The Lords Day, Book 2 · Chapter 10
CHAP. X.
The Church uſed Prayers on the Lords Day: Conventicles for Churches. Prayers only to God: the Praeſes began them: he prepares the people to poure them out. Surſum corda, at prayer the voice of all who were preſent was one: they prayed as the Holy Ghoſt ſuggested to them▪ How this cuſtome was changed. For what the Church prayed. Prayer in a known tongue. The poſture of the body in prayer. The word Amen.
THus far of the Miniſtry of the Word, whereby was made a ſolemn obſervation of the Lords Day: the ſecond Office performed by the Church on that day followeth; this conſiſts in Prayer: and the Scripture witneſſeth, that the Church prayed in their Aſſemblies together to God. St. Paul commands, that ſupplications, prayers, interceſsions, and giving of thanks be made in Churches, 1 Tim. 2. 1. The Apoſtles and Chriſtians are ſaid to continue with one accord in prayer and ſupplication, Act. 1. 14. We read, that the Church gathered at Hieruſalem did continue in the Apoſtles doctrine, and fellowſhip, and in breaking of bread, and prayers, Act. 2. 42.
Prayers alſo are every where reckoned byPrayers had by the Church aſſembled. the Fathers amongſt the offices of Piety celebrated on that day. When the people were congregated to perform the Lords dayes ſolemnities, the Scriptures were not onelyonly read, but alſo Petitions were ſent away, viz. to God. Tertullian de anima, c. 9. alſo Apol. c. 39, he ſaith, that the Church aſſembled into a company, that we praying may by our prayers as it were beſet God about with a company made up; that is, that the Prayers of all being gathered together, we may as it were in a certain ſpiritual hoſt, go unto God with one humble aſſault, and make him propitious to us and others, as the renowned Zanchius expounds it. When the writings of the Prophets and Apoſtles were read in the Church-aſſembly, and the ſame explained by the Praeſes, all roſe up, and poured out their Prayers to God, in Juſtins age *Ap. 2..
When Julian ſtudied to accommodate the Greeks manners to the Orders of the Church, among other things he ordained, *Niceph. 10. 21.that after the manner of the Church, there ſhould be certain Prayers for certain houres and dayes. Arnobius affirms, that the Chriſtians uſed Prayers in their Conventicles. lib. 4. contr. Gent.
In which place, Arnobius calls the placesConventitula what. wch were aſſigned to the publick aſſemblies of Chriſtians for interpreting of Gods Word, prayer to God, and adminiſtring the H. Euchariſt, Conventicula. As *…. 5. c. 11.Lactantius, while he makes mention of a certain mans cruelty in Phrygia, who burnt all the people together with the Conventicle. Where he ſpeaks of the place where the Church performed the exerciſes of Religion in their aſſemblies.
Arnobius alſo elſewhere mentions theſe Prayers, lib. 1. where he ſaith, that the Chriſtians with joynt Prayers worſhipped Chriſt, and begged of him things juſt, honeſt, and ſuch as he may well hear. Cyril acknowledges, that Chriſtians ought on Feaſt-dayes, to frequent the Temples of God, and among other duties of Religion, to inſist upon prayers. lib. 8. in Joh. c. 5.
All theſe things ſhew, that Prayers were uſed by the Church in their publick aſſemblies. But Chriſtians, when they were aſſembled, were not intent onelyonly upon Prayers, as Zonaras would have it, in Can. 16. Conc. Laodic. For in the fore-going Chapter we have obſerved out of Church-records, that in the publick aſſembly of the Church, the Scriptures were both read and interpreted by the Biſhops, and thoſe that were delegated to this office in the Churches.
In rehearſing of theſe Prayers, eightPrayer only to God. things come eſpecially to be ſpoken of, which are not unworthy our knowledge. In the firſt place, the primitive Chriſtians made all their Prayers to God, becauſe they knew *Tert. ap. c. 30.they could not obtain what they prayed for, of any one elſe, therefore in Prayers they had reſpect to God, as being one who alone could anſwer their petitions. And it is a point of great folly to ask of thoſe who are no Gods, as if they were Gods. Clem. Alexandr. Strom. l. 7.
The Chriſtians therefore at that time worſhipped God alone: and the Martyrs they honoured as the Diſciples and followers of the Lord. Euſ. Hist. l. 4. c. 14. neither had the Idolatrous worſhip of Saints crept then into the Church; which our Learned Divines (for all the anger of the Papiſts) have copiouſly enough taught: and therefore I will add no more of that.
