A SERMON Preached before the KING AT WHITEHALL, July 26. 1668.  
In Defence of the LITURGY of our CHURCH.  
BY RICHARD LINGARD, P.P. D.D. And Dean of Lismore.  
Published by His Majesty's special Command.  
LONDON, Printed by J. M. for John Crook, and are to be sold at his Shop in Ducklane, 1668.   
TWO CHRON. XXIX. 30. 
Moreover Hezekiah the King, and the Princes commanded the Levites to sing praise unto the Lord, with the words of David and of Asaph the Seer: and they sang praises with gladness, and they bowed their Heads and Worshipped.  
THAT the Structure of the ensuing Discourse may be advanced upon a good foundation, it may be worth our while to determine, how far the abrogation of the Jewish Religion does extend, and what are those Rites and Usages which we Christians may safely transcribe from thence, without Judaizing and endangering our Profession: This will be resolved by observing, that there was a twofold service of God among the Jews, Ceremonial, and Moral; the Ceremonial consisted in Sacrifices and Offerings, etc. and all that Digest of Mosaical Rudiments, a Law of Commandments contained in Ordinances, which Moses did particularly delineate according to the pattern in the Mount; and was to be managed only by the Sons of Aaron, and was to be confined to their Tabernacle or Temple, in the place that the Lord their God should choose; and nothing here was left to the discretion of the Church and succeeding Ages, but was to be observed most punctually as Moses had commanded, without any accession or diminution.  
Now this being Figurative and Typical, representing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things to come; and being protestations of Faith in a future Messiah, they were to expire when Christ came; and therefore the jure were canceled at Christ's Passion, being nailed to his Cross; and the whole body of them were de facto buried at the Destruction of the second Temple, never to be raised again, but to be left with Christ's Grave  in the Sepulchre; so that a recalling them out of those Ruins, a raking them out of the ashes of the Temple to observe them, would not only be dangerous, but deadly; a protestatio facto contraria, a pregnant denial of Christ's being come.  
The Moral service of God consisted in Prayers, and Praises, in Benedictions, and Vows, and Adorations, which Nature teaches every rational Creature should tender unto his Maker; and the obligation to this is immutable and perpetual, by virtue of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Hierocles speaks) that Oath of Allegiance and Fealty that Men make to God as soon as they are made.  
Now the manner of performing this among the Jews, was much distant from that of their other service, as being supposed by Moses, and to be but collected from him; and though it was darkly insinuated by him, yet (says Maimonides) Invocation and Prayer was primariae intentionis, principally intended, as being more grateful to God, Psal. 69.30, 31. I will praise the name of God with Song, and magnify him with Thanksgiving; this shall please the Lord better than a Bullock that hath Horns and Hoofs. However, it was left to the Prudence of the Church, and the Jews say, it was founded only on that general precept, to serve the Lord with all the heart, Deut. 11.13. Cultus cordis est precatio; but the number, and the form, and the time was not specified; therefore the management of this was the peculiar Province of their Prophets and Wise Men; it was their work to instruct the People, and reprove their sins, and press them to Spiritual Obedience, at such times when the People might repair to them, 2 Kings 4.22. to praise God also with Psalms and Songs, and to pray with and for the People, so Gen. 20. 7. 1 Kings 18.29, 36. 1 Sam. 12.19.23. And all this was not confined to the Temple, but was performed in their high places, the Schools of the Prophets, their Colleges and Synagogues: so that this service, having it forms and determinations, its parts and increments from Prophets and inspired persons, could not but be consonant to the divine will: thus David's introducing of Music into this service, was owned for the Commandment of the Lord by his Prophets, 2 Chron. 29.25.  
Admitting therefore this distinction of the service of the Tabernacle, and of the Synagogue; the first was entirely abolished, but the usages and customs of the second were not so destroyed or disturbed, but might remain as patterns to be assumed still, so far as they fitted the ends of Christianity. Thus when Christ introduces his own Scheme of Reformation, like a true Reformer he does not widen the breach, but reduces the differences into as small a compass as may be, and was therefore willing to retain such Rites and Observations as contradicted not his oeconomy and dispensation.  
