by the use of Rites and Ceremonies though little in their own nature In like manner the use of Ceremonies in the Service of God and in all Sacred Transactions doth make a great impression on mens Minds it commandeth Reverence which is the security of Religion and conveyeth through our senses into our hearts an awful regard of what we are about and as apparel upon our bodies serveth to maintain the vital heat within so do these outward Appendages help to preserve the very heart of Religion which consisteth in true Piety and Devotion This is enough to shew the wisdom of those who first chalked out unto us this old way for which we now plead And before men cry out against this way they should do well to consider whether they can direct us to a better But our Dissenters could never yet do this They could pull down our Government and throw out our Liturgy which yet was quite contrary to their Solemn Declaration they could abolish our Declarat of April 9. 1642. Ceremonies and destroy our Discipline and any Child or Dunce can spoil a Model which none but an Artist can set together But though they had the confidence to mar things yet they had not amongst them all the wit to mend them Government which sate easie upon the Shoulders of unprejudiced people before became an intolerable burthen to all by their pretended Reformation Though at first the World was in love with their new Trangum yet 't was soon weary of it and in a little time threw it away with scorn and indignation What a grave decorum was there in all Churches before and what intolerabiles ineptiae Fooleries and Ridicules succeeded them Were not the Houses of God turned into Theatres Was not Religion turned into a Comedy And were not all sacred Offices brought into contempt so that men abhorred the offering of the Lord Why 't is strange that those men who in a fit of good nature are so kind as to pity the weakness of their Forefathers and are so silly as to be puffed up with a windy conceit of their own knowledge will not be so modest and just as to allow the Ancient Assertors and Props of Christianity the due Credit of having been wise men 't is strange I say since these Starters aside from the old Paths never altered those Establishments which our Fathers left us but still they altered them for the worse What a thin pitiful and impertinent business was the Directory in comparison of our Service-book And yet that was the onely thing that was like a Platform and that did not very well please themselves And since His Majesty's Restauration a new Liturgy was offered to the World for a Tryal of Skill and yet it would not pass the Contrivers of it could not satisfie either us or their own Party by it And if you will go back to former times you will find that they were Bunglers from the beginning To which purpose the story is observable which the Learned and Excellent Dr. Hammond relates of those four Classes View of the new Directory of Reformers in the Reign of Queen Elizabeth who had set themselves up in this Kingdom These had made complaint to the Lord Burleigh against our Liturgy and entertained hopes of obtaining his Favour in that business about the Year 1585. He demanded of them whether they desired the taking away of all Liturgy They answered No. He then required them to make a better such as they should desire to have settled instead of this The first Classis did accordingly frame a new one which I suppose was that Book of Common Prayers mentioned by Bishop Bancroft but it was according Bang Pos B. 3. c. 10. to the Geneva Form But this the second Classis disliked and altered in 600 particulars That again had the fate to be quarrell'd by the third Classis and what the third resolved on by the fourth And the dissenting of those Brethren as the division of Tongues at Babel was a fair means to keep that Tower then from advancing any higher Thus he Now certainly that outward Frame and Constitution of Religion was very wisely contrived which Clubs of peevish and restless Spirits have been pecking at for these hundred years together and yet are at a loss how to raise any tolerable good Fabrick upon the ruins of the old one And then I appeal to any indifferent person whether it be not the safest course for men to walk in that way which taking it from one end to the other and in the main is so good condition'd that either you need not or cannot mend it 3. And yet besides what has been said already there is a third very considerable Argument to shew what great Reason we have to stick to our Establishments and it is this that our Way is not onely Ancient in respect of it self and incomparably useful in respect of its ends but is also that which was generally used by all Professors of Christianity in the beginning Had our Government and Discipline been Local and set up in this Church of England alone there might have been some room for an Impeachment of Singularity But you shall see that the Way which is settled among us was for the most part the great and common Road which all Saints and Martyrs observed of old so that we do not onely plead Prescription but we plead it from the joynt consent of all Christendom and our Constitutions carry as great Countenance and Authority as the Catholic Church can give them Scarcely shall you find any ancient Records of either the Asiatic or African or European Churches but we can fetch Testimonies out of them touching the universal use of most of our Establishments if not all And can we reasonably think that a Platform so received all Christendom over without contradiction and handed down unto us from the Practice of all Natious so separated by distances of place and so divided by differences of language could be an Imposture or Corruption Is it not rather to be presumed as a thing probable and likely at least that it came originally from the hands of those who first planted Christianity in the several Quarters of the World It is a Rule in Tertullian that quod Tert. de Praescr adv Haret apud multos unum invenitur non est erratum sed traditum That Religion which did so consent with it self up and down in so many places was derived from the Apostles or Apostolick men who scatter'd themselves into all Nations and resolved to teach people but one general Way To say that the beginning of many Usages in the Church is unknown is a plain confession of their Antiquity and just ground for a suspicion that they bear Date with the first Publishing of Christianity To say that every one of our Customs was at first the fancy of some private person which by continuance and contagion came at length to be a public Rite
