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
the Truth of History that the Temple was destroyed in Antiochus Epiphanes his time which not onely this Psalm but divers of the same Title import lxxix 1. O God the Heathen are come into thine inheritance thine holy Temple have they defiled and made Jerusalem an heap of stones Upon the Title of this Psalm which is A Psalm of Asaph the Chaldee descanteth thus A song by the hands of Asaph upon the desolation of the Sanctuary by the spirit of Prophesie he said lxxxi 13. The Boar out of the wood doth wast it and the Wild Beast of the field doth devoure it Therefore I observe much what we reade after the lxxii Psalm Here end the prayers of David the sonne of Jesse and yet you shall find not a few under Davids name afterwards Which seemeth to argue the first to have been a severall Collection of Davids Psalms by themselves Besides which neverthelesse were found others of his which with the rest belonging to other names as Moses Asaph Heman and others make up the Collection that followeth The Case is not much unlike in the book of Proverbs Two Titles of Solomons Proverbs C. i. x. argue two severall Collections C. xxv there beginneth a third Collection of them with this Title These are also Proverbs of Solomon which the men of Hezekiah King of Judah copied out But that this Collection lasteth to the end of the book meeting with a Title so disputable C. xxx who shall assure us Since then after the lxxii Psalm where we reade Here end the prayers of David sonne of Jesse there follow a considerable number under the name of Asaph why should we doubt him to be writer of them more then David of his Or that he that was a Prophet as shall be said foresaw in them the destruction of Jerusalem by Nebuchadnezzar and the Chaldeans If there can yet be question who penned the Psalm it is quite extinguished by the Text of 2. Chron. xxix 30. where Ezekiah commandeth the Levites to praise God in the words of David and Asaph And therefore the Scripture speaketh of Synagogues during Solomons Temple But with such obscure remembrance that it cannot be thought they could afford the body of that people means to assemble for the Service of God One doubt there is yet behind as concerning this Grace to what purpose the disciples of the Prophets studied for that Grace which was onely in the power of the Holy Ghost to bestow being farre from us to believe as some Mahumetane Philosophers are said to do That it is to be compassed with humane indevours which if they aimed not towards that purpose why then are they called sonnes that is Disciples of the Prophets as the Chaldee of Jonathan alwayes translateth it Why do we see that for the most part in Scripture those persons that were brought up to it were indued with the Grace It was in the power of God no doubt to bestow it where he pleased neverthelesse so it was found that for the most part he did bestow it where mens manners were suitable where mens courses were applied to it To say nothing here of those dispositions of nature and fortune which the Ebrew Doctours require this is to be seen in the place alledged 1. Sam. x. 11. And the Proverb that did rise upon Sauls prophesying Is Saul also among the Prophets For had it not been unusuall that persons never bred to any such course should be invested with the Spirit on the sudden it had not been so great a marvell as to cause and occasion the Proverb On the other side to shew how it cometh to passe it followeth there And one of the same place answered and said But who is their father To say that seeing these children of the Prophets that is Disciples had God to their Father to teach them by his Spirit it was no marvell to see a man grown a Prophet without help of other Masters Which is the case that Amos expresseth vii 14. I was no Prophet nor Prophets sonne but an heardsman and gatherer of Sycomore fruit And the Lord took me as I followed the flock and the Lord said unto me Go Prophesie unto my people Israel Now the study that disposed men to this Grace was without doubt that of the Law of Moses in that all conversed and spent their time that pretended though some atteined the Gift of Gods Grace others stayed at that knowledge which by humane indevours they could compasse Whereupon that which is called in the places of Samuel aforesaid a company of Prophets is by Jonathan translated in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pack of Scribes A difference remarkable in that Translation which it maketh in rendring the word PROPHETS for when he conceiveth the speech is of such as had the Grace he translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets when he extendeth it to those that did but pretend he termeth it divers times Scribes and Doctours Jer. xxvi 16. Then said the Princes and all the people unto the Priests and to the Prophets Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scribes Jer. xxix 1. These are the words of the letter that Jeremiah the Prophet sent from Jerusalem unto the Priests and to the