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
which the Rationalists call the Litanies to be that which remains of them the model of the Latine Service being so abbridged as was observed afore And by S. Ambrose or whosoever writ those books de Sacramentis it appeareth that prayer was made to that effect before the consecration of the Eucharist his words are iv 4. Oratio praemittitur pro populo pro Regibus pro caeteris Prayer is premised saith he to the Consecration of the Eucharist for the people for the Emperours for the rest But in those words he speaketh of prayers that were made at the Lords bord by him that celebrated the Eucharist of which afterwards not of those that were ministred by the Deacon speaking to the people in the manner aforesaid which neverthelesse S. Augustine of the Latine Church remembreth when he saith Epist 118. Cùm communis oratio voce Diaconi indicitur when Common prayer is indicted by the Deacons voyce for this is that which Justine Martyr called Common Prayer afore Rhenanus in Tertull. de Corona Et arbitrantur quidem illi Missam incepisse dicente Saceraote Dominus vobiscum mox Sursum corda Gratias agamus Domino Deo nostro And they truly that is those that studied the Ancient Form of Service out of the eldest and best Church-writers think that the Masse begins when the Priest sayes THE LORD BE VVITH YOU and by and by LIFT UP YOUR HEARTS afterwards LET us GIVE THANKS TO OUR LORD GOD. If his meaning be that the Celebration of the Eucharist began alwayes with the Preface Sursum corda well and good But if he mean this that the second Service or the Prayers at which Believers alone were present began then it is an oversight The testimonies produced are beyond exception to show that according to the most ancient Custome of the Church prayer was made for all states of men and of the Church first in the manner aforesaid In fine the great agreement of all the Liturgies specified coming from those most Ancient Eastern Churches with the eldest of Church-writers together with other pregnant circumstances that concurre make me bold to conclude that the practice of these prayers is derived from the Apostles and the Custome of their time and are the same whereof S. Paul writes Rom. viii 26 27. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit that it maketh intercession for the Saints according to God For according to the exposition of S. Chrysostome proved good afore these prayers which in the Primitive times were made by men indued with Prophetick Graces called here the Spirit were afterwards ministred by the Deacon going afore the people which holds good of these not onely according to all the Liturgies and Authorities alledged but according to Justine in chief and in the eldest place who when he relates that he which ministred the Eucharist began not but with the Thanksgiving after these which he calls the Common Prayers were ended gives presumption enough that the said Common Prayers were ministred by the Deacon with him as with S. Chrysostome Then the terms in which the Apostle expresses the nature of these prayers calling them Intercessions for the Saints seem to specifie the subject whereof we speak for all states of the Church And last when the Apostle saith maketh intercession for us with gronings not to be uttered and afore vers 23. Our selves also which have the first-fruits of the spirit even we our selves grone within our selves S. Chrysostome testifieth that the Correspondent hereof was done by the Deacon in his time with whom agree the words of Justine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he witnesseth the earnest vehemence which these prayers were made with And in the prayers quoted in the Constitutions of the Apostles for the Hearers and Penitents which as hath been shewed were made after the same sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us beseech the Lord for them still more vehemently and in that for the faithfull at the end of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us stand up having vehemently prayed And to the Penitents in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye that are under Penance vehemently And the Cyrie cleeson or Lord have mercy the foot and burden of this Prayer as you have seen in the Liturgies of S. Basil and S. Chrysostome is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that of S. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayer of vehement and earnest supplication to God All Arguments of that vehemence and earnest devotion which the fashion and manner of the Litanies if it were relished aright still breatheth derived from those grones and tears with which men indued with Primitive Graces made then intercession to God for the Church and states of it And perhaps the Apostle when he said 1. Cor. xiiii 15. I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also meant no other prayers but those whereof he writes to the Romanes those first sort of Prayers whereof here we speak at the Service of believers For in that which follows vers 16. Else when thou shalt blesse with the spirit how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest for thou verily givest thanks well but the other is not edified many things induce me to think that the Apostle speaks of nothing else but of that Thanksgiving which from the beginning the Eucharist was consecrated with and from which it hath the name and is the next point in the order of this Service For so the Apostles directions will appear complete reaching to all parts of the Service which proceed from mens particulars For the reading of the Scriptures we must here except presupposed as the subject and imployment of present Graces For the Psalmes of Gods praises which the spirit then indicted he provideth when he saith I will sing with the spirit but I will sing with the understanding also For the Exposition of the Scriptures more at large in the rules that follow from vers 26. For the Prayers which by the suggestion of the holy Ghost were made for the Church and all States of it when he saith I will pray with the spirit but I will pray with the understanding also For the Prayers which the Eucharist was celebrated with in the words now in hand vers 16 17. The Commentaries under S. Ambrose his name Hi ex Hebraeis erant qui aliquando Syrâ linguâ plerumque Hebraeâ in Tractatibus Oblationibus utebantur ad commendationem Gloriabantur enim se dici Hebraeos propter meritum Abrahae
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
concerned the edification of the Church in doctrine whereof there he speaketh and of nothing else And thereupon conclude that Pastours and Doctours are both one there with the Apostle For what reason else can be rendered why there is no remembrance of Pastours in either of those other places wherein the Apostle maketh a more particular reckoning of the Ministeries of the Church both to the Romanes and to the Corinthians What reason but this Because they are set down in both places under the name of DOCTOURS Well may it seem that the Office of them whom the Synagogue called PASTOURS being referred in the Church to the inferiour Order of Deacons the name stuck upon those that ministred the food of the soul in the Church which is for the purpose of it Clemens Epist ad Cor. p. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be a man faithfull be a man able to utter knowledge be he wise in discerning discourses be he pure in works He seemeth to point at some of the Presbyters there in whom these abilities were Tertull. de praescript c. 3. Quid ergò si Episcopus si Diaconus si Vidua si Virgo si Doctor si etiam Martyr lapsus à regula fuerit What then if a Bishop if a Deacon a Widow a Virgin if even a Martyr shall fall from the rule In this list of principall ranks in the Church Presbyters have no room unlesse we understand them in the name of DOCTOURS the best part of their Office Theodoret Epit. Haer. l. v. c. penult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What can they say of the Incestuous person at Corinth who was not onely vouchsafed the divine mysteries but also had attained a Doctours Grace He followeth S. Chrysostomes conjecture which conceiveth that the Corinthians were puffed up as the Apostle blameth them 1. Cor. v. 3. with the opinion of that man because he was one of their Doctours that is one of the Presbyters of that Church that exercised the Office of Preaching and by that means bore sway among the people In fine the Apostle intendeth by Doctours the same that are so called in all Ecclesiasticall Writers that is the Bishops or such of the Presbyters as were seen in Preaching It is worth the observing that Beza hath expounded those whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no otherwise then Deacons and Presbyters meaning indeed those Elders of the people which he imagined But having shewed that there never was any such in the Church well may we take his judgement along with so much of the truth as he acknowledgeth which deserveth still more credit from the President of Synagogues which had Elders some learned some not some that preached and some that did not as hath been said Salmasius of late in his work De Foenore Trapezit hath shown some evidence of two sorts of Presbyters in the first times of the Church But according to his admirable knowledge he saw withall that they were all of one rank in the Church all of the Ecclesiasticall Order all made by Imposition of hands and by consequence none of those Elders of the people which have been set up to manage the keys of the Church that is the Office of the Ecclesiasticall Order according to the Scriptures Besides it is to be observed that the Office of Bishops which name he thinketh most proper to those Presbyters which preached not but were exercised in ordering Church-matters and Presbyters is described almost in all places where there is mention of it in the Scriptures by both qualities of Teaching and Governing the Church Which is my argument to conclude That howsoever some mens abilities might be seen in the one rather then in the other howsoever some men according to their abilities might be applied to this rather then to that yet both Offices concerned the whole Order that of Preaching in chief To which though some attained not yet all are incouraged to labour towards it as the most excellent work of their place as by S. Paul allowing them that double maintenance ESPECIALLY in that respect So by these Constitutions allowing them that double portion at their Feasts of Love for that purpose that they may take pains in the Word of Doctrine as the words go there Be it then resolved that the Presbyters of the Church at least part of them were those Doctours whereof the Apostle writeth and from