went out into the Mount of Olives Matth. 26. 30. 2. Having thus cleared the first thing that set Forms of Divine Service were in use among the Ancient Jews I proceed to make good the second Position viz. that such Forms were likewise used by the Primitive Christians Here no man of learning can deny 1. That Prescript Forms of worship have been establisht in the Christian world for above these 1200 years last past For 't is now 1312 yeares since the Council at Laodicea Can. 18. and then it was Decreed that the Choristors should sing by Book and that the same Prayers should serve for Noon and for Evening-service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 15. Aristen in Epit canonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Balsamon and for every Synaxis or Assembly nor should any Prayers be read but what were received and establisht having been delivered unto them by their fore-fathers Like unto this was that Canon of Can. 23. Balsam in Can. 18. Concil Laodic the Council at Carthage which was 1284 years ago that if any man did compose any Prayers he should not presume to use them till he had consulted the most knowing men in the Church The intent of which Decree was that none should have the liberty to use what forms of Prayer he pleased but that such onely should be said as had been ratified by due Authority and ancient custom Lastly t is 1277 years since the Can. 12. Council at Milevis and then it was provided that no manner of Prayers should be used in the Church but what had been approved of by a Synod and I cannot but observe the reason of this Canon ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum said those wise Fathers lest new Prayers should containe that which was contrary to the true Faith either through the Ignorance or through the carelesness of the Composer It was one great Reason among many others why Publick Liturgies were compiled of old that they might be Repositories of sound Doctrine and Preservatives of the Catholick Faith and the Ancients were wont to dispute against Heriticks not only out of Scripture but out of the Churches Service-books too For these were Antidotes to keep Christians from being poisoned with Erroneous and rotten Principles as our English Liturgy is at this day an Excellent amulet against infection from Papists Sōcinians Pelagians and other modern seducers and perhaps this is the grand reason why the Bell-weathers of Faction hate our Common-Prayer Book because it stinteth their extravagant Spirits who can sow Heresie and Sedition by their Praying as well Preachments this I am certain of that many gross errors which now prevail especially in the Church of Rome have been greatly occasioned by the base Arts of men who have time after time altered and corrupted the Ancient Service-Books thereby insensibly insinuating into mens breasts such things as belong not to Christianity But I will not digress further To return to our purpose it cannot be denyed secondly that in the dayes of St. Basil and St. Chrysostom which was about 380 years after our Lords birth Liturgies were generally used in the Churches of Christ for at this hour there are Liturgies extant under the Names of those Great men and though we do not think that these are the very same which they used because latter ages have defaced them and foisted many Heterogeneous things into them yet 't is rediculous to imagine that St. Basil and St. Chrysostom did not compile any or that nothing of these was of their composing And yet what they did in this business was not a New thing they were not the first divisers of these Forms no they framed their Liturgies out of old Materials and did fit and suit them to their own times For it cannot be denyed thirdly that Liturgies were used before ever these men were born For the Ancients did conceive that St. James the first Bishop of Jerusalem and S. Mark the Evangelist did both of them frame Liturgies for the use of their respective Churches and though I dare not say that this conceit is undoubtedly true much less that the Liturgies which are now called by their Names and as we have them were composed by them yet this I will affirm that in the early days of Christianity set Forms of Divine Service were used in the Churches of Jerusalem and Alexandria Nay if we consider well of that Form of Service in the Constitutions of Clement which questionless is a most ancient one and then compare those Liturgies we find in the Bibliothcca Patrum called S. Peters for Rome S. Thomas's for the Indians S. Matthew's for the Aethiopians and the Mosarabe for the Spaniards though we confess that these as well as others have suffered many alterations yet in all of them we may see such plain foot-steps of prime Antiquity that we may rationally conclude Liturgies were used in the very next ages to the Apostles over all parts of Christendom I know this will be looked upon as a very high and bold assertion and therefore I am bound to be the more punctual in this matter and for proof thereof I shall appeal to such Testimonies as are Authentick and which being compared with the Liturgies before-mentioned will satisfie any indifferent man that such and such Forms were used by Christians in the first Ages and so that in all probability they were directed by the Apostles or Apostolical Persons S. Cyprian speaks of solemn offices which cannot otherwise be understood then of customary Forms of Prayer especially considering that he elsewhere Solemnibus adimpletis Cypr. de lapsis De Orat. Dom. mentions a Preface used even then and still retained by us before the Commuion the Priest saying sursum corda lift up your hearts and the People answering Habemus ad Dominum we lift them up unto the Lord. When Demetrian the Proconsul of Asrick charged all the Wars Famines Plagues and Droughts upon the Christians S. Cyprian then Bishop of Charthage answered him to this purpose we pour out our Prayers and Supplications Ad Dem. for deliverance from enemies for rains and for the removal or the abatement of all evills and day and night we pray continually and earnestly for your Peace and safety Now what should he mean by these continual and constant Prayers Why no doubt those charitable Forms which they used in the ordinary course of their morning and evening-service For such we find in all the old Liturgies and particularly in that ascribed to S. Mark which Cyprian perhaps might refer to there is a Collect after the Reading of the Gospel where the Minister saith Be pleased O Lord to send wholesome showres upon every thirsty Land of thy Mercy give us fountains of waters increase and bless the fruits of the earth preserve the Kingdom of thy Servant whom thou hast thought fit to set over us in peace righteousness and tranquility and
voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray ye Catechumeni Such Forms we find in all the old Liturgies generally One I have transcribed already and I shall produce another out of Clements Constitutions because that Book though it hath undergone many alterations yet certainly contains the sense and substance of the Churches service in the first Ages There then the lib. 8. Deacon is directed to say Pray ye Catechumeni And let us all pray to God for them that the good God would hear their prayers That he may grant them the desires of their hearts as may be most expedient for them That he may reveal his Gospel to them and enlighten them and make them wise unto salvation that he may instruct them in the knowledge of his will and teach them his Commandments and Judgements That he may plant in them his holy and saving Fear That he may open their hearts tomeditate on his Law day and night That he may confirm them in godliness and number them among the sheep of his Fold That he may vouchsafe them the Laver of Regeneration and the Robe of Immortality which is life indeed That he may deliver them from all wickedness and from the wicked one that he may not approach to hurt them That he may cleanse them from all filthiness of Flesh and Spirit and may dwell in their hearts That he may bless their goings out and their comings in and direct them in the wayes of peace Furthermore let us earnestly pray on their behalf that having obtained forgiveness of their sins by Baptism they may be partakers of the holy Mysteries and be endued with the perseverance of Saints To all and every of which particulars the people were directed to give their suffrage and consent saying Lord have mercy Now this is that which Justine means by the Praying of Believers for and with the Catechumeni and by the teaching of them to pray viz. the propounding of things to them to pray for and to joyn with the rest in as Constantine Euseb de vit Constant lib. 4. c. 19. the Emperour was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Teacher of supplicatory words when he gave his Souldiers Forms of Prayer to use 2. The next thing we are to note from this Holy Martyrs account is that these Catechumeni did make Profession of their Faith and of their resolutions to live Clem. Const lib 7. c. 42. Et in Tertull Aquam adituri contestamur nos renunciare diabolo pompae Angelis ejus de Cor. Mil. according to their Profession Now this was done in a certain Form too First the party was to say I renounce the Devil together with all the Works Pomps Services Angels and inventions of Satan Then being * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. 