Prophets Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Scribes And again vers 15. Because ye have said the Lord hath raised us up Prophets in Babylon Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctours When the Scripture speaketh plainly of false Prophets then he is wont to adde in translating FALSE Prophets This we shall see to be the beginning of those that are called Scribes in the Gospel which among the Jews are called WISEMEN otherwise when the Grace of Prophesie had ceased among that people And to this purpose it is worth the noting which R. Moses Maimoni among others of their Doctours delivereth of Baruch the Scribe the sonne of Neriah in Moreh Nebochim ii 32. that his complaint specified Jer. xlv 3. Wo is me now for the Lord hath added grief to my sorrow I fainted in my mourning and find no rest was upon this occasion that having run his best course under Jeremy for the purpose the Lord in the end refused him the Grace of a Prophet which he aimed at For sure the answer the Lord giveth is very suitable as it followeth Behold that which I have built will I pull down and that which I have planted will I pluck up even this whole land and seekest thou great things for thy self To say that in the time of publick wrath it was more fit for him to seek deliverance then eminence which is his reward as it followeth Behold I will bring evil upon all flesh saith the Lord but thy life will I give unto thee for a prey in all places whither thou goest Now it is to be observed that the Originall word which we translate prophesying is of so large a meaning that it conteineth whatsoever that Grace inableth or that office requireth a man to
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
found with the world must end in confusion before we practise that virtue It is never lawfull to do any thing that is evil but it is not evil but necessary in the sphere of things indifferent to follow the Law that standeth though a better might stand in stead of it Herewith agreeth the judgement of the principall reformed Divines themselves chief Reformers which my desire is to repeat here though it hath been produced more at large not as pretending to stand or fall by pluralitie of voices but desiring to make it appear that nothing is said here to crosse the Principles of the Reformation and chief Reformers Philip. loco de Caerem in Ecclesia p. 651. In Ecclesiis emendatis reliqui sunt ritus aliqui adiaphori quia hujus vitae actiones ordine aliquo distribuendae sunt Hominum natura intelligit amat ordinem qui quidem maximè decet Ecclesiam congressus publicos In reformed Churches there remain some indifferent rites rites concerning indifferent things because the actions of this life are to be disposed in some order Man by nature apprehendeth and loveth order which especially becometh the Church and Publick Assemblies Calv. 4. Instit x. 27. Neque enim haberi potest quod Paulus exigit ut decenter omnia ordine fiant nisi additis observationibus tanquam vinculis quibusdam ordo ipse decorum consistat That whith Paul requireth that all things be done decently and in order is not to be obtained unlesse that Order and Comelinesse stand upon some observances added as bonds to wit to inforce it To the same purpose a little afore Si in rebus agendis vigere semper aliquem ritum oportet quem non respui publicae honest at is intersit at que adeò humanitatis ipsius id in Ecclesiis praesertim observandum quae cum bene composita omnium constitutione optimè sustinentur tum verò sine concordia nullae sunt prorsus And a little after he toucheth the reason here discoursed to the quick At cùm in hominum moribus tanta sit diversitas tanta in animis varietas tanta in judici is ingentisque pugna neque politia ulla satis firma est nist certis legibus constituta nec sine stata quadam forma servari ritus quispiam potest But there being so much difference in mens manners so much diversitie of minds so much contrariety of judgements and dispositions neither is any Common-wealth firm as it should be till it be settled with certain Laws neither can any rite be observed without some settled form Rites prescribed by God cannot be observed but according to Forms prescribed by man Philip ubi suprá Rursus autem munitur publics tranquillitas hâc doctrinâ quòd dicimus propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos ritus qui boni ordinis causâ instituti sunt servandos esse peccare homines petulantes qui in Ecclesiis emendatis violant tales ritus cum scandalo Again the publick quiet is fortified by this doctrine wherein we say that for good Orders sake those Rites which are ordained for good Orders sake are to be observed and that such saucy persons as violate such Rites with offense in reformed Churches do sinne Again Aliqui homines c. Some men of savage nature hate all Laws as a prison but others of gentle nature and sociable and understanding themselves to be born to Communicate nay that their chief work is to contribute their indeavours to help and cherish the Church of their own accord observe honest usefull Rites and avoid Offenses and knowing