Conformity of the ecclesiastical discipline of the Reformed churches of France with that of the primitive Christians written by M. La Rocque ... ; render'd into English by Jos. Walker.

CHAP. X. Of the Holy Exercises of the Assembly of the Faithful.

ARTICLE I.

THE Irreverence shall be restrain'd which is seen in several, when they are present at Ecclesiastick or Do∣mestical Prayers, in not uncovering the Head, and Kneel∣ing, which things are contrary to Piety, gives suspicion of Pride, and may scandalize good Men. Therefore Pastors shall be desired, as also Elders, and Masters of Families, to have a regard that during the said Prayers, every body without Exception, or accepting of Persons, do give by this mark of outward behaviour, a testimony of the humility of his heart, and of the Homage he owes to Almighty God, un∣less some may be hinder'd to do it by sickness, or otherwise, the Judgment whereof shall be left to his own constancy.

CONFORMITY.

The Ancient Christians were wont to kneel at Pray∣ers, as Eusebius testifies in his Ecclesiastical History. St. Chrysostom in his 18 Homily on the 2 to the Corinthians, saith, that he bowed to the ground, and Synesius in his 57 Epistle, that he kneeled down at his Prayers, and that in that posture of a Beggar, he desir'd Death rather than a Bishoprick: Nevertheless it must be granted, that about the end of the 2 Century, they began to pray standing, on Sundays, and during the interval of time, betwixt Easter to Whitsontide, Tertullian assures us so in

the third Chapter of the Book of the Crown, and with him the Author of Questions to the Orthodox in the Works of St. Justin Martyr, in the 115 Question; a practise authorised by the great Council of Nice in the 20th. Cannon, on account of those which us'd otherwise. In the time of St. Jerom, that is to say, in the 4 and 5 Century's, the Decree of Nice was follow'd, and he also touches the Use of this Custom in his Preface on the Ephesians, where he observes, that from Easter to Whit∣sontide,

It is a time of Joy and Victory, during which, saith he, we do not bend the knee, and do not pro∣strate towards the Earth, * 1.1 but arising with the Lord, we fly up to the highest Heavens:

He observes the same thing in his Dialogue against the Luciferians chap. 4. St. Paul nevertheless does the contrary, for we read in the 20 chap. of the Acts ver. 36. that having discoursed with the Pastors of the Church of Ephesus, he kneeled down and prayed with them all, it appears by the 16 verse of the same chapter, that 'twas betwixt Easter and Whitsontide. St. Luke observes also in the 21 chap. verse the 5th. of the same Book of Acts, that the Apostle de∣parting from Tyre about the same time, being accompa∣ny'd with the Disciples and Brethren of the place, with their Wifes and Children, they kneeled down and prayed: Moreover, this practise of the Ancient Christians which I but now mention'd, shews that it was ever their man∣ner to pray kneeling, which is the most becoming and decent posture to procure the Mercy of God, as the Author of Questions to the Orthodox does declare; be∣cause indeed the Creature can never too much humble himself before the Soveraign Majesty of his Maker, in whose presence he must prostrate himself and confess his vileness and nothingness, saying to him with Abraham, I

am but dust and ashes. And as they prayed kneeling in the primitive Church, there's no doubt to be made but they also prayed bare-headed; such doubtless were those Common Prayers and Supplications which were made in their Assemblies, as Justin Martyr and Tertullian do testifie in their Apologies.

As for singing of Psalms, it is what has ever been pra∣ctis'd in Christian Assemblies. St. Paul recommends it to the Colossians in these terms, * 1.2 Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs, singing with grace in your hearts to the Lord. Pliny the 2d. in his Relation to the Emperor Trajan of the Christians in Asia, and of their Assemblies before day light for fear of Per∣secution, he observes amongst other things, * 1.3 that they sang Hymns to Jesus Christ as to a God. Tertullian makes men∣tion of this Letter of Pliny to Trajan in the 2 chap. of his Apology, and in the 39 he speaks of these spiritual Songs which Christians sang to God in his time; especially the Psalms of David have ever been highly esteemed in the Church, which has found the singing of them so com∣fortable and saving, that it has ever been practis'd with∣out Interruption. The 17 Cannon of the Synod of Laodicea prescribes the manner of singing them in the Assembly. It would be endless to relate all the Fathers have said in commendation of these Divine Hymns, the praise whereof they have endeavour'd to strive who should most exalt them, especially St. Basil, St. Ambrose, St. Chrysostom, Theodoret, and several others, therefore I'le content my self in producing what is said by the Author of the Christian Topography,

That the Psalms of David are sung in all Churches throughout the World, and that they are almost in every bodies mouth, as well great as small, and that in each Church

they are sung, * 1.4 and they are oftner read than the Writings of the Prophets, or any other sacred Monu∣ments.