Thus learned men do declare, that the Government of the Christian Church was modelled according to that of the Synagogue, that our practice of Excommunication does correspond with the Jewish, that our blessed Lord did elevate and adopt his Sacraments out of their Institutions; Baptism being derived from their manner of initiating Proselytes; and in the Lord's Supper, that the whole action of Christ's, was in pursuance of the Jewish Rites, is so certain, that I think no learned man at this day does doubt of it.  
So here it was not intended by Christ and his Apostles to balk their example in celebrating of praises and prayers to God; for seeing the Moral service of God is to be the constant employment of all Christians, and in the manner of it the Jewish Church is a laudable precedent, it is but reasonable for us to serve God in that way, which we are sure was once acceptable to him. And thus I come to the Text, wherein we have a Service,  
1. Imposed and commanded by Authority, Hezekiah the King, etc. commanded the Levites to sing praise.  
2. Composed and prescribed in itself; they are to sing praise, with the words of David and of Asaph the Seer. And therein consider it, 

1. As a determined form,  
2. In the manner of its administration, and this will be a competent justification of the Service of our Church;   for none ever quarrelling with the matter of it, as if it contained any thing contrary to the Christian Faith, the exception must be, 

1. That it is a set, solemn, and composed form, or,  
2. That the manner of performing it is inconvenient: therefore if any here with the Jewish Children shall say, What meaneth this Service?   what is the ground of this procedure in your holy Offices? it will be sufficiently defended to be (as S. Paul speaks, Rom. 12.1.) a rational Service, if I can demonstrate that by these measures God was worshipped among the Jews, and that the Christian Church did, and always intended to follow the Example.  
Consider then the words of David and Asaph, 1. as a form of serving God; and of this I shall give account in these ensuing Propositions.  
1. The serving God by prescribed forms of prayer and praise, hath been the constant practice of the Jews ever since they were a Church; for not to inquire into the Invocations of God in the time of Enos, and the occasional Devotions of the Patriarches,  
1. When the Jews came to be form into a Church by Moses, they had their forms. Moses was a Prophet as well as a King, and the Chair of Moses was a Chair of Doctrine as well as Government: he makes a prayer fitted for the State of the Jews in the Wilderness, Psal. 90. and a Form of Thanksgiving, Exod. 15. and a Song which he spoke in the ears of the people, Deut. 32. unto vers. 44. thus there is a form of prayer at presenting the First-fruits, Deut. 26.5. at paying the third years Tithe, Deut. 26.13, 14. for expiation of uncertain Murder, Deut. 21.7, 8. at removing and resting of the Ark, Num. 10.35, 36. There was also a precise form of benediction from which the Priests must not vary, Num. 6.23, 24. On this wise shall ye bless the people, etc. It determines the manner (say the Rabbins) as well as the words, on this wise. 

1. Standing up,  
2. In the holy Tongue,  
3. Their hands lifted up, and their fingers spread abroad,  
4. With a loud voice,  
5. Their faces towards the people,  
6. And with the Name Jehovah, if in the Sanctuary, and still with the same words without addition or alteration.   They were to have prayers also attending their Sacrifices, solemn confessions of sin over the Scape-goat for the people, and over the sin-offerings for the Priests: the high Priest was to make confession of his own sins, and another for the sins of the Priests, Leu. 16.6.21. All which were in solemn forms, to be found in the Jewish Writings, and are set down by P. Fagius on the Chal. Paraphrase.  