2. Clem. Const lib. 7. c. 42. demanded whether he did believe on the name of the Father Son and Holy Ghost he answered I believe and am baptized into one Eternal and True God Almighty the Father of Christ the Creator and Maker of all things and into one Lord Jesus c. repeating the rest of the Articles of the Christian Creed So that all this was according to Form 3. A third thing observable out of this most Primitive Author is that the Baptized persons being brought from the water to the Congregation and Sermon ended all went jointly to prayers for themselves for their new Members and for all men every where Now questionless this account hath a reference to certain prescriptions then because it doth so admirably and exactly agree with that course of Offices which we find in the old Liturgies and particularly in the book of Constitutions where we have after Sermon one particular Form of Prayer for the Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another for those who were possessed with evil Spirits another for such as did Penance at the Church doors And then they proceeded to a more general and comprehensive Prayer for the peace of the World for the holy Catholick and Apostolick Church for that particular Diaecess for all Bishops under Heaven for their Bishops N. N. for their Presbyters and Deacons for the Readers Singers Virgins Widows and Orphans for married persons and women labouring of child for all holy chaste and continent persons for their most pious and bountiful Benefactors for their new Baptized brethren for such as were sick and weak for Travellers by Sea and Land for all that were in Mines in Banishment in Imprisonment and Bonds for all that groan'd through slavery for their Enemies and Persecuters for unbelievers and deceived people for christian Infants for one another and for every christian Soul I cannot but admire the exuberant and unlimited Charity of these excellent Christians and by this we may easily see what Justine means by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Common-Prayers viz. Such as were made for all estates and conditions of men and offered up by the whole Congregation For to every of these particulars pronounced by the Deacon the people did subjoyn their usual suffrage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a peircing zeal and shrill accents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Const Ap. lib. 8. of devotion saying Lord have mercy 4. These things being thus dispatcht the holy kiss followed according to Justine and so it did according to S. Cyril and the Author of the Constitutions which several accounts jumping together so fairly we may reasonably conclude that the holy Martyr doth refer to that Form which the Deacon used at this time crying out embrace one another and salute one another with an holy kiss meaning that men should salute men and women women in token of perfect Love amity and friendship 5. After this the Offertory succeeded agreeable also to what we find in other the most Ancient Records Bread and Wine c. being presented by the people to the Deacons and by them to the Bishop or him that did officiate in chief and by him laid upon the Lords Table part of which offerings was sequestred to be the Elements of the Sacrament and the residue was reserved for the use of the Minister and the poor 6. Then the President of the Congregation proceeded to the prayer of Consecration Wherein it is very observable out of Justine Martyr that the Minister gave praise and glory to God that he gave thanks that he fell to the like prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers like in substance to those which had been offered before and that all this he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a large manner Now throughout this particular account he doth manifestly point to a certain Form then in use and thence we confidently conclude that Forms of prayers were prescribed in Justine Martyrs days For we meet with this large Form in the book of Constitutions lib. 8. and in other Ancient Liturgies and on this wise it runs by the consent of Antiquity First the Minister mentioneth the infinite perfections and Majesty of God It is very
meet and right that we should praise thee the very true God who art before all of whom the whole Family in Heaven and Earth is named the only Being without production without beginning and so on he goes rehearsing the Divine Attributes which I conceive is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or praise which Justine speaks of Then he largely mentioneth Gods Creating the World and all things in it his goodness to the first Man both before and after his fall his providence towards the Sons of Adam before and under the Law his particular favour to the seed of Abraham their redemption from Egypt c. for all which mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyri◠Catech. ◠Glory be unto thee O Lord Almighty there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Justine After this he proceeds to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing God for the wonderful work of the World's Redemption by Christ for his Conception Incarnation Birth Life Doctrine Miracles Passion Resurrection and Ascension into Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we give thanks to thee O Almighty God not as we ought but as we can and we fulfil thy Commandment for in the same night that he was betrayed he took Bread c. where the Minister repeates at large the History and words of the Institution of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril ubi supra beseeching God to send down the Holy Ghost upon the offerings and so at last at the close of this long prayer of Consecration he proceeds to pray as the Deacon did before for the holy Catholick Church and for all its Members at the end whereof the Congregation answered Amen So it was in the book of Constitutions and so Justine affirms that the President did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 send up prayers again in a like manner the same after a sort with what had been sent up before and so that Ancient Writer S. Cyril tells us that after Consecration they did pray for the general peace of the Church for the quiet of the World for Kings c. In a word all the Old Liturgies gives us a plain full and concurrent account of this matter and whosoever shall seriously weigh and impartially consider the joynt suffrage and agreement of Antiquity as to this matter he must either betray his weakness or filthily belie his own Judgement if he doth not conclude that prescribed and set Forms of Divine Service were in use universally in Justine Martyrs time nay that Justine doth manifestly point to that Form in S. James Liturgies or Clements Constitutions such a clear agreement and correspondence there is between the account we find in him and in those other Records 3. This thing then being cleared that there were prescript Forms of Divine Service in the Primitive times of Christianity and even in that Age which was the very next to the Apostles I proceed to shew the third thing viz. that in the Holy Apostles time and in that interval between the burial of the Synagogue and the setling of the Christian Church set Forms of Divine Service were allowed also For confirmation whereof I think no Considerate man will deny that the Apostles and their Disciples conformed to the innocent Rites and Customes among the Jews and joyned with them in the ordinary moral service of God which was appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys in Act. 2. 