that publick Assemblies of the Church are ordained by the singular providence and blessing of God and that God would have this frequency credited that the voice of the Gospel may sound upon earth study to maintain the order the quiet the gravitie of these Assemblies CHAP. VII The prohibition of Quenching the Spirit concerneth immediate inspirations Prescript Form of Prayers as wel of as other parts of the Service is for the Edification of the Church Order not to be maintained without it Three parts of the Service of the Temple The Praises of God the Confession of sinnes the Priests Blessings The Service of the Synagogue prescribed Of the eighteen Benedictions Of the Service of their Fast of Seven dayes The Deacon ministred their Service Justine Martyr and Tertullian misunderstood Summe of the Church-service All Prescript Of Canons that Prescribe the Service to be Ordered by Councels Alterations in Liturgies Agreement of Reformed Churches THis is the substance of those things that are to be done for the publick Service of God at the Assemblies of Christians And these are the grounds of those Rules by which the form in which they are done is to be directed Before we come to touch that particular form of Service which we use with these Rules let us make triall of them in some particulars which in the generall point of publick Service are or may be questionable And that by the method already set on foot of Reasons drawn from the grounds and rules of the Apostle seconded by the practice of the Primitive the judgement and agreement of Reformed Churches Among which there is none of more account then this Whether there ought to be a set Form of Prayer prescribed for our Assemblies For it is not denied that their ought to be an order prescribed for Publick Service in the whole but Publick Prayers and the form of them it is pretended are to be referred to the discretion of the person by whom they are ministred by virtue of that charge of the Apostle wherein he forbiddeth to Quench the Spirit 1. Thes v. 19. which is conceived to be done when the conceptions of mens minds or the expressions of their tongues are stinted to prescribed forms and men by that means so confined that they cannot make demonstration of those graces which the Spirit of God hath indued them with This is to my understanding the best of that Argument that casteth so much and so dangerous scruple in a clear businesse And at a distance carrieth an appearance of the Word of God and the meaning of Scripture but survayed near hand may be a warning to all men how they trouble the Church with misapprehension received upon the superficiall sound of the words of it For when the Apostle forbiddeth to Quench the Spirit he speaketh of immediate inspirations of the holy Ghost such as they were by which men were inabled to discern the secrets of other mens hearts As in 1. Cor. xiv 24. by which the Prophets of Antiochia were informed of the will of God for the sending of Paul and Barnabas And those others for the ordination of Timothy Act. xiii 2. 1. Tim. iv 14. by which the truth was revealed unto them as concerning matters in hand at their Assemblies 1. Cor. xiv 30. And the Rule of the Apostle If Revelation be made to another as he sitteth let the first be silent is to
the same purpose of not Quenching these inspirations Which as it hath been showed that they were maintained by the exercise of them so it is no marvel if the Apostle be earnest to have them by all means maintained because in them consisted the Edification of the Church at that time Therefore he commandeth that when immediate revelation is made to one he that spake afore be silent not to demonstrate what the Spirit of God was able to do in the person by whom it speaketh That is a mistake which overthroweth the whole dispute of the Apostle in the xii chapter afore for it tendeth to the admiration of those persons which are indued with such Graces the thing the Apostle laboureth against through that whole discourse But because by them the presence of the holy Ghost in the Church was evidenced to unbelievers and confirmed to believers And because by such inspirations when it pleased God to send them the Church was informed of all things contained in them in the particulars of the true sense of the Scriptures debated in their Congregations In fine Quench not the Spirit in regard of the Church is the same with the proposition of this xiv chap. Be zealous of spirituall Graces especially of Prophesying which is also the conclusion of the same vers 39. Be zealous of Prophesying but forbid not to speak with Tongues He that hath the Grace quencheth it when he pursueth it not by those means which were effectuall towards it at that time and the Church quencheth it if they allow not the publishing of such inspirations at their Assemblies For my part I am confident that the words of the Apostle Quench not the Spirit relate as well to the gift of Languages as his words in this xiv chap. vers 1. Be zealous of spirituall Graces especially of Prophesying For Prophesying being excepted