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
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
the more discreet speaketh of other Services such as that Canon of Laodicea concerneth but being of no more credit it deserveth not to be sifted so near Adde to all this the Tradition in the lives of the Popes what this or that Pope added to the Prayers that the Eucharist was celebrated with which there is no reason to discredit for the whole and it will appear both that there was a set Form from the beginning and that it was subject to continuall alterations the true reason why the Primitive forms cannot now be exhibited I am not so credulous as to intitle the Liturgies fathered upon S. James S. Mark S. Peter no nor S. Basil or S. Chrysostome as now we have them to the persons whose names they wear But I am confident they are the Services frequented in the Churches of Jerusalem Alexandria Rome Constantinople and the parts of the East that followed S. Basil in celebrating the Eucharist from the time that they were put in this frame and that to this frame they are reduced through those changes which severall ages have brought to passe from a prescript form at the beginning though not this For example That which is called S. Peters is word for word the Canon of the Romane missall with some parts of the Eastern Liturgies which I find not yet to have been frequented in the Western From hence we have ground enough to imagine why it hath been called S. Peters That of S. James we may discern to be the service of the Church of Jerusalem by the particulars of it related to in the Catechises attributed to Cyrill of Jerusalem Catech. v. That of S. Mark may be discerned for the Service of the Church of Alexandria by the great agreement it carrieth with that of S. Cyrill sometimes Patriarch and with the Ethiopick received from thence as from their Mother-Church both in Biblioth Patrum But as for the alterations to which it is to be believed these Liturgies have been subject from time to time we have this confession of Victorius Sciatach the Maronite at Rome in his Preface to Velseius of Ausburg before the three Liturgies which at the request of his friends he turned for him out of the Arabick Copy sent him by Scaliger Nam ut Latini ipsi Graeci Pontifices multa deinceps in suis Liturgiis quas jam indè ab Apostolis acceperant pro re nata vel immutarunt vel addiderunt ità etiam ab Alexandrinis Aegyptiis par est credere pro temporum opportunitate factitatum For as the Latine and Greek Prelates either added or changed upon occasion divers things afterwards in the Liturgies which they received even from the Apostles so is it meet to think was done according to the occasion of times by those of Alexandria and Egypt Of the Alterations made in the Romane Service by the Popes Gelasius and Gregory the Great beside others the remembrance is quick and fresh in divers Writers The like it is reasonable to conceive of other active Prelates This he very pertinently argueth afterwards from the Copie which he translated in which the Liturgie called S. Basils was couched at large Of the two that remain intitled to Gregory the Divine and S. Cyrill nothing was set down but the passages of difference from that of S. Basil Though being subject to such continuall alterations we cannot be bound to believe them as they are to have been composed by those persons whose names they bear And this truth we must take notice to be of great advantage to the cause of that Reformation which we professe For presuming as we do that an alteration in matter of Religion hath come to passe what better account can we give how it should be effected what more reasonable way can we assigne of conveighing it into the minds of the people then by unsensible alterations in the form of publick service which so long as we know in generall to have been done there is just cause otherwise to presume that it hath been to that purpose which we oppose And if the traces hereof were well hunted in particular perhaps it might be made to appear to common sense in the main particulars which we professe to reform So when demand is made to exhibit the Copies of Primitive Liturgies the case is much as it was of old at Athens in the dispute about Theseus his ship in Plutarch Whether this which had been so changed that no man could tell what part of it remained were the same or not Suppose we leave the Probleme to those keen wits of Greece that started it I suppose it could not be questioned on any side that there had been once such a ship