thence be it considered what distempers slight mistakes in the sound of the Scripture bring to passe when we see the Order of Doctours distinct from that of Presbyters pressed as a point of that Discipline that maketh one of the essentiall marks of a visible Church But whether the Prophets of the Primitive Church which taught the people at their Assemblies were Presbyters or not is not so easie to determine Some of them we have reason enough to think were be it but for those Prophets of Antiochia Acts xiii 2. that ministred unto the Lord and fasted when the Holy Ghost said unto them Separate me Barnabas and Saul for the work to which I have appointed them and those other among whom Timothy received Imposition of hands with prophesying 1. Tim. iv 14. But that all Presbyters were Prophets or all Prophets Presbyters is more then I can resolve Of these Prophets henceforth we are to intreat 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 spoke The custome in the Primitive Church of many Preaching at the same Assembly came from hence IN the beginning of the Christian Faith it pleased God for the propagation and maintenance of it to revive the Grace of Prophesying decayed and lost among his Ancient people in a large measure in most of the Churches planted by the Apostles though there be not found so much concerning their Office any where as in this Church of Corinth In the Church of Jerusalem the mother of all Churches Acts xi 27. And in those dayes came Prophets from Jerusalem to Antiochia xv 32. And Judas and Silas being Prophets also themselves In the Church of Antiochia Acts xiii 1. Now there were in the Church that was at Antiochia certain Prophets and Doctours At Thessalonica 1. Thess v. 20. Despise not Prophesying At Corinth as we see at large At Ephesus Ephes iv 11. And he gave some Apostles some Evangelists some Prophets some Pastours and Doctours At Rome Rom. xii 6. Whether Prophesie according to
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
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
evening Sacrifice Here their prayers to their god is called Prophesying as a part of the Prophets office which Elias doth afterwards And Samuel 1. Sam. xii 23. As for me God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Joyning together the parts of his Office Teaching and Praying Last The King of Israel 2. Kings vi 30. God do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day As he whose Office it was to remove the wrath of God by his prayers and did not If these consequences seem not to speak home to the ministring of the Service of God by prayer at their religious Assemblies compare that which hath been said with that which followeth concerning the Prophets of the New Testament and the things that have been said will no doubt appear unquestionable 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 THat the chief if not the onely knowledge to which men of learning were bred among the people of God from the beginning was that of the Law and afterwards of the other Scriptures the name of Scribes is evidence enough Whose profession Epiphanius thus describeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These saith he were men that repeated the Law teaching a kind of Grammaticall knowledge in other things practicing the fashions of the Jews And Abarbinel in the words alledged afore hath expressed three particulars concerning the Law wherein the Jews were instructed upon the Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first concerneth no more then the very words and the ordinary reading of them as it was delivered and as the people received it and by this continuall hearing the Law the people came to be so cunning in it as Josephus professeth in the place afore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if a man ask any of us concerning the Laws he will tell every thing readier then his own name for learning them straight as soon as we come to knowledge we keep them imprinted in our minds The third thing which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerneth the Grammaticall niceties in reading the words of the Law the knowledge whereof Epiphanius saith the Scribes did professe This is the reason that it is recorded for the commendation of Esdras Esd i. 6. That he was a ready Scribe in the Law of Moses As in the third book of Ezra cap. 8. for the same cause he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reader in the Law of God who is called a Scribe of the Law of God elsewhere And that is the reason of the language which our Lord useth to the Scribe What is written in the Law how READEST thou Luke x. 26. For as it is true that the vowels which the letters must be sounded with are not distinguished in the Substance of that Language So it is most certain that the way of reading was not at the first delivered to that people in that method of generall Rules which since hath been invented but was taught and received by particular Tradition and continued by remembrance and practice Whereupon it is evident what difference of sounds may be fastned upon the same characters of letters if it be but from that most ancient Translation of the Bible in Greek commonly ascribed to seventy Elders of Israel The substance whereof still remaining whatsoever alterations may have been made is sufficient to shew how much difference there was between the reading which they followed and that which we now use And by consequence how much it concerned the true meaning of the Law to have learned the true reading of it which the Jews whose reading we follow pretend to have received from Esdras and the men of learning in his time whom they call the men of the Grand Synagogue But the endlesse niceties and curious observances wherewith the reading which we now deservedly use is delivered unto us is sufficient to demonstrate that which I was saying afore that from the beginning the certain manner of reading was delivered by particular observance and in time became reduced unto that generall method which now we use with such unspeakable speed and advantage Thus all that made profession of book-learning among that people are called Scribes though it seemeth some that injoyed the style went no further then writing and reading And such as these they were that taught little children afterwards among the Jews of whose Office we find Rules in Maimoni Talmud Torah cap. 11. And the Jewish Doctours imagine that Jacob prophesied that most of these should be of the Tribe of Simeon when he said Gen. xlix 7. I will divide them in Jacob and scatter them in Israel And the Commentaries under S. Ambrose his name expound the Office of those Doctours of whom S. Paul speaketh 1. Cor. xii 28. in these words Illos dicit Doctores qui in Ecclesia literis lectionibus retinendis pueros imbuebant more Synagogae quia traditio illorum ad nes transitum fecit He speaketh of those Teachers in the Church which instructed children in reading and reteining their lessons after the fashion of the Synagogue for their Tradition hath passedover to us How well he hath deciphered the Office of Doctours in the Apostle we shall see afterwards but that which he saith of the fashion of teaching children to reade and say over lessons of the Scripture which the Church learned from the Synagogue is that businesse of lesse learned Scribes whereof we speak For there was a further degree of knowledge consisting in the exposition of the Law which is the third particular remaining expressed in Abarbinels words in the second place and those which came to this pitch as they were still Scribes which is the name common to all men of learning among that people so they were counted WISEMEN besides in regard of the knowledge of the Law they professed which was the wisdome of that people according to Deut. iiii 6. Thus you shall find Scribes and Wisemen joyned together in the New Testament Matth. xxiii 34. Behold I send unto you Prophets and Wisemen and Scribes And 1. Cor. i. 20. Where is the Wise Where is the Scribe Where is the disputer of this world And for this cause it is that the Disciples of the Prophets are translated Scribes in Jonathan as was said afore And the same are the WISEMEN which taught the Law of God in the Temple which we also reade of Ezra the Scribe vii 10. For Ezra had prepared his heart to seek the Law of the Lord and to do and to teach in
dispute the proper signification of his words a thing not so seasonable in this place so long as the drift and purpose of the argument guideth and over-ruleth the sense when he saith I will pray and sing with my SPIRIT I will pray also and sing with UNDERSTANDING to be this I will pray and sing by inspiration but it shall be in a meaning understood or understandable according to the words of Theodoret alledged afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it followeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now he saith It is fit that he that speaketh in another tongue whether singing Psalmes or Praying or Teaching should either interpret himself and understand what he saith for the benefit of his hearers or that another should do it that is sufficient to be taken for an Assistant to his Doctrine The words inclosed are added by Oecumenius desiring to jumble S. Chrysostomes Interpretation and Theodorets into one which proceed from contrary opinions for all the rest besides those words is extant in the Latine of Theodoret who hath delivered the right of the Apostles meaning That it is requisite for him that speaketh tongues to interpret supposing that he understandeth what he saith The same sense is expounded by S. Basil Reg. Brev. 278. otherwise the nature of this Branch of the Gift of Languages is truly set down by S. Chrysostome in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of old there were many that had the Grace of Prayer with that of Language and they prayed and the tongue praying spake the Persian or Romane Language but the mind knew not what was said In that he thinketh that he which had the Gift understood not what he said I have shewed for what cause I leave him afore but in that he saith They had a Grace of Praying with that of Languages as a branch of it it shall further appear how right he is afterwards The more I marvell that the learned Heinsius of late should so disguise the meaning of this whole passage in expounding that appertenance of this Gift of Languages whereof the Apostle speaketh here vers 13. Wherefore let him that speaketh in an unknown tongue pray that he may INTERPRET The meaning whereof he maketh this When a man hath spoken in an unknown tongue let him repeat the summe of it in his prayer afterwards and so interpret his meaning in a known Language These are some of his words Siquis ergò inquit