the rest of spirituall Graces is the gift of Languages and it concerned the Thessalonians as it did the Corinthians that this gift of Languages should be maintained among them aswell to evidence the presence of the holy Ghost as because the things inspired in strange languages being expounded served for the unestimable edification of the people If then these that stand upon this prohibition of the Apostle will come into our Assemblies and speak the mysteries of Gods kingdome in Languages unknown to them afore if they will take upon them to reveal the secrets of mens hearts to designe Ministers of the Church to decide matters in debate through the Church by immediate inspiration of the holy Ghost and to make proof of these Graces as Prophets are to do we will acknowledge that the Offices of composing the prayses of God and conceiving Prayers in behalf of the Church is to be referred to them upon the same terms as it was to those of whom we reade in the Apostle nothing composed by humane reason shall be thought so acceptable to God so much for the edification of his people as that which his own Spirit inditeth But if they dare not pretend to any such Grace let thē consider upon what consequences they pretend to the Priviledges of it For they that pretend that the Church is bound to use their conceptions and expressions for the direction of the people in publick prayers upon this ground because they are the inspirations of the holy Ghost may by as good right pretend to decide all matters controverted in point of Faith to order all matters of dispute in the Government of the Church to root out and plant both Kingdomes and Churches For that which the holy Ghost inspireth for ordering of Church or Common-wealth is as much to be executed as that which it inspireth for directing the prayers of Congregations But if they disclaim all pretence of immediate inspiration as there is no doubt but they do and professe no confidence but of the blessing of Gods Spirit upon humane indeavours perhaps complaining that these consequences are drawn upon them which belong to those opinions which they renounce First it will be reason that they be free in acknowledging and professing their meaning in a matter of this consequence Because it is certain that the sound of GODS SPIRIT and the fashion of Extemporary conceptions in Praying and Preaching insinuateth and needs must insinuate to the people the pretense of immediate inspirations which to men of judgement they are constrained to disavow Then this being done our question will be upon the right hinges and the point to be decided will be this Whether it be more for the edification of the people in the direction of their publick Prayers to use those forms which upon mature advise have been framed by the ablest of those the Church had to intrust with that businesse or these which particular persons out of their readinesse in conceiving and expressing those things which they think fit to be said shall use in their Congregations It hath been well observed already in this point that the spirits of the people are stinted as much to the Form which the Minister conceiveth as his spirit to the form which the Church hath prescribed So that if the Church quench the Spirit in them when it confineth them to the forms which it hath advised they do no lesse to the people in confining them to the form which they from time to time conceive The precept of the Apostle cometh to one effect in both courses the question that remaineth is Which is more for the Edification of the people Which because the Apostle in matters of this nature hath referred us to the common reason of men not possessed with prejudice my desire is that the common sense of Christians may sentence dispairing to cary any thing by dispute of reason at the hands of such men as can make any question in a matter so clear But because with reason it may be alledged that mens particular conceptions are more apt to addresse themselves to the particular occasions of Congregations fit to be represented to God in their Prayers then a generall form is able to do it will be requisite further to represent what advantages this convenience is out-wayed with on the other side First in regard of abilities of persons by whom it must be performed let me congratulate with those that are so sensible of their own that they would have other men for a punishment of their negligence to shame themselves afore the people in doing it as it should not be done But let me wish them more love to our common profession then to desire to draw so just a scandall upon it Is it like to grow commendable with the enemies of it in this respect because the Ministery of publick Prayers is ridiculous to our own people Or what is the way to make Religion and the Sacrifice of God stink in mens nostrils if this do not Those of the ablest of this opinion think themselves ill dealt with when the stops and hummes of their Extemporary Prayers are
