordinary occasions crowding out the remembrance of those that deserve it it will not serve the turn to say That the Papists have made these Solemnities the occasion of worshipping the Saints that own the dayes To that must the same be answered as afore That it is the use and improvement that the devil would chuse to make of such scandals to prevent the abuse of Gods Service by rooting out the exercise of it As for particular Solemnities of Fasting by the week or by the yeare we are to consider that abstinence is not onely the cure of that sensuality which surfet breedeth but the most powerfull means to represent unto a man the whole condition of his soul towards God Would a man desire to humble himself in the consideration of his offenses Let common sense be judge whether he shall do it full or fasting to better purpose Wherefore being subject to runne into offense from time to time what more wholesome Ordinance can the Church have then to Assemble from week to week to humble our selves in the presence of God and to labour to divert his due wrath that it light not upon us in generall or in particular And being subject neverthelesse to heap wrath against our selves by slighting our continuall humiliation and repentance what more Solemn Ordinance could reason devise then Fasting before Festivals then before the most Solemn yearly Festivall the most Solemn yearly Fast by humiliation going before to estate us in the right of those blessings which then we celebrate Our Lord in the Gospel hath said of his Disciples When the Bridegroom shall be taken from among them then shall they Fast in those dayes Should Christians never Fast but when publick calamities or extraordinary occasions of the Common-wealth call for it well may it be asked Where is the effect of these words I speak not now of any difference of meats for conscience sake in that abstinence is not seen in the consideration now in hand But I speak of the Service of God upon these occasions which being appointed for humbling of our souls in consideration of our offenses common sense will not refuse that abstinence is necessary for the purpose If it be said in this point as afore That the Papists have abused this Ordinance to a sacrilegious opinion of Satisfaction and Merit and the worship of God having declared a just and true reason and ground of the Ordinance according to which it is no worship of God but the opportunity and means of his due and requisite Service the answer must be as afore That it is the advantage which the devil would wish to make of such abuses to make them the pretense to root out the Service of God and so to save the pains of reforming it The last consideration which I referre to this head concerneth the frequent Celebration and Communion of the Eucharist which is indeed the crown of Publick Service and the most solemne and chief work of Christian Assemblies And though for the particular time of Communicating it is rather commended then injoyned yet the remembrance it importeth is so proper so particular to the Profession we make that our Assemblies are never so like the Assemblies of Christians as when it is celebrated And though it is not in men so to command the occasions of the world as to be alwayes disposed to communicate yet that in the generall of the Church there should not alwayes be persons disposed to communicate that it should not be celebrated for those which are disposed to communicate is an inconvenience for which nothing but too much love of the world too much backwardnesse from spirituall duties can be alledged For if it be said That the Church of Rome by retaining the Custome of celebrating day by day hath turned the Communion into a Sacrifice for the quick and dead the answer must be as afore That it is the use which the enemy of mankind would chuse to make of their abuses to perswade men that so long as private Masses are abolished they are at freedome to be secure of the frequent Celebration and Communion of the Eucharist If any man think that under this which hath been said there is an intent to shoulder out Preaching by commending other causes of Religious Assemblies he shall both wrong my meaning and mistake the truth of the cause He that will have men to Preach more then they learn and to void those crudities in the Church which were never digested in their studies perhaps may have reason to think that where the stuff is slight there the larger measure is due but besides the scandals such raw doctrine must needs breed he shall be sure to bring a slight esteem upon that Profession wherein God is served no otherwise But he that will provide abilities of men for so great a work shall find that these Assemblies on Festivall and Fasting-dayes the occasions whereof are here commended shall minister opportunities of continuall Preaching even beyond those of hearing alwayes for the edification of the Church where men are able to support the respect and esteem of so great a work It is now time to put together the Primitive practice of the Church in the particulars here touched deriving it as near as can be from the time of the Apostles It is thus written of the first Disciples Acts ii 42. And they continued stedfastly in the Apostles Doctrine and Communion and in breaking bread and Prayers And vers 46. And day by day continuing with one mind in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart Again iii. 1. Now Peter and John went up together into the Temple at the houre of prayer being the ninth houre that is three after noon The Synagogues were instituted for the morall and perpetuall Service of God by prayer and praising him and expounding his word leaving the figurative worship of Sacrifices to the Temple upon which neverthelesse the circumstances of that morall Service depended as hath been observed out of R. Moses Maimoni Tephillah Ubircath Cohenim C. l. n. 7. and must be repeated here Thus he delivereth That correspondent to the daily Sacrifice Morning and Evening there was ordered among them and practised one Service for the Morning another for the Evening that therefore called
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
temporibus causis uniuscujusque Sic Apostolos observasse nullum aliud imponentes jugum certorum ab omnibus obeundorum jejuniorum proinde nec stationum quae ipsae suos dies habeant quartae feriae sextae passivè tamen currant neque sub lege praecepti Therefore otherwise beside the dayes on which the Bridegroom was taken away they say we are to fast indifferently arbitrarily not upon command of the new discipline according to each mans times and occasions And that so the Apostles observed imposing no other yoke of certain Fasts to be performed of all neither by the same reason of Stations which they say have also their dayes of Wednesday and Friday but of ordinary course under the law of no precept For which cause he calleth these Stations semijejunia or half Fasts c. 13. of that book The Wednesday and Friday Assemblies of the Primitive Christians with Fasting were not of such strict and solemn observance No more were those of Mundayes and Thursdayes in the Synagogue and therefore taken up in imitation of the Synagogue and upon the like reasons The generall whereof is well laid down by S. Hierome upon Gal. iiii 10. His question is how the Church appointing Festivals and set times of Fastings is clear of the Apostles charge upon the Galatians there Ye observe dayes and moneths and years I fear lest I have laboured upon you in vain His answer is first Et nè inordinata congregatio populi fidem imminueret in Christum propterea dies aliqui statuti sunt ut in unum omnes pariter veniremus non quòd celebrior sit dies illa quâ convenimus sed quòd quacunque die conveniendum sit ex mutuo conspectu laetitia major oriatur And lest the disorderly assembling of the people should â—ate faith in Christ therefore certain dayes are appointed for all to assemble at once not because the day on which we assemble is more not able then others but because on what day soever we assemble by seeing one another more gladnesse ariseth Meaning that gladnesse wherewith they celebrated their Festivals So his mind is that all difference of dayes among Christians is in respect to the Order of their Assemblies and that in respect to the work of those Assemblies Again Qui subtiliùs respondere conatur dies omnes aequales esse ait Jejunia autem Congregationes inter dies propter eos à viris prudentibus constitutos qui magis saeculo vacant quà m Deo nec possunt imò nolunt toto in Ecclesia vitae suae tempore congregari ante humanos actus Deo orationum suarum offerre Sacrificium One that indeavoureth to make a more subtle answer saith that all dayes are equall but that Fasts and Assemblies are appointed among other dayes by discreet men for those that spend more time in the world then on God and can not nay will not assemble all dayes of their life in the Church to offer unto God the Sacrifice of their Prayers before humane actions Adding that whereas the Jews Service was confined to certain times that of Christians is alwayes seasonable The Primitive Christians were alwayes assembled alwayes in posture for the Service of God as we reade in the Acts when the number increased there was no expectation of humane reason that they could continue so unanimous in frequenting their Assemblies for that purpose The neglect of them must needs prove an abatement the disorder of them a scandall to the Faith Here the wisdome and the authority of the Church-guides behoved to take place by customing certain times whereof the occasion was justest to confine men from Secular imployments to better purposes And how this course prevailed in matter of Festivals I referre to those well known words of S. Augustine Ep. cxviii where being to instance in some universall custome of the whole Church Sicuti saith he quòd Domini Passio Resurrectio Asscensio in Coelum Adventus de Coelo Spiritûs sancti anniversariâ solennitate celebrantur siquid aliud tale occurrit quod servatur ab universa quacunque se diffundit Ecclesia As that the Passion the Resurrection and Ascension of our Lord into Heaven and the Coming of the Holy Ghost from Heaven is celebrated with yearly solemnity and if there be any thing else which all the Church wheresoever dispersed observeth As for times of Fasting the answer of our Lord importeth two things First that his purpose was that the outward freedome which he allowed his Disciples for the time should symbolize with the inward comfort which the Gospel professeth and conduct and train them as trained they were by his Doctrine in divers particulars by corporall to spirituall things to understand it The second the reason of this purpose because they were old vessels for the present which a strict discipline for the present might cause to flie in pieces but when the new wine of the Holy Ghost should make the vessels new into which it was put on the day of Pentecost then should they Fast then should they be willing to undertake the discipline which their Profession suited with Accordingly we may find them serving God with Prayer and Fasting Acts xiii 3 4. xiiii 23. But because disorder or coldnesse in this voluntary performance might disadvantage the Faith it soon proved time to bring those voluntary observances to set rules of practice These causes thus disposing the Church and the President of the Synagogue directing not to do lesse what course should it observe but in stead of Mundayes and Thursdayes used in the Synagogue to practice Wednesdayes and Fridayes for this purpose holding in them a convenient distance from the Lords day as those other did from the Sabbath Their Writers tell us besides the reason specified out of Maimoni afore that they might not rest three dayes from hearing the Law that they made choice of Mundayes and Thursdayes in regard of some great calamities that befell their nation upon those dayes What marvell is it if the Church had regard to those which befell our Lord on the Wednesday and Friday the other Morall reason of assembling once in three dayes for Gods Service concurring Those ancient Christians of Tertullians time conceived that the Fast afore Easter is appointed in the Scripture which saith The dayes will come that the Bridegroom shall be taken from among you and then shall ye Fast in those dayes and Tertullian is content to have it believed because Montanus required that and more But S. Augustine found that there is a command in Scripture to Fast but no time commanded when it shall be done Ep. lxxxvi So he would have accepted their reason as an allusion handsomely symbolizing with the nature of Fasting but the appointment he must needs referre to the Custome of the Church and the Ordinance of the Guides of it It is not much otherwise with those other dayes wherewith some inlarged the Fast afore Easter even afore Ireneus his