linguâ peregrinâ usus est adjungat preces quibus antedictainterpretetur Peregrinâ enim linguâ preces si concipiantur frustrà fit hoc certè quia non intelliguntur If a man have used a strange language saith the Apostle let his prayers follow wherein he may interpret what he said afore For if prayer be conceived in an unknown tongue sure it is to no purpose being not understood Thus do men sometimes imploy their wit and learning to make things obscure that are plain enough when they are let alone But though as he saith it is now in use in divers Churches to recapitulate the Sermon in a prayer after it yet it concerned him to have shewed us some trace or step of like practice in the writings of the Apostles or Primitive Christians if he would have us to believe this to be the meaning of the Apostle Now the Apostle as he speaketh of praying so he speaketh of singing of blessing of giving thanks with the Spirit and with understanding these are no dependances of that which was preached afore therefore neither that Praying whereof he speaketh here For you heard what Theodoret said afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether in praying or in singing Psalms or in Teaching And you shall see what the Apostle saith afterwards vers 26 27. When ye come together every one of you hath a Psalme hath a Doctrine hath a Tongue hath an Interpretation Let all things be done to edifying If any man speak in an unknown tongue let it be by two or at the most by three and let one interpret Where as Theodoret hath well expressed his meaning that all things as well singing of Psalmes as teaching matter of Doctrine and Theodoret had cause to adde Praying finding it afore vers 15. might be done to the best purpose of edifying his will is that whatsoever is spoken in any of those kinds in a strange Language be interpreted by one whether the same that spoke already or another that had the Gift to do it In fine to make appear that the Apostle when he saith vers 13. Let him that speaketh in an unknown tongue pray that he may Interpret intendeth that he should pray for the Gift of Interpreting that which he was inspired to speak in a strange Language It shall here be declared that the Apostle directeth them to labour after these Graces by their Prayers as well as by their Studies or what means else they could addresse to God for the attaining of them That which we saw practised by the Disciples of Prophets under the Old Testament that we shall see prescribed by the Apostle under the New when he saith 1. Cor. xii 31. But be zealous of the best Gifts and 1. Cor. xiiii 1. Be Zealous of spirituall Gifts and again Let him that speaketh in an unknown tongue pray that he may Interpret Where S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here he sheweth that it is in them to receive the Grace For LET HIM PRAY saith he that is Let him contribute that which is required at his hands for if thou ask studiously thou shalt receive it When he expoundeth Let him pray to be Let him contribute what is required from him he meaneth that Zeal and Study which is spoken of in the other places of which you have again vers 39. Be zealous or studious of Prophesying and forbid not to speak with Tongues and 1. Thess v. 20. Despise not Prophesying The like you shall find in S. Chrysostome upon Cor. xii 31. and the Commentaries under S. Ambrose his name upon 1. Cor. xiiii 32. The Spirits of the Prophets are subject to the Prophets Idcirco dixit SUBJECTUS EST PROPHETIS ut ingenia accenderet hâc spe quòd Spiritus conatus adjuvet Therefore he saith IS SUBjECT TO THE PROPHETS to incourage wits with hope that the Spirit helpeth their endeavours And by and by he draweth to this purpose the words of the Apostle For they drank of the spirituall Rock that followed them and addeth Hoc est enim subjectum esse quod est sequi Ità Spiritus Subjectus dicitur ut conatus bonos adjuvet cùm perficit Subjectus enim videtur qui coepta alterius perficit For to be subject is the same as to follow So the Spirit is said to be Subject because of his help to good endeavours when he bringeth them to passe For he that bringeth anothers undertakings to effect seemeth to be subject This is not to allow this meaning of the Apostles words which I shall shew afterwards
to be otherwise but to take notice what impression of this truth they received from the places alledged And you shall find the same Authours to let passe others expounding the Apostles words Rom. xii 3 6. no otherwise According as God hath dealt to every man the measure of Faith and whether Prophesying according to the proportion of Faith S. Ambrose Haec ergò datur pro modo accipientis hoc est quantum causa exigit propter quam datur This therefore that is Prophesie is given according to the measure of him that receiveth that is as much as the cause requireth in respect whereof it is bestowed And S. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For though it be a Grace it is not indifferently poured forth But taking the measure from them which receive it floweth upon them in measure as it findeth the vessel of faith offered understanding that faith which moveth men to sue to God for such Graces as he saith pray that he may Interpret And this is it which the Apostle writeth to Timothy 1. Tim. iv 13 14. Till I come give attendance to reading to exhortation to doctrine neglect not the Gift that is in thee which was given thee by Prophesie with the laying on of the hands of the Presbytery And 2. Tim. 1. 6. Wherefore I put thee in remembrance that thou stirre up the Gift of God that is in thee by the putting on of my hands For in calling it a Gift he signifieth an extraordinary Grace of that time but in willing him to stirre it up and not to neglect it he sheweth that it was in him to procure it at Gods hands by reading and teaching and praying and the like means which he nameth or nameth not The true meaning then of the Apostle when he saith vers 14 15 16 17. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitfull What is it then I will pray with the spirit but I will pray with the understanding also I will sing with the spirit but I will sing with the understanding also Else when thou shalt blesse with the spirit how shall he that possesseth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified I say the meaning of this whole passage supposeth that which we began to prove of the Prophets under the Old Testament that it was part of their Office to compose the praises of God and the prayers of their Congregations For if we take not our marks amisse we shall see that the strength of our advantage upon these words against the Church of Rome lieth in this because the Apostle argueth expressely against them that to shew their Gift of Languages took vpon them not onely to utter the mysteries of God in strange Tongues but also in them to conceive Prayers and Psalmes of Gods praises in the name and behalf of the Church This they are desirous to decline if the Apostle would give leave For that which he saith vers 17. ANOTHER is not edified is as much as we find vers v. and vers xii that the CHURCH may be edified and vers xix In the Church I had rather speak five words to teach OTHERS and the Apostle afterwards vers 16. What is it then my brethren when you come TOGETHER every one of you hath a Psalme And to this purpose it will be very effectuall to observe That as in the Old Testament Saul and his servant are said to meet a whole Quire of Prophets Prophesying and the sonnes of Asaph Heman and Jeduthun are said to Prophesie in singing the praises of God which the spirits of Prophets had indited so in the New Testament for the same cause it seemeth that singing the praises of God is called Prophesying by the Apostle For let me ask what the Apostle meaneth when he saith 1. Cor. xi 5. Every woman praying or PROPHESYING with her head uncovered his speech concerning Christian Assemblies wherein he forbiddeth a woman to speak 1. Cor. xiiii 34 Is it that which the Italian Glosse of Diodati after Beza hath expounded It seemeth saith he this word is to be taken here not onely for handling or expounding the Mysteries of the word of God as Rom. xii 6. but also for hearing them marking them meditating upon them while they are proposed of those that have the Charge This cannot be allowed Praying is the parties own act why not PROPHESYING that standeth in rank with it The Commentaries under S. Ambrose his name Prophetari autem est adventum fore Domini voce Symboli post Orationem effari To Prophesie is to pronounce in the words of the Creed that the Lord shall come The Creed was pronounced by the whole Congregation this he thinketh was called Prophesying because it speaketh of the coming of Christ which shall be I bring not this because I allow it for it is somewhat strange to make all people Prophets that say their Creed because one Article of it speaketh of things to come besides I do not find that the Creed was from the beginning any part of the Church-Service But because he saw the true point of the difficulty that hearing Prophesies was no Prophesying but it must be something that the Congregation uttereth as well as in Praying which the Apostle calleth Prophesying And what doth the whole Congregation send forth but Prayers and Psalmes In both these as near as can be the people bear their part the whole pack of Prophets Prophesied together when Saul and his servant and his messengers came because they all joyned in the Praises of God Samuel guiding the Quire when the Spirit of God came on them they uttered the Praises of God which the Spirit of God suggested the rest bearing part in their sense Isidore Pelusiota lib. ii Epist 90. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles of our Lord and Teachers of our Orders desirous to suppresse idle talking in Churches understandingly permitted women to sing in them I know there are other Texts of the Apostle where he speaketh in generall to all persons to sing Psalmes Ephes v. 18 19. Be filled with the spirit speaking to your selves in Psalmes Hymnes spirituall songs singing making melody in your hearts unto God And Coloss iii. 6. Teaching and admonishing one another in Psalmes Hymnes and spirituall songs singing with grace in pure hearts unto God yet with good right are these words referred to no place but this because expresse mention of women singing in Assemblies we find none but here If any man thinketh that Isidore in those words reflecteth not upon any thing delivered in writing by the Apostles but of the custome which the Church received at their hands It must needs neverthelesse seem the most probable sense of S. Pauls words which maketh them agree with that custome which he saith the Church received from the Apostles Tertullian de Virg.