they prayed by heart For the words sine Monitore quia de pectore of Tertullian affected alwayes to imitate and expresse the Greek are to my best apprehension the translation of that which is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English to say by heart and so they could not have shewed a passage more pregnant with the sense they intended to destroy That they prayed by prescript forms The fairest proof we can make that the Church after the Apostles time and the use of extraordinary Graces betook thēselves to prescript forms of Prayer as well as other parts of Gods Service will be from the parts of it The Psalmes of David in the first place do mix Prayers with the praises of God and are no extemporary conceptions yet were alwayes one of the first parts of publick Service as shall appear in due time As for other Hymnes of private composure Conc. Laod. Canon 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That besides inrolled Singers that go up into the Desk and sing out of the Parchmine others ought not to sing in the Church Canon 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Psalmes of private persons must not be said in the Church These Canons seem to make opposition between those that came from private persons and those that were entered in the Church-books These onely to be sung out of those books by Clergie Chanters inrolled in the list of the Church that other persons might take no occasion to bring any into use besides those that were prescribed and received I find that to meet with the poison of Arrius sicut in principio was added to Gloria Patri in the Church-Service And I have heard that to meet with the poison of Pelagius they took up the custome to put Dei Gratia in Titles and Inscriptions of Letters But that the custome of using such set forms was taken up first because the Arian and Pelagian heresies conveyed and spread themselves by that means is strange news to heare It might have been said with more reason of the hymns of Valentinus so long afore which Tertullian taxeth De carne Christi C. xvii And let unpartiall reason answer the question Whether it be more like if any such thing were that they should make that advantage because set forms were then in practice or Whether the Church should fall to use that course because it was first taken up by these heresies In reading and expounding the Scriptures the question is not made But that is the particular wherein I must yield something of private conception to have been used in the Primitive Church-Service It is believed that in the flourishing times of the Church Preachers were wont in the beginning of their Sermons to commend themselves and their labours to Gods blessing the form is extant which S. Ambrose used neither do we find that it was not at their own choice But after the Sermon the Catechumeni or Hearers those that were under Penance those that were vexed with unclean spirits were dismissed with the severall Prayers of the Congregation Benedictions of the Bishop or Presbyter on their severall behalves When that was done the Prayers which were used at the Eucharist by the Congregation that was admitted to it were of two sorts as shall be shewed afterwards when I come to compare the Service which this Church useth with that of the Primitive The first was of those which the Apostle calleth Supplications and Intercessions not onely for the generall and particular necessities both of the Congregation and the members of it but of all members of Church and Common-wealth together or in particular which are the same for substance which have since been called Litanies The second was that Thanksgiving from which that Sacrament is still called the Eucharist because it was alwayes consecrated with it wherein remembrance was made of all the blessings of Gods Providence in particular that of our Lord Christ which it pretendeth to commemorate with prayer that his Ordinance may be effectuall to the present I know there followed Thanksgiving after the Communion besides other pieces of that Service as shall be said which I regard not so much now because they seem not to have been of such consideration in the frame of their Service My intent is to show in due time that these were the prayers practised upon the Apostles order 1. Tim. ii 1. I exhort therefore before all that Prayers Supplications Intercessions and giving of Thanks be made for all men For kings and all that are in Eminence That they are the same which the Apostle intimateth and specifieth to have been practised at that time when he saith 1. Cor. xiv 15. I will pray with the Spirit but I will pray also with the understanding I will sing with the Spirit but I will sing also with the understanding else when thou BLESSEST with the Spirit how shall he that filleth the place of the ignorant say Amen at thy GIVING OF THANKS seeing he knoweth not what thou sayest In fine that these Intercessions whereof the Apostle speaketh Rom. viii 26. when he saith The Spirit it self INTERCEDETH for us with groans not to be uttered are the same which in the Primitive Church were solemn perpetual before Celabrating the Eucharist according to S. Chrysostomes Exposition