46. to be used daily 1. For first S. Luke tells us Luk. 24. 53. that after our Lords Ascension they were continually in the Temple praising and blessing God Though they had frequent peculiar coetus or Assemblies of their own yet they never withdrew themselves from the solemn Congregation of the Jews that they might not scandalize any but they continued daily in the Temple with one accord Act. 2. 46. That was the place whither they constantly resorted to Morning and Evening service For that being Moral it was utterly repugnant to the designe of Christianity to have destroyed it Some other offices indeed such as the Celebration of the Lords Supper as being proper to their Profession were to the Super-added to the ordinary service and for that purpose their custome was to adjourn from the Temple to the Caenaculum Sion or that upper room mentioned Act. 1. 13. The House was hard by the Temple if not part of it and there they brake bread in that House not as we render it House by House but in the House because they See Dr Hammond in loc and Mr. Medes Disc on 1 Cor. 11. 22. were not permitted to celebrate this Mystery in the Temple but yet the Temple was the place of their ordinary Devotion and there the service was by prescript Form In like manner we read of Peter and John that they went up together into the Temple at the hour of Prayer being the ninth hour Act. 3. 1. And from the whole History of the Apostles Acts it appears that S. Paul and others were wont ever to resort to the Synagogues at the usual days and hours and as it is improbable that they would have been so punctual as to the time and place of publick service had they not Conformed to the service it self so it is incredible that they should have found such easie access had not the Elders of the Jews lookt upon them as men of the same piece with themselves saving only in those points touching the Messiah's coming and the Necessity of such Ceremonies as were Typical or shaddows of better things 2. Again it is clear that the Apostles were very careful as far as it was consistent with their duty to give no offence unto the unbeleiving Jews but by all possible ways of compliance to gain them over unto Christianity in somuch that St. Paul who was one of the most stickling Apostles profest before Festus Act. 25. 8. that neither against the law of the Jews nor against the Temple had he offended any thing at all He declared before Foelix Act. 24. 12 that they never found him in the Temple disputing with any Man neither raising up the people neither in the Synagogues nor in the City And he told the Jews at Rome Act. 28. 17. that he had committed nothing against the people or customes of their Fathers In a word he allowed the Jews the use of Circumcision thought it was needless and he circumcised Timothy with his own Hands though it seemed extra-regular and in every particular they all went Act. 16. 3 as far as the Laws of Christianity would give leave that they might not exasperate any Now is it imaginable that men who were so willing to abate of their Liberty and to comply with the Jews even in things that were Ceremonial and Transitory should hold off in things that were their Duty and oppose that service of God which was substantial and permanent I mean the received Prayers Praises and Thanksgivings 3. But
fellow Apostles observed the same course 2. It is observable that there is such a marvellous Harmony and Correspondence between all ancient Liturgies in the materia substrata matter body and substance of them that it is not imaginable by men that will give their impartial Judgement how there could be that harmony without a general consent or how there could be that general consent without the Apostles directions Some indeed have been forward to expose the Errors of the ancient Fathers and as forward to expose the Corruptions of the Ancient Service-books and we aswell as they do acknowledge those Service-books to have been tainted since they were first compiled but yet I never saw any one sufficient Argument to prove that the main frame of those Liturgies was not founded upon the practice of the Apostles nay it is very probable that the old Compilers of those Liturgies took their measures from the Practice of the Apostles 3. For Thirdly S. Chrysostome speaking of the Constitution of S. Chrysost in Rom. 8. 26. Hom. 14. the Apostles times tells us that among other extroardinary Gifts of the Holy Ghost then there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of Prayer that this Gift was not bestowed upon all but upon some one a few in comparison that the persons thus inspired did pray for all the rest and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much compunction and with many groans and moreover that they taught others to pray also Now a man that would be nice might make it a question what S. Chrysostome means when he saith that these gifted men taught others to pray and whether his sense be not this that they dictated prayers to the Congregation by calling upon them to join their suffrages for such and such Mercies If so then here is an account of the Original reason and use of those Allocutory Forms of Prayer which were so anciently and so universally received And that de facto it Was so seemeth to be probable from a following passage in St. Chrysostome where he tells us that the manner of Deacons praying in his time did which resemble and was correspondent to the way after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those inspired persons prayed in the Apostolick Age now that was Litany-wise and it was a very ancient and very usual way of teaching people to pray as was noted before out of Justine Martyr and others and that it is not unlike to the style and strain of Gods Spirit shall be shewed hereafter In the mean time if there be any truth in S. Chrysostomes account of this matter we must couclude that the men who were thus enabled to Pray did teach others either by propounding prayers to them that they might give their consent to them saying Lord have mercy or some such Form or by using the same prayers frequently so that by the often repetition of them they might the better be fixed in peoples memories or by committing those Prayers which they had conceived to writing that they might be of constant use unto the whole Church in their ordinary services Which way soever we pitch upon it is very unlikely that the Apostles who ordered all things unto edification would not order the Worship of God so that all people might go along with them in it with their hearts and with their tongues too It is unlikely