the one hand many Bishops besides the first Twelve were called Apostles so Timothy Titus V. Bovii Scholia in constit Apost And Dr. Hammonds Praef. to St. James Clement and abundance more had the Title given them which is the ground of that conjecture of Albaspinaeus and others that the Canones Constitutiones Apostolorum were the Canons and Constitutions virorum Apostolicorum or of these Secundary Apostles so on the other hand the Primary or Twelve Apostles were looked upon to have been Bishops I am sure when St. Peter moved that one should be chosen to succeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1. 20. in the Apostolate of Judas he look'd upon it as a Succession into his Bishoprick or Episcopal Office that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the part of Apostleship which each of the Twelve had namely a Function and Power Episcopal And accordingly were the Epiph. lib. 1. cont Carpocr Ancients wont to style the Apostles Bishops So Epiphanius saith of Peter and Paul that they were Apostles in respect of their Mission and Bishops in respect of their charge And St. Cyprian bids Deacons to remember that our Lord chose Apostles Cypr. ep 65. ad Rogatianum id est Episcopos Praepositos that is Bishops and Governours and tells them moreover that the Apostles ordained Deacons to be Ministers to the Church and to them in the discharge of their Episcopal Office Episcopatûs sui Ecclesiae ministros And St. Austin is positive that when our Lord laid his hands Quaest in vet Nov. Test q. 97. upon the Apostles ordinavit eos Episcopos he ordained them Bishops Besides many more Testimonies to this purpose which are ready at hand and which yet I omit because this was evidently the Sence of the Ancients because they frequently affirm that Bishops are the Apostles successors that they hold their Place and are of their Degree and come after them in their Office and Function and the like which they would not have said had they not judged the Apostles themselves to have been I mean in their ordinary capacity no more and no less than Bishops 2. Which thing had it been well heeded might have prevented some Learned Tracts which have been written against the Divine Right of Episcopacy For to determin that Christ ordained not Episcopacy seemeth to me to be an Affirmation that He ordained not Apostles for they were invested with that Episcopal power which God be blessed hath continued in the Church hitherto notwithstanding all the gainsayings of Core Now this consideration leadeth us on to the next viz. That as the Apostles received this power themselves so it is proveable out of their Writings that they imparted it to others and invested them with their Apostolick or Episcopal Authority To shew this I shall make choice of three special Instances and they are these 1. First though the Scripture doth not expresly totidem verbis tell us that St. James was Bishop of V. Grot. in ep Ja. Jerusalem yet that he was so we are as certain as the most Ancient Records can make us And indeed St. Luke in his History of the Apostles Acts doth yield us such fair probabilities of this thing that the Testimonies of succeeding times seem to be unquestionably True For in Act. 21. 18. we read that when St. Paul was returned from his Circuit to Jerusalem the next day he and his company went in unto James and all the Elders were present Now certainly James would not have been named distinctly and by himself had he not had a preheminence over the College of Elders that were assembled with him St. Luke singles him out as the Person to whom St. Paul did after a particular manner address himself though all the Elders were there present yet they went in unto James intimating plainly that he was the President over that venerable Society And to confirm this it is likewise observable what is related of this St. James at the famous Convention at Jerusalem Act. 15. The occasion of that Synod was a Controversie about the Necessity and Use of Circumcision and great disputes there were about it at the Council But at last when Peter and the rest had given their Opinions of the matter St. James determins it and puts an end to the debate by his decisive Sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I determine Judge and give Sentence saith he vers 19. and in his Judgement and Determination all did acquiesce This is a plain Argument that St. James was then Bishop of Jerusalem For otherwise why did St. Paul so particularly apply himself to St. James and why did the other Apostles and even Peter himself rest in the Determination of St. James Nay why should St. James take upon him to decide the Controversie For it is certain that this James was not one of the Twelve Apostles All do agree that he had been a Disciple and some think he was our Lords Cousin others do conceive that he was our Lords Brother in Law the Son of Joseph by his former Wife He is called by way of distinction James the Just And if he was not Bishop of Jerusalem how is it imaginable Euseb l. 2. c. 1. that he should have had at those meetings of the Apostles such Eminence Precedency and Authority The Truth is Eusebius tells that the Apostles declined the Honour of being in the Chair and See of Jerusalem and gave it unto this James as for other Reasons so for this Because he was our Saviours near Relation and so he took the Government of the Church with the Apostles saith Eusebius which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some do understand as if he was only taken into the number of the Apostles having been a bare Disciple before but this is a palpable mistake touching the sence of Eusebius for saith he this James the Just was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop of Jerusalem and a World of Testimonies more there are to confirm it Secondly my next instance is in Timothy who was ordained by St. Paul himself the Presbytery concurring as Approvers of his Ordination That he was an Apostolical Prelate we have the Joint Testimonies of all the Primitive Authors which speak of him some affirming him to have been Metropolitan of Asia and all confessing him to have been Bishop of Ephesus Out of those two Epistles which St. Paul sent him it appears that he himself constituted and sixt him at Ephesus requiring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide and settle there 1 Tim. 1. 3. Ephesus was the place of his Residence unless happily the necessities of the Church did oblige him to consult St. Paul for himself was young or the necessities of St. Paul required his attendance for he was his Convert 2. We find that he was to restrain Preachers within the boundaries of c. 1. 3. Truth and to charge some that they should teach no other c. 2. 1. 2. 10. 11. Doctrine He was