averred afore This must be done after we have showed what reason there is to think that the Eucharist was celebrated at these Assemblies whereof the Apostle writeth to the Corinthians chap. xiv In the mean time as concerning the Prayers for Hearers Penitents and possessed Persons as well as the said Supplications Intercessions that they were all done by prescript form let me argue as I did afore of the Prayers of the Synagogue because they were ministred by the Deacon as S. Chrysostome said and as it shall appear afterwards by the remembrance we shall find of the Custome of the Church For I suppose no reason will yield that the Church referred themselves to be directed in their Publick Service by that rank of Ministers As for the THANKSGIVING which the Sacrament was consecrated with I will here use no more then the words of S. Cyprian de Lapsis Serm. xiv Vbi verò SOLENNIBUS adimpletis dare calicem Diaconus praesentibus coepit c. and in another place where he calleth it Calicem SOLENNI benedictione sacratum And ask whether the Eucharist were consecrated with an Ex tempore Prayer in Justine or Tertullians time the form whereof by S. Cyprians time was become SOLEMN Of the Preface Sursum Corda remembred by the same S. Cyprian de orat Domini and yet extant in all ancient Liturgies as well as ours as well as of other particulars there will be occasion to speak afterwards From that which hath been said of a prescript form of Prayer at celebrating the Eucharist I will take upon me to presume no lesse of other Services at other Assemblies Conc. Laod. Can. xviii taketh Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the
other according to Calvine so farre as my lot hath been to know the preacher of it I confesse it is a thing which hath made me much marvel to see them so punctuall in practising their form prescribed that scarce any thing came from the Ministers themselves but that very short prayer afore the Sermon wherein they recommend themselves and their performance to the blessing of God as you saw the fashion was in the Ancient Church Because it is found that the opinions which this Church hath been disquieted with were taken up upon unreasonable affectation to be conformable with them those that pretend their example are bound to show us among them the Principle whereupon this point is condemned that a prescript Form is that which the Apostle forbiddeth in Quenching the Spirit Therefore it will not be enough to say That divers Churches of that Reformation use to neglect the Order appointed them and use the voluntary conceptions of their Ministers in publick Prayers For that may be thought of all and of us for the reasons premised must be thought an example of ill consequence not for this Church to imitate But it is requisite to alledge the same reason from their Doctours and to show that they disallow set Prayers as Quenching the Spirit To which purpose I have not yet heard any thing produced either from the Fathers of the Church or from the Reformed Doctours And therefore till that be done I am bold to send home that Principle to them that have most right to own in that is to those of the separation from this Church of England or rather to those Germane Sectaries that dreamed of Enthusiasmes and immediate inspirations CHAP. VIII Of times of Assemblies Daily Morning and Evening Service is for the edification of the Church Humane Institution of Festivals lawfull Publick Service upon them and upon weekly and yearly times of Fasting is for increase of godlinesse Of frequent celebration of the Eucharist Houres of Prayer among the Apostles and Primitive Christians from the Synagogue Festivals of the Law for gladnesse and those of humane institution in the Synagogue Of Fasting-dayes in the Synagogue and Primitive Church How the Eucharist was frequented in the Primitive Church The Order of this Church agreeable with the judgement of chief Reformers THe next point concerning in generall the Order of Publick Service is the difference of times and dayes and houres in respect of frequenting our Assemblies for the purpose of it And first the Order of daily Morning and Evening Service how much it concerneth the edification of the Church that is the training of it in the exercise of Godlinesse A point otherwise to be pleaded then the rest For in other matters we have reason or at least the shadow of reason to deal with In this it is not for Christians to alledge That it is not for the honour and glory of God to be served in publick or that it is not for the benefit of his people to joyn together in addressing their petitions in procuring their daily wants at his hands Neverthelesse as if these considerations were to give way to the occasions of the world those that deny them not to be valuable are content to let them and the Order of daily Service grounded upon them be uneffectuall and to no purpose This is not the place to dispute how much the consideration of Gods Service is to out-weigh the world and the occasions of it Onely because it may be said How many idle bellies are maintained