that they who did insist so much upon order and decency would not be careful rather of that which is most material It is unlikely that they who would not indure any Confusion any Irreverence any Vncomliness not so much as a mans Head to be covered in the Service of God would not settle the service it self and cast it into such a Model that all Christians might bear a part in it The Learned and Judicious Dr. Hammond was clearly of opinion View of the New Directory that such as had the Gift of prayer in the Apostles days did first conceive and then did frequently use some special Forms of Prayer for daily and constant wants and that these Forms were received and kept by Apostolical men who had so benefited under them And it seemeth reasonable to believe that this was the Original of those Ancient Liturgies which go under the names of S. James S. Peter S. Mark c. should it not be allowed that they were the Pen-men and Compilers of any service-Service-books yet there are fair Arguments to perswade that these and other inspired persons did conceive indite and utter many admirable Forms of Prayer which are still in being as to the matter and substance of them and that these Forms were methodized and cast together into several Bodies by some Apostolical men to be the standing Church-service For the extroardinary Gift of Prayer beginning to fail there was a necessity for certain fixt and prescript Forms and what better Forms could they use then what had been used by the Apostles themselves and which they remembred and knew and kept upon Record And so I conceive the Ancient Liturgies came to be compiled and perfected by the pious diligence of holy and good men who made what Collections they could of this and that Apostles prayers and added others where it was needful For it was some considerable time before these Liturgies were perfectly compleated because some Doctors of the Church were ever and anon desirous of prescribing new Forms of their own and of adding them to the old stock And this was a thing so usual in those early times that some Councels were fain to V. Concil Milevit Can. 12. Carthag Can. 23. Zonar in Can. 18. Concilii Laodiceni interpose and restrain men from adding Prayers of their own at their pleasure The Reason of this was founded on the Practice of the Apostles and Apostolical persons their Co-temporaries and Followers 't was in imitation and by example of them that Bishops in succeeding Ages did prescribe certain special prayers of their composing because they had observed that many Forms had been conceived heretofore by S. James for the use of the Churches of Jerusalem and that the like had been done not onely by other Apostles for the use of other Churches but also by the Apostles immediate successors who had collected many Prayers composed by their Predecessors and added more of their own Conception which gave encouragemant to others to do so too till Liturgies did swell so that S. Basil and S. Chrysostome thought it convenient to abridge them All this framing composing and prescribing of Forms of Prayer was originally occasioned by Apostolical practice And for what the Holy Apostles did in this matter there are such precedents as are beyond all manner of exception For so did David and other inspired persons of old conceive prescribe and deliver Forms of Service unto the Church under the Law So did S. John the Baptist in Christs time teach his Disciples to pray by giving them a Form Nay so did Christ himself teach the very Apostles
more consonant to the Ancient Spirit and Genius of Christianity or more agreeable to the Practice of all Churches in all Ages then to pray sometimes in short Collects and sometime in shorter versicles for Grace for Peace for the Divine protection for Plenty for seasonable weather for wholesome air for deliverance from Plagues and Enemies for the King for the Clergy and their respective Flocks for Magistrates for the whole Church and indeed for all men And of this nature and strain are those ordinary and occasional prayers with which our daily Service is wont to end Great exceptions have been taken by some at our Litany and yet it is as charitable and as Christian a piece of Devotion The Litany as ever could be framed by humane Pen if people will but bring with them hearts that are as good as the matter before them is excellent Here is Fire and Wood enough if the Lamb be not wanting for the Sacrifice Our Litany consisteth of two main parts The one is offered up by the Minister going before in supplications prayers and intercessions exactly according to S. Paul's Rule 1 Tim. 2. The other part is offered up by the people following after in their joynt suffrages and with such earnest and importunate cryes as pierce the highest Heaven Now this way of expressing our Devotions by turns the Minister in his turn and the Congregation in theirs is not only an admirable way to kindle and enflame each others zeal but moreover 't is a way and method suitable to the way and method of Gods Spirit and used many hundreds of years or Ages before the date of Christianity 1. For the Ministers going before the people both by his example and by calling upon them to joyn with him We find it was the continual practice of David not onely to make Addresses himself unto God but also to invite and call upon others to do so likewise O come let us sing unto the Lord let us magnifie his name together praise the Lord ye house of Israel praise the Lord ye house of Aaron praise the Lord ye house of Levi ye that fear the Lord praise the Lord and in Psal 107. O give thanks unto the Lord O that men would praise the Lord which form is repeated again no less than three times in the same Psalm as an admonition to keep up the Devotion of People And are not those Ancient Litany-forms used by the Deacons Let us pray let us beseech the Lord let us pray earnestly are they not exactly answerable to these Forms of Allocution used by this inspired and holy man If the Spirit thought fit to have such Forms used in praising God it is not unsuitable to the usual strain of that Spirit to use the like Forms in praying unto God too 2. As touching the peoples following the Minister by their suffrages it is a method no more unbecoming Gods Spirit then the other and nothing has been more customary than for the people to have their turns and to bear a part in Gods Worship After that remarkable victory over Pharoah and his forces the whole body of the Jews stood upon the shore of the Red Sea to bless God for their deliverance and we find Exod. 15. that Moses the Prophet and the men of Israel divided themselves into one body and Miriam the Prophetess with the women of Israel divided themselves into another body and as Moses and the men Sang his Triumphant Hymn so Miriam and the women answered them saying Sing ye to the Lord for he hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea This Form of Praise they repeated in all probability after every verse of Moses Song for we read of nothing else that they answered but only Sing ye to the Lord c. And if they had a Form of praise which they repeated after every verse as the ground and foot and burden of the Hymn is it unsuitable if we have a Form of prayer for the people to repeat after every Petition as the ground foot and burden of the Litany If they were directed by the Spirit of God when Moses went before them in a Song to answer Sing ye unto the Lord when they were delivered then it is also agreeable to the style of the same Spirit when the Minister goeth before us in our prayer for us to answer Good Lord deliver us Further it is to be considered that the 136th Psalm seemeth to have been composed by the Prophet on purpose that the end of each Verse might be repeated throughout by the whole Congregation O Give thanks unto the Lord for he is gracious and his mercy endureth for ever for his mercy endureth for ever for his mercy endureth for ever this is the burden of the Psalm from the beginning to the close of it And we may easily collect from 2 Chron. 