of Theseus In our case I shall hope to produce some ribs or limbes of the service practised and prescribed by the Apostle for the substance of it And therefore though I presume not with that Maronite that the Apostles themselves prescribed the form and delivered to those which succeeded them having showed afore That for that time the parts of it were ministred by immediate inspiration of Gods Spirit yet this I will take upon me to conclude out of the premises that as it had been in the Synagogue afore so in the Church afterwards when those inspirations were ceased they betook themselves on all hands to prescript forms which at the first derived from the Primitive practice retained that agreement in severall places which in the substance of them still appeareth And being propagated from the greatest Churches at the first have at length all yielded in a manner to the principall By Balsamon in Can. xxxii Sex Syn. and his answer to Mark Patriarch of Alexandria it appeareth how desirous the service of S. Chrystostome that is of Constantinople was to put down these of Jerusalem and Alexandria And it is well enough known how the Romane Masse which was once the Gregorian Service hath abolished the Spanish Gaulish and Germane Orders and confined that which is intitled to S. Ambrose to his own Church of Millain That this perpetuall practice of the Church of prescript forms of Service is not against the Principles of the Reformation or the judgement of chief Reformers a few words shall serve to conclude In particular in this of England for which I plead That the Principall of the Clergie should be imployed to advise the whole kingdome assembled to inact a Form of Service to the purpose that those which could make no Prayers of their own head might use it as cork to help them to swim with not for any of these considerations expressed afore especially the practice of it once inacted having been without interruption ever since is a thing so farre from common reason to conceive that it is hard to believe that those which speak it believe themselves in it In Luthers Reformation the question is not made though there is no reason to be showed why their example should not be drawn into consequence here As for 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
rest especially upon the Sabbath and that particularized to concern both Israelites themselves and their slaves and those that sojourn within their gates But that is very considerable which excellent Divines have observed That in the fourth Commandment where is so large provision for bodily rest there the purpose of that rest is onely pointed at in generall terms when it is commanded to be SANCTIFIED which is likewise done in all their Solemnities when they are called ASSEMBLIES but there is no mention made of any particular work of the Morall Service of God wherewith the Sabbath is commanded to be sanctified or for performance whereof they are commanded to Assemble unlesse it be the reading of the Law upon the seventh yeare commanded Deut. xxxi 12. So that it seemeth the Jews have reason when they observe that neither the Form nor Time of Prayer is appointed them by the Law of Moses but by the constitutions of their Elders Maimoni of Prayer C. 1. Numb 1 2. Indeed that the spirituall Service of God of Prayers and his Praises of hearing the Word and meditating upon his works was the thing for love whereof the Jews were commanded to keep the Sabbath those miserable people who in most things are blinded with the letter and never look under the vail upon Moses his face have been able alwayes to perceive as it is to be seen by the sayings of their late and ancient Writers Josephus ad v. Appionem ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses propounded to the Jews the most excellent and necessary learning of the Law not by hearing it once or twice but every seventh day laying aside their works he commanded them to Assemble for the hearing of the Law and throughly and exactly to learn it Philo de vita Mosis iii. relating the passage of him that gathered wood on the Sabbath of whom it is said Numb xv 33. They brought him unto Moses and Aaron and unto all the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take him saith he and bring him to the Ruler with whom sate the Priests all the multitude standing by to heare He observeth that Moses was then expounding the Law as upon the Assembly of the Sabbath Aaron that is as he expoundeth it the Priests sitting on the Bench with him the Congregation standing by to heare The