Secondly, Prayers made in the Churchaſſembly,The Praefectus begun Prayer. were begun by him who was ſet over the reſt, which he put up as well as he could, ſaith Juſtin Martyr; for which reaſon, Proterius Biſhop of Alexandria, is called by Niceph. Hiſt. l. 15. c. 17. foreign,* Ap. 2. the Mediator of God and Men: (althhough Auguſtine a…. 2. cont. Parmen. Ep. c 8.affirms, that none of the good and faithful Chriſtians could bear Parmenianus, that made a Biſhop the Mediatour between God and the people.) And Greg. Naz. reckons this as a praiſe to Biſhops, bOrat. 21that they undertake the care and government of ſouls, and do the part of Mediatours between God and men. Apol. pro …uga. Which yet I think is onelyonly to be affirmed of thoſe, who with Moſes ſtand in the gap, to turn away the wrath of God, leſt he deſtroy the People, Pſal. 105. 23. The Emperours themſelves do confeſs, in their Epiſtle to the Aſian Dioceſs, cTheod. 4. 7.that by Biſhops Prayers wars are ended, invaſions of Angels kept off, and hurtful ſpirits repelled. All theſe things are aſcribed to them, not that they procured them, but becauſe they ſeriouſly pleaded with God in Prayers, that he would avert theſe evils from the Churches committed to their care: to whoſe Prayers God in his infinite Mercy gave an anſwer. So thinketh Chryſoſtom, who tells us, that it is the part of a Biſhop, as an Ambaſſadour, to intercede for a whole City, yea, for the whole world, and deprecate God, that he may be propitious to men.
And when the Praepoſitus prepared to prayThe Praefectus prepared the people to prayer. with the people, before he begun, he prepared the people with a previous ſpeech. For Ambroſe thought it neceſſary aExhort. ad Virgines.that the preparation of the mind go before Prayer, leſt he that prayes to God ſeem to tempt him, which men led even by the onelyonly inſtinct of nature know: as we may ſee in the Pythagoreans, not ſuffering men to worſhip the immortal Gods bPlut. in Numa Pomp.per tranſitum, but perſwading them to undertake that with a prepared mind. And therefore when the Emperour was converſant about ſooth-ſaying, and ſacrifices, ſome cryed aloud, Hoc age, i. e. be attentive, or ſet thy mind on this thing only: which ſaying did prepare as many as were preſent at ſacrifices to attend them with a devout mind: for in ſacred things we muſt not labour in tranſcurſu, quaſi, lightly, as it were, and paſſing by.
But thoſe whoſe minds are illuminated with the happy light of Scripture, have more perſpicuouſly obſerved the truth in this point, therefore the people of Chriſt are perſwaded to attend Prayer with the whole heart, having caſt aſide all carnal and worldly cogitations, and that the mind ſhould Cypr. de Orat. Dom▪think of nothing at that time but what it prayed for only: and for this end, the Prieſt, having premiſed a Preface to the Prayer, did prepare the minds of the Brethren, by ſaying, SURSUM CORDA, [i. up with your hearts] and when the people anſwered, HABEMUS AD DOMINUM, [i. have up, or we have them for the Lord] they were put in mind that they ought to think of nothing elſe but the Lord. And this was the general preparation wherewith the minds of the people were excited to all the duties of Religion, and by hearing thereof, they were prepared to more ardent Prayer.
In the third place, the peoples minds beingO…e voice of all in Prayer. thus excited to pray, this is worth our conſideration, that of all thoſe who were preſent together, there was foreign, i. one common Prayer, which they uttered with one mind, and ſincere faith in Jeſus. So Ignatius, in his Epiſtle ad Magneſianos. aStrom. 7Clemens Alexandrinus alſo ſaith, the multitude of them that prayed had as it were one common voice, and one mind. Athanaſius wiſhed for this, Apol. ad Imperatorem Conſtantium, that all might make one and the ſame voice, without a diſcord.
Cyprian, de Oratione Dominica, acknowledges, that in the Church there was a common and publick prayer. He adds, that the Apoſtles, Acts 1. 14. continued with one accord in Prayer, when they declared the instancy and concord of their prayer. For Prayer being conceived of more, the more eaſie entrance is made unto God, according to that of Matth. 18. 19.
Nor need any to wonder that there was one and the ſame Prayer of the whole Church being aſſembled, ſince there ought to be but one voice in the Church, he that readeth ſpeaketh alone, and he that is the Biſhop ſitteth ſilent in the mean time, and he that ſingeth, ſingeth alone, and when all ſing together, the voice is uttered as by one mouth, and he that preaches to the people, preacheth alone, ſaith Chryſoſtom. Alſo Homīl. 18. in 2 Cor. he ſaith,Hom. 36. in 1 Cor. Common Prayers were made by the Prieſt, and others, and all made one Prayer.