2. Proceed we on to the time of David, and then we find considerable improvements made in this Service, all prescribed; for he joins the moral service of God with the legal: the Levites who had had nothing to do when the Ark and the Tabernacle were now fixed at Jerusalem, were appointed by course to stand every morning and evening to thank and praise the Lord, at all  Offerings, Sabbaths, and New-Moons, and set Feasts, 1 Chro. 23.30. and 16.4. And the Sons of Asaph, and Heman, and Jeduthun were appointed to prophesy with Harps, and Psalteries, and Cymbals, and were instructed in the Songs of the Lord, 1 Chro. 25.1.6, 7. These Songs were composed by David and Asaph, and those Singers that had the Spirit of Prophecy, and they became the fixed Liturgy of the Church. So 1 Chro. 16.7. there is the first Psalm that David delivered into the hand of Asaph, and the rest were directed to the chief Musician; and though the titles of many are hard, as signifying probably the names of the Instruments or Tunes to which they were sung; yet there are that signify also the purpose of their inditing, so the Psalm for the Morning, Psal. 22. and the Sabbath, Psal. 92. and those of degrees, which, say the Rabbins, were sung on the fifteen steps that went up to the court of the Priests; and in the ordinary course, on the first day of the week was sung the Psal. 24. on the second day, Psal. 48. on the third, Psal. 82. on the fourth, Psal. 94. on the fifth, Psal. 81. on the sixth, Psal. 93. and on the seventh, the Song for the Sabbath day, Psal. 92. What was thus ordained by David, was confirmed by Solomon, 2 Chron. 7.6. and revived by Hezekiah, 2 Chron. 29.25. etc.  
3. Let us come at length to Ezra, and the second Temple, than this was likewise practised; for Ben Syrach most punctually describes the service, Ecclus. 50. and when the Foundations of the second Temple were laid, Ezra 3.10, 11. and Nehemiah 12.45, 46. they sung by course, For. his mercy endureth for ever; and the Singers kept the word of their God, according to the Commandment of David, etc. I shall add two things concerning their Prayers then; [that]  

1. The People returning from the Captivity, by conversing with strangers had broken and corrupted their Language; had therefore certain forms of Prayer devised by Ezra, and enjoined by the Sanhedrim, which then consisted of Prophets and Good Men, and were constantly to be used by the People, as preces officii necessario praestandi, and these were called the eighteen Benedictions; so styled, because their Prayers began usually with (Blessed be thou O Lord God King of the World) the three first, and the three last related to the Glory of God; the other twelve requested humano generi necessaria, good things fit for all Men: these, by all Jews are ascribed to Ezra, and it is acknowledged by our Adversaries, afterwards the number did increase; Gyamaliel adding one, and others more, till at last they are swollen up to the number of an hundred Benedictions, which are to be repeated every day by every Jew; and this is practised to this day amongst them, as Buxtorf witnesseth in his Jewish Synagogue.  
2. The People used forms of Prayer in the Temple; for that being an house of Prayer, and there being hours appointed for Prayer, there must be Prayers appointed for those hours; thus the People were Praying without at the time of Incense, Luke 1.10. vid. Rev. 8.3, 4. Now that these were common and prescribed, we are assured from the Rabbins, who are the most competent witnesses of their own Religion; for they say, that beside the repeating the Decalogue and their Philacteries, they had Prayers, particularly three, which were to be used at the time of Incense, called Emeth, Gnabodah, and Shem Shalom, because they began with those words; they are set down by Lightfoot in his Description of the Temple-service, Cap. 9   
Selden indeed from Maimonides acquaints us, that there was precatio ultronea, as well as imperata, but so qualifyed, as highly confirms our present purpose; as,  

1. Those voluntary Prayers were not to be on Sabbaths and Feasts, because the Law had provided for them, and nothing that was arbitrary was then admitted.  
2. They were not to be admitted with appointed Sacrifices; for they had set Prayers, but voluntary Sacrifices;  Offerings might have free and unprescribed Prayers.  
3. The whole Congregation might not use these arbitrary Prayers, and Maimon. gives the reason, because by the Law the whole Assembly could offer no Sacrifice but what was prescribed.  
4. This arbitrary Prayer seems not to be of present Conception, but as was the Sacrifice, so was the Prayer, prepared, though not prescribed. A Prayer is the better for being considered of, it cannot be the worse: Such was the Prodigals Prayer, he comes with a set speech, Father I have sinned against Heaven, etc. he had digested, and considered before what he should speak, and he delivers the very same words, Luke 15.18. So says God, Take with you words, and turn unto the Lord, and say, take away iniquity, receive us graciously, and so will we render the calves of our lips, Hosea 14.2.   