practising the Service of God in an orderly and reverent form make in the minds of men that cannot receive it from their reason but from their senses This effect in things of slight consequence in particular which neverthelesse altogether amount to a considerable summe is better seen by the grosse in practice then convinced by retail in dispute yet since the importunities of men have caused false reasons to prevail with weak people it is requisite the true reasons be pleaded lest it be thought there are none such because not so fit to be pleaded The Circumstances and Ceremonies of Publick Service is indeed a kind of Discipline and Paedagogie whereby men subject to sense are guided in the exercise of godlinesse It is as it were the apparell of Religion at the heart which some think like the Sunne most beautifull when it is most naked and so it were indeed did men consist of minds alone without bodies but as long as our bodily senses are manageable to our souls advantage the heat within will starve without this apparell without And therefore under better judgement I hold it requisite that the observance of Rites and Ceremonies in the Publick Service of God should increase and become more solemn after the world was come into the Church then under the persecuting times of it Persecution was like Antiperistasis in nature in preserving Order and reverence in the Publick Offices of the Church with the respect of those Guides that ruled it But since the Net of the Gospel hath been cast in the Ocean and caught good and bad it is more requisite that all should passe as under rule and observance so in the most reverent form that the coldnesse and indifference of the worser part appear not to debauch the good disposition of others Though from the beginning as early as the records of the Church are able to inform us we are sure it was never without such outward observances as according to the state of the time tended to maintain to witnesse the disposition of the heart answerable The Apostles ordinance of Praying and Singing Psalmes men with heads bare women with heads covered the Salutation of Peace so long practised in the Primitive Church from the time of the Apostles Imposition of hands in divers Acts of Publick Service signifying the overshadowing of the Holy Ghost and Gods hand stretched out to give the blessing for which Prayer was made and without question derived from the times of the Apostles are of this nature And it is thought that when the Apostles speak of putting off the old man and putting on the new Col. iii. 9 10. ii 11. of burying in Baptisme Col. ii 12. Rom. vi 4. of the unction of grace 1. John ii 20 27. 1. Cor. ii 21. allusion is made to some Rites of Ecclesiasticall Offices used even at that time As for Ecclesiasticall Writers it will be hard to name any of them so Ancient in whom are not to be found divers particulars of this nature But the generall reason hitherto declared hath been better sifted by the chief Reformers Philip. loco de Caerem in Eccl. p. 651. Paulus gravissimè dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non ordinem tantùm sed etiam singularem curam ornandi ordinis requirit quare addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut videamus quid personas loca tempora deceat Paul saith with much gravity LET ALL THINGS BE DONE VVITH DECENCIE AND IN ORDER He requireth not Order alone but a singular care of setting that Order forth therefore he addeth DECENTLY that we consider what becometh persons times and places This is it that I am now about That the Order of things done at Publick Service be such as may set forth and insinuate the respect which those times those places those persons require Which Calvine still setteth down in fuller terms 4. Instit x. 28. Vt in sacro fidelium caetu decor è peragantur omnia quâ convenit dignitate That in the holy Assembly of the faithfull all things be done decently and in that worth and respect as befitteth Afterwards he setteth down as much as I have done when he saith Ac decori quidem finis est partim ut dum adhibentur ritus qui venerationem rebus sacris conciliant talibus adminiculis ad pietatem excitemur partim etiam ut modestia gravitas quae in omnibus honestis actionibus spectari debet illic maximè eluceat And indeed the end of comelinesse is partly that using such rites as procure reverence to sacred things we may be by such helps excited to godlinesse partly that the modesty and gravity which in all actions of respect ought to be attended may there especially appear Again n. 29. Sed illud nobis decorum erit quod ità sit ad sacrorum Mysteriorum reverentiam aptum ut sit idoneum ad pietatem exercitium vel saltem quod ad ornatum faciat actioni congruentem neque idipsum sine fructu sed ut fideles admoneat quantâ modestiâ religione observantiâ sacra tractare debeant But that shall be counted decent with us that shall so fit the reverence of holy Mysteries as may be a competent exercise unto godlinesse or which at least may conduce to ornament suitable to the action and that not without benefit but to put the faithfull in mind with how much modesty and religious observance they ought to be conversant in sacred actions What this in generall importeth is that which I desire in the particular heads Times and Places are no way sanctified otherwise then as they are deputed to the Service of God The words of our Lord in the Gospel Matth. xxiii 18. Which is the greater the Sacrifice or the Altar that sanctifieth it point out to us a difference betwixt the Law and the Gospel in this particular For as S. Hierome said afore That the Service of God in Spirit and Truth proper to the DISPENSATION of the Gospel is acceptable to God at all times that all dayes are equall of themselves no difference between them but in respect to the Assemblies of Christians upon them and the work of those Assemblies so is it to be said with truth concerning Places to make it a generall observation and a true one That under the Law the Time and the Place sanctified the Service confined to it but under the Gospel the Service required sanctifieth the Time and Place of it For example The Passeover on the due time was holy on another time had been abominable Dwelling in Tabernacles commanded on such a day of such a moneth used otherwise no part of Gods Service but sacriledge in usurping it The Sacrifices whereof our Lord speaketh holy upon the Altar otherwhere abominable On the other side the Service of Christians being good by nature and acceptable to God at all Times and in all Places hath a speciall promise of God from the unity of the Church and the Assemblies in it Which because they cannot
what prayers were these whereof he speaketh but those which we shall shew afterwards were wont to be made as a part of their Service on behalf of the Hearers as also of Penitents and persons beset with evil spirits by themselves and the Congregation both immediately afore their departure Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we having thus washed him that is perswaded and agreed bring him to those that are called Brethren where they are assembled to make Common-Prayers both for themselves and for him that is baptised and all men else every where earnestly It shall appear in due time that the Prayers of the Church for all states of persons in the Church followed after the Hearers were dismissed before celebrating the Eucharist Therefore at them onely the Brethren are present whereas the Hearers were at those which were made for the forgivenesse of their sinnes That unbelievers were admitted to be present at Preaching or Expounding the Scriptures in the time of the Apostles it appeareth by S. Paul 1. Cor. xiv 24. But if all Prophesie and there come in one that believeth not That they were excluded at that time as afterwards when the Eucharist came to be celebrated I have not the like evidence but in reason I must needs presume it Hereupon riseth the difference between these which once were called the First and Second Service The ground whereof being taken away in this state of the Church in which all are baptized Infants and publick Penance for the greatest part is unknown neverthelesse that Service must needs remain the chief part of Gods publick Service which the Eucharist is celebrated with howsoever it come to passe that the Eucharist is not celebrated at the greatest part of solemn Assemblies This is remembred here upon occasion of that Confession of sinnes which our Service beginneth with as also the Service of almost all reformed Churches in which it may be counted a generall order to begin with Confession of sinnes Which order Du Plessis laboureth to derive from the ancient practice of the Synagogue first and consequently of the Church Primitive alledging to that purpose those forms of Confession over the sacrifices which P. Fagius hath produced from the Hebrew Doctours upon Lev. xvi 21. where the Law saith And Aaron shall lay both his hands upon the head of the live Goat and confesse over him all the iniquities of the children of Israel and all their transgressions in their sinnes together with the words of Liranus upon that place Sicut facimus in Confessione facta in principio Missae As we do saith he in the Confession which is made at the beginning of the Masse As also the Authour de de Cardinal Christi Operibus among S. Cyprians works Hierarcha pius quem Spiritus s compungit excitat inhabitat sanctificat confidenter orat pro sua populi ignorantia recolens pudibundi contriti animi confessione quòd aliquando praevalente adversùm se peccato fuerit derelictus The pious Bishop whom the H. Ghost pricketh stirreth inhabiteth and sanctifieth prayeth confidently for his own and the peoples ignorance recalling in the Confession of a mind ashamed and contrite that sometime he hath been forsaken sinne prevailing against him It is manifest indeed that this Confession of sinnes is used in the Breviarie in Feriali officio ad Primam as well as at the beginning of the Masse in these words Confiteor Deo omnipotenti The people answering Misereatur tui omnipotens Deus dimissis peccatis tuis perducat te ad vitam aeternam Which done the people also make the like Confession for their parts the Minister answering the same And this is the Confession of sinnes which is meant in the words of Liranus and the Authour de Cardinalibus Christi operibus though it is not probable that it passed in those scandalous terms that follow in his time And this in the Rubricks of the Maronites Missall as it is printed at Rome is called Absolving the Priest by the people But since sacrifices are no part of the morall Service of God and it hath been declared how Confession of sinnes was used in the Temple at that morall Service it seemeth impertinent here to consider that which was done at offering Sacrifices As for the Service of the Primitive Church at which unbelievers and such as onely pretended to Baptisme with those that were under Penance and the like were present This will be a constraining reason to prove that no Confession of sinnes no prayer for Forgivenesse was made in common for them and all believers at the beginning of Service because of the great distance of their estates and conditions in the Church and because this was the subject of those Prayers which Hearers Penitents were dismissed with at the end of the first Service the Congregation joyning with them and the Bishop or Priest blessing them to that purpose as must be said afterwards Therefore in Justin Martyr and Tertullian where they describe what was done at those solemn Assemblies in the Constitutions of the Apostles L. viii which seems to be the most ancient Form extant and in most of the Greekish Liturgies there is no Confession of sinnes at the beginning And therefore it may justly seem to have been put there after that the difference of first and second Service came to be observed rather for fashions sake and remembrance of the ancient custome then for the originall reason when the world was become Christian and the difference between hearers and the rest abolished In the beginning of the copie which they give us of the Ancient Spanish Course called the mosarabe or mustarabe there is this Rubrick Factâ priùs Confessione uti fit in Miss is Latinis juxta usum Toletanum antiquum dicitur Introitus to qui sequitur modo Confession first being made as in Latine Masses according to the ancient use of Toledo the Introit is said in manner following As if this Confession were proper to the Latine Service in opposition to the Greekish Which notwithstanding in that which is intitled to S. James he that celebrateth maketh Confession of his sinnes praying for pardon to the purpose that his Service in celebrating the Eucharist may be accepted which originally when no mention was made of the Eucharist at the beginning being kept private from the unbelievers could not have been That which is now at the beginning of the Masse by the stuff is discovered to be of later date being as scandalous a passage as any in all the Masse besides when he sayes Confiteor Deo Omnipotenti B. Mariae semper Virgini B. Michacli Archangelo B. Joanni Baptistae SS Apostolis Petro Paulo B. N. Omnibus SS vobis Fratres quia peccavi nimis cogitatione verbo opere This is not to say that Confession of sinnes is not fit for the beginning of Service I mean nothing lesse as shall be said afterwards But that it is not derived from the generall and originall Form of
publick Service in the Church for reasons proper to that time The example of S. Basils Monks and their morning Service described by him Ep. lxiii seemeth more pertinent to be made the president of ours His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the people with us riseth betimes after night to the house of prayer and making confession to God with pains and tribulation and distresse of tears at length rising from prayer fall to singing Psalmes For here he speaketh of Confession at Morning Service As also that Confession of sinnes which we spake of in the Breviary howsoever scandalous for the stuff seemeth to have been used to the same purpose with ours and that of other Reformed Churches for a preparation and entrance to Morning Service Now because it hath been shewed afore that this solemn Service of God consisted of Psalmes of Gods praises of reading the Scripture and expounding it of Common Prayers and the celebration of the Euchrist that which remaineth here to be declared is this in what Form and Order these materials were practised according to the eldest and most generall custome of the Church which we shall be able to discern The Order of reading the Scriptures is this according to the Constitutions of the Apostles ii 57. having reckoned the Scriptures of the Old Testament to be read in Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And two Lessons being read out of the Old Testament let some other sing the Psalmes of David and let the people answer the Acrostiches after that let our Acts be read and the Epistles of Paul our workfellow which he sent to the Churches by suggestion of the H. Ghost and after all this let a Deacon or a Presbyter reade the Gospels The 17. Canon of Laodicea is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Psalmes should not be continued in Assemblies but a Lesson to be interposed in the midst after every Psalme This is ordered saith Balsamon to take off the wearinesse of the people at these offices by this mixture He that calls himself Dionysius the Areopagite Eccl. Hierar C. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being returned back to the Divine Altar he beginneth the holy melodie of the Psalmes all ranks of the Church singing with him those holy Psalmes after follows in consequence the reading of the holy Scriptures by the Ministers In this Form which he describes there is no interlacing of Psalmes and Lessons but the Psalmes first and afterwards the reading of the Scriptures Of the Churches of Africk and their custome we may presume from S. Augustine His Sermons make divers times mention of a Lesson first out of the Prophets then out of the Epistles and Gospels with a Psalme or Psalmes between them And in his Sermon he expounds them all sometimes In the Masse it self there remains something of this custome as brief and short as they have made it To compare it with the Form described afore in part out of the Constitutions and for the rest to be described it is strange to see to what a small modell they have reduced it Whether it were because it was framed for those times and places where Morning Service was used besides for which reason they thought good to abbridge it retaining neverthelesse the substantiall parts of publick Service Or whether out of a desire of multiplying private Masses it was so made on purpose for speed Or whether so it were alwayes in the Latine Church and we are to believe those copies which they give us of the Ambrosian Service and that of the Mosarabe or Spanish to be of any great time indeed the Order of Lessons said to be composed by S. Hierome of Antiphones by S. Gregory and other Forms of the Latine Church are all very short This notwithstanding in the Introit we see the trace of that singing of Psalmes in the beginning of which Dionysius And the Graduall as they call it which is the shred of a Psalme between the Epistle and the Gospel is in the same place with that Psalme between those Lessons whereof S. Augustine speakes In the pattern of the Ambrosian Service for Christmasse day which we have out of the Missall of the Church of Millain there is first a Lesson out of the Prophets a second out of the Epistles and the last out of the Gospels with versicles of Psalmes or Hymns or Antiphones between each Here as concerning the Psalmes in the Church let me have leave to resume that which was proved afore out of S. Paul that the custome was from the times of the Apostles so to sing them that the whole Congregation might bear a part in the praises of God which the book of Psalmes from time to time inviteth them to do Accordingly in the pretended Dionysius the Bishop begins the Psalmes but all the ranks proceed to joyn in the same But in the Constitutions of the Apostles the people are to answer onely the Acrostichs What those were I cannot better conjecture then by the words of Philo de vita Contempl. where he relates the fashion of those Hymnes which the Essenes by Alexandria in Egypt used at their Common Feasts which he saith were sung first by the chief afterwards by the rest in their order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All hearing with much silence but when the ends and burdens of the Hymnes are to be sung for them all the men and women sing out Some such thing I suppose it was which in the Constitutions there is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end verses of the Psalmes as the Gloria Patri among us known to the people at those times when for some inconvenience found of indecorum in performing this Office the whole Congregation joyned no more in the Psalmes For though in the Custome of those Churches which Dionysius describeth the people joyned in them at those times whereof he speaketh though I doubt not but those Constitutions the Canons of the Councel of Laodicea be more ancient then the pretended Dionysius yet by them it appeareth that when the Constitutions direct the people to joyn in the closes and when that Councel ordereth Can. 15. that no more then the Canonicall singers that is inrolled in the list of the Church that went up into the desk sung out of the Parchmine should sing in the Church there was by that time and in those places of the Church inconvenience found in the Congregations joyning in it for which cause it was referred to the Church-singers Another course there was much used in divers parts of the Church of singing the Psalmes by Antiphones Of which it shall not be requisite here to repeat what is delivered of the first use of it in the East under Ignatius the coming of it into the West under S. Ambrose the relation of S. Basil and the practice of his Monks Epist lxiii the Order of Pope Celestine for the Psalmes to be sung before the Eucharist by way of Antiphones It shall suffice to take notice here
Bishops the Prayer be made for the Hearers and after the Hearers are departed the Prayer for the Penitents be made and when they are come under hand and departed that then the Prayers of the Believers be made The subject and fashion of these prayers both are very plainly described in the Constitutions of the Apostles to have been this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viii 5 6. All rising up let the Deacon get up on some high place and pronounce NONE OF THE HEARERS NONE OF THE UNBELIEVERS and silence being made let him say PRAY YE HEARERS And let all the believers pray for them in their mind saying LORD HAVE MERCY and let him minister for them saying Let us all beseech the Lord for the Hearers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And at every of these particulars which the Deacon speaks to them of let the people say LORD HAVE MERCY The particulars whereof he speaks are there at large that God would heare them that he would enlighten them and make them wise that he would teach them the knowledge of God and the rest Of these the Deacon speaks to the people when he bids them pray that God would do so and so for them which kind of Prayers ministred by the Deacon as he said afore are called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Allocutions And the people answers at every point as at Litanies the people still have their Answer called sometime the Suffrage Lord have mercy And this is the reason that was used to prove that the form of these prayers was prescript because it was ministred by Deacons Afterwards it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bending down their heads let the Bishop ordained for the Service which is here described is at the Ordination of a Bishop blesse them saying as it follows there In the same manner was prayer made for the beset with unclean spirits and for the Penitents but that in these the Canon of Laodicea expresseth that they were to come and kneel the Bishop holding his hands over their heads and so pronouncing the like prayer of blessing over them which is therefore there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come under hand and from whence in this Condition they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that fall under to wit the Bishops hands These forms are here described both to declare the ancient practice and also for a help toward the understanding of that which follows After the departure of the Hearers and Penitents there followed principally two sorts of Prayers as may be gathered from the words of Justine in his second Apologie where that most Ancient Martyr that flourished some thirty or fourty years after S. Johns death that is after the Age of the Apostles relates the course of publick Service at the Assemblies of Christians After the Sermon he thus describes what followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After we all rise and send forth prayers and as we said afore when we have done praying bread and wine and water are offered And the Ruler likewise sendeth forth prayers and thanksgivings with all his might Here you have the Prayers of the whole Congregation in the first place which therefore are called in the words related in the beginning of this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers or Prayers of the whole Congregation to distinguish them from those Prayers Thanksgivings which he saith were made afterwards for consecrating of the Eucharist by the Bishop or Presbyter alone though in behalf of the people Where by the way you may see further that Justine means by those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expresse nothing but that earnest devotion which those Prayers were offered with by that which he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or likewise For having said in the words alledged afore that the Congregation made the former sort which he calleth their Common Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vehemently he addeth that the Bishop made the Thanksgiving which the Eucharist was consecrated with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like sort with all his might with the like earnest devotion which the other were made with The most Ancient description that we have next to this of the Form of this solemn Service seems to be that which is found in the Constitutions of the Apostles For by many things we may find that that book meant to expresse the Customes of the Church in the times afore Constantine You may have observed before how it forbiddeth the faithfull to plead before the Powers of this world that is before heathen Magistrates And that course of dividing Portions at their Feasts of love which is there prescribed was afore observed to be abolished by the Councel of Laodicea which was before Constantine And in the Form of Prayer for all states of the Church after the Consecration whereof afterwards set down there viii 12. it is to be observed that Prayer is made for the Emperour and Powers of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may keep peace with us that is not persecute the Church In this Work then l. viii c. 10. 11. is described at large first the Prayer for the whole state of the Church and the particular members and conditions of it and after that c. 12. the Prayer of Thanksgiving which the Eucharist was consecrated with And to shew evident distinction of these two parts of the Service the kisse of Peace comes between both which being a received Custome from the time of the Apostles gives cause to presume that the Prayers between which it is interposed are no lesse derived from the Primitive practice of the Apostles time Though true it is that according to the Custome of the Western Churches it followed after the Consecration of the Eucharist before the receiving of it There follows besides in the same place a new admonition of the Deacon to all that had not right to Communicate to depart before the celebration of the Eucharist among the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you that pray the first prayer depart Which I take to be this that such of the Believers as were present indeed at the Prayers of the Congregation for all states of the Church but did not intend to Communicate should also depart To shew the difference of those two Prayers whereof we now speak the subject whereof deserves to be further declared out of the most Ancient of Ecclesiasticall Writers Justine Martyr after the words alledged in the beginning of this Chapter thus describeth the Prayers of the faithfull to which he saith the new baptized were brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That we may be thought meet having learned the truth to be also found good livers in works and keepers of things commanded so as to be everlastingly saved He specifieth the chief point of those prayers for otherwise you shall find in the words afore quoted that they prayed in them for themselves for the new baptised
and for all men else everywhere Tertullian Apolog. C. xxxix where he describes what was done at their Assemblies Coimus in coetum Congregationem ut ad Deum quasi manu factâ precationibus ambiamus orantes Haec vis Deo grata est Oramus etiam pro imperatoribus pro ministris eorum potestatibus pro statu seculi pro rerum quiete pro mora finis We meet and assemble in a Congregation that making as it were a strength against God we may sue to him in our Prayers This violence is welcome to God We pray also for Emperours and their Ministers and Powers for the state of the world for the peaceable condition of affairs for the delay of the end The particulars of the Prayers they made for the Emperours are inlarged C. xxx upon the occasion of comparing the devotions of Christians and Pagans Vitam illis prolixam imperium securum domum tutam exercitus fortes Senatum fidelem populum probum Orbem quietum quaecunque hominis Caesaris vota sunt Wishing them long life secure rule the Court safe the Armies valiant the Senate faithfull the people good the world quiet whatsoever a man and Cesar may desire Tertullian as Cassander observed before intended not to declare to the Heathen the manner of celebrating the Eucharist as the custome was to keep it private lest it might incurre the scorn of those that understood not what it meant Those which Justine calls the Common Prayers of the Congregation which went next afore it are here described by those passages that deserved most favour at the worlds hands In the 18 Canon of Laodicea after the departure of the Hearers and Penitents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the prayers of the faithfull be made in number three one that is the first in silence the second and third to be accomplished by Allocution And so then the Peace to be given that is the kisse of Peace and so the holy offering to be made What the purpose of that prayer might be which here in the first place is prescribed to be made by all the people in silence I find not else where As for those which follow to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of speaking to the people the matter is plain out of that which was declared afore concerning the Form of the prayers for the Hearers and Penitents in which the Deacon spake to the people from point to point directing them what to desire of God on their behalf the people answering to every point Lord have mercy which prayers were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Allocutions in the Constitutions of the Apostles In like sort were these Prayers for all states of the Church directed by the Deacon speaking to the people in the particulars expressed in the said Constitutions viii 10. Let us pray for the Peace and firm state of the world that it may please God For the holy Catholick and Apostolick Church that it may please God For the Diocese for all Bishops that God would give For the Deacons and inferiour Ministers for the married and continent for those that give Almes and Oblations that God would For the sick and imprisoned for travellers by land and sea and the rest In fine whosoever shall take notice of the particulars there related shall perceive a very Ancient if not the Original pattern and use of those Prayers which have since been called Litanies or Supplications I speak not now of the use of them in Processions for diverting the wrath of God in publick calamities and the like occasions or of what was put in practice therein by Claudianus Mamertus Gregory the Great and others I speak of the Originall and Universall use of them in that solemn Service of the Church which the Eucharist was celebrated with For in all Liturgies extant which though they be not so ancient as the Titles of them pretend neverthelesse retain the traces of ancient Forms in all parts it is easily to be perceived both by the form of those prayers which are ministred by the Deacon the people answering and also by the subject of them concerning all estates of the Church and the prosperous condition of it that they are nothing else but those Common Prayers whereof Justine Martyr of so ancient time speaketh according to the forms practised at severall times and in severall places True it is that in those ancient Liturgies they come not after the departure of the Hearers as in Justine and the Canon of Laodicea and the Constitutions of the Apostles But when the departure of the Hearers was retained in a manner for fashions sake in remembrance of the ancient Custome the reason of it being ceased when the world was become Christian it is reasonable to think that the Order of the Service depending upon it might change the substance neverthelesse remaining as descending Originally from the Apostles And though it be not easie for me to give account why the Canon of Laodicea prescribeth two of these prayers to be made dividing it into two or repeating it twice yet it is easie for any man to observe especially in the Liturgies intitled to S. Basil and S. Chrysostome that these Prayers are divers times repeated whether in brief or at large that fashion so farre complying with the Prescript of the Canon as to shew us that those are the Prayers where of it speaketh The subject of them is thus comprised in another place of the Constitutions ii 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the Deacon pray for the whole Church and all the world and the parts of it for fruitfull seasons for the Priests and Rulers for the Bishop and King and the generall Peace This is the reason that it is called in the Greekish Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prayers for Peace because the beginning of it is in the Constitutions of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for the peaceable and quiet state of the whole world It is also in some of them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the generall Collect. From whence it appeareth that this is the Prayer whereof Tertullian speaketh the subject where of he expresseth pro statu seculi pro rerum quiete for the settled and quiet state of the world That which hath been said of the Manner and Order of this Prayer is to be understood of the Liturgies of the Eastern Churches now extant Not onely in those Greekish ones under the names of S. James S. Mark S. Basil S. Chrysostome but in the Ethiopick in that of the Christians of S. Thomas in India in that of the Maronites printed at Rome it taketh place according to the manner described Of the Service of the Latine Church the like cannot be said The Litanies whereof this Prayer is the source are used upon severall particular Occasions in the Masse as it is now but have no place in the Ordinary Course of it unlesse we suppose the Kyrie cleeson