seemeth to be as groundless an Assertion as the former For the Devisor of that Custom was either an Heretic or a Catholic First then suppose he was a known deceiver suppose he had fair opportunities of going into all parts and great ability of speaking all Languages and a strong design of corrupting the Simplicity of Religion yet it is impossible that so many wise and watchful Fathers of the Church could sleep all that time and suffer every Province and Countrey to be overrun with Superstition and Innovation in a trice Consider seriously but this one following Instance Montanus was a very early Impostor for Tertullian at last became a Proselyte to his Party This man pretended to have been inspired and profess'd greater Sanctity of Life than other men insomuch that his Adherents called all sober and regular Christians by the name of Psychici that is Animal or Carnal Gospellers He condemned all second Marriages and would have a Euseb Eccles Hist lib. 3. enacted Laws of Fasting and endeavoured to introduce a Custom of observing more Lents than one b Hieron Epist ad Marcel in a year The Christians at that time were very severe in their times and manner of Abstinence and were ready enough to comply with any usual though never so austere kinds of Discipline But yet when Montanus went about to impose upon them his attempting an Innovation gave such an Alarm to the Bishops that the Church rose up against him as one man and condemn'd him for an Heretic though if Tertullian c Non quòd aliquam fidei aut spei regulam evertant scil Montanus Maximilla sed quòd planè doceant saepiùs jejunare quà m nubere Tert. adv Psychicos may be believed he did not Innovate in any matters pertaining unto the Faith Now when we consider this single Instance can we be so unreasonable as to imagin that a Government which was set up every where was a new-fangled device Or that a Discipline which was received every where was a private Invention and of a Seducer too Or that Forms and Rituals which were used every where were Brats begotten by some doating Head and superstitious Brain and then thrown into the Bosom and forc'd into the Embraces of every Church in the World 2. Well to mend the matter a little suppose this Author of these Customs to have been a Person of Note and Eminence in the Church yet we are much mistaken if we think that the Governours of the Church were such tame easie and flexible men as to receive and admit of new Customs upon the Recommendation of a single or private Person though of unquestionable Integrity for they refus'd Offers made them by whole Churches For instance The difference about the keeping of Easter is as famous as it was old The Churches of Asia observed it on the day of the Jews Passover on whatsoever day of the week that happened The Western Churches observed upon the day when our Lord rose from the dead This Variety of Observation was from the beginning if there be any truth in Ecclesiastical History and in a little time it begat a Controversie first between two Bishops Anicetus of Rome and Polycarpus of Smyrna S. John's Disciple The matter was debated between them but neither could Polycarpus persuade Anicetus to recede from his Custom nor could Anicetus persuade Polycarpus to recede from his So they parted good Friends Almost thirty years after this Controversie Euseb Eccles Hist l. 5. c. 23 24. was revived between whole Churches in the time of Polycrates Bishop of Ephesus and Victor of Rome Several Provincial Synods were summoned to consider of the matter and on each hand Tradition was urged The Western Churches insisted upon a Tradition which they had received from some of the Apostles the Churches of Asia pleaded a Tradition which they had received from S. John who 't is likely recommended that Custom to them to gratifie the Jews And perhaps the Plea on both sides was good But so stiff they were on each hand that no Arguments could prevail with either Party to relinquish their old Custom and to take up the other so that Victor in a great heat would have cut off tot tantas Ecclesias Dei so many and such eminent Churches of God from his Communion had not the great Prelate of Lyons Irenaeus stood in the gap and reprehended Victor for his rashness Now he that shall seriously consider this story with all its Circumstances cannot with reason believe that the Ancient Churches were easie to be impos'd upon or to be corrupted with Superstition when they stood out so resolutely against an innocent Tradition Much less is it credible that a few Persons though of Repute and Dignity could possibly leven all Churches in Christendom with their private Inventions And therefore when we consider how all Churches of old did conspire as in the same Faith so in the same Government in the same Ministrations and generally in the same Rites too and those now in use with us here we must needs be startled in our thoughts and be posed to conceive how these things could arise all at once of themselves without any hand like so many Mushromes that