2. Prop. Christ himself did approve of, and conform unto the Jewish practice in this particular: sure none can imagine that he would have kept to the Jewish forms if they had been faulty; when he delivers the Doctrine of Prayer, he reprehends the Heathens for Battology, and the Pharisees of vainglory in their Prayers, but decries not their forms; he was present at the Temple, and in their Synagogues, not only at their ordinary service, but at their Sabbaths and Festivals, without any dislike: He prescribes a form of Prayer to his Disciples for their use, as well as imitation. Concerning that Prayer, observe two things,  
1. Observe that the expressions of this Prayer are taken out of the Jewish forms: Drusius, Capellus, and our Gregory, collect the words of this Prayer out of Sepher Tephilloth, and Musar; their Prayer-Books borrowed not from Christ, but it was usual with him to use their known Phrases and Forms of Speech; so far was he from affecting any unnecessary novelty.  
2. Remember that this Prayer was in express words twice given his Disciples; Mat. 6. he delivers it in the Sermon on the Mount, when discoursing on Prayer; but Luke 11. it was at another time, on another occasion, at the request of his Disciples, teaching them to Pray as John taught his; and he gives not only the Heads of Prayer, but a Prayer itself, and so it is not only a rule to Pray by, but a form to Pray in.  
Christ's own practice also speaks his approbation; he Sang an Hymn with his Disciples Mat. 26.30. supposed to be the great Hallelujah, from Psalm 113. to Psalm 119. however it was a known Form that his Disciples knew to join in: so when he Prayed most earnestly, he used the same words thrice, Mat. 26.44. his complaint on the Cross was from Psal 22. and when he gave up the Ghost, he commended his Spirit in a Form of words, from Psal. 31.5.  
3. Prop. While the Apostles lived, there was in the Church an extraordinary gift of Prayer that supplied the place of stated Forms; for among the spiritual gifts that were then poured out, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says Saint Chrysostom, a gift of Prayer, a branch of the gift of Tongues; and he that had it, prayed for the rest, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught others to form Prayers; and this was praying in the Spirit, Eph. 6.18. Judas v. 20. thus he understands, Rom. 8.26. The Spirit helpeth our infirmities, for we know not what we should Pray for as we ought. 1 Cor. cap. 14. there is a full account of these inspirations in the Christian Assemblies; and there is mentioned, praying in an unknown Tongue, and pray with the Spirit, and bless with the Spirit, v. 14.15, 15. For all the parts of God's service consisting in Prayers, and Prophecying, and setting forth God's praises by Psalms, all these were performed by extraordinary Inspirations, and are there enjoined to be done orderly, and for edification; and it was certainly then most fit they should be guided as infallibly in their Devotions, as in their Faith.  
4. Prop. But as these Inspirations withdrew, so set composed Forms succeeded in the Church, according to the Jewish Precedent; for if the Apostles themselves had this extraordinary gift, because they were not fit to be trusted with their own natural endowments, when these gifts surceased, every Man was not to Pray in public as he pleased, but Liturgies were provided by the Governors of the Church, Apostolical Men that had benefited under the Prayers of those that had the gift, and remembered some passages, at least the order and manner that had been used by them. Therefore I lay no stress on the supposed Liturgies of St. Peter, St. Mark, and St. James, though some expressions from them might have caused such imputations; and the body of those offices were used in the Churches where those Holy Men Presided as Bishops. But when St. Paul directs Timothy to provide that Supplications, and Prayers, and Intercessions, and Thanksgivings be made; he intends that public offices of Devotion should be constantly used, for averting evil, and for procuring good things; interpellations for others, and returning acknowledgements for mercies received, 1 Tim. 2.8. which St. Austin applies to the Eucharist, and the Prayer that then was for all estates of Men, which we still retain in that for the Catholic Church: This was from the beginning, and is mentioned in the Constitutions called Apostolical (which though not so ancient as they pretend, yet certainly describe the first Ages of the Church) particularly Kings were there Prayed for, that God would grant them in health and wealth long to live, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, probum populum, orbem quietum, Tert. and whatsoever are the wishes of Prince or People.  