observation he prosecuteth with his reason in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the custome was alwayes when occasion gave way but principally on the seventh dayes as I shewed afore to be exercised in knowledge the Chief going afore and teaching the rest increasing in goodnesse and bettering in life and manners From whence at this day the Jews study their Countrey learning upon the Seventh dayes dedicating that time to knowledge and the contemplation of Nature For the Synagogues in cities what are they but schools of wisdome and in his book de Decalogo he deriveth the imployment of the Sabbath in considering the works of God and calling their own works to account from that which God did in the beginning when he saw all that he had made and behold it was good Abenezra upon the fourth Commandment Exod. xx 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see that the yeare of Remission is correspondent to the Sabbath for it is likewise the seventh of years And the Lord commanded that they should reade the Law in the beginning of it before men women and children expressing the reason Deut. xxxi 12. THAT THEY MAY HEARE AND LEARN AND OBSERVE And behold the Sabbath was given to consider the works of God and to meditate upon his Law as it is written Psal xcii 4. FOR THOU LORD HAST MADE ME GLAD THROUGH THY VVORK I VVILL TRIUMPH IN THE VVORKS OF THY HANDS R. Isaac Abarbinel upon Deut. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides part of the benefit of this allowed day is to give to the blessed God the seventh of the week to learn the Divine law and the Tradition of the words thereof the expositions of it and to mark well the NICETIES of it As they say that is their ancient Talmud Doctours in the Gemara of the Jerusalem Talmud SABBATHS AND FEASTS VVERE NOT GIVEN BUT TO LEARN THE LAVV UPON THEM And therefore they say in the great Midras or allegoricall exposition of Exodus Sect. 26. and of Deuteronomy That the Sabbath weigheth against all the Commandments as procuring them to be known and observed A man may justly marvell seeing the Morall intent and purpose of this Commandment was so well known among the learned of this people how it cometh to passe that the Fathers of the Church charge the Jews so deep for observing the Sabbath with bodily ease and luxurious pastimes Ignatius Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I understand that there is cause to think these words to be none of Ignatius his own which notwithstanding they are Ancient enough for this purpose and in themselves remarkable if first we observe That the Eastern Christians of Ancient time observed the Sabbath in some measure for Divine Service as well as the Lords day from whence came afterwards the difference about fasting on the Saturday For immediately upon these words it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after he hath kept the Sabbath let every lover of Christ keep the Lords day festivall Thus then saith the supposed Ignatius Let every one of you keep the Sabbath spiritually taking pleasure in meditation of the Law not in bodily rest admiring the workmanship of God not eating meat dressed the day afore nor drinking luke-warm drinks and walking by measure and taking pleasure in dansing and senselesse noises S. Augustine in Joan. Tract iv Observa diem Sabbati magis nobis praecipitur quia spiritualiter observandum praecipitur Judaei enim serviliter observant diem Sabbati ad luxuriam ad ebrietatem Quantò meliùs foeminae eorum lanam facerent quà m illo die in Menianis saltarent KEEP THE SABBATH is commanded us more because it is commanded us spiritually to be observed For the Jews keep the Sabbath day slavishly for luxury for drunkennesse How much better had their women spin wooll on that day then danse in the porticoes and in Psal xcii Ecce hodiernus dies Sabbati est Hunc in praesenti tempore otio quodam corporaliter languido fluxo luxurioso observant Judaei vacant enim ad nugas cùm Deus praeceperit observari Sabbatum illi in his quae Deus prohibet exercent Sabbatum Vacatio nostra à malis operibus vacatio illorum à bonis operibus est meliùs est enim arare quà m saltare Illi à bono opere vacant ab opere nugatorio non vacant Behold this is also a day of Sabbath which the Jews at this present keep with a kind of bodily languishing dissolute and luxurious ease For they are at leisure for toyes And whereas God commandeth to keep the Sabbath they spend the Sabbath in that which God forbiddeth Our being at
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.