which the Rationalists call the Litanies to be that which remains of them the model of the Latine Service being so abbridged as was observed afore And by S. Ambrose or whosoever writ those books de Sacramentis it appeareth that prayer was made to that effect before the consecration of the Eucharist his words are iv 4. Oratio praemittitur pro populo pro Regibus pro caeteris Prayer is premised saith he to the Consecration of the Eucharist for the people for the Emperours for the rest But in those words he speaketh of prayers that were made at the Lords bord by him that celebrated the Eucharist of which afterwards not of those that were ministred by the Deacon speaking to the people in the manner aforesaid which neverthelesse S. Augustine of the Latine Church remembreth when he saith Epist 118. Cùm communis oratio voce Diaconi indicitur when Common prayer is indicted by the Deacons voyce for this is that which Justine Martyr called Common Prayer afore Rhenanus in Tertull. de Corona Et arbitrantur quidem illi Missam incepisse dicente Saceraote Dominus vobiscum mox Sursum corda Gratias agamus Domino Deo nostro And they truly that is those that studied the Ancient Form of Service out of the eldest and best Church-writers think that the Masse begins when the Priest sayes THE LORD BE VVITH YOU and by and by LIFT UP YOUR HEARTS afterwards LET us GIVE THANKS TO OUR LORD GOD. If his meaning be that the Celebration of the Eucharist began alwayes with the Preface Sursum corda well and good But if he mean this that the second Service or the Prayers at which Believers alone were present began then it is an oversight The testimonies produced are beyond exception to show that according to the most ancient Custome of the Church prayer was made for all states of men and of the Church first in the manner aforesaid In fine the great agreement of all the Liturgies specified coming from those most Ancient Eastern Churches with the eldest of Church-writers together with other pregnant circumstances that concurre make me bold to conclude that the practice of these prayers is derived from the Apostles and the Custome of their time and are the same whereof S. Paul writes Rom. viii 26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit that it maketh intercession for the Saints according to God For according to the exposition of S. Chrysostome proved good afore these prayers which in the Primitive times were made by men indued with Prophetick Graces called here the Spirit were afterwards ministred by the Deacon going afore the people which holds good of these not onely according to all the Liturgies and Authorities alledged but according to Justine in chief and in the eldest place who when he relates that he which ministred the Eucharist began not but with the Thanksgiving after these which he calls the Common Prayers were ended gives presumption enough that the said Common Prayers were ministred by the Deacon with him as with S. Chrysostome Then the terms in which the Apostle expresses the nature of these prayers calling them Intercessions for the Saints seem to specifie the subject whereof we speak for all states of the Church And last when the Apostle saith maketh intercession for us with gronings not to be uttered and afore vers 23. Our selves also which have the first-fruits of the spirit even we our selves grone within our selves S. Chrysostome testifieth that the Correspondent hereof was done by the Deacon in his time with whom agree the words of Justine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he witnesseth the earnest vehemence which these prayers were made with And in the prayers quoted in the Constitutions of the Apostles for the Hearers and Penitents which as hath been shewed were made after the same sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us beseech the Lord for them still more vehemently and in that for the faithfull at the end of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us stand up having vehemently prayed And to the Penitents in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye that are under Penance vehemently And the Cyrie cleeson or Lord have mercy the foot and burden of this Prayer as you have seen in the Liturgies of S. Basil and S. Chrysostome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that of S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of vehement and earnest supplication to God All Arguments of that vehemence and earnest devotion which the fashion and manner of the Litanies if it were relished aright still breatheth derived from those grones and tears with which men indued with Primitive Graces made then intercession to God for the Church and states of it And perhaps the Apostle when he said 1. Cor. xiiii 15. I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also meant no other prayers but those whereof he writes to the Romanes those first sort of Prayers whereof here we speak at the Service of believers For in that which follows vers 16. Else when thou shalt blesse with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thanks well but the other is not edified many things induce me to think that the Apostle speaks of nothing else but of that Thanksgiving which from the beginning the Eucharist was consecrated with and from which it hath the name and is the next point in the order of this Service For so the Apostles directions will appear complete reaching to all parts of the Service which proceed from mens particulars For the reading of the Scriptures we must here except presupposed as the subject and imployment of present Graces For the Psalmes of Gods praises which the spirit then indicted he provideth when he saith I will sing with the spirit but I will sing with the understanding also For the Exposition of the Scriptures more at large in the rules that follow from vers 26. For the Prayers which by the suggestion of the holy Ghost were made for the Church and all States of it when he saith I will pray with the spirit but I will pray with the understanding also For the Prayers which the Eucharist was celebrated with in the words now in hand vers 16 17. The Commentaries under S. Ambrose his name Hi ex Hebraeis erant qui aliquando Syrâ linguâ plerumque Hebraeâ in Tractatibus Oblationibus utebantur ad commendationem Gloriabantur enim se dici Hebraeos propter meritum Abrahae
These that would needs speak in strange Languages in the Church were of the Hebrews which for their commendation used sometimes the Syriack most an end the Hebrew in their Sermons and Oblations For they took pride to be called Hebrews for the merit of Abraham The Offering is the whole Action of Prayers and Thanksgiving which the Eucharist was celebrated with as shall appear So saying in expresse terms that they did it in Syriack and Hebrew he directeth us to the Apostles meaning in that which he calls Blessing and Thanksgiving which in the Scriptures and eldest of Church-writers stand sometimes absolutely and without addition to signifie by way of Eminence the Celebration of the Eucharist Otherwise why is it called 1. Cor. x. 16. the Cup of blessing which we blesse but from that blessing or Thanksgiving as it is indifferently called in the Scriptures with which it was instituted by Christ and appointed to be used afterwards Ignatius ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let that be counted a sound Thanksgiving which is under the Bishop or to whom he gives leave His meaning is that to celebrate the Eucharist apart from the Bishop and without his Order was not effectuall toward God The true Clemens S. Pauls scholar Epist ad Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let each of you Brethren give thanks to God in his own rank He directs the Presbyters of Corinth to celebrate the Eucharist by their turns to avoid contention about it In the words of Ireneus related in Greek by Epiphanius Haer. xxxiv of the Marcosians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pretending to give thanks is as much to say as pretending to celebrate the Eucharist and so more then once afterwards therefore when the Apostle saith How shall he say Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seems to mean neither more nor lesse For the Answer of the people saying Amen at the end of this Thanksgiving is so solemnly remarked in Ecclesiasticall writers that the Apostle may justly seem to make reference to it Justine M. Apol. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who having done his Prayers and Thanksgiving all the people present joyn assent with him saying Amen Then the chief having given Thanks and all the people assented with like wishes And in the Epistle of Dionysius of Alexandria in Eusebius Hist Eccles vii 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having heard the Thanksgiving that is been present at consecrating the Eucharist and answered Amen with the rest The subject of this Thanksgiving is thus expressed by Justine the Martyr in his Dialogue with Trypho the Jew where he compareth the offering of fine floure for the leprous at his cleansing according to the Law Levit. xiiii 10. with the bread of that Thanksgiving which our Lord hath appointed us to make in remembrance of his passion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That withall we may give Thanks to God for having made the world and all things in it for man and for having freed us from that naughtinesse wherein we were born and overthrown principalities and powers with a perfect overthrow by him that became passible according to his Counsell And Ireneus iii. 34. arguing against the Hereticks of that time that denied God the Father to have created heaven and earth because then the Church should do affront to God offering him the Creatures which he acknowledgeth not for his sufficiently sheweth that the Creatures of bread and wine were offered with this Eucharist or Thanksgiving as well for the Creation of all things as for the Redemption of us Justine Martyr Apol. ii justifieth the Christians against the Heathen that consumed not Gods Creatures with fire in sacrifices but received them with words of Prayer and Thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For being born and for all means of health kinds of qualities and changes of seasons Wherein though the purpose of his speech is directed to the ordinary use of Gods Creatures yet withall he seemeth to describe that Thanksgiving which then the Eucharist was celebrated with being then used as it was instituted at meat In the Constitutions of the Apostles viii 12. you have at large laid down the Form of this Thanksgiving containing first a rehearsall of Gods unspeakable perfections of the Creation by Christ of things visible and invisible and of man in righteousnesse of the Providence of God toward man having sinned before the Law and by it with praise to him therefore with the Cherubim and Seraphim But more particularly recounting the Incarnation of Christ and the whole Course of his dispensation in the flesh especially his sufferings death and rising again Hereupon it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Therefore being mindfull of those things which he suffered for us we give thee thanks Almighty God not so much as we ought but as much as we are able there is Justine Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fulfill his appointment For upon the night wherein he was betrayed rehearsing the whole words of institution of the Eucharist upon this The same is the argument of this Thanksgiving in the Liturgies intitled to S. James and S. Basil both the Greek and the Latine and that which we have from Masius out of the Syriack In that of S. Chrysostome it is to the same purpose but in fewer words in that of S. Mark the same for substance but more in brief and for Order somewhat otherwise So in that which I spake of turned out of the Arabick under the names of S. Basil S. Gregory and S. Cyril in this last as in that of S. Mark and not much otherwise in that of the Christians of Saint Thomas in India In the Canon of the Masse that which is called the preface seemeth to be that which remaineth of this Thanksgiving for it expresseth the praises of God with much vehemence though the subject of those praises either concerning the Creation of the world or our redemption is not contained in it For the Tenour of it is in a manner that of our Service It is very meet right and afterwards therefore with Angels and Archangels besides the proper Prefaces in which are celebrated the works of Gods goodnesse which the Church remembreth upon severall Solemnities In fine it seemeth that this Thanksgiving from which both the Action of celebrating this Sacrament and the consecrated elements themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Justine Martyr and Ireneus did from the eldest times of the Church contain the remembrance of the Creation of all things in regard to the ordinary use of Gods creatures for the maintenance of our bodies because it was at the first practised as it was instituted at meat So much the words of Justine Martyr related afore seem to import when he affirmeth that the onely Sacrifice that Christians have received to offer is that of Praise and Thanksgiving at their nourishment at which remembrance is made of the Passion which God suffered