in the Church of Rome to Pater over their Mattens and Evensongs in a manner not regarded by themselves and a language not understood by the people let it be considered what greater advantage the devil could wish to make of this abuse among them then upon occasion of it to bring the Service of God into disuse among us or how he could have improved this scandall to more purpose for the hindering of Goodnesse then rooting out the substance of Gods Service rather then reforming the abuses of the manner of it In the next place the difference of Festivall and Fasting-dayes from the ordinary in respect to the Service of God upon them is an Order much concerning the edification of the Church in the exercise of Godlinesse Here indeed some pretense of reason hath been made to shew that it is not in the power of the Church to appoint Festivall dayes as a thing contrary to the tenour of the Law which saith Six dayes thou shalt labour and do all that thou hast to do I know not whether men by this time be ware of the mistakes which this reason involveth because it maketh not so much noise in these dayes but without doubt it was alwayes a grosse inconsequence to imagine an office of the second Table of labouring in ordinary work to be commanded by a law of the first Table but without doubt it was alwayes a grosse inconvenience to imagine God to give a command here which we must suppose him to crosse afterwards in the law of Moses when he cometh to appoint New-moons and other Solemnities to be observed on these six dayes Therefore when the Commandment saith Six dayes thou SHALT labour the meaning is Six dayes thou MAYEST labour thou art licensed and not forbidden to do thy daily work on them by this Commandment So it is translated in our last English Exod. xxxi 15. Six dayes may work be done And in the Ebrew the same word standeth for both senses Last of all whereas it is known that there were in the Jews Calendar at the time when our Lord Christ lived upon earth divers Solemnities besides those that were appointed by the law of Moses of which something must be said afterwards and we know by the Gospel that our Lord himself kept the Feast of the Dedication instituted by Judas Macchabeus by that particular we are assured both that he observed the rest and that by observing he allowed and commended the Institution in generall for the purpose whereof we speak For the blessings of God whereof these Solemnities renew the remembrance are of that esteem to the Church that we are not able to expresse too much thankfulnesse in taking that occasion of solemnizing his Service And the greatest part of Christians are such as will receive much improvement in the principall Mysteries of our Faith by the sensible instruction which the observation of such Solemnities yieldeth The remembrance of the Birth the Sufferings the Resurrection and Ascension of Christ the Coming of the Holy Ghost the Conversion of the Gentiles by sending the Apostles the way made before his coming by the Annunciation of the Angel and the coming of the Baptist as it is a powerfull mean to train the more ignorant sort in the understanding of such great Mysteries so it is a just occasion for all sorts to make that a particular time of serving God upon which we solemnize those great works of his For the purpose is not
be held without publick Order confining them to Times and Places thereupon those Times and Places which are capable of no Holinesse in themselves are neverthelesse truly qualified HOLY as an attribute derived from the holinesse of those actions to which they are designed Which may well be called a relative or metonymicall Holinesse Thus are Times and Places consecrated by being appointed to the Service of God Places as more subject to sense by the execution of that appointment that is by the Prayers of the Church ministred by the Guides of it But in as much as it behoveth that the Service which shall be acceptable to God be done in the unity of his Church and that which is so done must be according to publick Order confining the Times and Places of Assemblies hereupon those Times and Places which are capable of no Holinesse but that which is ascribed to them in relation to that work whereunto they are assigned give Holinesse to that work again in as much as if it be done in opposition to that publick Order in which the unity of the Church consisteth it is abominable afore God He that hath promised to be present where we are Assembled by the same reason hath promised to be absent where we are divided let them look to themselves that cause it those that do not have no cause to doubt of Gods presence This is the ground of that respect which is due to the Times and Places of Gods Service and which if it go not beyond the consideration here expressed cannot prove superstitious The Holinesse of that work which differenceth them requireth they be so used as may conduce most to stirre and maintain the right apprehension of that work in our own minds and to convay it to others If the dayes of our Assemblies be imployed upon ordinary