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
same service of Prayers ought to be performed both at ninth houres at three after noon and evenings It hath been said of late that this Canon first confined the Prayers of the Church to a set Form commanding to use alwayes the same but such an one as every one composed for his own turn This is argued from the iii. Councel of Carthage after this of Laodicea Can. xxiii where it is said Et quicunque sibi preces alicunde describit non eis utatur nisi priùs eas cum instructioribus fratribus contulerit And whosoever copieth out Prayers for his use from any where let him not use them till he have debated them with his more learned brethren Afterwards that the forms to be used be first allowed in the Synode we are told was first ordered in the ii Councel of Milevis some few years after this The words are these Placuit etiam illud ut preces vel orationes seu missae quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu mannum Impositiones ab omnibus celebrentur nec alia omnino dicantur in Ecclesia nisi quae à prudentioribus tractatae vel comprobatae in Synodo fuerint nè fortè aliquid contra fidem vel per ignorantiam vel per minus studium fuerit compositum It seemed good also that those Prayers or Masses which have been allowed in the Councel whether Prefaces or Commendations or Impositions of Hands be frequented of all so that none at all be said in the Church but such as have been treated by the more discreet or allowed in the Synode lest perhaps something against the Faith be composed either through ignorance or too little heed With what judgement these bold conjectures are imposed upon the world for truth is now to be considered First it is acknowledged on all sides among men of learning that there is a great deal of confusion in these Africane Canons as they have been published in the Collection of Councels In particular by Justellus his preface and edition of those Canons it appeareth that the Councel which is there called the iii. of Carthage Caesario Attico Coss A. D. CCCXCIII did make Canons which are yet extam in the Code published by Justellus in number xxiii the rest of the L. fathered upon it are packed together most of them out of the Councel of Carthage in which that Code was inacted Post Cons Honorii xii Theod. viii A. D. CDXIX whereof neverthelesse this is none But this ii Councel of Milevis Theod. vii Palladio Coss A. D. CDXVI decreed indeed against Pelagius and Celestius but made no Canons whereof we have just remembrance the xxvii fathered upon it are packed together out of diverse Africane Councels one whereof is that of Carthage Honorio vii Theod. ii Coss A. D. CCCCVII among the Canons whereof there is one which in the Copie published first in Greek by Du Tillet since with the Originall Latine by Justellus is in number ciii in these terms Placuit etiam hoc ut preces quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu manûs Impositiones ab omnibus celebrentur nec aliae omnino contra fidem praeferantur in the Collection called the Africane Councel proferantur sed quaecunque à prudentioribus fuerint collectae dicantur This also seemed good that these Prayers which have been allowed in the Councel whether Prefaces or Commendations or Impositions of hands be frequented of all so that by no means others against the faith be preferred or said but these that have been composed by the more discreet be said Balsamon upon this Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth some Bishops took upon them to say Prayers not customed It seemeth indeed inconvenience was perceived by the unconformitie of particular Episcopall Churches upon alterations made by the Ministers of them in their form of Service Therefore it is provided That the Service to be used be first approved in the usuall Synode of the Africane Churches that all Episcopall Churches of those Provinces might be conformable But this supposeth a Form which those Churches had how should else provision be made against alteration in it And this being without doubt the Authentick Canon from which both those recited have been jumbled into the Councels specified neither can we allow them more credit then can be thought due to him that pleased to make that jumble nor can we admit any other sense of the words of them then the words of this Canon inforce Which sense being of no more consequence will not be worth the while further to dispute And it is to be observed that some Western Canons have provided to the same purpose that all the Churches of the same Province be conformable in point of Service Conc. Venet. C. xv Rectum quoque duximus ut vel intra Provinciam nostram Sacrorum ordo psallendi una sit consuetudo We have also thought it right that in sacred offices and the order of singing the same custome hold through our Province Conc. Epaon C. xxvii Ad celebrandum divina Officia Ordinem quem Metropolitani tenent Provinciales