for us But as this Sacrament was frequented no otherwise then as the most solemn part of Gods publick Service at religious Assemblies for that purpose whatsoever was expressed more or lesse of the subject of it concerning the Creation and Redemption of the world yet in all manner of Liturgies of all Christian Churches there is none that I have seen which doth not premise this Thanksgiving and praise to God to the celebration of that Sacrament And it is very remarkable that in that distance of times and places from which we receive the severall forms yet extant with so much difference as must needs proceed from thence yet there are two particulars of it in which all the Forms that are extant agree the one the beginning of it with Sursum corda or Lift up your hearts the people answering as we use it and then to let us understand to what purpose they are exhorted to do it Let us give thanks to our Lord God specifying the Prayer which I now describe The other is the Communion of the Church militant with the fellowship of Angels in this Office expressed in the Trisagion or Seraphicall Hymne Holy Holy Holy Lord God of Sabbaoth for though there is much difference between Forms that are extant yet it will be hard to find any of them wherein both those have not a place which had the forms been arbitrary could not have come to passe Here a question lies to mine apprehension very much concerning this purpose whereas the Creatures of bread and wine are deputed to the effect of becoming the body and bloud of Christ to them that receive them aright by the appointment of our Lord executed by the Church how it can be conceived that by giving thanks to God to the purpose specified they are on the part of the Church deputed to such effect To me it seemeth unquestionable that the Thanksgiving wherewith our Lord in the Gospel is said to have celebrated this Sacrament at his last supper contained also Prayer to God for the effect to which the elements when they became this Sacrament are deputed And that the Church upon his example hath alwayes frequented his institution with the like rehearsing his institution out of the Gospel and praying for the effect of it at the present after the Thanksgiving hitherto described And so whereas in the sense of the Church of Rome the elements are consecrated that is transubstantiated into the body and bloud of Christ by rehearsing the affirmative words of Christ This is my body this is my bloud as operative In the true sense of the Church they are consecrated that is deputed to be this Sacrament and to the effect of it by the Prayer of the Congregation grounded upon the institution of Christ and the promise which it implyeth Let me suppose in the first place that the elements by being deputed to become this Sacrament are not abolished for their substance nor cease to be what they were but yet begin to be what they were not that is visible signes not onely to figure the Sacrifice of Christ his Crosse which being so used they are apt to do of themselves setting the institution of Christ aside but also to tender and exhibite the invisible Grace which they represent to them that receive For though no man can receive the body and bloud of Christ that is not disposed with a living Faith to receive the same yet on Gods part it is undoubtedly tendred to those that are not so disposed otherwise how saith the Apostle that those that eat and drink unworthily are guiltie of the body and bloud of Christ as not discerning the same And otherwise how saith our Lord of the elements at the instant of delivering them this is my body this is my bloud in the present tense Let me suppose in the second place that our Lord in celebrating this Sacrament made use of the received custome of his people which was as still it is in receiving all good things at Gods hands to premise Thanksgiving or Blessing as they call it before they used them In particular at Feasts before supper was done they took bread and broke it and gave it about and the cup of wine likewise having blessed God for the use of those excellent creatures Upon solemnities and particular occasions mention was made of that which the time required This is the ground of those two points of the Thanksgiving discussed afore the use of those creatures and the redemption of the world which our Lord specified upon the exigenc◠of the generall custome and the particula◠occasion and the Primitive Christians according to Justine Martyr frequented upon his example But as in the like case at the miracle of the Loaves when it is said that our Lord looked up to heaven and blessed Matt xiv 19. or gave thanks as it is John vi 11. i◠cannot be doubted that besides blessing God for his creatures he prayed also for the purpose of that which he intended to do No more is it to be doubted that the Thanksgiving which he made over those elements for that which they represented contained also Prayer that by them it might be communicated to his disciples The tenour and consequence of our Lords words requires no lesse For that which is affirmed must be true before it be truly affirmed and the processe of this action blessing and delivering the elements and commanding to receive them as his body and bloud importeth that he intended to affirm that so they were in the true sense which the words import at the instant of delivering them And by what consequence could his disciples conceive them to be deputed for signes to exhibite his body and bloud upon his giving of Thanks over them for the redemption of the world unlesse we suppose his Thanksgiving whereof the Gospel speaketh to contain also Prayer that they might become effectuall to that purpose And herewith agreeth that of the Apostle Every creature of God is good and none to be rejected being received with Thanksgiving for it is sanctified by the word of God and prayer For here the Thanksgiving wherewith the creatures are sanctified to the nourishment of our bodies containeth also prayer grounded upō the Word of God whereby he appointeth them for that purpose Accordingly therfore the Thanksgiving wherewith these elements were sanctified by our Lord to be the nourishment of the soul must contain prayer not grounded upon the institution of God to that purpose because the act of Christ for the present went before his institution for the future but as joyned to his command grounding a word of promise to the Church whereupon it was to do likewise And herewith agree those Forms of Thanksgiving or as they call them Benedictions which the Jews at this day practice from very ancient time as they pretend For the foot and close of divers the most remarkable of them is with prayer for the blessing of God upon that wherefore they give
Thanks For example among the daily xviii Blessed be thou O Lord our God that removest sleep from our eyes and slumbring from our eye-lids And let it please thee O Lord our God and God of our Fathers to practise us in thy Law and to make us cleave to thy precepts and bring us not into sinne and transgression and temptation and contempt and so forth ending thus Blessed be thou O Lord that givest good graces The blessing of the Law that is the Thanksgiving to God for it is this Blessed art thou O Lord our God the King of the world that hath sanctified us with his precepts given us command concerning the matters of the Law And sweeten O God the words of the Law in our mouth and in the mouth of thy people the house of Israel And make us all and our children and our childrens children knowers of thy Name and learners of thy Law for it self Blessed art thou O Lord that teachest thy people Israel the Law So in the Blessing of wine so in the Blessing after meat And so for the resemblance of the Blessing of our Lord over the elements with these and the exigence of the businesse may we justly presume that it ran in the like form to the purpose of it And last of all herewith agreeth the practice of the ancient Church wherein for certain the Thanksgiving described afore was joyned with prayer for the effect of that which was done So saith Justine that the President sent forth PRAYERS AND THANKSGIVINGS to God So in Tertullian de or at C. xiiii Sacrisiciorum orationes and in the next words Eucharistia stand both for the same So in the ciiii of the Africane Canons these Thanksgivings are called Prefaces to my thinking because this Thanksgiving was alwayes premised to the prayer which the Eucharist was consecrated with I will here propound that Form of Prayer which followeth after the rehearsall of the institution of this Sacrament in the place alledged of the Constitutions of the Apostles For a Prayer to the like effect is to be found in all the Eastern Liturgies Which if we compare with the Testimonies of Ecclesiasticall Writers which divers have produced to prove that the elements are not consecrated by the affirmative words of Christ as operative but by the prayers of the Church it will appear that it is the prayer whereof we now speak alwayes used in the Church to obtain of God the promise which the institution of Christ supposeth that the elements present might be deputed to the effect of becoming visible signes tendring exhibiting the invisible grace which they figure Which is that which in this matter is called Consecration as I suppose Having repeated the institution of this Sacrament out of the Gospels where we left afore it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore mindfull of his Passion and death and rising from the dead and ascension into heaven and of his second appearance at which he is to come with glory and power to judge the quick and dead and to render to every man according to his works we offer to thee our King and God according to his appointment this bread and this cup giving thanks to thee through him that thou hast vouchsafed us to stand before thee and to minister unto thee And beseech thee that thou wouldest look favourably upon these Oblations present before thee thou God that wantest nothing and accept them to the honour of thy Christ and send down the holy Spirit witnesse of the passions of the Lord Jesus upon this Sacrifice to exhibite this bread the body and this cup the bloud of thy Christ That they which pertake of it may be confirmed in godlinesse obtain remission of sinnes be delivered from the devil and his deceit be filled with the holy Ghost become worthy of thy Christ and obtain life everlasting thou being reconciled to them God Almighty It is clearly true in the sense and language of the ancient Church which S. Ambrose saith De iis qui myst init C. ix Ante consecrationem alia species nominatur post consecrationem corpus Christi significatur Before Consecration another species is named that is the bread after it the body of Christ is signified And de Sacr. v. 4. Dixi vobis quòd ante verba Christi quod offertur panis dicatur ubi Christi verba depromta fuerint jam non panis dicitur sed corpus appellatur I told you that before the words of Christ that which is offered is called bread after the words of Christ â—â—e produced it is no more called bread it is called his body Therefore whereas in this prayer the elements are named by their kind of bread and wine it is plain that all that while they are not conceived or intended to be consecrated And what doubt can there be in that when we see a prayer follow wherein is desired that the elements may become the body and bloud of Christ And he that shall turn over the Copies of Liturgies which we have extant from the Eastern Churches shall find them to agree in this That after the institution is rehearsed out of the Gospels professing that what is presently done is in obedience to the same prayer is made first that by the holy Ghost the elements may be sanctified to become the body and bloud of Christ and then that they may be to such effects of grace as are specified in the form rehearsed to them that communicate Onely in the Missall of the Maronites printed at Rome there be divers forms of Consecration which they call Anaphora under the Apostles names and other Eastern Doctours wherein this prayer seemeth to be wilfully changed to make them conformable to the doctrine of the now Church of Rome It was printed there for the use of that nation in the yeare MDXCIV In the ancient form of the Latine Church there seemeth not by the now Canon of the Masse but by the remembrance of it extant in ancient Church-writers to have been some difference from this and that difference seemeth to have occasioned the errour of the now Church of Rome concerning Consecration by operative words Neverthelesse the words of S. Ambrose or whosoever writ those books de Sacram. are these v. 4. Vis scire quia verbis coelestibus consecratur accipe quae sint verba Dicit Sacerdos Fac nobis hanc hostiam asscriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Jesu Christi Qui pridie quà m pateretur Wilt thou know that it is consecrated by the heavenly words heare what be the words The Priest saith Make this Sacrifice imputable accountable acceptable for us which is the figure of the body and bloud of our Lord Jesus Christ. Who the night before he suffered so forth proceeding to rehearse the institution out of the Gospel In the Canon of the Masse is added ratam or ratified Fac nobis hanc hostiam asscriptam ratam rationabilem
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
