adoption of a form of sound words may prevent the admission into the sacred office of men of unsound opinions, or not duly called and prepared. -10. That the promised benefits of joint-prayer, may be more confidently expected thereby, than by the extemporaneous and unknown words of one person, while the others only join with the concluding word of assent. And lastly, it seems evident, that the praying, and giving thanks, by a previously settled form of words, was a custom prevailing in the earliest ages of the world, and was always sanctioned by the divine approbation.

Some of the instances that may be referred to, are the following.-The Song of Moses, and the children of Israel, on their deliverance from Pharoah. "I will sing unto the Lord for he hath triumphed gloriously, "&c. ;" and which Miriam and the women" answered" in the same words,-Exod. xv. 1, 21.The form of blessing delivered to Aaron, and the Priests, his sons, "The Lord bless thee and keep thee," &c., and which words are believed by many to refer to the Almighty Trinity,Numb. vi. 22-26.The form of the answer directed to be used by the elders of a city accused of blood. "And they shall answer, and say, Our * hands have not shed this blood, &c."—" be merciful, O Lord, unto thy "people Israel whom thou hast redeemed, &c."-Deut. xxi. 7, 8. The form to be used on the offering of the first fruits, " And thou shalt "speak, and say before the Lord thy God, A Syrian ready to perish, &c." -Deut. xxvi. 1-5, &c.-And also on the distribution of the tythes "thou shalt say" I have brought, &c."-Ibid. 12-15.-The form of cursing the transgressors, " And the Levites shall speak, and say unto all "the men of Israel with a loud voice, Cursed be the man," &c. &c. "And all the people shall answer and say Amen," and this is repeated twelve times,-Deut. xxvii. 14-26.-The joint prayer of Deborah and Barak,-Judges, v.-The appointment of the Levites to stand every morning to thank, and praise the Lord, and likewise at "even,"-1 Chron. xxiii. 30,-which custom was continued in the service of the first temple built by Solomon, and restored in that of the second temple by Nehemiah,-Neh. xii. 24, 45, 46.-The Psalm to thank the Lord," delivered" by David into the hand of Asaph, and his brethren, "Give thanks unto the Lord, &c."-1 Chron. xvi. 7, &c.-The ceremonies used at the dedication of Solomon's Temple, when "the trumpeters and singers were as one," praising the Lord, and saying, “For he is good "and his mercy endureth for ever."-2 Chron. v. 13.-And the same words were used by the Priests and Levites when Ezra laid the foundation of the second temple, " to praise the Lord after the ordinance of David, King of Israel; and they sung together by course in praising and giving

"thanks unto the Lord, because he is good, for his mercy endureth for "ever,"-Ezra, iii. 11.-The same words are also used as a chorus throughout the whole of the Psalm cxxxvi.-2 Chron. v. 13.--The song of praise commanded by Hezekiah," with the words of David, and of "Asaph the Seer," on his restoring the true religion,-2 Chron. xxix. 30.

The various Psalms of David delivered" to the chief musician in the "several stations, as iv. v. vi. viii. &c. The Psalm composed "for the "Sabbath day,"-Ps. xcii.-and indeed the whole book of Psalms as collected into one body for the benefit of public worship.-The exhortation to repentance of the Prophet Hosea, "Take with you words, and turn to the Lord, say unto him "Take away all iniquity, &c."-Hosea,

χίν. 2.