start out of the Earth in a Night or how they could be disseminated by any Private hand Rather it seemeth reasonable to impute them to the Special Providence of God and to the Institution of the first Ministers of Religion who probably did recommend these usages as things useful or convenient though they did not Ordain or Impose them as things simply and universally Necessary I do not pretend peremptorily to derive all our Customes from Apostolical Practice although there are such fair evidences of the Antiquity of many of them that we might strongly argue that point if the Ancient Christians may be allowed what is allowed Jews and Heathens to be good Witnesses of matters of Fact But my purpose is to prove that our present Establishments in the Church of England are of a very Venerable date and for that Reason to contend that they ought not to give place to Novelties as if they were of no moment or to be kick'd down as if they are Despicable So that if better Arguments may be setch'd from Antiquity on their behalf than can be brought against them I have obtained my Ends and in order to that I urge the General as well as Ancient usage of them For certainly one Church ought to have regard to the Constitutions of other and especially the Ancient Catholick Churches or else St. Paul's Argument is trifling in 1 Cor. 11. 16. where condemning the covering of Mens Heads and the uncovering of Womens in Religious Assemblies he confronts the Practice by urging the custom observed in all Places besides Corinth We have no such custom neither the Churches of God And in St. Paul's Judgment that was enough to determine the Controversie Two things may be objected against what hath been spoken First That
making or ordaining Bishops c. ancient Authors that from the Apostles time there have been these Orders of Ministers in Christs Church Bishops Priests and Deacons And in that our Church mentioneth the reading of Holy Scripture it is clear that in her account she taketh in the very times of the Apostles and meaneth that from the Scripture it may be proved that Episcopacy was erected while the Apostles were living Which shall give me warrant to take one step more backward from the Age next to the Apostles to the Apostolical Age it self and to affirm that even then there was such a Sacred Order of men as we now call properly strictly and by way of eminence and distinction Bishops Now that we meet with the Name frequently in our Translation and oftner in the Original is altogether out of doubt The grand Question is about the thing whether in those days the Office Power and Order of a Bishop was distinct from and in any respect superiour unto the Office Power and Order of a Presbyter And though the Sence and Practice of the succeeding Age be enough to make us morally certain that it was so because it cannot be reasonably suppos'd that men so harassed by Persecution so zealous for Truth and Honesty and so careful to observe the Apostles orders even in the least things could or would conspire together to make an universal defection from so main a part of Christianity as the Government of the Church is yet setting aside that consideration to me it seemeth obvious and certain that Christ the great Bishop of our Souls erected an Episcopal Power and that the Apostles continued and propagated it I mean still a Power above that belonging to Presbyters This I shall endeavour briefly to shew 1. By making good the Affirmative and then Secondly By clearing up those difficulties which are usually brought from Scripture to prove the Negative 1. For probation of Episcopacy we begin with the Ordination of the Twelve Apostles which evidently differ'd from the Mission of the Seventy two Disciples in whom 't is conceived that the Office and Power of Presbyters was founded Now the Twelve Apostles were indeed Bishops though they were not clenched to any particular Sees and Chairs which the necessities of those times would not give way to For the clearing of this it is observable that the Mission of the Twelve Apostles as to their own Persons was extraordinary and that which none could pretend to in following Ages because they were sent immediately by Christ himself and had a common jurisdiction and care over all the Churches that should be and were endowed with a Power of working Miracles to confirm the Truth of their Doctrin But then their Authority and Charge as to their Function was an ordinary and standing Power that was not to dye with them nor to cease as Miracles did after a little interval but such as was to be transmitted to others from time to time and so to continue to the Worlds end Now if it doth appear First that the Twelve had a Superiour power over Presbyters Secondly that this Power was to be imparted and communicated to their Successors for ever Thirdly that this was no other than the Ordinary Episcopal Power Then this will suffice to shew that the Twelve Apostles were truly and indeed Bishops in their ordinary capacity and consequently that Episcopal Power was erected in their Time First then That the Twelve Apostles had a Superior power over Presbyters appeareth not only from the Extent of their Commission which compared with that given to the Seventy two Disciples was much larger for as the Father sent Joh. 20. 21. Christ so Christ sent them with full power to Teach and Govern the Church according to God's Will and to ordain Successors and in all respects to execute that power which he was invested with and had delegated unto them but moreover it is clear from the Exercise of this their Authority for they ordained Deacons Act. 6. They Ordained Matthias and took Act. 1. him into the number of Apostles who before was one of the Seventy two as Eusebius tells us twice they made Decrees Euseb lib. 2. c. 1. and sent them abroad to be observed in all Churches Act. 16. They had power of Censure and Jurisdiction every single Apostle had over inferiour Presbyters for St. John threatned ambitious Diotrephes that when he came he would remember his deeds meaning that he would correct him with the Rod of 3 Joh. his Apostolical Power And so were Hymenâ—us and Alexander delivered unto Satan by St. Paul after that he was ordained an Apostle This is enough to shew the Superiority of the Apostles 1 Tim. 1. 