Velandis cap. xvii Quantam autem castigationem merebuntur etiam illae quae inter Psalmos vel in quacunque Dei mentione retectae perseverant Meritóne etiam in oratione ipsa facilimè fimbriam aut villum aut quodlibet filum cerebro superponunt tectas se opinantur But what reproof shall even they deserve that continue unveiled in singing Psalmes or in any mention of God Have they reason in their very Prayers at their best ease to lay a fringe or thrumme or any thred upon the brain and think themselves veiled here you have the two particulars of Psalmes and Prayers expressed which the Apostle calleth Praying and Prophesying with the reason of reverence at the mention of God to inforce his purpose that they ought not to content themselves with no veil at Psalmes or with a slight one at Prayers And afterwards Oportet ergò omni tempore omni loco memores Legis incedere paratas instructas ad omnem Dei mentionem qui si fuerit in pectore cognoscetur in capite foeminarum It behooves therefore to walk mindfull of this Law at all times and in all places ready and provided against all mention of God who if he be in womens hearts wil be known on their heads expressing the Apostles reason Reverence at the mention of God And as for the Prayers of the Church we have a singular passage in the Apostle Rom. viii 26. to the best of my judgement to be understood to this purpose And the Spirit also helpeth our infirmities for we know not what to pray for as we ought but the Spirit maketh intercession for us with groanings which cannot be uttered For what is it that the Apostle calls the first fruits of the Spirit vers 23. there afore but the flowr cream of those spirituall Graces whereof the Apostle writeth all this while to the Corinthians And when he saith we know not what we should pray for as we ought true it is we are sufficiently informed what we are to pray for in the Scripture but seeing the purpose of the Scripture in generall is not so perfectly understood by all persons much lesse the Exigence of it duly pointed in particular it is no marvel if we believe that the inspiration of the holy Ghost is able far better to inform us what we are to pray for even at our Assemblies when we see the Apostle himself pray for the goad in the flesh to be removed which God thought not fit to be granted But when he saith the Spirit maketh intercession for us we know first that by the SPIRIT the Apostle in this subject continually understandeth the Inspirations of it as hath been observed afore we know again what endlesse debate difficulties the sense of these words breedeth and what better course have we to end them then by understanding in these words the intercessions which the holy Ghost inspireth And those unutterable groans of the Spirit whose mind he that searcheth the heart trieth vers 27. and findeth that it maketh intercession for the Saints according to God what are they else but those desires which the Spirit inspireth to them which have the first fruits of it causing them to groan within themselves waiting for the adoption to wit the redemption of the body as it went afore vers 13 For as men inspired were not able to expresse the vehemence of the desires they were inspired with no more were they able to comprehend the meaning of them the depth of things inspired being sounded by him alone that inditeth the same This exposition is S. Chrysostomes who hath delivered us the ground of it for Historicall truth upon the place telling us that there was no lesse peculiar an inspiration to pray at that time then there was to foretell things to come to cure diseases to do miracles to speak strange languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With all these saith he there was also a Grace of Prayer which was also called A SPIRIT as the spirit of knowledge the spirit of wisdome and the like that is the spirituall Gift of it and he that had this prayed for all the multitude For because not knowing many of those things that are good for us we desire those that are not as here it is said We know not what to ask for as we ought the grace of Prayer came upon some man then and he stood up to desire in the name of all that which was good for the Church in Common and taught others to do it And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that was vouchsafed this Grace standing with much compunction with many groans such as prostrate a man in mind before God asketh such things as are good for all Correspondent whereto now is the Deacon when he offereth to God the prayers for the people The opinion and relation of this most excellent man at expounding the Scripture going so clear with the words of the Apostle maketh this beyond question with me to be the meaning of the Apostle which shall afterwards get still more credit by the profer which shall be made of designing the kind and nature of these Prayers and Thanksgivings whereof the Apostle speaketh here to have been the same that the Church hath practised in all Ages since And these things supposed the meaning of the Apostle in the passage which we are in hand with sufficiently sheweth that as these which were indowed with the grace of Languages did not stick to do those things to utter the praises of God the prayers and thanksgiving of the people at their Assemblies in unknown tongues to make show of their Gift which he forbiddeth so those that had the Grace of Prophesying did and are directed to do the like for the benefit of the Congregation in all particulars whereof he speaketh These things thus cleared give us full assurance of the kindred between these two kinds of Graces of Languages and Prophesying by the limbes and branches of the offices expected from both and that by consequence all these Propheticall Graces were of immediate inspiration as much as that of Languages which the Apostle coming up to his first purpose in this whole discourse which was to regulate the use of both kinds of these Graces at their Assemblies further declareth in recapitulating those Offices of both vers 27. which he thinketh fit to remember there His words are these vers 26. How is it then brethren when ye come together every one of you hath a Psalme hath a doctrine hath a tongue hath a revelation hath an interpretation Let all things be done to edifying Tongues and Interpretations of them it is plain belong to none but those that have that Grace Revelations are specified afore to be a kind of Prophesying but there is no reason to convince that they might not be suggested in strange languages Psalmes it is plain by that which went afore were uttered in strange languages but the Apostle
you shall agree on earth as touching any thing they shall ask it shall be done for them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the midst of them And we know that all Service of God at that time had reference to the Temple at Jerusalem which reference our Lord abrogateth in his speech with the Samaritane John iv 21. 23. substituting the worship of God in Spirit and Truth in stead of the Ceremoniall worship of the Temple upon which all depended at that time We must know further that by the Rules of the Synagogue under ten that are of years there is no Congregation Before that number of such as are come to years be present they go not to Prayers But our Lord intending to free his Church of all Rules that might abridge the Priviledges of it knowing that occasions might fall out to diminish the number of his people that desired to Assemble assureth them of his presence in the midst of them where the least number agree in the things which they desire at his hands But if the reason of his presence among them be their agreement in their desires then two or three that agree in their desires with opposition to the rest of the Congregation shall not be heard but if they agree with the Congregation then must they will they Assemble with it to obtain their desires at Gods hands The Apostle 1. Tim. ii 8. I will therefore saith he that men pray every where lifting up pure hands without wrath or disputing Beza there His verbis tollitur Hierosoly mitani Templi circumstantia legalis Et ista respondent verbis Mal. i. 2. Joan. iv 21. Omnem tamen locum intellige sacris coetibus destinatum Agit enim Paulus de publicis precibus in communi conventu ut in toto orbe terrarum pura haec sacrificia Deo offerantur de quibus apud Malachiam agitur These words in every place take away the legall circumstance of the Temple at Jerusalem And this agreeth with the words Mal. i. 2. Joan. iv 21. But understand every place of such as are appointed for holy Assemblies For Paul speaketh of Common Prayers at publick meetings that those pure sacrifices of which the Prophet Malachi speaketh be offered to God all over the world When the Apostle forbiddeth wrath and disputing in their Prayers it is plain enough his meaning is of their Assemblies the fruit whereof he would not have intercepted through their dissentions A strange thing that men should so forget the Communion of Saints as to think of the Publick Prayers of the Church no otherwise then of those which they know they can make at home As who should say that the incense of the Temple which the Psalme speaketh of cxli. 2. Let my Prayer be directed before thee as the incense made no other perfume then the spices would do were they burnt one by one Coimus ad Deum ut quasi manufactâ precationibus ambiamus Haec vis Deo grata est Tertull. Apologet c. 39. We make a riot upon God as if we sued by strong hand with our Prayers This violence is welcome to God He that is earnestly desirous to obtain those things which the Church prayeth for at Gods hands will think his pains well bestowed to joyn so much strength to his suit as the favour of the Congregation with God affords The Jews have an opinion that the Prayers of the Congregation are alwayes heard not so the Prayers of particular persons in private Maimoni of Prayer c. viii num 1. They have deserved to void the truth of this opinion as for the favourable part of it but the promise of our Lord hath inlarged it to us Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And alwayes saith he let a man go morning and evening to the Synagogue for his prayer is not heard alwayes but in the Synagogue and he that dwelleth in a city where there is a Synagogue and prayeth not there with the Congregation this is he that is called a BAD NEIGHBOUR Well may he be called a Bad Neighbour that will not lend his neighbours prayers the strength of his own but himself findeth the fruit of his own bad neighbour-hood when his own prayers want the assistance of his neighbours The Church is one in faith and one in love to this purpose that all that hold the unitie of it may find the strength of the whole in the effect of their own prayers This is that one shoulder and that one lip of the Prophet Zephaniah one shoulder to croud into Gods service one lip to praise him with This is that Mountain of God in the Prophet Isaiah unto which he foretelleth that all nations should flow whereupon the Rule of the Jews is to runne to the Synagogue but to come easily from thence Maimoni c. viii n. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we are commanded to run to the Synagogue As it is said Hos vi 3. AND VVE SHALL KNOVV VVE SHALL DRIVE ON TO KNOVV THE LORD Neither is it to be thought that the publick service of the Church can stand without reading the Scriptures how easie soever some men imagine it is to do it at home First from the beginning of Morall and not Ceremoniall service in Synagogues it hath appeared that it was wont to be read there as the subject for those speeches that followed for the exposition of it we know we have the Law of Moses distinguished into divisions answerable to the number of weeks in the year that it might begin and end with it and you shall find afterwards an Order of reading the Law in publick as ancient as Nehemiahs time The lessons of the Prophets correspondent to these how ancient soever they be Elias the Levite deriveth them from the time of Antiochus Epiphanes as if the Jews began to practise them when he had forbidden them to reade the Law of Moses we know our Lord Christ took one of them for the subject of his sermon at Nazareth as his Apostle stood up at Antiochia after the reading of the Law and the Prophets Certain it is that from hence hath been continued the custome of Lessons of the Old and New Testament in the Church to the same purpose Justin Martyr in his second Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the day called Sunday all that abide in towns or the countreys about meet in one place and the records of the Apostles or the writings of the Prophets are read as far as occasion serveth Then the Reader having done the Presiaent in a speech instructeth and exhorteth to the imitation of such excellent things The words have a place here because the Authour is so ancient otherwise the matter is plain enough were it but from that we had in the Constitutions of the Apostles for no question the custome hath been very generall to begin the sermon when the Lessons of the Epistles and Gospels were
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.