observare debebunt For celebrating divine Offices those of Provinces shall be bound to observe the Order which the Metropolitanes hold By which appeareth the point aimed at in all these Canons to make the whole Province conformable in Divine Service Which was without doubt the intent of that of Laodicea expounded by Zonaras by that ciii of the Africane Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same thing saith he doth this present Canon also ordain Thus it is easy to perceive that this Canon of Laodicea providing that the order of Prayer be alwayes the SAME intended not to appoint the SAME Minister alwayes to use the same order of Prayers as is imagined but that there should be one Form unalterable with respect to the Diocese of Asia for which it was Originally made As that of Carthage for the Diocese of Africk and others for their severall Provinces And because they allow by this Canon every man to compose his own service so it be alwayes the same let them take notice how this agreeth with Zonaras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Therefore saith he this Canon seemeth to order the same that whosoever would shall not compose Prayers and say them at Assemblies And now judge whether he or these new Masters is best at expounding the Canons Onely observe That this xviii Canon of Laodicea concerneth not the Service of those Assemblies at which the Eucharist was celebrated of which alone that ciii Africane Canon proceedeth the title whereof is De precibus ad altare dicendis of Prayers to be said at the Altar Whereupon it might perhaps be conceived that the said pretended Milevitane Canon where it ordereth the Prayers of the Eucharist requireth them to be allowed by the Synode where it requireth them either to be allowed by the Synode or else treated by
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
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
drink on the Sabbath by his words there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 65. line 19. after words adde of P. 84. l. 7. reade case I truly have judged Pag. 87. line 19. after to the people adde The words of S. Augustine contra Epist Parmen iii. 2. Tunc etiam ille timore percutitur pudore sanatur cùm ab universa Ecclesia se anathematizatum videns sociam turbam cum qua in delicto suo gaudeat bonis insultet non potest invenire Then also is he both struck with fear and healed with shame when seeing himself anathematized by the whole Congregation he can find no rout to bear him company wherewith to exult in his fault and insult over the good Shall I believe that in S. Augustines time the sentence of Anathema came from the Congregation which Tertullian so long afore hath appropriated to the Ecclesiasticall Order when he saith de pudicit c. xiiii Hoc enim non à Deo postularetur quod erat in Praesident is officio For that would not be desired of God which was part of the Presidents Office speaking of delivering to Satan the incestuous person at Corinth yet neverthelesse S. Augustine saith that a man is anathematized by the whole Congregation in regard of the execution and effect which the sentence of the Bishop or Ecclesiastical Order then found by consent of the people when the Law inforced it not Which is the very case of the Apostle alledged afore Pag. 90. l. 22. after right adde and charge P. 91. l. 17. aft whole adde The dependance indeed of particular Congregations upon Episcopall Churches is clearly derived from the Institution of the Apostles related in the Scriptures as must be observed afterwards But it must also be said that the dependance of Episcopall Churches is frō humane right Pag. 93. l. 1. after obedience adde from the secular Powers Pag. 104. l. 22. after evil spirit adde to persist in their counterfeiting Pag. 117. l. 13. after Ecclesiasticall Writers adde as of Ministers of Churches it shall be oserved indeed that sometimes Lay men were licensed to teach the people in the Primitive times but those are never called or accounted Doctours of Churches that we should suppose them to be the remains of those Ministers of Churches which the Apostle calleth Doctours Pag. 123. l. 12. for But that all Presbyters were Prophets or all Prophets Presbyters reade But that all Prophets were Presbyters is more then I can resolve By the Apostles description it should seem that they had their place with the Bench of the Church Walo Messalinus out of Ruffinus hath remembred to us Ordinem Propheticum the Rank or Bench of Prophets as a Ministery by themselves Ireneus Justine Martyr and Tertullian have left mention of the Grace of Prophets as extant in their time but of the use of it for the ordinary Ministery of the Church in teaching the people they have said nothing to my knowledge Pag. 131. l. 9. reade required at their Prophets hands by the way we may perceive c Pag. 138. l. 30. reade in a strange language it shall here be declared c. P. 161. l. 4. after