20. power 2. Again This power of theirs was no Temporary thing that was to vanish with their breath but that which was to be communicated to others to be transmitted unto Posterity and to hold as long as there should be need of it that is as long as the World should hold For so the promise of Christ runs Lo I am with you always even unto the end of Matt. 28. 20. the World Here our Lord did engage not to be with their Persons alone for they were to dye within a short time but to be with their Successors too that is to assist their Function for ever And truly had not Christ assisted it marvellously it would have fallen e're now since it hath been so lustily beav'd at especially in these last Ages 'T is plain that our Saviour intended that the Apostles power should continue to the Worlds end I mean their Ordinary power which was for the Regiment of the Church For their Extraordinary power of speaking all Languages and working Miracles which was for the Planting of the Church was not to last long but to cease after a while So that it was their ordinary and standing power to Administer Sacraments to Preach to Govern to Ordain and to exercise the power of the Keys this was that which was to hold to be delivered and banded down from Generation to Generation Now if there be any truth in that Promise of Christ this Apostolic Power and Office doth last and still continue and is even at this hour in the World 3. Thirdly then this Power we speak of is really that which we now call Episcopacy The Apostles Function is part of it in Deacons more of it in Presbyters and all of it in Bishops there the whole Ordinary power centers and is united The Twelve were called as their immediate Successors were many times also called Apostles in respect of their Mission and Authority from Christ but in respect of their Office and Inspection over Christ's Church they were indeed Bishops They were the first possessors of Episcopacy and the Bishops now are their Successors to the Apostolate 'T is plain that they themselves and the Church following them understood them to be no more than Bishops in their ordinary capacity For as on
still retained and defended in the Church of England is undoubtedly the old and the good way The truth is Aerius was the first man that ever durst affirm that a Bishop is not above a Presbyter in Power Order and Authority but he was counted a mad man for his pains and was ranked by the Church in the black Catalogue of Hereticks not onely for his Separation from the Catholick Bishops nor onely for his condemning of Catholick Customs nor onely for embracing the Heretical Sentiments of Arius but also for affirming that Presbyters were of equal power and authority with Bishops And yet I much question whether he spake his free opinion or onely said so out of envy and spight to Eustathius For Aerius would fain have been a Bishop himself but Eustathius stood in his way and for that reason he grew sullen dogged and envious and such men commonly vend some new opinion to be revenged for their disappointments and so did he this because he had not Merits enough to advance himself from a Presbyter to a Bishop he had it seems impudence enough to degrade a Bishop into a Presbyter I will not make any untoward Reflections upon those Disciples of Aerius who in these our days have greatly wounded Christianity by the same groundless and singular but confident Assertion Yet I think 't is no uncharitableness to wish for the Peace and Interest of Christendom that their tallons were well pared who are not content to scratch and deface the Walls of the Church unless they undermine the very pillars of it too those ancient and strong Pillars upon which the Church hath rested and by which Religion has been upheld even from the beginning 2. Having said thus much touching the Antiquity of our form of Government I proceed now to that which is another most material part of our Establishments that is the form of our Service-book or Liturgy Concerning which I will be bold to affirm and be bound to maintain against all parties whatsoever that whosoever doth either deprave or dis-esteem it must of necessity be either a very Ignorant or a very naughty person Very Ignorant if he doth not see that our Service is so correspondent to that of the Ancient Churches that no Church in Christendom this day can shew a more lively Monument of Antiquity than our Common-Prayer Book But a very naughty person if seeing and knowing this he doth presume yet to condemn it because he cannot in this respect condemn the Church of England but he must likewise condem all the Old Churches in the World which whether it be not an Argument of an Vnchristian and naughty Spirit I leave to all moderate men to Judge I am apt to hope that those calumnies and reproaches which our Liturgy hath been laden with have been occasioned by mens Ignorance of its excellencies And therefore to prevent those aspersions for the future if it be possible I shall endeavour to shew First the Antiquity of set forms of publick Prayer in general Secondly then the Antiquity of our English Liturgy in particular And when these two things be made to appear I hope the Church of England will be acquitted in this respect as following the Old way of serving God 1. Touching the Ancient use of set Forms of publick Prayer in general three things are proveable for the satisfaction of all Modest and Ingenuous People 1. That set Forms of Divine Service were used among the Ancient Jews 2. That set