Priests use to make supplication for all praying for the Kings of this world that they may hold the Nations subject that settled in peace we may be able to serve our God with tranquillitie and quiet of mind Praying also for those that are trusted with high power that they may govern the Common-wealth in justice and truth with abundance of all things that the trouble of sedition being removed gladnesse may succeed When he calleth it The rule of that Service which their Priests ministred it is plain he understandeth the words of the Apostle concerning the Prayers which were made at the Lords Board at celebrating the Eucharist Besides the brief which he relateth containeth the chief particulars of that form produced out of the Constitutions of the Apostles So S. Augustine Ep. lix in the words partly related afore partly to be related afterwards acknowledgeth the whole Order of the Service which the Eucharist was celebrated with to be prescribed in these words of the Apostle But this purpose to prove there needs no great dispute The generall Custome of the Ancient Church gathered from the marvelous agreement of all ancient forms of Service that remain speaks aloud That this Prayer for all men at the Eucharist whereof we speak comes from the Order of the Apostle It seemeth therefore to me most probable that the meaning of the Apostle is this and so was understood and practised by all the ancient Church that at the celebration of the Eucharist Supplications and Prayers be made for all men for Kings c. For it is nothing forced or strained to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thanksgivings in the same sense in which it stands in the passages of Clemens and Ignatius alledged afore for the Celebration of the Eucharist for the whole action and all the Prayers which it was celebrated with And otherwise the consequence of the Apostles words will be altogether impertinent For in the common and generall sense of this word Thanksgiving it is not proper to exhort that giving of thanks be made for all men for Kings and so forth that we may lead a peaceable life in all godlinesse and honestie But it is proper to exhort that Supplications and Prayers be made for all men for Kings and the rest that by the means of their rule and government we may lead a peaceable life in all godlinesse and honestie And it is proper enough to exhort that Thanksgivings be made for all men to that purpose understanding by Thanksgivings that action of celebrating the Eucharist part whereof are those Supplications and Prayers And thus as in lieu of spirituall graces in Prayer which were used to make Supplication for the necessities of all members and states of the Church under the Apostle according to S. Chrysostome alledged afore Prayers afterwards in most parts of the Church were indicted by the Deacon and made by the people which for the manner and substance both were conceived afore to be the Originall of those that since have been called Litanies So neverthelesse to give effect to this rule of the Apostle it seemeth to have been an ancient and generall custome of the Church to make Supplications and Prayers at the Lords Board at celebrating the Eucharist though much to the same purpose with the former for all states of men but of the Church in particular And this nice observation if it may take place will be of great consequence to out the Church of Rome of all pretense of the Sacrifice of the Masse in the sense of the ancient Church and in particular in the style and tenour of the Liturgies themselves which for the great agreement between themselves with the style of the most ancient Church-writers seem to contain and expresse it For it is manifest that it is called an Oblation or Sacrifice in all Liturgies according to the style of the most ancient Church-writers not as consecrated but as presented and offered whether by the people as the custome was to him that ministred or by him that ministred to God to be consecrated as aforesaid It is the style of the form produced out of the Constitutions of the Apostles We offer unto thee this bread and this cup beseeching thee that they may become the body and bloud of Christ to the souls health of them that receive or to that purpose Thus farre there is no pretence of the Sacrifice of the Masse which supposeth the body and bloud of Christ present as the subject of it True it is that the style of this Prayer whereof we speak in divers points of divers Liturgies runs in the terms of we offer unto thee for such and such for this and that But it is to be observed that this Prayer came not after the Consecration in all Liturgies and according to the custome of all Churches to give occasion to think that the meaning is to offer Christ there present by consecration for the said persons and causes but went afore it in divers as hath been said the purpose of it being to execute the Apostles exhortation to make prayers supplications and intercessions for all men at celebrating the Eucharist Besides it is no where said we offer unto thee the body and bloud of Christ for such persons and causes but it is divers times said we offer unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this reasonable service and what is that but these Prayers For in the form alledged it is said at some points we pray thee for the Church and for the King at others we offer unto thee for this people and for the weather and fruitfull seasons and shall we not think them both to stand in one sense It hath been shewed that this Prayer is the practice of the Apostles exhortation to make Prayers and Supplications Thanksgivings for all men And it hath been declared that the meaning of his exhortation is that at the celebration of the Eucharist such Prayers and Supplications be made Therefore when it is said by name in the form related out of the Constitutions of the Apostles we offer unto thee for this people we offer unto thee for the weather and fruitfull seasons what should hinder the meaning to be according at this celebration of the Eucharist in confidence that thou hearest thy Sonne for us at this remembrance of his death and in obedience to thine Apostle we pray unto thee for such persons and causes as it is in expresse terms in the Liturgie of the Indian Christians Hâc enim horâ quâ Patri tuo Sacrificium offertur rogo majestatem tuam miserere omnium creaturarum For at this houre when Sacrifice is offered to thy Father I pray thy Majestie have mercie on all creatures And thus so often as we reade in Church-writers of offering for such and such persons and causes the meaning is that they offered the elements in which the Eucharist was to be celebrated that with it they might pray for those persons or causes
according to the Apostle And if the question be further made concerning offering for the dead it shall seem to me nothing improbable that because the Apostle exhorteth that Supplications and Prayers and Intercessions and Thanksgivings be made for all men therefore the ancient Church inlarged the sense of that ALL MEN further then they needed to do to comprise the dead as well as the living and that thence came the commemoration of the dead at the Eucharist and the offering of the elements that it might be celebrated and that such commemoration might be made Though as concerning the particulars of the Prayers for the dead in the ancient Church how farre they came from the Scripture and how farre from humane opinions in that whole matter I referre my self to those things which have been declared with so much learning by that excellent learned Prelate in his Answer to the Jesuites challenge in Ireland As for the rest of the Service which the Eucharist is celebrated with after the Prayer hitherto described there follows in the Constitutions of the Apostles a brief repetition of the Litanies with a Prayer of the Bishop that the Congregation may worthily Communicate In the time of Communicating it is ordered there that the xxxiiii Psalme be sung in regard of the words O tast and see how gracious the Lord is in other of the Eastern Liturgies the xxiii xlii cxviii cxliv. are prescribed The Latine Liturgists call the verses of Psalmes that are sung during the time of Communicating Communions and the Prayer or Thanksgiving that follows after the same Postcommunions Such a form of Thanksgiving there is extant in all Liturgies The people is dismissed with the Benediction of the Bishop in the Constitutions which Benediction comes after the Consecration before the Communion in the most of other Liturgies I will here repeat that whole passage of S. Augustine the beginning whereof was produced afore for it containeth the whole Order of these remains whereof we speak Ep. 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 cùm benedicitur sanctificatur ad distribuendum comminuitur quam totam petitionem ferè omnis Ecclesia Dominicâ oratione concludit Interpellationes autem sive ut vestri codices habent Postulationes fiunt cùm populus benedicitur Tunc enim Antistites velut Advocati susceptos suos per manuum impositionem misericordissimae offerunt potestati Quo facto participato tanto Sacramento Gratiarum actio cuncta concludit I choose to understand in these words that which all or almost all the Church frequenteth that we conceive those to be called Supplications which we make at celebrating the Mysteries before that which is on the Lords Board begin to be blessed Prayers when it is blessed and sanctified and broken to be distributed which Petition almost all the Church concludes with the Lords Prayer so it is in all forms that are extant and it is another mark that they were prescript But Intercessions or as your books have it Requests are made when the people is blessed for then the Bishops as Advocates receiving their people offer them to the most mercifull power with imposition of hands Which done and so great a Sacrament participated all concludes with Thanksgiving The Ciii of the Africane Canons related afore Placuit etiam illud ut preces quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu manuum Impositiones ab omnibus celebrentur It seems that the benedictions of the Bishop or Presbyter that celebrated to whom this Office also belonged as S. Hierome contendeth whereof we speak are called here Commendations or Impositions of hands to say prayers to commend the people to God with imposition of hands unlesse by these Commendations we understand those prayers for all men according to the Apostle wherewith the severall estates of all men especially of the Church were commended to God which saith S. Augustine went before the sanctifying of the elements In the Anaphora of S. Basil published by Masius out of the Syriack there is this prayer at the beginning before the Consecration of the Eucharist Extende Domine manum tuam non asspectabilem benedic servis ancillis tuis mundatóque ipsos ab omni macula carnis spiritûs at que dignare ipsosfieri participes corporis unigeniti Filii tui The people bowed the head at receiving this blessing the Bishop holding his hands over them as a signe of Gods hand stretched out to blesse Therefore he saith Extend O Lord thy invisible hand and blesse thy servants and handmaids and cleanse them from all stain of flesh and spirit and daigne them to become partakers of the body of thy onely begotten Sonne Of Confession of sinnes at beginning of the Masse hath been said After the Consecration the Benediction is contained in these words Pax Domini sit semper vobiscum The Peace of God be with you alwayes You shall see how Luther understands it in his form of Communion of the yeare MDXXIII Quae est quaedam quasi publica absolutio à peccatis communicantium Vox planè Evangelica annuncians remissionem peccatorum unica illa ac dignissima ad mensam Domini praeparatio si fide apprehendatur non secus at que ex ore Christi prolata Which is saith he a kind of publick absolution of them that communicate from their sinnes The very voice of the Gospel pronouncing remission of sinnes the onely fittest preparation to the Lords Board if apprehended by faith as out of Christs mouth But it is plain that this is to be accounted a benediction because as hath been said Confession of sinnes and prayer for pardon upon the same is made at the beginning of the Masse In the Liturgy of S. Basil which we have translated out of the Arabick at the beginning prayer is made for remission of sinnes at large upon the promise of the Gospel Whose sinnes ye remit the like prayer is made there after receiving the Eucharist In the Ethiopick prayer is made before the Consecration of the Eucharist to like purpose though corrupted with that superstition which ignorance breedeth This seemeth most answerable to that Confession of sinnes which our Service useth before the Eucharist otherwise it is to be granted that in most Liturgies that which seemeth to keep most correspondence with it is rather a benediction then Confession with prayer for pardon of sinnes It remaineth that from that which hath been said we give account of that Form of Service which we use deriving it higher then the Masse from which it is charged to come as containing nothing but that which is found there though not all that is there and shewing where it shall be requisite that the corruptions of the Masse are laid aside in it
satisfaction to God not in the senselesse and impious sense of the now Church of Rome to make him recompense for the debt of punishment incurred but according to the use of the word in good Latine to appease his wrath with true sorrow and with cordiall contrition to seek reconcilement Imposition of hands was not used once in pronouncing sentence of forgivenesse but alwayes at Publick Service during the prescript time of Penance those of that State after the earnest prayers of the Congregation for their pardon coming and kneeling afore the Bishop holding his hands over their heads with his blessing and Prayers for that purpose were dismissed afore the Mysteries this was called on their part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or falling down on his part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Imposition of hands in Penance In the ministery of these means of forgivenesse the power of the keyes is seen In Rhenanus his Argument to Tertullians book de Poenit. are to be found divers remarkable things to this purpose out of the Penitentialls of Theodulphus of Orleans and Theodore of Canterbury out of S. Basil and Tertullian that Confession to God is that which cleanseth sinne but Confession to the Church is to the purpose of learning the course men are to hold in seeking pardon and obtaining the Prayers of the Church to that purpose Besides this I find that S. Cyprian hath placed the power of the keyes in the Sacrament of Baptisme His words are these Epist lxxiii Manifestum est autem ubi per quos remissa peccatorum dari possit quae in baptismo scilicet datur Nam Petro primùm Dominus super quem aedificavit Ecclesiam unde unitatis originem instituit ostendit potestatem istam dedit ut id solveretur in coelis quod ille solvisset in terris Now it is manifest where and by whom remission of sinnes may be given I mean that which is given in Baptisme For unto Peter upon whom he built the Church and from whom he appointed and expressed the originall of unitie our Lord at first gave this power that it should be loosed in heaven which he loosed on earth And by and by afterwards Vnde intelligimus non nisi in Ecclesia praepositis in Evangelica lege ac dominica ordinatione fundatis licere baptizare remissam peccatorum dare Whence we understand that it is not lawfull but for those that are set over the Church and founded upon the law of the Gospel and the Ordinance of our Lord to baptize and give remission of sinnes to wit as is given by the power which S. Peter received under the figure of the keyes of Gods Church I find further that Primasius a scholar of S. Augustines seems to place the power of binding and loosing in the Sacrament of the Eucharist in Apoc. viii 3. A thing somewhat strange to make the power of binding and loosing all one with the Sacraments But that it is to be remembred that the judgement of the Church and the Ministers of it goes before the ministring of them to discern how fit they are for them that pretend and to constrain them to the means which make them capable of forgivenesse It is no more then follows there in S. Cyprian speaking of rebaptizing those that returned from their heresies Quapropter qui fidei veritati praesumus eos qui ad fidem veritatem veniunt agentes poenitentiam remitti sibi peccata postulant decipere non debemus fallere Sed correctos à nobis ac reformatos ad regnum coelorum