done If this please not or if it seem not generall enough to satisfie the meaning of the Apostles words it may be said in larger terms that all that which the Prophets by help of humane discourse conceived and uttered for and in their publick Assemblies upon the grounds of their particular revelations is here called the Spirits of the Prophets Which therefore must needs be subject to the judgement of other Prophets P. 169. l. 1. reade to make it his own Cxvii when he singeth O praise God all ye people praise him all ye Nations the Apostle c. P. 212. l. 4. reade by whom it speaketh that is a mistake which c. P. 232. l. 11. reade the head of the Captives of the linage c. ibid. l. 22. after professe adde And from that first title of the Misna we have enough to convince this whole point if Scaligers judgement may take place For there we have divers cases concerning the very formall words of divers of those Prayers which still they use resolved by Doctours that lived not long after our Lords time And Scaligers judgement is VI. De Emend Temp. that there is no more question to be made whether those resolutions be the resolutions of those Doctours to whom they are intitled there then whether the resolutions of the old Romane Sages preserved in the digests of the Civil Law be their own or not Thus must needs those Prayers be farre more ancient then the time of our Lord concerning the formall terms whereof cases new disputed at that time see the Misna Beracoth C. iv 3. v. 2. P. 236. l. ult after by heart adde There is a reason why the heathen had prompters to suggest unto them the devotions which they addressed to severall Deities because they counted severall Deities properly able to bestow severall blessings and accordingly held severall rites proper for their Service which it was Sacriledge to perform otherwise Arnobius contra Gentes iii. Vsque adeòres exigit propriatim Deos scire nec ambigere nec dubitare de uniuscujusque vi nomine ut cùm altenis ritibus appellationibus fuerint invocati aures habeant structas piaculis nos teneant inexpiabilibus obligatos So farre it concerns particularly to know the Gods without ambiguitie or doubt of the virtue and name of each that when they are called upon by the rites and names of others both they have their ears stopped and hold us insnared with inexpiable sacriledges See there afore So Tertullian according to this sense makes a very pertinent opposition between the Heathen that prayed as they were prompted and the Heathen that prayed by heart P. 241. l. 25. after Solemn adde Which question perhaps need not be asked if we consider that S. Cyprian spake in his Masters terms who when he nameth Dominica solennia and again post transacta solennia De Anima C. i. x. must needs be understood to mean the same to wit the solemn Prayers which the Eucharist was celebrated with For indeed the latter of those two passages of S. Cyprian I think is out of a Work intitled to him but none of his own P. 245. l. 30. after hold adde To the same purpose Conc. Gerund Can. 1. P. 282. l. 7. after those adde things Pag. 283. l. ult reade a schisme in the Church c. P. 298. l. 22. reade minds are best in tune c. P. 313. l. 32. Therefore in that they require that publick Order be not exacted in respect to the weak they acknowledge the thing lawfull by acknowledging him weak that doubts of it though in truth it concerneth them rather to inform the weak of the lawfulnesse of those things which publick Order requireth at their hands then to continue them in their weaknesse and thereupon pretend that publick Order ought not to be exacted at their hands P. 362. l. 23. after to the purpose of it adde Let a man look over the benedictions which they use before and after the Lesson of Heare O Israel Deut. vi in the morning Let a man look over the xviii benedictions which they say every day morning evening and at night the antiquite whereof may in some sort be valued by that which hath been said afore C. vii and it shall easily appear that they contain Prayers as well as Praises or Thanksgivings to God though called Benedictions because they begin or end or both with Blessed art thou O God specifying something concerning the subject of each Pag. 386. l. 14. after ignorance breedeth adde In the Anaphora of S. Peter in the Maronites Missall this Prayer is made for forgivenesse of sinnes In the Jesuite Kircherus his Prodromus Captus for an essay of that language I remember there is produced a form of this Prayer as ministred by the Deacon out of some of their Liturgies The books are not in my hand for the present Faults escaped in Printing Pag. 72. l. 26. for swell reade smell p. 98. l. 22. Sculletus r. Scultetus p. 108. l. 9. vers 8. r. vers 28. p. 176. l. 13. Parmenians r. Parmenianus p. 223. l. 19. for Prike alwayes reade Pirke p. 248. l. 23. Sciatach r. Scialach l. 24. Velseius r. Velserus p. 252. l. 13. Preacher r. practice p. 253. l. 16. in r. it