ii Numb 5 6. and the annotations upon it To this must be added that memorable passage of the Samaritane Chronicle published not long since the tenour whereof is this The High-Priest living at that time that is the yeare of the world 4713. by their account took away that most excellent book that was in their hands ever since the calme and peaceable time of the Israelites which contained those Songs and Prayers which were ever used before their Sacrifices For before every of their severall Sacrifices they had their severall Songs still used in those times of peace all which accurately written were transmitted to the subsequent generations from the time of the Legate Moses unto this day by the Ministery of the Holy Priest For this whole passage speaketh clearly of the Service of God in the Temple shewing us that besides the book of Psalmes there were other Songs used at the Sacrifices of their severall Solemnities which were according to the course of their Service put together in one book for the purpose There was besides another part of the Service done in the Temple which men of learning have hit upon by conjecture out of Apoc. viii 3. And another Angel came and stood at the Altar having a golden Censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne joyned with Luk. i. 10. And the whole multitude of the people were praying without at the time of incense From which Text Lud. Capellus collected That while the Priest offered his incense in the Tabernacle the people were at their prayers abroad and that S. Johns Vision alludeth to nothing else Whereupon our Mead of Christs Colledge very ingeniously conceived that where it is said there vers i. When he had opened the seventh Seal there was silence in heaven about the space of half an houre all this was represented in resemblance of the Service of the Temple where first the Praises of God are sung as it is before vi 9. then there is silence for half an houre while the Priest within offereth the incense and the people without pray for remission of sinnes every one by themselves For so I find this conjecture verified in Prike Aboth v. 5. where one of the ten miracles which the Jews relate fell out continually in the Service of God in the Temple is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is They stood crowded but they worshipped at large which R. Obadiah Bartenora proceedeth thus to expound upon the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It hath the sense saith he from swimming upon the face of the waters For because of the crowd every one pressed his fellow so that they stood swimming as it were with their feet lifted up from the ground in the aire At the time of worshipping the miracle happened to them that they worshipped at large every man foure cubits from the next that he might not heare him when he confessed and remembred his sinnes Wherefore they stood while the Levites sung at pouring the wine upon the burnt-offering but when the Priest went to offer the incense then fell every man down to make confession of his sinnes in private Which being done the Holy Priest coming out into the Court pronounced the Benediction appointed in the Law over the people which was the end of Service Of this Maimoni of Prayer and the Priests blessing xiiii 9. In the Temple after the morning Service was done the Priests went up into the Pulpit to blesse which maketh me presume that the Order of Service in the Temple was no otherwise then hath been declared Which Ecclesiasticus seemeth punctually to describe in Onias cap. l. 15 16 17. He stretched out his hand to the cup and poured of the bloud of the grape he poured out at the foot of the Altar a sweet smelling savour unto the most high King of all Then shouted the sonnes of Aaron and sounded the silver trumpets and made a great noise to be heard for a remembrance before the most High Then all the people together hasted and fell down to the earth upon their faces to worship their Lord God Almighty the most High When the wine was poured forth and the Priests blew the trumpets within at Festivals it is to be understood that the Levites sung the praises of God without at the same time as we saw afore and so it followeth in the next words wherein this description is repeated vers 18 19. The singers also sang praises with their voices with great variety of sounds was there made sweet melody And the people besought the Lord the most High by prayer before him that is mercifull till the solemnity of the Lord was ended and they had finished his Service After all followeth the Priests blessing as Maimoni said vers 20 21. Then he went down and lifted up his hands over the whole Congregation of the children of Israel to give the blessing of the Lord with his lips and to rejoyce in his Name And they bowed themselves down to worship the second time that they might receive a blessing from the most High I make no doubt but there was time for reading and expounding the Law in the Temple as it hath been touched but because I find no remembrance of it in this Service and because it concerneth not the point in hand I let it alone In this course of Service then the prayer wherewith each of them confessed their sinnes was private and at pleasure the rest was all by prescript form The Priests blessing expressed in Scripture the praises of God out of the book of Psalmes and others for the purpose And this is the strength of that Argument that is drawn from the Titles of the Psalmes shewing that they were indited for the purpose of praising God and praying to him as the tenour of them is Two or three of these Titles it shall not be amisse to produce here Psalm iiii and all the rest where the title is To the chief Musician the Chaldee translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing or to praise to tell us that they were Psalmes composed for the Master of Musick to be used in the Service of the Temple xcii A Psalme a Song for the Sabbath day It is a pleasant thing to reade the vagaries of the Jews upon this Title from whence they conceive this Psalme to be made by Adam after his fall on the Friday to serve God with on the Sabbath whereas the meaning in our observation is plain that it was composed to be sung in the Service of the Temple on the Sabbath which the very tenour of the Psalme inforceth when it saith vers 4. For thou Lord hast made me glad through thy works I will triumph in the works of thy hands pointing at the meditation of the Creation upon the Sabbath as the Jews expound it Last the Title of those fifteen Psalmes after the
cxx called Psalmes of Degrees expounded as afore from the fifteen steps between the mens Court and that of the Priests is assurance enough that they were made to serve God with there By which it appeareth that the Prophets of God and their Disciples that the great Wisemen of the Jews that the Apostles of our Lord when they frequented this Service as shall be said thought not their spirits stinted by the prescipt form of it The Service of God in the Synagogues depended much upon this in the Temple neither is it in me to imagine what reason can be alledged why a prescript form used in the Temple should not fit the Synagogue The way to put this past peradventure had been to describe the particulars of that Service and to trace the Antiquity of them from their best writings but a discourse too long and obscure for this place I shall be content to produce two or three passages of the substance or circumstance of it by which shall appear whatsoever alterations it hath received As at the present in the substance of their Service all agree though for the particulars there is not more difference among Jews of severall Countreys in any thing then in this saith Leo Modena in the piece named afore P. 1. C. xi 6. that a prescript form was used among them under the second Temple while they continued the people of God The Order whereof for my part I must needs referre to the Ancient Scribes that succeeded the Prophets as mine Authour R. Moses Maimoni hath expressed in the first particular which I intend to alledge that is the xviii Benedictions wherein praising God they beg at his hands the supply of his daily blessings These in his Treatise of Prayer and Benediction of the Priests i. 2. he referreth to Ezra as the Authour of them when being returned from the Captivity it was found that the people was not able to praise and serve God in a continued speech their language being mixed with that of strangers I confesse I should have thought it a more probable reason to have said that they were composed as a direction for the Service of God both in publick and private as still their use is But for this Authours credit it is very well known that all his stuff cometh from the best writings which that people have And the agreement of the Jews of all Countreys in these and the other Benedictions whereof they are bound to say every day an hundred and that of old sufficiently sheweth how ancient they are when other ingredients of their Service are subject to change with times and places as their Hymnes for example whereof is to be seen at large in Abenezra upon Ecclesiastes v. 1. where he disputeth against those of R. Eliezer hakkalir preferring before them those which R. Saadiah Haggaon had made The second particular that I will produce is the Service of the seven dayes Fast described in the same Maimoni Taanioth iv 14. how it was performed in Jerusalem His words are to this effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they prayed after this Order in Jerusalem they went into the Mountain of the Temple against the East Gate and when the Apostle of the Congregation was come to He that heard Abraham the Prayer that ended thus Blessed be thou O Lord God our God the God of Israel from generation to generation The people answer Blessed be the Name of his glorious Kingdome to all generations and evermore And the Officer of the Synagogue saith to the Priests that blow the Trumpets according to the Law Num. x. 9. Sound