We find Forms for the Sacraments, besides the words of Institution; in Baptism there are known Forms of Interrogation and Abrenunciation, Constitut. Apost. Tertul. Cypr. and in the other there is, solennis benedictio, Cypr. which always had the Lords Prayer annexed to it: So there were also Forms for several sorts, Catechumeni, Hearers, Penitents, etc. and Believers had their regular Prayers with which they besieged God, quasi mann facta, as with an Army, Tertul. This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Justin. Mart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Origen. Con. Cells. l. 6. p. 302. and it must be remembered that these Prayers were performed by the Deacon: from whence a most judicious Man well infers, that they were set and prescribed, and not left to the discretion and ability of those in so mean rank, it being no ways fit that they should direct the Prayers of those that presided in the Church.  
I need not therefore take Sanctuary at the Laodicean Canons, nor the after Liturgies of many Churches; nor will I argue that set Forms are helps to the weak and bashful, that cannot or dare not express their minds in public; Directories to regulate our requests, and keep them from Temerity, Error, or Impertinency, preservatives of Unity and Unanimity in the Church; when with one lip we call upon God, all speaking the same thing, being perfectly joined together in the same mind, and in the same judgement, 1 Cor. 1.10. but I urge, that when it appears Gods Ancient People have had set Forms, and they are approved of by Christ, and introduced into the Christian Church, and admitted in all places, and rejected in no Ages; nay, their conveniency never doubted or disputed of till this last Generation; 'tis the greatest wilfulness, or the greatest weakness, not to submit unto them.  
2. Consider this Form in the manner and circumstances of its Administration; the first I shall mention is found in the Text, 1. Singing Praise unto the Lord. Thus Hymns are defined by St. Austin, to be Cantus concinentes laudem Dei, they must be Praise, they must be of God, and they must be Sung. That Singing and Music in God's service was the Jewish Practice, none can deny; that Christians did derive this from them is very evident, for besides the example of the Angels, Luk. 2.13. and Christ, Mat. 26.30. and the Saints that Sing the Song of Moses and the Lamb, Rev. 14.3. and 15.3. it was the Christians Practise when the Inspirations lasted, 1 Cor. 14.26. and they are enjoined to teach and admonish one another in Psalms, and Hymns, and Spiritual Songs, Col. 3.16. Thus the Jews had [Mizmor] a concise verse, called here a Psalms [Tehillah] Praise, which is here the Hymn, and [Shir] a Canticle, which is here required to be Spiritual in opposition to the sensual Songs and Drolleries of the Heathens in their Bacchanalia; and they are mentioned in the most Ancient Church-Writers, as a special part of the Christian service; and this is testified by Pliny to Trajan, that in their coetus antelucani, they were wont to sing Hymns to Christ, as to God, and for this they are quarrelled with by Paulus Samosatenus in Eusebius, l. 7. c. 29. Afterwards in the Loadicean Council, there are authorized Canonical Singers, that shall sing at the Desk out of the Parchments and Rolls of the Church, Can. 15. and when they were thus regulated, Holy Men composed Hymns, and Anthems, as St. Hillary, and St. Ambrose, to the great comfort and edification of the Church.  
I shall leave these Memories with you concerning this Practice.  
1. There was a degree of Inspiration peculiar to this among the Jews, when Men were Transported to indite Psalms, and speak the Praises of God, and Divine things to his Glory, without any ecstasy or abolition of sense; this is called the Holy Spirit. Thus Saul, the seventy Elders, and Eldad, and Medad Prophesied; and hence the word Prophecy came to signify the Singing of Psalms, and all that proportion which in the division of S. Scripture, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was indicted by this Inspiration: this David had, 2 Sam. 23.2. and prayed should not be taken away from him, Psal. 51.11.  