5. 13. that at the Dedication of Solomons Temple this Psalm was repeated thus by turns one of the Priests saying before the former part of each Verse and then all the Singers following after with one voice and saying all along for he is good for his mercy endureth for ever And since they were directed by Gods Spirit to subjoyn throughout their prayers for his mercy for his mercy for his mercy endureth for ever it cannot be thought unbecoming Gods Spirit if we are directed to subjoyn in our Prayers Lord have mercy Lord have mercy Lord have mercy upon us And so I hope the Form and Contexture of our Litany will seem to every indifferent person to be free from all charge of vanity and superstition 2. It is free also from all just charge of Vncouthness and Innovation Many indeed judge of things by Modern usage and practice and because they have been accustomed to long continued effusions they look upon our Litany as an odd and a new device for which we were beholding to the Roman Missal But 't is clear to every knowing man that it was a very Ancient and a very usual way among Christians to pray Litany-wise It was so Ancient a way that for ought any man knows to the contrary it was used in the most early times of Christianity For in the oldest Rituals which are in being there are many such Forms of Prayer and some Ancient service-Service-books do consist of such for the most part 'T is true indeed they were not called Litanies at the first but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diaconick Prayers because they were wont to be Ministered by the Deacon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pacifick Prayers because the purport and scope of them was for peace in the World and among all mankind 'T is true also that in after times above 300 years after Christ these Forms of Prayer came to be used at solemn and publick processions when times were calamitous and full of peril and the destroying Angel was abroad and then several additional Prayers were inserted proper and suitable to the occasion the
people still crying with a loud voice that God would deliver them from such and such evils And then they were called Litanies and Rogations Hence it is that Mamertus and others are said to have framed Litanies because they enlarged them and used them in manner aforesaid And hence it is that S. Basil told the Clergy of Neocaesaria that there were no Litanies in Gregory's days because that name and that use of them was not then known But yet it is as true that such Forms of supplication and earnest Prayer were very anciently in use and before the times either of Basil or Gregory and S. Chrysostome in his Homily upon Rom. 8. deriveth the Original of them from the Apostles times And truely the general use of them doth argue that this way of praying cannot well be derived from any other Fountain for it was an Vniversal as well as Ancient way Look into that old Liturgy used by the Christians in India and you shall find large Litanies that is Prayers Litany-wise call them what you will Look into the Aethiopian Liturgy called the Vniversal Canon and you shall find Litanies Look into the Mosarabe or Spanish Course and you shall find Litanies Look into the Ambrosian office and you shall find Litanies Look into the Jerusalem Liturgy and you shall find Litanies Look into S. Chrysostomes and S. Basils Liturgies and those other offices collected by Goar and you shall still find Litanies And look into that most Ancient service-Service-book Eucholog called the Constitutions of the Apostles and you shall find Litanies frequently used at ordinations and in their daily Service and Prayers for the Catechumeni for penitents for persons vexed with evil Spirits for such as were Baptized and afterwards at the Lords Table too for the whole Catholick Church and its Members before the Holy Communion Can any thing speak louder for the Ancient and Vniversal use of Litanies And whence should this come but from Apostolical practice For the Primitive Christians were not easie to be imposed upon or to be perswaded out of their old beaten way Witness for all the Condemnation of Petrus Gnapheus and his V. Can. 81. Concil sixti in Trullo una cum Balsam Blast followers for adding only a little Formula to that received and usual Hymn holy God holy and strong holy and immortal have mercy upon us To this they subjoyned another clause thou that wast Crucified for us have mercy on us and the sixth Council in Trullo condemned the Author of it for a wicked and vile Heretick and Anathematiz'd all that should use that Form for the future for their fear was lest by that Additament it should be intimated that our Saviour was a fourth person distinct from the three persons in the holy Trinity The Fathers of Old were wise and wary and fearful of Innovations in the publick Service And then how the general use of Litanies could be brought into the Church but by such practice as they took to be a safe and authentick Precedent I cannot well understand or imagine 3. The Antiquity of our Litany being thus cleared as to its Form and Contexture next I am to shew its Antiquity as to its matter and substance likewise Now this will easily appear by observing the strain of the Ancient Litanies which though I have already represented in part yet for the further information of the Vulgar sort I shall add that they began and ended as our Litany doth with Lord have mercy They prayed and that many times by the Mercies and Compassions as Lit. S. Basil Lit. S. Chrys we do by the Sufferings Cross Passion c. of our Saviour that God would deliver them from the snares of the Devil from the assaults of enemies from the unclean Spirit of Fornication Can. Vnivers from famine pestilence earthquakes inundations fire sword invasion and civil Wars from all affliction wrath danger and Lit. Basil distress from all sin and wickedness from an untimely end Orat. Lucern and sudden death They prayed that God would keep them Lit. S. Chrys every day in peace and without sin that he would grant them remission of their sins and pardon their transgressions that he Off. Muzar Eucholog Lit. S. Chrys would give them things that were good and beneficial to their souls that they might lead the residue of their lives in peace and repentance that they might persevere in the Faith to the end and that the end of their lives might be Christian and peaceable Lit. S. Jac. without torment and without shame They prayed for the peace Lit. S. Chrys and tranquility of the World and of all Churches for the holy Catholick Church from one end of the earth to the other for Lit. omnes Kings for Bishops Presbyters and Deacons for Virgins Orphans Off. Ambros Missa Christ apud Indos Clem. Consâ— and Widows for such as were in bonds and imprisonment for such as were in want necessity and affliction for married persons and women labouring of child for such as were sick and weak and in their last Agony for banished people and slaves for their enemies and persecuters for persons at Sea and travellers by Land for them that were without and