ye sonnes of Aaron sound and again he prayeth This is a form then which was in use during the Temple upon that occasion and giveth presumption enough that there was the like for all other ordinary and extraordinary ones And at this occasion in particular is the Rule verified which saith That the people did not answer Amen within the Mountain of the Temple Gem. Hierosol Taanioth c. ii Babylon Beracoth c. ix which Rule is enough to prove my intent because it sheweth that there were certain forms among them the same that still are extant which when they were used in the Synagogue the people answered Amen in the end but when they were used in the Mountain of the Temple that is within the outmost compasse of it the peoples answer was as afore Blessed be the Name of his glorious Kingdome to all generations and evermore And the case is related in the Misna Taanioth ii 5. that whereas once this answer was used in the Synagogue the matter came before the WISE and as I remember it was before the great Sanedrin at Sippore during the time that it sate there being removed from Jerusalem whereof afore and their resolution was that it was not so practised but onely at the East Gate and in the Mountain of the Temple that is as Maimoni and Bartenora both expound it at the East Gate of the Temple and at the Eastern Gate of the Mountain of the Temple To make the meaning of their resolution to be this that the answer of the people aforesaid in stead of Amen which they used to answer in the Synagogue was onely practised after the Benediction of the Priests which they gave at the East Gate of the Temple as was said and at this Service of the Fast of seven dayes in Jerusalem where it was done at the East Gate of the Mountain of the Temple the outmost close of it But seeing the same Service was done throughout their Synagogues as the cause required of necessity the same form was used upon those occasions and the like upon others The last particular I shall produce is a Circumstance observable at all their Services That whereas the reading of the Law and other Scriptures and the Exposition of it was done by principall persons the chief of the Synagogue with their faces turned to the people as they sate as our Lord in the Synagogue of Nazareth Luk. iv 16. on the other side the Prayers were read by him whom they call Apparitour of the Synagogue correspondent to the Deacon in the Christian Church with his back to the people and his face to the Ark and to the Elders This Office though of good account in the Synagogue as we see in Maimoni of Prayer C. viii n. 11. being yet inferiour to the Scribes and WISE it is plain to my common sense that it was not intrusted to direct the Prayers of their betters in qualities proper to that work upon other ground then this because the Prayers had been composed by those wise and learned afore and were therefore ministred by their inferiours the Deacons of Synagogues Such is he of whom Luke iv 20. And he closed the book and gave it again to the Minister and sate down Such is he that is called Apostle of the Congregation in Maimoni the place aforesaid that pronounceth the Service prescribed there and to shew that it was no
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And on Solemn dayes when there was a Sacrifice more then ordinary offered by the Law a third called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is over above Further n. 8. That as the limbes of the Evening Sacrifice were burning all night upon the Altar so in correspondence there was ordered a prayer at night which though not obligatory he saith was practised by all Israel Of the Service appointed for Fasting-dayes at closing in the Evening called therefore by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I need say nothing here C. ii n. 2. he declareth that because when the Eve of the Passeover fell upon the Friday the Evening Sacrifice was killed half an houre after noon therefore the time from which the Evening Sacrifice became due was from thence to half an houre after three which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Evening Service the lesse being from thence to Sunne-set So that he who prayeth this Service from half an houre after twelve is disobliged of the debt of it And upon what terms it is said either at both these houres or at the one according to their orders it followeth there n. 3. Of these three Services the Ebrew Doctours Maimoni as afore Abenezra upon Psal iv 6. R. Saadiah upon Dan. vi 10. constantly expound the words of the Psalmist there Evening and Morning and at Noon will I pray and cry aloud and he shall heare my voice And that of Daniel He kneeled upon his knees three times a day and prayed and gave thanks before God as afore time Whence it should seem that when S. Peter went up to pray upon the house top about the sixth houre Acts x. 9. his meaning was to observe the lawfull houre of the Evening Service half an houre after Noon though being at Jerusalem he went up into the Temple with John at the houre of Prayer being the ninth houre when this Service was performed there in the Assembly of the people The same which Judith observed as we reade Judith ix 1. About the time that the incense of that Evening was offered in Jerusalem in the house of the Lord Judith cried with a loud voice and said According to that of the Psalme Let my Prayer be set forth in thy sight as the incense and let the lifting up of my hands be an Evening Sacrifice as you heard afore that their prayers in the Temple were offered at the time of incense Thus the order of the Synagogue aimed at the Sacrifices which by the Law were offered in the Temple In the Church it was received of very ancient time to pray at nine at twelve and at three afternoon aiming it should seem at the practice of the Synagogue and of the Apostles according to it but with the difference you see that they prayed thrice in the day time whereas the Jews third Service was at going to bed as you have it in Maimoni as afore Tertullian De Jejun adv Psych C. x. sheweth that the houres of nine and twelve and three were customed for Prayer by the Christians of that time by proving it from the example of the Disciples assembled as S. Peter saith Acts ii 15. upon the third houre of the day of S. Peter that went up to pray at the sixth houre and of Peter and John that went up to the Temple at the houre of prayer being the ninth houre And then it followeth Quod etiam suadet Danielis quoque argumentum ter die orantis utique per aliquarum horarum exceptionem non aliarum autem quà m insigniorum exinde Apostolicarum tertiae sextae nonae Hinc itaque Petrum dicam ex vetere potiùs usu nonam observasse tertio orantem supremae orationis munere Which also Daniel his praying thrice a day argueth forsooth excepting some houres and those no other then these of the Apostles which thence were more notable the third sixth and ninth Hereupon I would say that Peter rather observed the ninth by ancient custome praying the third time as the last offering Here lieth the difference It is the third prayer of the day according to Tertullian which Peter and John offered at the time of Evening Sacrifice which these Ebrew Doctours make but the second Whatsoever become of this difference as concerning the houres of mens private prayers the publick houres of the Temple observed by the Apostles became a President to the Church for the Publick Service of God at their Assemblies In the Constitutions of the Apostles they are exhorted to pray the Lords Prayer thrice a day according to Tertullian vii 24. They are again exhorted to pray at other houres besides viii 36. But as concerning their Assemblies thus he instructeth the Bishop to teach the people just according to the practice of the Synagogue alledged out of Maimoni ii 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in teaching O Bishop charge and instruct the people to be continually at Church Morning and Evening every day and not absent at all Whereas upon Lords dayes in the same place he remembreth three Services which seem to be those whereof the Canon of Laodicea speaketh where it appointeth the same Service of Prayers to be used both at three and at Evenings meaning upon Lords dayes according to these Constitutions It is not then this Authours judgement upon which I stand not but it is the Example of the Apostles and Primitive Disciples resorting to the Temple to serve God with the Jews in the Service there practised and that according to the custome of the Synagogue but it is the custome of the Church by him remembred and derived from their Example that must needs recommend with great weight unto us the order of this Church as concerning daily Morning and Evening Service And to the same purpose in the Reformation Calvine upon Acts iii. 1. Instituerat Dominus ut Sacrificium vesperi mane offerrent Hoc exercitio docebantur ab Invocatione cultu Dei incipere diem claudere God hath appointed the Jews to offer Sacrifice morning and evening By this exercise they were taught to begin and close the day with calling upon God and his Service A little after Primùm quòd statas horas Deus veteri populo esse voluit indè colligimus Ecclesiam non posse carere certâ disciplinâ Ac hodie nisi obstaret nimius torpor utile esset quotidie haberi tales conventus First whereas God appointed his ancient people set houres thence we gather that the Church cannot be without a certain discipline And at this day if too much dulnesse hindered not it were usefull every day to hold such Assemblies Of Festivals appointed by the Guides of the Synagogue not by the Law of Moses we have foure to my remembrance expressed in the Scriptures The first is that of Purim Esther ix 20. The second the Festivall of the Law upon Tisri xxiii observed still among the Jews for making an end of reading the
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
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