2. Those things that were thus uttered, were oft in the Form of Poems, and confined to number and Metre; thus Moses his Songs were in verse and measure, and though I do not ascribe the beginnings of Music to him, Gen. 4.21. Job 35. 10. and 38.7: yet, as he first found out the use of Letters, so I make him the first Poet in the World. Thus also the Songs of Solomon, and David, and the Book of Job were metrical; so Josephus says of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he composed Verses in several kinds of Metre, some Trimeters, some Pentameters, Antiq. 7.10.  
3. The same expressions would be oft insisted on, and there might be an elegancy in the Music or the Verse to repeat the same: if in our Prayers, using of Ingeminations, and enforcing the same Petitions, when we importune Heaven, and would excite our Devotions, and the sense of our Condition, be a commendable piece of Rhecorick, much more in Hymns and Anthems: so Psal. 136. David uses twenty six times the same words [For his Mercy endureth for ever] in Deborahs' Song, Jud. 5.27. At her Feet he bowed, he fell, he lay down, at her Feet he bowed, he fell, where he bowed, there he fell down Dead; a like instance is Psal. 47.6, 7. Sing praises to God, sing praises, sing praises unto our King, sing praises: For God is King of all the Earth, sing ye praises with understanding. And there might be a great Grace and Elegance in dwelling upon the same words, though we that Trade in Translations may not perceive it; for they, like Arras, with the wrong side out, discover only some great lines, but the gloss and beauty cannot be discerned.  
4. The matter of these Psalms were not always of the same Nature, not always depredications of God's Name; but sometimes things Doctrinal, and for Instruction, and some things for Consolation, Confessions of Faith, and Confessions of Sin, as well as Confessions of Praise, Petitions and Supplications. Therefore Singing Prayers ought not to be strange; for the Penitential Psalms, and the Titles of many others, as Psal. 86. and 102. and 142. and the Psalmists frequent addresses to hear his Prayers, abundantly confirm this; so that it is not the matter that distinguishes them from the other parts of the service, but the manner of performing them.  
5. The Music with which they were managed, must answer the ends of Religion, and be for Edification; all wanton Music therefore that tends to effeminacy, and softening men's Minds, such as the Phrygians used, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be banished: Mutatâ Musicâ mut antur mores; itaque curandum, ut Musica quam gravissima & sedatissima retineatur, says Tully. For this reason St. Austin commends the Chanting at Alexandria, that pronuncianti vicinior esset quam canenti.  
What it was with the Jews is not easy to determine; I find there could be no less than twelve voices, one Cymbal, two Harps, and nine Psalteries, but there might be many more: As for the Trumpets, which might be 120. I conceive they were no part of the Choir, there could be no Singing to them, for (as the Jewish Doctors inform us) there were three rests or intermissions in the Singing of every Psalm, and at each of these pauses the Trumpets sounded, and the People Worshipped; so the Trumpets sounded not but when the Choir was silent.  
6. Remember that all this Music and sing is, propter carnales in Ecclesia, non spirituales, rather for the weak, then for the strong, Isidor. The design being, ut per oblectamenta aurium animus in affectum pietatis a surgat, Aug. That by delighting the Ear, the Heart may be affected, and devotion advanced.  
We sing therefore not for God's sake, but our own; not to work on him, but on ourselves: the Angels in Heaven need not these spurs to Devotion, they utter the Praises of God at a rate beyond our apprehensions, and the more spiritual we are, the less we require them; but yet he that is not moved in some measure with them, forgets he is flesh and blood. St. Austin had many tears pumped out by them (quantum flevi in Hymnis & canticis tuis, suave sonantis Ecclesiae vocibus commotus acriter) the melting of the Soul, the thawing and entendering the affections, the exorcising the evil spirit out, and fitting us for Divine Thoughts, and Heavenly Impressions (which are vast advantages, considering the stupidity of our Hearts) makes them useful instruments in Religion: and sure we should be glad of any Crain or Pully, any Device or Engine to elevate our Souls, and bring us nearer Heaven, seeing we labour under so great a chillness and heaviness in the service of God.  