such as erred from the Right way for Infants and young Children and for every Christian soul And to every of these particular supplications the Congregation did answer sometimes Lord Const lib. 8. Lit. S. Chrys have mercy sometimes Grant it us O Lord and sometimes we beseech thee O Lord hear us This was the constant general and most charitable way of praying in the first and purest Ages of Christianity and the way which the Church of England had a careful eye unto at the digestion of our Litany into its Form and Model and whosoever will but compare the most Ancient Litanies with ours will find that this of ours is not only answerable to the best and of the same strain and Spirit with the best but moreover that it contains the very marrow and quintessence of them all And so much touching the Antiquity of our Litany Proceed we now to the Office at the holy Communion which anciently was never Celebrated without premising the Lords Prayer for which reason it is used with us at the beginning of that Service After all the people were dismissed save onely those who intended to Communicate the Primitive Christians presented Offertory their Offerings which by the Minister were reverently laid upon the Lords Table These offerings were so large and liberal that they served to maintain the whole Body of the Clergy and were a good provision for Orphans and Widows for sick persons and such as were in bonds for strangers and for all that were in want This custome of making Offerings before the Sacrament is so Ancient that nothing can be more We find it in all Liturgies Justin M. Apolog. 2. and other Ancient Records as in Origen Tertullian Irenaeus
Justin Martyr Ignatius and other the most Primitive Writers so that without all peradventure this custome is founded upon Apostolical Institution and exactly agreeable to this most Ancient and Christian custome is that Offertory appointed in our English service-Service-book Next follows the Prayer for the whole state of Christ's Church Militant here in earth which is highly consonant to the practice The Prayer for the Catholick Church of the Vniversal Church in all Ages in respect both of its order and matter For first before the reception of the Sacrament a Prayer of this Nature was ever offered and that saith S. Ambros according to the Rule delivered by S. Paul In some places I Comment on 1 Tim. 2. find that this Prayer was used once before the Consecration of the Elements the Deacon inditing it and the people answering Litanywise Lord have mercy and after Consecration it was repeated Clem. Const lib. 8. S. Cyril Catech 5. Justin Mart. Apol. 2. Ambros de Sac. lib. 4. c. 4. again by him that Ministred in chief the people answering only Amen But never was the Sacrament administred without supplications in the first place for the people for Kings and for the rest as St. Ambrose speaks And to the same purpose St. Cyril tells us that the Spiritual Sacrifice being prepared they went solemnly to prayer for the common peace of the Churches for the tranquillity of the World for Kings for their Armies and Allies for Cyril Catech 5. sick and afflicted people and for all that stood in need of help And of the truth of this all Liturgies extant are an abundant proof 2. Then as touching the particular matter of this excellent and Catholick Prayer it is observable 1. That our Church calleth the things laid upon the Lords Table not only Alms but Oblations and so did the Ancients call Clem. ep ad Cor. p. 52. them even S. Clement himself S. Pauls fellow-labourer For the old Christians conceived themselves obliged to make Offerings of Praise and Thanksgiving under the Gospel as well as Abel did before the Law and the Jews did under the Law The Species of Sacrifice was changed indeed for they offered not Bullocks and Goats but they did not think that all kinds of Offerings were abolisht but that they were bound to present Eucharistical Oblations unto God that they might be found thankful unto the Maker of the Vniverse as Irenaeus speaks So that in lieu of bloudy Sacrifices they presented Bread and Wine Iren. lib. 4. c. 34. V. Mede's Christian Sacrifice and the first fruits of their increase besides sums of money And these were called Oblations gifts whereby they acknowledg'd Gods right and propriety unto all their Possessions that the Earth is the Lords and the fulness thereof not as if he needed these gifts but as humble Thanksgivings unto his Offerimus non quasi indigenti sed gratias agentes dominationi ejus Iren. ut suprá Soveraignty And so they were wont to profess in those days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord we restore unto thee some of thine own things 2. Our Church prayeth that God would accept these our Alms and Oblations which is perfectly answerable to the old custome for so the first Christians did beseech God that in mercy Clem. Const lib. 8. he would look upon their offerings and accept them as a sweet Odour through the Intercession of Christ 3. Then our Church goes on praying for the Vniversal Church for Kings Princes and Magistrates for the Clergy and the rest And thus did all the Churches of old pray for the holy Catholick Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from end to end for Kings Id. ibid. and all in Authority that they may be at peace with us and that we living in all quietness and concord may glorifie thee all our days through Jesus Christ for all holy Bishops rightly dividing the word of truth for all Presbyters and Deacons for all thy people and all that are in want and distress c. 4. Last of all it is customary with us at the end of this Prayer to make mention of the Saints departed and so 't was ever customary with all the Churches of old to bless God for their Faith Perseverance and Martyrdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Const lib. 8. beseeching that they might be made partakers of their conflicts and with them might have their perfect Consummation and bliss This was the first design of these memorials of the dead In fide morientium devotè memoriam agimus tam illorum refrigerio gaudentes quam etiam nobis piam consummationem in fide postulantes Origen lib. 3. in Job p. 274. Ed. Par. See Bishop Vshers Ans to the Challenge which latter Ages corrupted adding Prayers for the release of souls out of a pretended Purgatory But this conceit and practice was never known in the Ancient and best times And therfore our honest Church resolving to bring things to their first stay threw out of her Prayers this dross and litter and filthy stuff retaining that which was pure and Primitive Among those things which have been corrupted in the old Liturgies as we now have them there are some things which have passed all along untouched As that salutation of the Minister the Dominus Vobiscum Lord be with you and the peoples Answer and with thy Spirit it is every where to be found in the ancientest Monuments And so that other sursum corda lift up your hearts with the return we lift them up unto the Lord we find it in S. Cyprian and S. Cyril and in every Liturgy As also the following exhortation let Cypr. de Orat. Dom. us give thanks unto our Lord God and the subsequent acknowledgement it is meet and right so to do the Minister going on Sursum Corda c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very meet right and our bounden duty c. these Forms are still entire in all Service-books that they may rationally be concluded to have sprang from Apostolical practice And so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore with Angels and Archangels and all the company of Heaven c. together with the Trisagium following which was joyntly repeated by the whole Congregation Holy holy holy Lord God of Host c. they are Forms which were very anciently and universally V. Lit. Jacob. Marc. Petri. Aethiop Mosar Christian apud Ind. Clem. Constit cum multis aliis used at this time but somewhat more largely and with a little inconsiderable difference for thus they said of old before thee do stand praising and worshipping thee numberless Hosts of Angels Arch-angels Thrones Dominions Principalities and Powers the Cherubim and the six-winged Scraphim with two wings covering their feet and with two wings covering their faces and with two wings flying and crying continually and incessantly with thousands and thousands of Arch-angels and with myriads and myriads of Angels Holy holy holy Lord God of