compasse of common sense to imagine that a man should stumble in following the example against which he professeth In fine the opposition made to publick Order and that which it injoyneth is evidence enough that they are not the weak but the strong not the doubtfull but the erroneous weak in reason but strong in will or as it was once well said headstrong in refusing without reason what Order prescribeth not those whom the Apostle chargeth to forbear but those whom he forbeareth not a moment Gal. ii 5. whom he chargeth the Colossians and Titus not to forbear that we have to deal with The matters were light wherein their offense stuck but the consequence which opposition drew involved the substance of the Gospel So are the things slight which we stick at but publick Order which dependeth upon the right of prescribing and the edification of the Church intended in the particulars deserve not to be abandoned for an unjust offense True it is that a private person that will be charitable must forbear the use of his freedome which no Rule confineth when he seeth it will be offense to the weak if he forbear it not he giveth just offense according to the Apostle And it is to be thought that under the countenance and wing of the erroneous and strong there walk divers of those doubtfull and weak to whom respect is to be had according to the Apostle But if the question thereupon be made Whether it be expedient for the Church to Order such things as shall seem to advantage the Form the Order the Rites of Divine Service Whether it be expedient for those whom it concerneth to observe and exact the same in case there may be doubtfull Consciences that may take offense The answer will be Yes even according to the Apostle because otherwise the publick Order which he recommendeth can by no means be preserved in the Church since it is not possible so to order things of this nature as to leave no possible doubt in any Conscience Might not those of the Gentiles whom the Apostles enjoyned to forbear things dying in their bloud and offered to Idoles have taken offense because they were confined in the just use of their freedome Or the Corinthians that S. Paul suffered not their women to sit with bare faces at publick Service as the Virgins of Tertullians time professed themselves scandalized at those of their rank that practised it Suppose the Church cannot say as the Apostles It seemed good to the Holy Ghost and to us S. Paul in the other case proceedeth upon no other reasons then such as the Church must now use in like cases And I suppose the President inspired by the Holy Ghost authorizeth the Church to proceed in like matters though not pretending immediate inspirations Last of all Who can doubt but among the erroneous of them that did Judaize under the Apostles there were also of the doubtfull and weak led away with their pretenses And yet we see the Apostle forbeareth them not a moment in respect to the weak All this containing no more inconvenience then this That whereas all men are bound to indeavour themselves to satisfie and overcome such doubts of their Conscience the Apostles opposition redoubleth a new obligation to do it lest they offend this Ministery if they do it not So doth the Constitution of the Church adde a new obligation of resolving doubtfull Consciences for fear of offending the publick Order which it settleth And in all this I suppose there is no just offense For as there is alwayes means in the Church with satisfaction to overcome doubts of Consciences so is there no means to procure that there shall be no doubts of Conscience in the Church so long as there are unperfect Christians in it But he whom it concerneth to observe or exact publick Order must not give just offense to publick Order and all that go by it by neglecting it for fear of giving unjust offense to private persons by observing or exacting it CHAP. X. What is to be considered touching our Service The Service of Hearers and Believers Confession of sinnes 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 alwayes celebrated with Prayer for all the Church at celebrating the Eucharist The residue of that Service The charge of the Masse on our Service Extent of the power of the Keyes and wherein in consisteth Of Confession of sinnes and Absolution at the beginning Our Order of Psalmes and Lessons Of the Creed and Collects The Sermon part of our Service Of the Communion-Service and appertenances of it BEing now to compare the Form of Service which we use with that of the Primitive Church and to derive both from the practice pointed out to us in those particulars which are remembred in the Scriptures I am to professe at the beginning that my purpose is not to be extended to the particulars of words or conceptions wherein it is couched It will be enough to reduce the main substance and order of it to that which we find practised under the Apostles My businesse therefore is to describe the most ancient and generall Form of that Solemn Service which was used when the Eucharist was celebrated not out of the Liturgies extant alone but out of the Testimonies of the Eldest Ecclesiasticall writers concurring For it shall appear that from hence is derived and herein is contained first the Order of daily Morning and Evening Service then the Litanies appointed besides for Lords-dayes Wednesdayes and Fridayes and last the Celebration of the Eucharist which is all or almost all that which this Discourse intendeth to comprise In the first place it is to be known that from the first times of the Church there were alwayes two parts of Publick Service At the one all persons might be present though not Christians till the Sermon was done the Church-doores were open and free But when they went to celebrate the Eucharist then all Hearers or Catechumeni that is those that were willing to be instructed in the Faith but were not as yet admitted to Baptisme all that were under Penance all possessed with unclean spirits were dismissed and shut out none suffered to be present but those that were admitted to Communicate Of these two parts we have sufficient remembrance in Justine Martyr the most ancient of Church-writers that remain unquestionable His words are these Apol. ii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are perswaded and believe those things to be true which are taught and said of us and undertake to be able so to live are taught to pray and desire of God with Fasting forgivenesse of foregoing sinnes we also praying and fasting with them For
what prayers were these whereof he speaketh but those which we shall shew afterwards were wont to be made as a part of their Service on behalf of the Hearers as also of Penitents and persons beset with evil spirits by themselves and the Congregation both immediately afore their departure Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we having thus washed him that is perswaded and agreed bring him to those that are called Brethren where they are assembled to make Common-Prayers both for themselves and for him that is baptised and all men else every where earnestly It shall appear in due time that the Prayers of the Church for all states of persons in the Church followed after the Hearers were dismissed before celebrating the Eucharist Therefore at them onely the Brethren are present whereas the Hearers were at those which were made for the forgivenesse of their sinnes That unbelievers were admitted to be present at Preaching or Expounding the Scriptures in the time of the Apostles it appeareth by S. Paul 1. Cor. xiv 24. But if all Prophesie and there come in one that believeth not That they were excluded at that time as afterwards when the Eucharist came to be celebrated I have not the like evidence but in reason I must needs presume it Hereupon riseth the difference between these which once were called the First and Second Service The ground whereof being taken away in this state of the Church in which all are baptized Infants and publick Penance for the greatest part is unknown neverthelesse that Service must needs remain the chief part of Gods publick Service which the Eucharist is celebrated with howsoever it come to passe that the Eucharist is not celebrated at the greatest part of solemn Assemblies This is remembred here upon occasion of that Confession of sinnes which our Service beginneth with as also the Service of almost all reformed Churches in which it may be counted a generall order to begin with Confession of sinnes Which order Du Plessis laboureth to derive from the ancient practice of the Synagogue first and consequently of the Church Primitive alledging to that purpose those forms of Confession over the sacrifices which P. Fagius hath produced from the Hebrew Doctours upon Lev. xvi 21. where the Law saith And Aaron shall lay both his hands upon the head of the live Goat and confesse over him all the iniquities of the children of Israel and all their transgressions in their sinnes together with the words of Liranus upon that place Sicut facimus in Confessione facta in principio Missae As we do saith he in the Confession which is made at the beginning of the Masse As also the Authour de de Cardinal Christi Operibus among S. Cyprians works Hierarcha pius quem Spiritus s compungit excitat inhabitat sanctificat confidenter orat pro sua populi ignorantia recolens pudibundi contriti animi confessione quòd aliquando praevalente adversùm se peccato fuerit derelictus The pious Bishop whom the H. Ghost pricketh stirreth inhabiteth and sanctifieth prayeth confidently for his own and the peoples ignorance recalling in the Confession of a mind ashamed and contrite that sometime he hath been forsaken sinne prevailing against him It is manifest indeed that this Confession of sinnes is used in the Breviarie in Feriali officio ad Primam as well as at the beginning of the Masse in these words Confiteor Deo omnipotenti The people answering Misereatur tui omnipotens Deus dimissis peccatis tuis perducat te ad vitam aeternam Which done the people also make the like Confession for their parts the Minister