2. Another circumstance is the interest the People had in the service by way of response or alternation; which practice I shall not derive from St. Ignatius his Vision, nor Flavianus, Damasus, or St. Ambrose, when it is founded on Holy Scripture: thus was Sung the Song of Moses, by Miriam, and the Women that went out after her, Exod. 15.21. and so oft the Psalms of David, for it appears that some Psalms are Dramatic, and the Persons changed, Psal. 118. and the Burdens at set Periods are repeated, Psal. 107.8, 15, 21, 31. This Calvin and Molerus do acknowledge, and it is expressed, Ezra 3.11. that they Sung together by course: so the Seraphim in Isaiahs' Vision, cried unto one another, Isa. 6.3. this cried to this, holy, holy, holy, etc. Thus the People were to bless God in the Congregations, which could not be by a bare Amen, 1 Chron. 16.35, 36. and 29.20. and 2 Chron. 7.3. Nay (they say) they were not to say Amen within the Mountain of the Temple, but, Blessed be the Lord God of Israel, from everlasting unto everlasting, Psal. 72.19.  
So in the Christian Church the People were not to be Spectators, and not Actors, but had their shares in Prayers and Praises, which Saint Paul allows to Women, 1 Cor. 11.5. and he assigns the Laity their place, the room of the unlearned, 1 Cor. 14.16. though at the Eucharist they said but Amen at Consecration; which Justin. testifies, was with a loud voice; ad similitudinem coelestis tonitrui populus reboat, Hierom. And this is heard as far as Heaven, if it be not a faulty Amen; Amen pupillum, surreptitium, sectile, when the Prayer is not understood, not finished, not minded; but (say the Jews) he that says Amen with all his might, the Cate of the Garden of Eden shall be open unto him, this is Amen justorum.  
But this was not all; for in the first inspired Prayer that we find, after the gift was poured out, the whole company lift up their voice to God with one accord, and Prayed, Acts 4.24. not that they were all inspired with the same words, but joined with him that was; vocally repeating after him, as we now follow the Minister in the Confession.  
So in the Psalms the People repeated, sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes whole Verses, whole Parts, by Courses, or whole Quires, and tot penè Psallentium chori, quot gentium diversitates, Hier. different Countries had their different Modes The words of Tertullian found this way, sonant inter duos Psalmi & Hymni, & mutuò provocant quis meliùs Deo suo cantet. Tert. ad Uxon. And that of Pliny signifies no less, that the Christians were wont, carmen Christo ut Deo dicere secum invicem.  
Let me add two Instances for farther proof of this.  
1. The sursum Corda [Pr. Lift up your Hearts. Ans. We lift them up unto the Lord. Pr. Let us give thanks unto our Lord God. Ans. It is meet and right so to do.] mentioned by St. Cyprian, and Constitut. Apostol. and found in all Ancient Liturgies just where we place it, and believed by Saint Austin to be, verba ab ipsorum Apostolorum temporibus petita, a sure proof of Forms, and the People's part in them.  
2. The other is of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or allocutions made by the Deacon to the People, in behalf of Hearers, Penitents, etc. mentioning the particulars to be prayed for, and at the end of each, the People responded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which justifies Forms by Litanies, and bid, or Exhortations to Prayer.  
3. A third Circumstance I may call the interruption of the service, from, 

1. The shortness and conciseness of the Prayers,  
2. The mingling of them with Psalms.  
3. The interposing of portions of Holy Scripture to be read.  
4. And lastly, The placing the Homily or Sermon within it.   I shall not encroach on your Patience by dwelling on these particulars, seeing they may be easily defended from the grounds already laid, and have the concurrent practice of Jews and Christians to vouch for them; but shall close up all with a double expostulation.  
1. To those that own not our service, but prefer a present conception before the issue of the gravest deliberation, the private spirit of a single Person, before the public spirit of the whole Church; that are content the People should be tied to the Prayer of the Minister, but not the Minister to the Prayers of the Church; nay, will run all hazards of Impertinency, Nonsense, or Blasphemy, rather than join in those Prayers where their Faith and Religion is secured, and to which they can safely say Amen.  