That our Lord himself conformed to the established service seems evident from many passages of Scripture, particularly Luke iv. 16-" And he "came to Nazareth, where he had been brought up, and, as his custom (( was, he went into the Synagogue on the Sabbath day, &c :" a custom also noticed Matt. xii. 9-xiii. 54-Mark, i. 21-John vi. 59,-and particularly from Mark, xi. 15, 16, where he shewed his zeal in driving out the profaners of the Temple; and even "would not suffer that any man "should carry any vessel through the Temple.-Again, John, xviii. 20, where he appeals to his enemies as to his doctrines there. In Matthew xxvi. 30, is mention made of a hymn suug by the disciples. And Ibid. 44, of our Lord's prayer in his agony of suffering, when he prayed the third time, "saying the same words."-The form of prayer delivered by our Lord to his disciples, on their requesting him," Lord teach us to pray, as John also "taught his disciples.-And he said unto them, when ye pray say, "Father," &c. Luke, xi. 1, 2, &c.-The practice of attending the public service, was continued by the disciples, even after our Lord's ascension, and the new powers conferred on them by the coming down of the Holy Spirit, as see Acts, iii. 1-xiii. 14—xvii. 2.-In Acts, xvi. 25, is mention made of Paul and Silas praying, and singing praises to God in the prison, "and the prisoners heard them"-of course this must have been a joint act, and in words before known to both.-And lastly" the Song of Moses the ❝ servant of God, and the Lamb!" which is sung by the Church triumphant in Heaven," them that had gotten the victory over the beast," when the Temple, typified by the earthly Tabernacle, and Temple, and the Houses of God, is filled with the glory of God, and of his power! Rev. xv. 2, 3, 8.

Our

An argument also may fairly be drawn from St. Paul's address to some of the Corinthians, " When thou shalt bless with the Spirit, how shall he "that occupieth the room of the unlearned, say Amen, at thy giving of

"thanks? seeing he understandeth not what thou sayest?"-1 Cor. xiv. 16. -For as the praying in an unknown tongue is altogether useless, so the pronouncing by the minister an unknown prayer must be much less advantageous to the hearers, than their joining in the known words of a prayer. Nor can the Apostles direction, and desire, be so well fulfilled by this, "Let all things be done to edifying,"-Ibid. 26.

On this subject, and the various arguments on the antiquity of Liturgies, and in favour of precomposed forms of prayer, see Bishop Grove's " Persuasive to communion with the Church of England."-Dr. Scott's "Cases of Conscience resolved, on joining in Forms of Prayer."-Dr. Cave's "Serious Exhortation to Dissenters from the Church of England;" all in the London "Collection of Cases written to recover Dissenters ;"-Bennet's "Abridgement of ditto," Chap. III.-Bennet's "History of Precomposed Forms of Prayer,"" Discourse of the gift of Prayer," and "of "Joint-Prayer." Nicholls's "Defence of the Church of England,” Chap. IV.-Falkner's "Libertas Ecclesiastica," and "Vindication of "Liturgies."-Durel" on the Government of the Reformed Churches."Hooker's Ecclesiastical Polity," V. 26.-Towerson" on the Church "Catechism" (Lord's Prayer.)-Wheatly Com. Pr. Introd. Discourse, and more particularly Dr. Comber's "Scholastical History of Liturgies," highly extolled by the learned Dr. Cave, and prefixed to the second volume of Comber's Companion to the Common Prayer Book in folio. Herein he proves the use of set words, or forms of Prayer, from Holy Scripture; arguing at length from many of the above cited passages; and opposing the misuse of the texts, "Pray by the Spirit,"--" Quench "not the Spirit," &c.; He then gives instances of Liturgies used in the first six centuries, from the writings of the earliest fathers, commencing with Clemens Romanus, who lived even in the times of the Apostles; and so from the seventh century downwards; and of the agreement of the Reformed Churches herein. See also "Bingham's Antiquities," Book XIII. Chap. V. wherein he treats at length of the ancient forms used in the Jewish worship, and of those in the Apostles days, and the new forms adopted by the Primitive Christians: summing up the evidence for the set forms used by them in the first four centuries, from the writings of the earliest fathers.-Chap. VI. where he proves the existence of original Liturgies from the Homilies, and works of St. Chrysostom. Chaps. VIII. IX. X. XI. on the habits, gesture, and times of public service of the Primitive Christians.-Book XIV. Chap. I. II. of their Psalmody.-Chaps. III. IV. of their reading, and preaching.-Chap. V. of the prayers of the Catechumens, &c.-Book XV. on the Communion Service; and

E e

Books XX. to XXIII. of their festivals, and fasts; and marriages, and funeral rites. See also ante, p. 34, note 2.