Fourthly, they prayed as the Holy Ghoſt ſuggeſted to them, aTert. ap. 30. Prayers ſuggested by the Holy Ghoſt.ſive m…itore, quia de pectore orabant; i. they prayed without a monitor, becauſe out of their heart; that is to ſay, the Holy Ghoſt ſhewed them the way to conceive Prayers in a pious manner, and by his inſtinct they prayed without any other monitor. After the offering of bread and wine allayed with water, the Praefectus put up prayers, and giving of thanks *Pro virin.foreign, i. as well as he could. If he prayed as well as he could for his might, then it ſeems he did not read preſcribed forms of Prayer, to the bare reading whereof, there was no need of ſuch a labour. Juſtin Martyr, ap. 2.
Neither could it be otherwiſe, becauſe upon a new occaſion offered, forth with new Prayers were required, anſwering to that occaſion; and for this cauſe they could not be alwayes the ſame. Tertullian, as his manner is, teacheth this elegantly. There De Orat. c. 9.are, ſaith he, ſome things which may be prayed for according to the circumſtance of every one, firſt premiſing the lawful and ordinary Prayer (he ſpeaks of the Lords Prayer) as a foundation. A liberty of accidents; a liberty for deſires to be put out into occaſional prayers. Chriſtians have liberty in Tertullians opinion to put up Prayers to God pro re nata, which are formed according to the form of Prayer preſcribed by Chriſt. So St. Auſtin, Ep. 121. ad Probam, ſaith, that we may beg for the ſame things in theſe or other words, but we are not to pray for other things; that is to ſay, Men may uſe other words in Prayer, than what Chriſt uſed in the Prayer which he preſcribed the Church; but the mind ought not to be intent in praying for other things than what Chriſt hath declared to us in that Prayer.
Moreover, the Biſhops were ſometimes to commend to God in Prayer aAug de Eccl dogm. c. 30.thoſe things which the people deſired them, and for this cauſe they could not alwayes uſe the ſame Prayers, becauſe new occaſions, as I aid, required new Prayers. Eſpecially ſince t was for them, bDe Sac. 1 dot 1. 6.Chryſostom being witneſs, to pray unto God, that he might divert the evils that hung over every one. And therefore ſince the ſame evils did not alwayes occurr, the Biſhops alwayes prayed, as the ſtate of the people commended to their cure did require.
In the firſt place therefore, Prayers wereHow this cuſtom was changed. uſed according to the quality of the time, men having their minds diſpoſed by the Holy Ghoſt to pray devoutly. But afterwards (when through the Devils ſubtilty divers errours in Religion crept in) in proceſs of time it ſell out, that prayers were by ſome brought in contrary to the Faith, (or as St. Austin ſpeaketh, ſome ſpake in their Prayers De Bapt. contra Do …tat. lib. 6. c. 25.contrary to the rule of Faith) the Church providing for this errour, uſed a threefold remedy; and in the firſt place they provided, that it ſhould be lawful for none to compoſe Forms of Prayer at their pleaſure, which they uſed in the publick aſſemblies, but the ſame (as Zonaras interprets it, thoſe that were daily uſed) ſhould be retained in every meeting. So Conc. Laodic. Can. 18.
Secondly, it was ordained, that theyA…. 397. ſhould conferr with the more able Brethren about the Prayers which they uſed in their Aſſemblies. It was ſo provided in the third Council of Carthage, Can 23.
… … it was defined, that no requeſts orA…. 416. prayers ſhould be uſed in the Church, but thoſe which were approved by a Synod. (Conc. Milevit. 2. Can. 12.) leſt any thing ſhould be compoſed againſt the Faith, either through ignorance, or leſs care. We meet with mention of both remedies; namely, the ſecond and third in Concilio Africano, Can. 70. T. 1.