What would these Men be at? Would they manage all by immediate Inspirations like the Apostles? Then let them speak with Tongues, reveal Secrets, design Ministers, decide Controversies by Inspiration, and we will admit of their Prayers in behalf of the Church: or if they cannot give these proofs of Christ's speaking in them, let them at least demonstrate by distinctive Characters, that their words cannot issue from wit, or passion, or natural Enthusiasm; but are of a different stamp from that fervent, confident, fluent pouring out of Divine things, which hath been observed in the worst of Men.  
Do they think these Forms are contrary to the assistance of God's Holy Spirit, and the gifts of Prayer? For my part, I wish with Moses, all God's people were Prophets, and that every one had the gift and the grace of Prayer: But I cannot understand that the assistance of God's Spirit excludes those other means whereby his gifts and graces are enlarged, or that it is of a different nature from that which we expect, or find in other Holy Duties; much less that the Spirit is the praying person, or that he is a Mercury, a god of Eloquence, that suggests words or matter, or delights in Rhetoric and abundance of Speech; he lodges not in the Tongue, but in the Heart, by affecting it, by enlivening it, by enlarging it, which may be by old accustomed words, as well as those that are minted from the most extemporary fancy.  
Or will they have their God to be tired with the oft repeating the same Prayer? Alas! what thoughts have these Men of the Majesty of Heaven, and the Nature of Religion? Is not this an express transforming God into their own imaginations, a measuring him by the infirmities of flesh and blood? For new Prayers can only delight us, as they gratify the carnal Palate; as there is a sensual Pleasure in the variety, like the change of diet which ministers not to health, but wantonness, or curiosity. And if this be a distemper to be mortified and subdued in us, rather than encouraged, let not God be charged with it. Is it not the scope of Devotion to speak great things of the name of God, and little things of ourselves? to ascribe all the Glory to him, and shame to ourselves? and may all things be the same but the words? Sure if they be acceptable once, they may be so twice, and I know not how they can be worse for wearing.  
I here pity some, that through education are misled in this particular; of some have compassion (says the Apostle) making a difference; but if men shall refuse to be instructed, and disown our Communion, and not join with us in those Offices by which we stand a visible Church, let them look to themselves how they can answer at the Tribunal of Heaven for their contempts, and scandals, and incurring the horrible crime of Schism.  
2. To those that pretend to own it, but either neglect attendance on it, or join in it only proforma, drawing near with the Mouth, when the Heart is far from God. I am ashamed to take notice that Men professing Christianity, shall yet think the duties of it a drudgery too ungentile for them; they would manage their Spiritual Estates by Stewards, be carried to Heaven as in a Coach or Chair, with the pains of others, themselves minding or intending some other thing: or if they afford God their outward presence, they think they honour him sufficiently with an implicit recital of the holy offices of the Church, whilst Formality eats out the Devotion, the Prayers dropping from them in such a languishing manner, as if their Souls were not awake. Is this the storming Heaven, the vis grata Deo, Tert. The holy violence and importunity by which we should wrestle and prevail with God? Cursed be the Man that doth the work of the Lord negligently. But if any Man serve me, him shall my Father Honour, John 12.26. Being fervent in Spirit, serving the Lord, Rom. 12.11.  
If we consider how miserably we have degenerated from the first Ages of the Church, and that little Profession that is left, is dwindling into Atheism, and a contempt of all Religion: if no more reverence can be had for this poor despised service [almost the only thing wherein we Symbolise with the Primitive Christians] it is an indication of God's Spiritual Judgements upon us, it sounds like a migremus hinc, and bodes no less than a quite removing the Candlestick.  
We are yet happy, if we knew our Condition; for we have not Prayers locked up from us in an unknown tongue, nor are we locked up from them, by being denied a daily and public access to them; and there is no Church in the world hath all the Offices and Sacraments so Administered, conformably to the best precedents, in words understood, without any mixture of Dangerous or Superstitious encroachments, and with that Gravity, Decency, and Solemnity, that befits the service of God.  
Consider what I say, and the Lord give you understanding in all things,  2 Tim. 2.7. 
Blessing, Honour, Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever,  Rev. 5.13.  
FINIS.