Forms of Divine Service were used also among the Primitive Christians 3. That after our blessed Lords Ascention in that interval between the Burial of the Synagogue and the setling of the Christian Church set Forms of Divine Service were allowed also even by the Holy Apostles These three Heads I shall insist on the more largely and particularly because they may serve to inform and satisfie many even prejudiced persons who have not searched into the bottom of things but have contented themselves with many superficial not to say groundless and impertinent Notions 1. First then it is manifest that the whole Body of Divine Service among the Jews did consist of several Prescript and set Forms At their Temple though a great part of their Service was Ceremonial and Typical consisting of divers kinds of Sacrifices and offerings which in the fulness of time were to be done away yet this was attended with Moral and Spiritual Services consisting of Praises and Prayers which were to continue for ever For the Levites whose office it was to stand every morning to thank and praise the Lord and likewise at the Evening were wont to perform their parts as with a world of 1 Chron. 23. 30. solemnity so also with Hymns and Songs that were composed and set to their hands Most of these were Psalms endicted by David some were framed by Asaph and other Prophets and all were put together into a Book out of which the Levites were appointed in the Name of the Congregation to worship and praise God in one of the outward Courts of the Temple while the Sacrifices were offering by the Priest within Hence it is that we find many Psalms directed to the chief Musitian for Tunes to be set unto them that the Sons of Jeduthun Korah and other Levites in their courses might sing them in Consort with wind Instruments and stringed Instruments of which there were divers kinds as Flutes Cornets Trumpets Cymbals Harps Psalteries c. according to the commandment of the Lord by his Prophets 2 Chron. 29. 25. And hence it is too that we find some Psalms framed on purpose to be used on some special occasion as particularly the 92 Psalm entituled a Song for the Sabbath day which was intended questionless to be sung solemnly on the Sabbath in memory of Gods rest upon that day and to give him thanks for his wonderful works of Creation and Providence And Lastly hence it is that the fifteen Psalms immediately following the Hundred and Ninetenth are called Psalms of Degrees or steps because the Levites were wont to sing them upon the fifteen Stairs upon each Stair one which were between the womens and the mens Court. Briefly we find it said expresly of King Hezikiah that he commanded the Levites to sing praises unto the Lord with the words of David and of Asaph the Seer 2 Chron. 29. 30. So that it seemeth to be without question that all Acts of Divine Worship done by the Levites were performed in Prescript and set forms And let me add touching the People of Israel that when they presented their first fruits at the Sanctuary the offerer was to make an humble acknowledgement of Gods mercy to him and to the whole Nation in a set Form of words Deut. 26. 5. Thou shalt speak and say these words a Syrian ready to perish was my Father and so on to the Tenth Verse inclusively And at the end of their Tithing every man of them was to say these words before the Lord I have
praise thee we sing unto thee we bless thee we glorifie thee we worship thee through our Great High-Priest thee the very true God the unbegotten inaccessible Being for thy great glory O Lord heavenly King God the Father Almighty O Lord God the Father of Christ that spotless Lamb that taketh away the sin of the World receive our prayer thou that sittest upon the Cherubims For thou only art holy thou only O Jesus art the Lord the anointed of God our King to whom be Glory Honor and Worship ascribed This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning Prayer or Hymn so called in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitutions and 't was usual at the close of the holy Sacrament And if it was not this Hymn which Pliny mean't some other of the like nature it was which he pointed to And so from all these Testimonies put together I do conclude that in the Apostles days there were certain set Forms of praise which was one main part of the ordinary Service then in their peculiar and select Assemblies 2 As touching Prayers which made up the other part of Gods Worship S. Paul saith to Timothy 1 Tim. 2. 1 2. I exhort that first of all Supplications Prayers Intercessions and giving of Thanks be made for all men for Kings and for all that are in authority c. 1. Here it is clear that the Apostle doth enumerate several sorts kinds and parts of devotion making a plain distinction and difference between supplications against all evil things and Prayers for all good things and Intercessions for others as well for themselves and Tanksgivings for mercies already received There is no doubt but he meaneth several distinct offices unless we be so impudent as to affirm that S. Paul heaped up many words to no purpose 2. It is clear that he required that these several offices should be observed these distinct Acts of Devotion should be performed in the Christian Church and to shew the necessity of it the Apostle exhorteth Timothy to take care of it first of all 3. It is as clear that the whole Church of Christ hath conceived and taken for granted in all Ages that the Apostle in this place did intend to fix a certain Rule of Devotion and did order a Platform and Model to be observed in all publick Services and especially at the Celebration of the holy Communion Indeed the words of S. Paul do not force us to believe that he required Prayers to be composed and digested into a certain Form although that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear that sense but yet the Judgement of the Church was that the Apostle did design and intend to have a standing Rule and Model of Devotion set up S. Chrysostome puts the Question what doth the Apostle mean when he saith I exhort that first of all supplications prayers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that excellent and Ancient Father S. Paul meaneth that this must be done in our daily services and this saith he we do daily both at Morning and S Chrysost in 1 Tim. 2. 