answering the same And this is the Confession of sinnes which is meant in the words of Liranus and the Authour de Cardinalibus Christi operibus though it is not probable that it passed in those scandalous terms that follow in his time And this in the Rubricks of the Maronites Missall as it is printed at Rome is called Absolving the Priest by the people But since sacrifices are no part of the morall Service of God and it hath been declared how Confession of sinnes was used in the Temple at that morall Service it seemeth impertinent here to consider that which was done at offering Sacrifices As for the Service of the Primitive Church at which unbelievers and such as onely pretended to Baptisme with those that were under Penance and the like were present This will be a constraining reason to prove that no Confession of sinnes no prayer for Forgivenesse was made in common for them and all believers at the beginning of Service because of the great distance of their estates and conditions in the Church and because this was the subject of those Prayers which Hearers Penitents were dismissed with at the end of the first Service the Congregation joyning with them and the Bishop or Priest blessing them to that purpose as must be said afterwards Therefore in Justin Martyr and Tertullian where they describe what was done at those solemn Assemblies in the Constitutions of the Apostles L. viii which seems to be the most ancient Form extant and in most of the Greekish Liturgies there is no Confession of sinnes at the beginning And therefore it may justly seem to have been put there after that the difference of first and second Service came to be observed rather for fashions sake and remembrance of the ancient custome then for the originall reason when the world was become Christian and the difference between hearers and the rest abolished In the beginning of the copie which they give us of the Ancient Spanish Course called the mosarabe or mustarabe there is this Rubrick Factâ priùs Confessione uti fit in Miss is Latinis juxta usum Toletanum antiquum dicitur Introitus to qui sequitur modo Confession first being made as in Latine Masses according to the ancient use of Toledo the Introit is said in manner following As if this Confession were proper to the Latine Service in opposition to the Greekish Which notwithstanding in that which is intitled to S. James he that celebrateth maketh Confession of his sinnes praying for pardon to the purpose that his Service in celebrating the Eucharist may be accepted which originally when no mention was made of the Eucharist at the beginning being kept private from the unbelievers could not have been That which is now at the beginning of the Masse by the stuff is discovered to be of later date being as scandalous a passage as any in all the Masse besides when he sayes Confiteor Deo Omnipotenti B. Mariae semper Virgini B. Michacli Archangelo B. Joanni Baptistae SS Apostolis Petro Paulo B. N. Omnibus SS vobis Fratres quia peccavi nimis cogitatione verbo opere This is not to say that Confession of sinnes is not fit for the beginning of Service I mean nothing lesse as shall be said afterwards But that it is not derived from the generall and originall Form of
according to the Apostle And if the question be further made concerning offering for the dead it shall seem to me nothing improbable that because the Apostle exhorteth that Supplications and Prayers and Intercessions and Thanksgivings be made for all men therefore the ancient Church inlarged the sense of that ALL MEN further then they needed to do to comprise the dead as well as the living and that thence came the commemoration of the dead at the Eucharist and the offering of the elements that it might be celebrated and that such commemoration might be made Though as concerning the particulars of the Prayers for the dead in the ancient Church how farre they came from the Scripture and how farre from humane opinions in that whole matter I referre my self to those things which have been declared with so much learning by that excellent learned Prelate in his Answer to the Jesuites challenge in Ireland As for the rest of the Service which the Eucharist is celebrated with after the Prayer hitherto described there follows in the Constitutions of the Apostles a brief repetition of the Litanies with a Prayer of the Bishop that the Congregation may worthily Communicate In the time of Communicating it is ordered there that the xxxiiii Psalme be sung in regard of the words O tast and see how gracious the Lord is in other of the Eastern Liturgies the xxiii xlii cxviii cxliv. are prescribed The Latine Liturgists call the verses of Psalmes that are sung during the time of Communicating Communions and the Prayer or Thanksgiving that follows after the same Postcommunions Such a form of Thanksgiving there is extant in all Liturgies The people is dismissed with the Benediction of the Bishop in the Constitutions which Benediction comes after the Consecration before the Communion in the most of other Liturgies I will here repeat that whole passage of S. Augustine the beginning whereof was produced afore for it containeth the whole Order of these remains whereof we speak Ep. lix Eligo in his verbis hoc intelligere quod omnis vel penè omnis frequentat Ecclesia ut Precationes accipiamus dictas quas facimus in celebratione Sacramentorum antequam illud quod est in Domini Mensa incipiat benedici Orationes cùm benedicitur sanctificatur ad distribuendum comminuitur quam totam petitionem ferè omnis Ecclesia Dominicâ oratione concludit Interpellationes autem sive ut vestri codices habent Postulationes fiunt cùm populus benedicitur Tunc enim Antistites velut Advocati susceptos suos per manuum impositionem misericordissimae offerunt potestati Quo facto participato tanto Sacramento Gratiarum actio cuncta concludit I choose to understand in these words that which all or almost all the Church frequenteth that we conceive those to be called Supplications which we make at celebrating the Mysteries before that which is on the Lords Board begin to be blessed Prayers when it is blessed and sanctified and broken to be distributed which Petition almost all the Church concludes with the Lords Prayer so it is in all forms that are extant and it is another mark that they were prescript But Intercessions or as your books have it Requests are made when the people is blessed for then the Bishops as Advocates receiving their people offer them to the most mercifull power with imposition of hands Which done and so great a Sacrament participated all concludes with Thanksgiving The Ciii of the Africane Canons related afore Placuit etiam illud ut preces quae probatae fuerint in Concilio sive Praefationes sive Commendationes seu manuum Impositiones ab omnibus celebrentur It seems that the benedictions of the Bishop or Presbyter that celebrated to whom this Office also belonged as S. Hierome contendeth whereof we speak are called here Commendations or Impositions of hands to say prayers to commend the people to God with imposition of hands unlesse by these Commendations we understand those prayers for all men according to the Apostle wherewith the severall estates of all men especially of the Church were commended to God which saith S. Augustine went before the sanctifying of the elements In the Anaphora of S. Basil published by Masius out of the Syriack there is this prayer at the beginning before the Consecration of the Eucharist Extende Domine manum tuam non asspectabilem benedic servis ancillis tuis mundatóque ipsos ab omni macula carnis spiritûs at que dignare ipsosfieri participes corporis unigeniti Filii tui The people bowed the head at receiving this blessing the Bishop holding his hands over them as a signe of Gods hand stretched out to blesse Therefore he saith Extend O Lord thy invisible hand and blesse thy servants and handmaids and cleanse them from all stain of flesh and spirit and daigne them to become partakers of the body of thy onely begotten Sonne Of Confession of sinnes at beginning of the Masse hath been said After the Consecration the Benediction is contained in these words Pax Domini sit semper vobiscum The Peace of God be with you alwayes You shall see how Luther understands it in his form of Communion of the yeare MDXXIII Quae est quaedam quasi publica absolutio à peccatis communicantium Vox planè Evangelica annuncians remissionem peccatorum unica illa ac dignissima ad mensam Domini praeparatio si fide apprehendatur non secus at que ex ore Christi prolata Which is saith he a kind of publick absolution of them that communicate from their sinnes The very voice of the Gospel pronouncing remission of sinnes the onely fittest preparation to the Lords Board if apprehended by faith as out of Christs mouth But it is plain that this is to be accounted a benediction because as hath been said Confession of sinnes and prayer for pardon upon the same is made at the beginning of the Masse In the Liturgy of S. Basil which we have translated out of the Arabick at the beginning prayer is made for remission of sinnes at large upon the promise of the Gospel Whose sinnes ye remit the like prayer is made there after receiving the Eucharist In the Ethiopick prayer is made before the Consecration of the Eucharist to like purpose though corrupted with that superstition which ignorance breedeth This seemeth most answerable to that Confession of sinnes which our Service useth before the Eucharist otherwise it is to be granted that in most Liturgies that which seemeth to keep most correspondence with it is rather a benediction then Confession with prayer for pardon of sinnes It remaineth that from that which hath been said we give account of that Form of Service which we use deriving it higher then the Masse from which it is charged to come as containing nothing but that which is found there though not all that is there and shewing where it shall be requisite that the corruptions of the Masse are laid aside in it