II.

The Congregations of Believers being also appointed to sing the praises of God, and to comfort and fortifie themselves by the use of Psalms, All shall be advertis'd to carry their Psalm Books to Church, and those who by disdain shall neglect to have them, shall be sensur'd, as also those which shall not be uncover'd in the time of singing, as well before as after Ser∣mon, and also during the time of celebrating the Sacra∣ments.

CONFORMITY.

Seeing Prayer and singing Psalms are things Essential to Piety, our Discipline doth justly prescribe the Manner and Means to do it as becometh, and to declare those worthy of sensure which shall transgress their Ordi∣nance.

It requires the same thing in the time of celebrating the Sacraments, and in desiring it, it nothing differs from the practice of the Antient Church, which had so great Respect for Baptism and the Lords Supper, that it suffer'd not the Catechumeny, Energumeny, or Penitents, to be present at celebration of one or the other, calling them both Terrible Misteries.

III.

In times of great Persecution, or of Plague, War, Fa∣mine, or other great affliction. Also when Election is to be

made of Ministers of the Word of God, and at the time of entering into the Synod, one may if necessity require, one or more days, have publick Prayers, with fasting, yet without seruple, or superstition, all done with great caution, and con∣sideration. And the Churches shall be advertis'd to conform one with another in celebrating a Fast, as near as they can, according to convenience of time and place.

CONFORMITY.

Tertullian being turn'd Montanist, and by consequence an Enemy of Catholicks and the Orthodox, * 1.5 whom he treats injuriously and after an unchristian manner: Ter∣tullian, I say, reproaches them in his Book of Abstinence, which he wrote expresly against them, he reproaches them that they fasted voluntarily according to the subject and occasion they had for it, and in the same Book he saith, that the Bishops were wont to appoint the People to fast when the Church had need to humble it self in the sight of God, * 1.6 and that it is in fear of some evil that threa∣tens it; this was the manner of the Antient Christians in celebrating of Fasts; an order which we exactly follow, and which is grounded in that Jesus Christ nor his Apo∣stles, have not prescrib'd in any place of the New Testa∣ment on what dayes one should or should not fast, as St. Austin has observ'd in his 86 Epistle to Casulanus.

IV.

Those Churches which have been accustom'd to make pub∣lick Prayers on certain dayes, may keep the order they have for a long time happily used, and others may conform there∣unto according to the means which God shall please hereafter to give them, and as their Edification shall require.

CONFORMITY.

This Article has no other Scope but to establish an in∣tire Conformity in the Churches, as to what regards the Exercises of Piety and Religion, * 1.7 near hand as when the Council of Epaume in the year 517. ordain'd, that in the out Provinces for celebration of Divine Offices, the same Order should be observ'd as is by the Metropolitan; the same thing was concluded the same year in Spain in the 1 Council of the Synod of Gironda, * 1.8 To. 3. conc. pag. 806, and Anno 633 in the 2 Cannon of the 4 of Tolledo, To. 4. conc. pag. 582. and in the year 465 a Council of Vannes had appointed that throughout the whole Province, the same Order and Rule for Divine Offices, and for sing∣ing of Psalms, should be observ'd.

V.

There shall no Prayer, or Sermon, nor publick Alms be given at Burials, to shun Superstitions, and those which ac∣company the Corps shall be exhorted to behave themselves with modesty during the time, meditating according to the object before their Eyes, as well the miseries and shortness of this life, as the happiness of the life to come.

CONFORMITY.

All pretence towards superstition whereunto Men are too apt to incline, is in this Article endeavour'd to be a∣voided.

VI.

Because Mourning don't consist in Apparel, but in the Heart; Believers shall be warned to demean them therein, with all Modesty, rejecting all Ambition, Hypocrisie, Va∣nity and Superstition.

CONFORMITY.

This last Article prescribes Modesty, and excludes Hy∣coprisie and Ambition, which were generously opposed by the Primitive Christians.

Notes

• * 1.1

  Tom. 6. pag. 161.
• * 1.2

  Col. 3.16. See Eph. 5.19.
• * 1.3

  Lib. 10. Ep. 97.
• * 1.4

  Ap••d Al∣la••••um de lib. Graee. pag. 61.
• * 1.5

  cap. 2. p. 545.
• * 1.6

  Ibid cap. 13. p. 551 Extr.
• * 1.7

  can. 27. Tom. 1. conc. Gal. p. 199.
• * 1.8

  can. 55.