1. Evening Service such Supplications Prayers Intercessions and Thanksgivings they had prescribed and fixt and in using them they did conceive that they answered the Apostles design and did according to his Order Directions and Appointment To the same purpose S. Ambrose upon Haec Regula Ecclesiastica est tradita a Magistro Gintilium qua utuntur sacerdotes nostri ut pro omnibus supplicent c. Ambros Comment the place saith This is an Ecclesiastical Law delivered by the Doctor of the Gentiles and observed by our Priests to pray for all men and particuarly for Kings c. Questionless the good man conceived that the Church was obliged by virtue of this Apostolical precept to use some constant Forms of Prayer for all men in general and especially for such as were in Authority And though this was done frequently in the time of Publick Service for fear they should fall short of their duty yet S. Austin was of opinion that S. Paul In hujus Sacramenti Sanctificatione distributionis preparatione existimo Apostolum jussisse proprie fieri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Orationes S. Aug. ep 59. ad Paulin. Sol. q. 5. had an eye chiefly to the time when the Blessed Sacrament was celebrated and that then these charitable Prayers were commanded to be made as in their proper and fit place And to confirm S. Austins opinion I observe of the Church of England that though Prayers for all men and for Kings be directed by her to be made in several places of her Liturgy yet in the prayer for the whole Church before the Communion particular mention is made of this command of the Apostles as if in her judgement S. Paul required such Prayers to be used at that time chiefly In a word the manifest agreement of all Liturgies in this particular and the constant uniform and universal practise of all Christians from the beginning all along using certain Forms of Supplication Prayer Intercession and Thanksgiving for all men and for Kings especially and that too in the Communion-office is a loud and clear argument to me that they conceived this their practice to have been according to the Apostles order and those their Forms to have been according to the Apostles mind And hence I conclude that either the whole Catholick Church hath not yet understood St. Pauls sense but has been clearly mistaken in his meaning which I hope will never be granted or else that that carries much truth in it which Durantus Cites out of Haymo viz. that the Blessed Apostle Durant de Rit Eccl. lib. 2. c. 33. directing his words to Timothy did in and by him deliver unto all Bishops and Presbyters and to every Church a Form how they should celebrate the Sacrament and pray for all men which Form or Model the whole Church doth observe From all which the least that we can gather is that certain Forms of Divine service were allowed and approved of even in the Apostles time But to speak freely it seems very probable that the holy Apostles did in their ordinary Ministrations observe Forms of Prayer themselves notwithstanding those extroardinary assistances of the Spirit which they were blest with I do not say that they Prayed by Book as they did in following Ages Nor do I mean that they tied themselves to words as they did when the miraculous Gifts of the holy Ghost ceased but this I do affirm as highly probable that the Apostles used a certain Form or Method and that the matter and substance of their ordinary services was for the most part the same My reasons are these three chiefly 1. Because St. Paul advised Timothy who was gifted as well as others 1 Tim. 4. 14. to a fixt Rule Model and Form of Publick Devotion which advice it is not likely that he would have given unto him had not he himself and his
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-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
of Toledo and in Cassians time which was above twelve hundred years ago is as certain The only question is about the time when it was first appointed and commonly it has been said that the Fathers of the Nicene Council ordered it which yet was about the year three hundred twenty five But Questionless the use of it is much Elder For the Arrians corrupted and altered it saying Glory be to the Father by the Son in the Holy Ghost But had it been an Hymn newly appointed at Nice instead of altering they would have utterly rejected it But the Hymn was in use long before for we find it in Clemens Alexandrinus who lived about Anno 190. And 't is likely that 't was derived from an higher Fountain though Clem. Alex. Poedag that 's high enough and if the three hundred and eighteen Fathers at Nice ordered a constant use of it at the end of every Psalm and in other parts of Liturgy to secure Religion from the poyson of the old Arrians methinks it should be as Religiously observed now to secure our Faith from the poyson of Socinians Quakers and other Modern and Blasphemous impugners of the Doctrine of the ever Blessed and most Glorious Trinity It has been likewise an old and general custome at the opening of the Service and before the set repetitions of Davids Psalms to sing some Hymn which was called the Introit or The Introit Entrance Hymn The reason of the Appellation is given by Rhenanus in his Notes upon Tertullian as he is Cited by Durantus Durant de rit lib. 2. cap. 11. because it was sung while people were entring into the Church and before the Congregation was quite full And