Though there was but one form of worship throughout the whole Church, as to what concerned the substance of Christian worship; yet every Bishop was at liberty to form his own Liturgy in what method, and words he thought proper, only keeping to the analogy of faith, and sound doctrine.There is no doubt to be made, but that the forms of divine institution were always used in the Church without any variation, as the form of Baptism, the Lord's Prayer, the singing of David's Psalms, the forms of benediction, such as, " The Lord be with you,"-" The grace "of our Lord Jesus Christ," &c. As to forms of human institution, they were added by the Bishops, and governors of the Church, according to their wisdom, and discretion. And this with relation to the ordinary service; for still they were at liberty to compose new forms for extraordinary emergencies, and occasions. And whilst the extraordinary gifts of the Spirit continued, there is little doubt to be made, but that prayers, and hymns immediately dictated by the Spirit, made up a part of the ordinary service, still retaining such forms as were antecedently of divine appointment. When the extraordinary spirit of prophecy ceased, then the rulers of the Church supplied this want by proper forms of their own composition, according to Christian prudence and discretion. And this seems to have been the true original of Liturgies, or stated forms of divine service. (1 Bingham's Antiq. ii. 6, 2, xiii. 5, 1 and 7.)

In after ages the Bishops of a whole province agreed by consent to conform their Liturgy to the model of their Metropolitical Church. And then it was enacted into a law by several Councils, that the same order and uniformity should be observed in all ages. The French Churches first decreed that one and the same custom in celebrating Divine Service, and the same order of Psalmody should be kept in all Churches; that as they held one faith, and confession of the Holy Trinity, so they should keep to one rule of divine Offices; lest if they varied in their observations, that variation should be interpreted as a disagreement in some point or other. And the same rule was afterwards made and concerted in the Spanish Churches, where one Order was appointed to be observed in the Morning, and Evening Service, because they were all of the same faith, and the same kingdom: so that though every Bishop at first had liberty to frame a Liturgy for the use of his own Church, yet in process of time they consented to take the Liturgy of the Metropolitical Church as a standard for the whole province. (2 Bingham's Antiq. abridged, 38.)

This number of different Liturgies would naturally lead a person unac

quainted with the subject, to expect a great discordance, if not in the substance, at least in the mode of public worship, which they prescribe. This, however, is so far from being the case, that, upon examination, the authors of these Liturgies will be found, one and all, to have the same sentiments with regard to the principal parts of the sacrifice; and they only in some cases, added to, and in others, retrenched a little from, the prayers and ceremonies which they found already established. This "dis"cordant harmony," as Cardinal Bona calls it, of the different Liturgies, seemed to him a convincing proof, that they are of apostolical tradition; and by the Apostles, and their successors, diffused throughout the world. (2 Adam's Rel. World, 43.)

It is the character of the Liturgy of the Church of England, that it was composed with such due deliberation, and by men so eminently qualified for the task,-men who proved themselves ready to contend for the faith, and who actually resisted even "unto blood,"-that its transcendant merits are felt and acknowledged, not by its own members only, but by all those of the other Reformed Churches also. And it may be remarked, notwithstanding some trifling cavils have been made, that the language in which it is drawn up is so pure, and so little unfitted for use even at present at the great distance of time from which it was composed,-as to warrant the supposition that its authors acted under the peculiar assistance of the Holy Spirit. On this head see ante, pages 63, 66, and from 69

to 92.

The orthodoxy of our public services will be considered by every friend to truth to be one of their strongest recommendations, if it should appear (as the author devoutly wishes it may in the course of the following Essays) that our forms of worship harmonize with the truth of God as revealed in the Bible. Our Liturgy is not like a nose of wax that may be adapted to every face. It is not contrived, like Mr. Pope's Universal Prayer, to suit the taste of infidels and heretics. But its language, on all the fundamental doctrines of Christianity, is clear, and decisive. This circumstance, indeed, will not recommend it to those who have imbibed the spirit of the present day; in which, indifference to all religious truth, misnamed charity and candour, has overflowed, like a deluge, almost every rank and order of men.But the decisive language of our Liturgy will endear it to those, who believe that there is no other name under Heaven, given among men, whereby we must be saved, but the name of Jesus Christ." Therein the doctrines of the Fall, the Trinity, the Atonement, and saving Merit of Christ, and the sanctifying influence of the Holy Spirit, are asserted in pointed, and energetic terms. And should such a monster of duplicity ever arise, as an Arian, Socinian, or Pelagian clergyman;