But it is a queſtion, whether in the aforeſaidCan. 23. African Canons, the Reverend Fathers do ſpeak of ſet Forms of Prayers in publick Liturgies, or of the Prayers which he that was to treat out of Scripture (which was a common thing with Treaters, as Can. 40. we have heard out of the Fathers) did conceive at that time he came forth to ſpeak at. Some men of great account think, that they meant the former rather than the later; becauſe the cited words of the Canons do ordain what forms of prayer they ſhould uſe, whoſe office it was to perform acts of Religion, when they ſtood at the altar. So Conc. Carthag. where they that were to Treat ſtood not: the Biſhops ſeat who did interpret the Scripture, was in the midſt of the Church, as we have formerly ſhown. This therefore was ordained by the Fathers, leſt as Hereticks increaſed, and ſpread their Heterodox opinions, the Chriſtian people who did not well enough attend their practiſe, ſhould be impoſed upon by Hereticks. Canons were eſtabliſhed, becauſe in that age eſpecially, every faction did ſpread abroad certain forms of Prayers and Pſalms, by which, when they were met together, they might allure unto them men that were not well enough exerciſed in the faith, but unwarily embraced their dreams: as Hiſtorians report it fell out in Chryſoſtoms age, not long after the aforeſaid Councils were held. †Soer. l. 6. c. 8. Nic. l. 13. c. 8.That, I ſay, theſe mens endeavours ſhould be prevented, leſt Hereticks ſhould ſpread abroad Forms of Liturgies not agreeing with the Doctrine received from the Apoſtles; it was ordained, that in publick Liturgies (which were not to be preſcribed by any one man) none ſhould have liberty to uſe any forms of Prayers, but what were either formerly in uſe (namely, before the miſts of Heterodoxiſme had obſcured the ſhining face of truth) or had been approved by the moſt judicious brethren; or laſtly, confirmed by the authority of ſome Synod. The very words of the cited Canon do declare, that the Mileritan Fathers do ſpeak of ſuch Prayers. Let the place be ſeen, it is extant in the firſt Tome of the Councils, pag. 600.
Moreover, it appears that this was the cauſe of thoſe Canons, by the condition of the times in which they were ordained. For at that time the Church was grievouſly ſick of the wounds both of Arrianiſm and Pelagianiſm. And reaſon it ſelf perſwades not to reſtrain the cited Canons to the Prayers which were conceived by him that Treated to the people. For thoſe were to be conceived alwayes, as the neceſſity of the Church did require (as formerly Tertullian taught us) for which cauſe they could not alwayes be the ſame: but were to be varied pro re nata, and as the neceſſity of the people for whom the Treater was to offer the ſacrifice of the lips to God, required.
On the contrary, if the Canons ſpeak of the Treaters prayers, then this is worthy obſerving, that the Grave Fathers in thoſe ſanctions did not intend to preſcribe lawes for all and every Treater, in the Prayers he was to conceive: but onelyonly for thoſe who were not well inſtructed in Religion; for they ſpeak of ſome who name the Father for the ſon, or the ſon for the Father: and who had written out Prayers to themſelves from ſome other. So Conc. Carth. where above they ordain, leſt the leſs exerciſed in Religion ſhould be impoſed upon through the fraud and deceit of others, that they conferr with their wiſer brethren about the Prayers they had written out, before they uttered them to the people.
The ſame is alſo to be ſaid to the Mileritan Canon, wherein it is provided, that nothing be compoſed againſt the Faith, either through ignorance or leſs care. And yet by thoſe ſanctions the more inſtructed of the brethren are not reſtrained to Forms of Prayer, unleſs they be approved by others. We read that certain prayers were preſcribed by Conſtantine the Great to his Guard,Euſeb. de vit. Conſt. l. 4. c. 18. which they uſed on the Lords day; yet none will thence conclude, that other Chriſtians were to put up no Prayers to God, but what were commanded. The cited Canons are therefore to be underſtood either of Liturgy Prayers, or of the Prayers of the Treater, unfit through ignorance to conceive Prayers, and of no others.
Fifthly, in their Prayers conceived afterFor what the Church prayed. this manner they prayed to God for things juſt, honeſt, and meet to be heard. Arnob. cont. Gent. lib. 1. And theſe they asked for all mens ſakes; not only for familiars, but enemies; for Emperours and Subjects, and in their prayers they ſeriouſly pleaded with God for all others; ſo Arnobius, lib. 4. For themſelves, and all every where, as Juſtin Martyr. Ap. ſec. For the Emperours health, as Tertull. apol. cap. 30. For their offices, for their worldly ſtate and peace; Tertull. ibid. And eſpecially for the Church, becauſe the whole people of Chriſt are one. Cypr. de Orat. Dom.
Sixthly, theſe Prayers were conceived inPrayer in a known tongue. a known tongue. Origen inſtead of all, will teach us this, who writeth againſt Celſus, a froward adverſary of the Chriſtian name, Contr. Celſum. l. 8. where he lets all know, that the right Chriſtians did not in their prayers make uſe of the uſual names of God in Holy Writ, but the Greeks prayed in the Greek, and the Romans in the Roman, and every one in his own Language, and praiſed God according to their might: and the Lord of all Languages heard them pray in all Languages, understanding them as well when they ſpake in divers, as if they all agreed in one Language, that I may ſay ſo, and as men of one voice. Where he teaches us, that Chriſtians, in what place ſoever they lived, did in their Prayers uſe no other than their vulgar idiom.