Rhenanus saith that it was a Psalm of David In the book concerning the order of the Musarabe 't is said that Judica me Deus did follow the Confession I suppose the twenty sixth Psalm is there meant But our Church useth the ninety fifth as being a solomn Invitation to stir up mens Devotion and to inflame their zeal and to prepare their hearts for the due performance of the rest of the Service and for that reason was intended by the Psalmist for Publick Assemblies And in this matter the Church of England followeth the steps of Pious Antiquity For Cassander speaking of the order of Cassand Liturgic c. 7. S. Chrysostomes Liturgy tells us that about the beginning of the Service the Readers did say or sing that Psalm Entituled Venite exultemus And by what we find in the Ritual of Jacobus Goar it is evident that this Psalm was generally used throughout the Eastern Churches Consequent to this are the Psalms of David A Book never to be used enough because it containeth the marrow and flour of holy Scripture and is the Repository of Devotion The Psalms and Lessons Therefore it made up a great part of the Jewish Liturgy as it doth of ours and all Christians in all Ages have had this admirable Exercise in such esteem that the Service of God was never performed without it St. Paul and S. James mention it as an excellent piece of Divine Service in their times and by all Records of Antiquity in following Ages we find that Christians were wonderfully zealous in this point that they were wont for the most part to sing them that they spent much time in this Divine and Heavenly exercise and that they Sang not some ends and shreds but whole Psalms and a great portion of the Psalter at a time insomuch that Lucian that old Scoffer at Christ and Christianity jeered the Church for spending a great part of the night in singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Hymns or Psalms For St. Basil tells us that they did rise to it very early and very long before day and having made solemn Confession of their sins they did rise from prayer and fall as we do especially in Cathedral and Collegiate Luc. in Philop Basil ep 63. Precibus subinde intersertis noctem superant Id. ibid. Laod. Concil Can. 17. Churches to the singing of Psalms and so spent the remaining part of the night The truth is so intent and earnest they were upon this matter that to make it the less tiresome they did insert Prayers between whiles yea and read some Chapters and Lessons out of the Scriptures and then fall to singing again So it was appointed by the Laodicean Council that between the Psalms there should be Lessons read for which Balsamon and Aristenus give this Constit lib. 2. Cap. 57. reason least people should be tired with continued Singings And before that Council we find it prescribed in the Apostles Constitutions that two Lessons should be read out of the old Testament and then that they should sing again and then other portions of Scripture out of the New Testament likewise And correspondent to this is the usage of the Church of England interlacing Hymns and chiefly some Psalms of David between Lesson and Lesson Of which Hymns the Te Deum is the first which is certainly The Hymns as old as St. Ambrose and some have confidently told us that assoon as that great Luminary of the Church S. Austin had been baptized by S. Ambrose both of them did in a Divine Rapture break forth into this Form of Praise The truth of the story must depend upon the Credit of its Authours But this is plain that ever since it has been used by the whole Vniversal Church and when I consider its admirable strain and other excellencies I am apt to think that the Spirit of God moved upon the face of those Waters where it was conceived The Song of the three Children commonly called the Benedicite is but a larger Edition of the one hundred forty eigth Psalm and was framed in imitation of the style of Psalm 136. And that it was used above a thousand years ago by the whole Catholick Church all over the World we have the Can. 13. whole Council of Toledo to bear us witness besides other single Testimonies of the use of it in the first Ages of Christianity The rest of our Hymns are all of Divine composure and as old as our Saviours time And why they may not be Sung being parts of Scripture as well as other Psalms and Hymns passeth my skill to know For if they whom S. Apol. 15. 3. John saw in Heaven did sing the Song of Moses what hinders but we on Earth may sing the Song of the Holy Virgin or the Song of Zachany or the Song of Simeon Certainly we cannot follow a better Pattern than what was shewed on the Mount Our Service concludes as it did of old both in the Jewish and Christian Church with several Prayers And though The Prayers these Prayers are not to be found in any Ancient Liturgies in so many express words except that excellent Prayer of S. Chrysostome yet the substance and matter of them is to be found in all For nothing is
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-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