disciplinis coelestibus erudire Therefore we that are over the faith and truth must not deceive nor coosen those that come to the faith and truth and doing Penance desire their sinnes to be remitted But instruct them amended and reformed by us to the kingdome of heaven with heavenly discipline They that returned from-heresies sought remission of sinnes by repentance his opinion was that it was not to be had without a second Baptisme and the power of binding and loosing he makes to consist in prescribing repentance and admitting them to baptisme upon repentance So that in summe he shall seem most sufficiently to comprise the whole charge of binding and loosing that shall make it to consist in the ministerie of those means which dispose men to be capable of remission of sinnes In which regard the Ministers of the Church shall be said with as much propertie of speech to remit and retain sinnes to bind and loose as the Physician is said to cure those diseases in which he does no more but prescribe or applie the remedies But no man doubts but this Office as it is appointed in respect of God to procure pardon so it is in respect of the conscience to assure it Which assurance as it is warrantable for them to give that have seen the course performed which they are intrusted to prescribe so is it due for him to receive that hath performed it Suppose then we leave it questionable as not to be disputed in this place what sinnes are to come under the discipline of Penance either of necessitie or for a sure course of procuring their pardon Certain it is that the children of God do continually remember with remorse and bitternesse of spirit the sinnes which they committed of old And certain it is that mens daily offenses are not capable of so solemn a cure so great is the number of them that it is not possible for mans mind to attend them in particular And as certain it is that there is no means so powerfull to obtain pardon of them as the daily prayers of the Congregation to that purpose So that the course which the Church prescribeth for the pardon of daily offenses being put in practice what can be more just more due then to declare that forgivenesse which those that dissemble not those that are as they pretend to be do attain What more comfortable then to heare the news of it from his mouth by whom the Church ministreth the office What more seasonable then to do this before we come to praise God and heare his word that we may perswade our hearts that he accepteth this service at the hands of them that hate not to reform themselves In this consideration I must needs preferre the Order of this Church of England before that of other reformed Churches in that we put Confession of sinnes in the first place of our Service they referre it till after the Psalmes the reading of the Scriptures when the Preacher goes up into the pulpit They reckon them as needs they must of the substance of their Service And Du Plessis hath pleaded them as he had reason to shew that their Service cometh nearer that of the Primitive Church then the Masse But beginning as they do without solemn Confession of sinnes before they give the people occasion to esteem them otherwise then the Service of God as taken up merely to while out
Churches in singing the Hymnes with Musick provided the Congregation may understand and go along in their devotions He that undertakes to do it shall be sure to run upon a rock from which he shall not come off without splitting that is the president of the publick Service of God in the Temple For let no man think that this is to be ranked with the figurative Service of God according to the Ceremoniall law That he must leave to the inner Court of Priests the praises of God are part of the perpetuall Service of God in spirit and truth to last under the Gospel instituted and indicted by the Prophets Ministers of that service frequented by the Apostles and a president for the Church according to the rule of edification of it I am ashamed to repeat here the needlesse quarrels with the old Translation of the Psalmes in use Men seem now to be wise enough to see the shamelesse partialitie which they contain in that men should be so quick as to see so many faults in that and passe by all the extreme barbarismes the spurious additions the false translations which the Psalmes in Meetre contain I suppose the Church intends not to averre all that is read in the Church to be truly translated If so God help the universall Church when it had no Scripture of the old Testament but the Greek and the Translations of it Let them that find fault imploy themselves and all they can make to translate but that one book of Psalmes if they put their work past a considerable number of just exceptions I am ready to forfeit for one It is sufficient to my understanding and alwayes was that what is read in the Church is more fit for the edification of it then to go about to change it And what interesse hath any man not to desire change in that point but S. Augustines experience alledged afore audierunt homines quod non consueverunt perturbati sunt What will any man say now to the Order of reading the Scriptures once a yeare in the Church Shall this be the thanks of the Church of England for renewing that religious Order of the Ancient Church and providing a publick course for the people to become acquainted with the Scripture to say that it is out of the Breviarie or Masse The offense is because some of the Apocrypha are read before that offense had been taken it should have been shewed that nothing but that which is inspired by the H. Ghost should be heard in the Church What then would a number of good Sermons become which how good soever no man dare say are inspired Sure they that will advise with reason and conscience not with prejudice must enquire whether the reading of them promote or hinder the edification of the Church In that respect so farre is it from me to put out some Apocrypha that I would rather put in the first of Maccabees as describing the fulfilling of some of Daniels prophesies and the then state of Gods people But is it from the Masse that the Church of England learned to restore the Sermon into the due place at solemn Service I should have thought it one of the abuses of the Masse that whereas by the universall custome of the Church the place of it appeared there the use of it was for the most part silenced The good Order of this Church and the successe God hath lent it hath prevailed so farre that this Apostolical Order may be said to have recovered the ancient place and rank As for the Afternoon Sermon I am yet to learn what place it had in the publick Service of the Church by what Command of Scripture what rule or custome of the Ancient Church it is pressed Timothie is commanded to be instant in season and out of season but to what purpose to publish the Word to do the office of an Evangelist to winne strangers to the Faith How can that be importune So Paul preached at Troas till midnight If that be our president let us celebrate the Eucharist as those of the Church of Rome do on Christmasse eve There are examples of preaching as well Evening as Morning in the ancient Church but at particular times and on particular occasions my question is to shew me the place of the Sermon in the Afternoon Service as it hath been shewed in the Morning Service otherwise not satisfied of any rule or custome of the Church Not because mens laws are not a fense to Gods law and that it is not for the good of the Church the more it is frequented as it ought especially to the purpose that the people may sufficiently understand their profession and the grounds of it but because it is reason that the offices of the Church be practised with respect to opportunities and abilities not in such sort as may neither advance the Honour of God nor of the Profession which we make We heare no news of new reasons against the Creed for part of the Service It was a great work to settle such forms as might conclude and confine and bring to light the malice of Hereticks The next work to that was to bring it into the Service So was it best commended to the knowledge to the respect of Gods people which respect had it been preserved this new varnish of old Heresies which prevaileth so farre abroad is not like to have taken with the people What shall I say of the Collects or Prayers which the daily Service concludes with My Proposition allows me not to dispute the particular conceptions or terms in which they are expressed But I must commend the Order of answers of the people in all places of the Service where it stands It refreshes their attention it teacheth them their part at Publick Prayers not to stand by and censure how well the Minister playes the mouth of the Congregation If they be to act their part in it the part assigned them in our Service conducts them in doing their office As for the subject of them the occasions of severall seasons and solemnities protection against bodily and ghostly enemies conduct of Gods grace and providence successe of the rule of the Common-wealth and guidance of the Church and the like it is unknown to me that any thing is more fit and requisite then these to be remembred at all publick Assemblies It hath been shewed that those prayers for all states and conditions of persons in the Church which since have been called Litanies were from the beginning frequented at the solemn Service of the Church before the celebration of the Eucharist and that it is like so to have been even under the Apostles Now though the condition of the Church be not for the present capable of so good and so excellent a custome as the continuall Celebration of the Eucharist on Lords-dayes yet was there great reason that the Litanies should be prescribed on these dayes neverthelesse as the next member of the Publick
Service of God observed from the beginning of the Church And because they contain matter of Supplication for the diverting of Gods judgements and obtaining of his blessings nothing could be more sutable then to adde them to the daily Morning Service on Wednesdayes and Fridayes as the exercise of that continuall humiliation before God to which the observation of these dayes was intended to the unspeakable benefit of the Church and the continuall discharge of those most excellent offices of Fasting Prayer Alms among Christians It is past mine apprehension to imagine wherein any man will pretend to fault the act of Confession of sinnes in the Publick Service of God before celebrating and receiving the Eucharist For if Repentance be a disposition requisite to make men capable of the grace which it exhibiteth shall it not be exercised at the Publick Service of God which our common profession acknowledgeth so necessary rather then onely presumed to be performed in particular And if it prove by the verdict of all consciences to be darkned from time to time by the intercourse of daily offenses joyned with unthankfulnesse and unfruitfulnesse is not that Order for the edification of the Church which reviveth and refresheth and inlighteneth it at so solemn an act of religious Service as this Sure I am that whosoever will lay his hand upon an honest heart shall not say that the form which we use is taken out of the Masse when he considereth that which the Reformation teacheth and professeth of free pardon of sinnes through Christ to be so comfortably expressed in it And seeing it hath been shewed afore that in the practice of the Ancient Church to them which for notorious or acknowledged offenses were under the state of Penance the means of forgivenesse was partly ministred in the publick Prayers of the Church and the Ministers of it what can be more sutable to this practice and the grounds of it on behalf of those that acknowledge themselves sinners but are not reduced by the Church under that discipline then that prayer or blessing wherein he that celebrateth the Eucharist imploreth that Grace on their behalf at Gods hands To me it seemeth that the rehearsall of the Decalogue in the beginning of that which some still call the latter Service together with the answers of the people craving pardon and grace to observe them for the future is to the very purpose of this Confession of sinnes and to actuate our repentance by calling to mind our offenses by retail though it is in the Order of our Service somewhat removed from it as being thought fit for other reasons to be used when the Eucharist was not celebrated Notwithstanding were it left to my choice I confesse I should think the most proper place for this Confession of sinnes to be that which it holdeth in the first Edition of Edward VI. after the consecration of the elements and before receiving them with that prayer which beginneth We do not presume after the same For the reason why it hath been otherwise ordered seemeth to have been to avoid offense lest it might be thought to import Transubstantiation in those words spoken after Consecration So to eat the flesh of thy dear Sonne Jesus Christ and to drink his bloud The cause of which offense if any such may be imagined seemeth to me utterly voided in the words added there so to eat the flesh of thy dear Sonne Jesus Christ and to drink his bloud IN THESE HOLY MYSTERIES Thus much let me be bold to affirm that it would be a great fault in the Church to celebrate this Sacrament without something answerable to that Thanksgiving wherewith it was first instituted by our Lord and practised by the whole Church Suppose it contain no mention of the Creation and the blessing of Gods creatures because as hath been said it seemeth to have been practised heretofore in relation to mans bodily sustenance wherewith it was instituted practised at the first Without Thanksgiving for the redemption of the world it is not duly received therefore with it it is duly celebrated Of this Thanksgiving for the redemption of the world there is due remembrance in the very end of the Exhortation from those words And above all things therefore it seemeth that the Preface wherein that Thanksgiving is contained and expressed after Lift up your hearts had followed very seasonably after remembrance of the cause and ground of it But the substance of that which is done is alwayes the same Further how little soever the grace of Gods goodnesse depend on that which by man is ordered for the fittest and though it is not pretended that any Law of God in the Scriptures inacteth this Sacrament to be celebrated with that Thanksgiving from which it is called the Eucharist or that Prayer for the effect of Christs Institution at the present which is the close of it yet since it hath been shewed that so this Sacrament hath been celebrated from the beginning of the Church and that for so good reasons upon our Lords example at the institution of it and since this course so much concerns the edification of the Church it seemeth altogether requisite that the Elements be not supposed deputed for such a blessing to the Congregation by the mere act of receiving them to such purpose but should be actually and formally deputed by remembring the Institution of our Lord and by the prayer of the Church professing the execution and begging the blessing of the same which I suppose is called Consecration among us Gregory the great and Isidore tell us that the Apostles and S. Peter by name celebrated the Eucharist with the Lords Prayer alone but that alone must be understood to except other accessories to the manner of celebrating consisting in the Eucharist or Thanksgiving whereof the Prayer of Consecration was the foot and close Rabanus de Instit Cler. lib. 32. Cum benedictione enim gratiarum actione primùm Dominus corporis sanguinis sui Sacramenta dedicavit Apostolis tradidit quod exinde Apostoli imitati fecere successores suos facere docuerunt quod nunc per totum Orbem terrarum generaliter tota custodit Ecclesia For our Lord at first initiated and delivered to his Apostles the mysteries of his body and bloud with blessing and Thanksgiving which thence the Apostles imitated and did and taught their successours to do and which now the whole Church generally observeth all the world over That which hath been said is enough to show that it was alwayes celebrated with this Thanksgiving the foot whereof as hath been shewed was the Prayer of the Church for the effect of the Institution of our Lord at the present Where are they now that take upon them to say that all our Service is taken out of the Masse how will they discharge themselves in this most eminent point or how will they be able to digest this untruth which the least insight of the Masse will thrust
