THAT the jealous or unwary Reader may find no temptation to mistake our mea­ning, we must premise, That the private Devotions of single persons are not the Subject of this Debate; and consequent­ly, Whether the use of a Set Form, or his own occasional free Conceptions be most beneficial, is left to every mans own experience to determine, being professedly no part of our Inquiry. What is fittest for the Celebration of Divine Service in Publick Assemblies, What most advantageous to God's Glory and the peoples Edification; This is it which falls under our present Exa­mination.

That the Liberty which some men plead for, in this par­ticular, hath been a Liberty to vent their Passions, to in­sinuate their Jealousies, to disseminate their pernicious [Page 2] Principles, to foment a Faction, is so evident, that he must have been somewhat more then asleep in the time of our late Storm, who hath not observed it. The door was no sooner opened for the inlargement of (that which They call) the Spirit of Grace and Supplication, but we found presently that the Spirit of Contradiction and Disobedi­ence was let loose upon us. Whether that Spirit of Mo­deration so much pretended to, be a sufficient Curb to restrain the like Enormities at present, they are best able to judge, who have most opportunity to frequent those Publick Exercises wherein such a Liberty is still used.

That the indiscretion or intemperance of some men should occasion a Law that binds up the Liberty of all the rest, may seem severe, yet is not, for thus it must be in the Government of Societies, not only for Uniformity, (which makes them solid and beautiful) but to prevent sundry mischiefs which otherwise would certainly insue. A discri­mination in this Case would prove a matter of envy to some, of discouragement to others, an entertaiment to the itching eare, the curiosity and vanity in most; and he had need be mortified into a profound humility, that does not abuse his Licence, and make it an opportunity to exercise his Pride and Ostentation, in stead of his pretended Gifts.

To prevent which Irregularities, it well becomes the Care and Prudence of our Governours, to tie us up strictly to the use of Prescribed Forms in our Publick Worship: provided those imposed be not unlawful or in­expedient; which is the main Matter of this Debate.

That in S ^t Paul's days, not only Prayers, but Psalms also, were made by some persons upon the Sudden and imme­diate Suggestion of the Spirit, is the intimation of that Apostle, 1 Cor. 14. 14, 26. ‘Lest men through their igno­rance Vide Chrysost. & Theophy­lact. ad locum. should petition for things impertinent and unpro­fitable, [Page 3] that [...], that Gift of Prayer, was confer­red upon some one that then lived amongst them, and what conduced to the common welfare of all, that he begg'd on their behalf, and taught others also to peti­tion for it.’ Thus Ad Rom. 8. homil. 14. S ^t Chrysostome and Ad Rom. 8. 26. Theophylact.

But This with other Miraculous Gifts (which were needful at the Founding of the Christian Church, as Scaffolds are for the Erecting of a Building) when the Church was well established, were taken away, and the Fabrick left to stand upon the strength of those Pillars and Principles which were designed to support it. And forasmuch as the necessity of Prayer was to continue, the use of it likewise was to be perpetuated to the worlds end; and to this purpose the absence of that Gift was supplied by the Ministery of a Liturgie, which is the importance of those words which follow there in S ^t Chry­sostome, Ad Rom. homil. 14. [...], Of which [extraordinary dispensati­on] the Deacon is now the Symbol and representative, in his offering up of prayers for the People; which certainly the Deacon in S [...] Chrysostome's time performed by an esta­blished Liturgie. In 1 ad Tim. Whereupon the Father saith, [...]. The 2. Homil. 6. Faithful knew very well what they were to Pray for, all Prayer being Common (and so, well known) amongst them. And Ignatius, Contemporary with the Apostles, and a Disciple to one of them, and therefore well acquain­ted with their mind, doth vehemently exhort the Magne­sians to the use of one Common prayer, as we shall have occasion to shew more fully anon. And that the Apostle himself was no enemy to this kind of Uniformity, may be reasonably evinced from his woing the several Chur­ches in a Dialect that can hardly be forced to a Contrary interpretation; [Now I beseech you brethren, (saith he, to 1 Cor. 1. 10. [Page 4] the Corinthians,) by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divi­sions or Schisms amongst you: but that ye be perfectly joyned together in the same mind and in the same judgement.] Therefore, saith Deodati, He requireth a Consent in words, ad locum. thoughts, affection, and will; to the end that all may be en­tire. To this purpose also that great Apostle prayes unto God, on behalf of the Church planted among the Ro­mans, in these words, [Now the God of patience grant you Rom. 15. 5. to be like-minded one towards another, after the example of Jesus Christ.] But would the Apostle have a consent of mind onely, and no consent in their expressions of it? an Unity in Doctrine, and no Uniformity in the holy Offices of Religion? No surely, He would have them accord in mind, that they might the better communicate in the pra­ctice of external Forms of Worship; for what else can be implyed by his following words, [That ye may with one Verse 6. mind and one mouth glorifie God, even the Father of our Lord Jesus Christ?] From which Scriptures 'tis obvious to collect, that a harmony of Devotions (as to the ex­ternal mode and vocal expression) as well as of Judgment, is very acceptable to God, and very commendable in God's Worship and service. To deny this is to impeach the wisdome of the great Apostle, which was assisted by Divine inspiration.