made up of converted Gentiles Now over each of these Churches there did preside a Bishop with his Deacons so that frequently you shall find in Church-History two several Bishops in one City 2. Secondly that these and the Neighbouring Bishops were wont to convene and meet together to consult concerning the ordering and management of Ecclesiastical Matters 3. And thirdly that the necessities and condition of places were such in the beginning that all Churches were not so compleatly and perfectly modelled at the first as they were in process of time For as Churches were greater or less in proportion so were Church-Officers more or fewer in number Where the multitude of Christians was not great there a Bishop and his Deacon were enough to discharge the work of the Ministry where the numbers of Christians did increase there Presbyters were appointed to assist the Bishop and to act under him and where an Apostle thought good not to fix any Bishop but to hold the Government of a Church immediately in his own hands there he did commonly appoint a College or Bench of Presbyters to perform Ministerial Offices as his Proxies in his absence and by his Authority derived and delegated unto them For so did St. Paul keep the Superintendency over the Church of Corinth in his own hands as their immediate and sole Bishop because he had converted them to the Faith and what the Presbyters did in excommunicating that incestuous person they did it by St. Paul's Spirit that is by 1 Cor. 5. 4. his Episcopal Authority and Power committed unto him by Christ I verily as absent in Body but present in Spirit or by my Authority have judged already concerning him saith the Apostle This Observation will give us to understand the meaning Epiph. haeres 75. of that which we collect out of Epiphanius that in one Church there were Bishops and Deacons only where the numbers of Converts were small in another there were Presbyters without any Bishops besides an Apostle where there was need of many Ministers and yet one could not be found that was so fit for the Bishoprick in others agen there were Bishops Presbyters and Deacons too where the condition of the place did require it and the worth and abilities of the Men did admit of it Now then to come to the Objection St. Paul gives Timothy an 1 Tim. 3. account of the Qualifications necessary in Bishops and this questionless was in order to their Ordination But how doth it appear that Presbyters are meant by the word Bishops Were Presbyters now to be Ordained Did the word of God Act. 19. 20. grow and prevail so mightily in the Ephesian Churches and yet no Presbyters in them Was St. Paul among them for the space of three years preaching disputing and converting so many Act. 20. 31. Multitudes to the Faith and yet ordained no Presbyters to water what he had so prosperously planted And if Presbyters were ordained were setled in the Churches of Ephesus before the Apostles departure to Macedonia what necessity was there for him to send his Son Timothy Instructions concerning the Ordination of Presbyters especially when he hoped to return unto him shortly Divines conceive that this Epistle was sent by 1 Tim. 3. 14. him soon after he departed from Ephesus and were all the Presbyters dead in that little time 'T is hardly to be believed that Presbyters were wanting but Bishops were For hitherto St. Paul had been with the Ephesians for the most part in his own person he had governed them in his own person and had exercised his Episcopal Authority in his own person But now he was gone leaving Timothy in his room he was the first Bishop that was fixt at Ephesus and the only Bishop indeed now and yet but a young Man that had need of other Bishops to concur with him and help him in his Office and considering that St. Paul was uncertain when he should see him 1 Tim. 3. 15. again there was an urgent necessity for him to write speedily to his Son that other Bishops might be ordained that other Churches might be guarded from the Gnostic Seducers as well as Ephesus it self the great Metropolis There is no necessity then for us to conceive that St. Paul in his Epistle to Timothy did mean Presbyters when he spake of Bishops but rather that he gave directions for the Ordination of those who were to be Bishops indeed to be invested with Episcopal Power and to preside over other Cities as Timothy did over Ephesus in St. Paul's own Chair Again the Apostle saluteth the Saints at Philippi with the Bishops and Deacons Phil. 1. 1. But there is no Demonstrative Reason to constrain nor probable Argument to induce us to believe that he directed his salutation to Presbyters much less that he gave them the Title of Bishops For there are several fair accounts to be given of this matter either as some conceive that there were two Bishops over two Churches in Philippi Jewish and Gentile Christians as 't was usual in other places or as others are of Opinion that the Neighbouring Bishops were now assembled at Philippi as 't was usual at other times or as others are persuaded that the Salutation is sent not to but from the Bishops and Deacons and so the words are to be read thus with a Parenthesis Paul and Timotheus the Servants of Jesus Christ to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons Grace be unto you c. But which way soever we interpret the Text we are so far from finding any Presbyters in the Salutation that there is no argument to prove that they were at all in the City whither the Salutation was sent For Epiphanius tells us that many Churches at the first were ordered by Bishops and Deacons only and then why not the Churches of Philippi also Thus their whole Argument fails them who would prove the Office and Order of Bishop and Presbyter to have been the same in the Apostles days because forsooth the Name is given to both in Scripture Though the Consequence would not be good should their grand Principle be granted yet there is no solid reason for us to grant the Principle it self And therefore I shall not stick to conclude peremptorily That the Order of Bishops both as to name and thing is so far from being either an Antichristian or an Ecclesiastical Ordinance that it was instituted by Christ himself and founded in the Apostles of Christ and by them so establish'd and continued in all the Churches of Christ that for 1500 years together no Church in the world being perfectly and rightly form'd was ever under any other sort of Government but that the Episcopal Office and Authority hath through a continual Succession of Ages been communicated transmitted and handed down to the whole Catholick Church even from the most primitive and infant times of Christianity and consequently that this way of Government