down their throat the form of the Masse was related afore Vt nobis Corpus Sanguis fiat dilectissimi filii tui Domini nostri Jesu Christi and it was shewed that Transubstantiation is not contained in these words Neverthelesse because there might be offense taken at the words upon the sense of those that use them we see them altered into those terms wherein the truth of that which is done is most excellently expressed to the intent of the Scripture and true sense of the Primitive Church in these words Heare us O mercifull Father and those which follow In like sort because the very term of Offering and Sacrifice though used with a farre other meaning then the Church of Rome professeth seemeth to sound their meaning it is not onely removed out of the Prayer for the whole state of Christs Church but the prayer it self removed to stand afore the Consecration as we conjectured it did stand in the Africane Churches and not after it to give opinion that Christ present by Consecration was sacrificed then for the quick and dead as the Church of Rome imagineth Of the rest of the Service of the Eucharist I shall need to say nothing having shewed that in the ancient Church as with us the time of communicating was transacted with Psalmes after that Thanksgiving the dismission upon that The people is dismissed with the blessing in our Service as in the most ancient form related in the Constitutions of the Apostles and so in the Reformed Churches of France though they use that of Moses still frequented by the Synagogue In the Service prescribed for Lords dayes and Festivalls when the Eucharist is not celebrated it is not strange if something be added above the ordinary course to make it more solemn though it had been rather to be wished that the world were disposed for the true solemnity of it Is the voice of the Law calling us to mind our offenses and moving to crave pardon and grace for the future nothing to the Service of God The Lessons of the Epistles and Gospels belong indeed to the first part of the Service as hath been shewed but shall we take them to come from the Masse where they are last found or from S. Hierome from whom they seem first to have come And was it not convenient in them to remember what the Church celebrateth at severall seasons and solemnities of the yeare and to promote the edification of the Church and instruction of the people in the mysteries of the faith by giving Preachers a subject of their Sermons sutable to those solemnities Last of all though the world is not disposed to the continuall celebration of the Eucharist yet was it requisite in reverence to the Apostles Order and the universall practice of the Church that the prayer for all states of the same should be used at almost all solemn Assemblies which because it alwayes went along with the Eucharist as it is used serves to put us in mind what is wanting In fine though all Forms of Service devised by men must needs remain disputable and happy it is when so they are but upon slight matters so my hope is that from hence will appear that the form which we use deserves this commendation that it is possible to alter it for the better but easie to alter it for the worse Thus farre upon the Principles propounded in the beginning of things remembred in the Scripture concerning the publick Service of God and the most ancient and generall practice of the Church to expound them I have discoursed the substance and form of Gods Publick Service at solemn Assemblies for that purpose the circumstances of it and the particular form which we use Of the rest of Ecclesiasticall Offices and the Course we use in them it was not my purpose to say any thing at the present In which neverthelesse the reasons hitherto disputed will easily take place to show both that it is for the edification of the Church that the performance of them be solemn and by prescript form and that the form which we use is exceeding commendable CHAP. XI How the Form of Publick Service is ordered Dependance of Churches is from the Apostles for that and other purposes How the preaching of Lay men imports Schisme The good of the Order of Publick Service ANd now without further dispute it is to be seen what is prescribed concerning the Publick Service of God in the Scriptures and what is left to be ordered by humane appointment The particular Offices whereof it consisteth of Publick Prayers and the Praises of God of reading and expounding the Scriptures of the Celebration of the Eucharist and the rest are prescribed and recommended to the Church in the rules and practice of holy Scripture The Order and Form in which they are to be performed is acknowledged on all hands that it ought to be prescript yet is it no where prescribed in the Scriptures but left to humane Ordinance That which is to be Preached is acknowledged on all hands to be referred for the most part to the private endeavours of particular persons not in respect to any immediate inspiration of the holy Ghost otherwise to be quenched but because it is the ordinary means to instruct and admonish whole Congregations in that which most concerneth them of the knowledge and doctrine of the Scriptures Publick Prayers some think are to be ministred according to the disposition and discretion of particular guides of particular Congregations by virtue of the Apostles Ordinance forbidding to Quench the spirit Here it is proved that because it is confessed that the Grace of praying by immediate inspiration is not now extant therefore the purpose of this Ordinance ceaseth and that the ordinary rule of the edification of the Church to be attained by the Order and Comlinesse of these things which are done at publick Assemblies is followed to farre more purpose in the use of a form prescript and uniform It is further here to be observed that whatsoever may concern the honour of God the unity of the Church the truth of Religion and the recommendation of it is most effectually to be procured as procured it was from the beginning of our Faith by the dependance of Churches visibly derived from the appointment and ordinance of the Apostles It hath been declared that according to that which was done by Barnabas and Paul ordaining Presbyters through the Churches Acts xiv 22. according to that which Titus is instructed to ordain Presbyters through the Cities Titus 1 3. that is Colledges of Presbyters to order the Churches founded in populous Cities so throughout the whole Christian world were all Churches of Cities thought meet for their greatnesse whether instituted by the Apostles or propagated thence governed by Presbyteries or Colledges of Presbyters the Heads whereof were Bishops in Succession to the Apostles We know the Gospel attained to the Countreys and Territories lying under these Cities upon the preaching of
done And hereupon it is that Preachers among the Latine Church writers are called Tractatores and Tractare to preach and S. Augustines exposition upon S. John is called Tractatus because it was preached to the people All this because they handled the Scriptures which were read And Optatus charging the Donatists and Parmenians that their fashion was to leave the exposition of their Texts the Lessons read to fall on railing upon the Catholicks lib. iv Nullus vestrûm qui non aliud initiet aliud explicet Lectiones Dominicas incipitis Tractatus vestros ad injurias nostras explicatis Profertis Evangelium facitis absenti fratri convicium There is none of you saith he but beginneth one thing and expoundeth another Ye begin with the Lessons of the Lord but ye pursue your Tractates to our wrong Ye produce the Gospel but ye revile your brother in his absence Hereupon the name of Tractatores standeth sometime in opposition to Canonici Authentici to preserve the difference between the authority of Scripture and whatsoever words it is expounded with A difference not to be smothered between the Scripture and the best exposition of it that a man can imagine There is one thing that hindereth the effect of the Scripture when it is read that is because it is not understood Thereupon cometh the office of Preaching in the Church to expound the word of God and that which is preached hath the force and virtue of the Word of God because the Word of God is not the letters and syllables but the sense and meaning of the Scriptures But all men are capable more or lesse of understanding the Scriptures as they are read And no man understandeth them so well but may improve by hearing them read in the Church Let those that slight this part of the Church-service take order first that all Congregations shall be perfect in the knowledge of the Scriptures And yet were that come to passe we must not give way to leave it out The better they are acquainted with it the more shall they improve in the understanding of it by hearing it repeated But so farre as it is understood it is a thing strange and admirable that any man living should imagine that the effect thereof in inlightning the mind or converting the heart is lesse when it is read then when it is expounded out of the pulpit The one the word of God as the holy Ghost inspired it the other no lesse so farre as it departeth not from that which is written but alwayes subject so long as man is subject to errour and mistake to depart from it And when this precious wine is once dashed with the water of humane apprehensions it is no offense to me that it is still called the Word of God for so it should be and so it is presumed to be till it appear otherwise but it will concern every man to look about him that he pin not on God his own infirmities As for the necessity and excellence of preaching let all them that are most affected to it examine their reasons and they shall not ascribe more to it then here shall be done Here if any where that difference hath place which Divines make of things necessary to salvation some as means without which it cannot be had in any case others as things commanded to be done without which it is not to be had for those that are under that Command and do them not He that in his ripe years hath learned so much of the Christian faith as to be informed in the means of our reconcilement to God and that condition of life which it requireth believing the one and submitting to the other and desiring his baptisme in consequence As he that was baptized an infant and when he cometh to years of knowledge doeth the like as it concerneth his case to do what wanteth such a man to set him in the state of Salvation that can be counted necessary MEANS of it what should hinder him with old Simeon to sing his Nunc dimittis should it please God to take him in that estate But because that condition of life which Christians undertake professeth to do all things out of obedience to the will of God and with intention of his honour and service therefore those things which in the latitude of their kind and nature are necessary but as things commanded to be done become necessary as means of Salvation to those that are under that command He that by his own fault is ignorant of that which it concerneth him to believe or to do for the discharge of his profession to God He that suffereth himself to be abused to be diverted and led aside by the deceits of the world and his corrupt inclinations for want of that warning and advise whereof God appointeth him the means he must needs fail of his profession to God in fulfilling whereof the means of salvation consisteth but he must take it upon his own account that he faileth of it Upon these considerations we are to value the necessitie of Preaching in respect of particular persons Upon these considerations we are to value how much it must needs concern all Christian Common-wealths to furnish the means all Christian Churches to take order that it may be done As the means to bring men to know as the means to move men to imbrace those means without which they cannot be saved As the means to instruct them more and more to guide them from time to time in a straight course both of their judgement and doings These considerations notwithstanding if the question be made Which is the chief work for which Christians Assemble to heare the Scriptures expounded by Preaching or to serve God in their Prayers There is a visible advantage due to this latter because it is a means nearer the end of both It cannot be denied that all Preaching is to the purpose of informing the mind or moving the heart to desire that which is good indeed But Prayer being the actuall desire of it is the exercise of the means which God ordaineth to procure it But otherwise if we compare the work of Ministring the Prayers of the Church w th that of Ministring the Doctrine of the Scripture upon the considerations premised it must be affirmed that Preaching is the chief work which the Ministers of the Church from their office are able to contribute towards the publick service of God Because the other part of it may be Ministred to the same purpose by men of common sense whereas this requireth those personall abilities which all men have not For one may be the mouth of the Congregation in Prayer to as good purpose in all regards in following a prescript form as exercising his wit and understanding about it suppose this for the present which shall be proved afterwards and therefore we see in the Primitive Church most parts of the Service were referred to inferiour Ministers They had such as