businesse no marvel if the mind prove not at leisure to attend the work for which they are designed Churches are still more subject to sense then dayes are and the common use of them common reason and experience will prove to breed a common esteem of the work of Gods Service and in consequence of the Majesty that owneth it If we remember that God is there present to accept the Service of our Assemblies we cannot refuse to acknowledge respect due there in generall though we referre our selves to Law or commendable Custome for the particular of it That which is to be said for the difference of Vesture in solemnizing the Service of God is much to this purpose The meaning of it is to procure inward reverence to that work which it maketh outwardly solemn to represent to our own apprehensions and to convay to other mens the due respect and esteem which it ought to bear in our hearts And common reason and all experience justifieth this intent For all the actions of esteem in the world are set forth with the like solemnities to no other purpose but to convay by the senses to the mind that respect which they ought to bear And the world hath tried enough that those which have made it part of their Religion to stick scorn upon such slight Circumstances have made it no lesse to deface and disgrace the substance of Gods Publick Service As for the difference of bodily Gestures at the Service of God that is still a more considerable mean to procure and preserve that esteem and respect of it for which I plead The words of S. Augustine of the Gestures of Prayer are remarkable De Cura pro Mort. C. v. which he saith are not used so much to lay the mind open to God to whom the most invisible inclinations of the heart are best known as to stirre up a mans own mind to pray with more humble and fervent grones And then it followeth Et nescio quomodo cùm hi motus corporis fieri nisi animi motu praecedente non possint eisdem rursus exteriùs visibiliter factis ille interior invisibilis qui eos fecit augetur ac per hoc cordis affectus qui ut fierent ista praecessit quia facta sunt crescit And I know not how though these bodily motions are not done without the motion of the mind going afore yet again by the outward visible doing of them that inward and invisible one which causeth them increaseth and so the affection of the heart antecedent to the doing of these by the doing of them gathereth strength Christians have bodies as other men have and though the Service of God consist in the inward intention of the mind and the devotion of spirit which performeth it yet this bruit part of us is able to contribute so farre towards it as it refresheth in our selves and expresseth to others the inward motions wherein it consisteth It is an impression of Nature that teacheth all people thus to actuate thus to animate the Service they tender to God and experience shall tell them that observe it That where it is passed over with indifference there men behave themselves more as hearers then actours in it there as the naturall heat at the heart so the inward heat of devotion which ought to dwell there stifleth and choketh for want of this airing and exercise Thus that which maintaineth the intention of the mind in private multiplieth it in publick and propagateth in others that which it cherisheth in our selves Besides that it contributeth towards the comelinesse of such Assemblies if it be uniform To good purpose it was a Deacons office in the Primitive Church to put the people in mind of these observances at least in great congregations But in this whole matter of Rites and Ceremonies in Common Service there is Caution to be used with which though in the latitude of their nature indifferent they will prove an advantage to it and without which they may prove an offense in it For the nature and kind of that which is done respect is to be had to the end proposed If the particular observed be not according to reason a circumstance apt to procure to maintain in our selves to expresse and convay to others that intention and reverence which the Service of God requireth for what cause shall we say it is observed Shall it be thought acceptable to God alone of it self without reference to the due end and purpose Then must it needs turn to a voluntary observance wherein we discharge our selves to God in stead of the Service he requireth Besides those that are not offensive for their kind for their number may prove no lesse For as the suckers that grow under great stocks where there are too many intercept that sap that should nourish the trees to bear fruit so where the Circumstances and Ceremonies of Publick Service are multiplied beyond measure there the mind distracted into a number of outward observations cannot allow that intention to the Substance which it spendeth upon the Circumstance And so it falleth out as afore they are intended for their own sake as acceptable to
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-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
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