Seventhly, it will not be far from our purpoſe, to add ſomething of the poſture of the body in conceiving of prayer. Where, in the firſt place, it will be worth our noting, what Auſtin excellently obſerved, there isLib. 2. ad Simp. q. 4. no preſcript poſture how the body ſhould be ordered in Prayer, only that the Soul being preſent before God, that it perform its devotion. And he addeth, that ſome prayed ſtanding, ſome kneeling, and ſome lying proſtrate. Juſtin Martyr relates, that they prayed ſtanding, Apol. 2. When we ſtand, ſaith Cyprian, De Orat. Dom.we ought with watchfulneſs, and with all our hearts, to apply our ſelves to prayer. But we read, that Prayer was uſed to be made to God upon the knees more frequently; and it appears, that this poſture, or rite in Prayer, was moſt ancient, and common in all ages. Clem. Alexand. Strom. 7. ſaith, that they fell down upon the earth when they paryed. The Chriſtian ſouldiers are ſaid kneeling on the ground (as it is uſual with Chriſtians when they pray) to compoſe themſelves to offer up Prayers to God, in Euſeb. Hist. 5. c. 5. Arnobius alſo affirms, thatCont. Gen. l. 1. Chriſtians, when with joynt Prayers they worſhipped God, they were proſtrate: or as afterwards, when they prayed, they fell upon their bended knee. The Church, ſaith Epiphanius in fine Panarii, commandeth Prayers to be made with all diligence, and with kneeling, on ſet dayes.
But on the Lords day, in memorial of the Lords Reſurrection, they worſhipped not on their knees, and anciently they rejoyced in that immunity, from the Paſsover till Pentecoſt. So Tertullian *De c…rona militum.. Juſt. Mart. q. 115. Which cuſtome being in ſome places decayed, the 20th Canon of the firſt Council of Nice hath ordained to be kept every where; although St. Paul prayed kneeling on the ſhore of Tyrus in that time which paſſed between the Paſſover and Pentecoſt, Act. 21. 5. for after the dayes of unleavened bread, he ſayled from Philippi, Acts 20. 6. and he haſtned to keep Pentecoſt at Hieruſalem, Act. 20. 16. and he came to Tyre in his journey to Hieruſalem, where, with others, he prayed on his knees.
They were, I ſay, careful in Prayer, thatOf praying with the face to the Eaſt. the whole body ſhould be compoſed with the greateſt reverence, and whether we are to pray with the face turned to the South, or the other coaſts of the Heaven, Baſil ſaith,Baſil. de Sp. Sanct. c. 27. it is determined by no authority of Scripture, although the ancients being moved with light arguments thereto, prayed with their face turned to the Eaſt. As becauſe the Eaſt is more excellent than other parts of the Creation; namely, in mens opinion, Juſt. Martyr, q. 118. Or, becauſe the light of knowing the truth, aroſe in the east, even as the Sun doth. Clem. Alexand. Strom. 7. Or, becauſe we ſeek for our ancient countrey, namely, Paradiſe, which God conſecrated in the Eaſt. Baſil. de Sp. Sancto. c. 27. &c. But ofSee other reaſons of the ſame weight, in Damaſcen de orthodfide. l. 4. c. 13. what account theſe goodly reaſons are, it is not for me to determine; let the Church judge. From the premiſes it appears, that the Chriſtians prayed unto God with their faces towards the Eaſt. And for that reaſon the Heathens did accuſe the Chriſtians who prayed unto God towards the Eaſt, as if they worſhipped the Sun. Tertull. ap. 16. But there is no ſuch command from God in the Scripture extant for Chriſtians. This was a tradition which one age received from another: and yet it was no tradition of Faith, but only of a rite or cuſtom: and it's certainly evident, that God will nevertheleſs hear thoſe that pray to the South or Weſt, than thoſe that pray towards the Eaſt.
Laſtly, when prayers were done, theAmen. whole congregation of people cried together, Amen. Juſt. Mart. ap. 2. Athanaſ. ad Imp. Conſt. Amen rung again like Thunder, ſaith Hierom, (which is to be underſtood ofLib. 2. ad Galat. the multitude of thoſe who were preſent at the holy myſteries.)
Theſe are the moſt obſervables of prayers, whether conceived on Lords dayes, or other dayes, which we meet with among the ancients.