Sabaoth Heaven and Earth are full of thy glory Blessed be thou unto all Ages world without End Amen In like manner the Prayer of Consecration which comes next is very agreeablee to that Form which was of most ancient usage The Prayer of Consecration only it is shorter than that old affectionate and devout Prayer wherein they commemorated the wonderful love of God and Christ to an undone world and made mention of his Humility Incarnation Birth Life Miracles Passion Death and Burial then thanked God for the Redemption of the World by these methods of Love and Wisdome then proceeded to the History of this Sacraments Institution using the same words as we do who in the same night that he was betray'd took Bread c. and likewise the Cup saying c. and at last prayed unto the Father of Lights that he would look favourably upon the Elements and send his holy Spirit to Const lib. 8. sanctifie them so that whosoever did partake thereof might be confirmed in Religion and receive remission of sins and be filled with the holy Ghost These things done and all having received they proceeded Post Communion even as we do to a Prayer of Thanksgiving which as we find it in the Book of Constitutions did so resemble for the most part of it that second Prayer after the Communion prescribed in our Liturgy as if it were none other than a Copy and Translation of it After that they used that Angelical Hymn Glory to God on High c. concerning which I cannot but observe the Conjecture of the Learned Dr. Hammond that it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hymn View of the Direct in Philopat which Lucian the Heathen Scoffer pointed to when speaking in the person of Triephon who represents the Christian he saith let those words alone beginning your prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Father and adding in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that famous Ode or Hymn full of Synonymous and repeated words The Doctor concieves that by the former is intended the Pater Noster with which both now and anciently the Communion-Service was begun and that by the latter is meant that Hymn of ours Glory be to God on high we praise thee we bless thee with which that Service ends having nothing but the Benediction after it which being so powerful and importunate repetition of O Lord God Heavenly King and O Lord God Lamb of God c. is most properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion that it was used in among the Heathen Writers Now if this opinion of Dr. Hammonds be right we have a most pregnant account of the Antiquity of this Hymn because Lucian lived about S. John the Evangelists time but however we find it in Clements Constitutions I have insisted the longer and the more particularly upon the Antiquity of our Service-book to satisfie the World that it was not taken out of the Roman mint neither is a late invention without good Authority and Precedent but that it hath the practice of the Old Apostolical Churches and times to warrant and patronize it however it is new slighted and hated by a sort of people among us who either cannot or will not distinguish between an invaluable Jewel and the dry harsh husk of a sorry Barley-corn I shall conclude this whole matter with that known story of Arch-Bishop Cranmer in the reign of Queen Mary how he offered the Queen if he might be permitted to take unto him Peter Martyr and four or five more to prove that the Communion-office set Foxes's Martyrol Anno 1554 in his purgation out by King Edward the sixth was conformable to that which Christ commanded and which the Apostles and Primitive Church used many years And that the whole Order of Divine Service then used by the Church of England was the same meaning in effect and substance that had been used in the Catholick Church for fifteen hundred years past By what has been said hitherto it doth appear that the Zealous Prelate spake not without good Reason But the Challenge would not be accepted because the Learned sorts of Papists knew that the thing could be made out And though some ignorant and some malicious men among our selves have been pleased to say that our Liturgy was taken out of the Mass-Book yet the most judicious and most unprejudiced Protestants have looked upon it to be as in Truth it is a most strong Bullwark and Fence against Popery And indeed the Papists themselves know it to be so and therefore upon the restoring of Popery in Queen Maries time they did with all haste and fury throw our Excellent Liturgy and the wise Compilers of it into the Fire and surely none but Mad men and Fools would have served their friends so The Antiquity of our Rites Customes and Vsages comes to be confidered in the next place And truely there are some Ecclesiastical Observations which we meet with in the most Ancient Writers of the Greek and Latine Churches of whose Birth and Original I believe the Learnedst men in Christendom cannot shew us the particular time by the help of their best readings nor can they who dislike them shew us when they came first into the Church 1. The first is the use of the Cross especially at the time of Baptism Of the Cross Mercerus Vticensis in his additions to the Hieroglyphicks of Orus Apollo tells us that the Cross among the old Aegyptians was an Emblem of the Life to come What their reason was I Eccl. Hist lib. 11. c. 29. am not to enquire But Ruffinus relates the same thing and moreover tells us that the Aegyptians and especially their Priests who understood their Mysteries best the more willingly embraced the Christian Religion for the Cross sake calling to mind its ancient signification The Ancient Christians though they Min. Fel. never worshipped the Cross yet they used the sign of it as an outward badge of their Profession and all that were received into the Church received this sign upon their foreheads in token that they were not ashamed of a Crucified Saviour 'T is recorded of the Gnosticks those first Hereticks who denied the reality of Christs Incarnation and Passion that they branded their Proselytes with an hot Iron in the upper part of their right ear Iren. lib. 1. and some conjecture that S. Paul restected upon that custome of theirs where he saith that they had Consciences seared with an hot Iron meaning as well as their ears But in all probability this custome was taken up in opposition to the true Christians 1 Tim. 4. 2. who were marked with the sign of the Cross upon their foreheads S. Basil I am sure reckons it in the first place among S. Basil de Spiritu Sanctu c. 27. the Ecclesiastical Constitutions which were derived by Tradition from the holy Apostles and indeed the use of the Cross was so ancient and so