Our proof then for the Lawfulness of a Prescribed Li­turgie is managed thus:

That Service of God which is Consonant to Holy Scripture is Lawful. [This Proposition cannot be denied unlesse something Consonant to Scripture be unlawful.] This therefore being granted, I assume,

The Service of God performed by a Prescribed Liturgie is Consonant to Holy Scripture. Ergo.

This Proposition is proved after this manner; That Ser­vice [Page 5] of God whereby we declare that we are perfectly joyned together in the same mind and in the same judgement, whereby we do all speak the same thing, and with one mind and one mouth glorify God, That service is consonant to Holy Scripture; (for they are the very words of it?)

By the Service of God performed by a Prescribed Litur­gie we declare, that we are perfectly joyned together in the same minde and in the same judgement, we do all speak the same thing, and with one mind and one mouth glorifie God. Ergo.

It is therefore no waies contrary to Scripture what we find declared Cap. 27. in Synodo Epaunensi, That Ad celebrandum divina officia, ordinem, quem Metropolitani tenent, Pro­vinciales observare debebunt. In the celebration of the Di­vine Offices that Order which was observed in the Me­tropolitical Church was to be the standard and patern to which the whole Province was to conform. And so it was determined De Consecr. d. 2. C. Insti­tutio. in Concilio Gerundensi, to this purpose, Institutio Missarum, sicut in Metropolitanae Ecclesia agitur, ità in Dei nomine, in omnibus provinciis tam ipsius Missae ordo, quàm Psallendi vel Ministrandi consuetudo servetur. And there is an excellent reason alledged for it in the Cap. 2. 4. Council of Toledo, Post rectae Fidei confessionem, quae in Sancta Dei Ecclesia praedicatur, placuit ut omnes Sacer­dotes, qui Catholicae fidei unitate complectimur, nihil ultra diversum, aut dissonum in Ecclesiasticis Sacramentis aga­mus; nè quaelibet nostra diversitas apud ignotos; seu Carna­les, Schismatis errorem videatur ostendere; & multis extet in Scandalum varietas Ecclesiarum. Unus ergò ordo O­randi atque Psallendi à nobis per omnem Hispaniam atque Galliciam conservetur; unus modus in Missarum solennita­tibus; unus in vespertinis officiis; nec diversa sit ultra à nobis Ecclesiastica consuetudo; quia unâ fide continemur & regno. Hoc enim & Antiqui Canones decreverunt, ut [Page 6] unaquaeque provincia & Psallendi & Ministrandi parem consuetudinem teneat. After the confession of the true Faith, which is preached in the holy Church of God, they would have all the Catholick Priests, which were compre­hended in the unity of the Catholick Faith, to doe no­thing different or disagreeing in the celebration of Di­vine Service; lest amongst strangers, or Carnal men, their diversity should be taken for an evidence of Schism, and their variety become a matter of Scandal. They would have one order of Prayer & Singing observed throughout Spain, &c. one mode in the Solemnities of the Sacrement, one in the Offices for the Evening: Neither would they admit of any diversity of usages in the Church; because they were of one Faith and one Kingdome. And this they declare to be according to the Decrees of the (then) Ancient Canons.

But perhaps though a prescribed Form of Prayer be very lawful, it may be wonderfully inexpedient, and under that notion it may be fit to explode and turn it out of the Church. What the Presbyterian Divines have delivered to this purpose, we are now strictly to examine, by ta­king a punctual survey of that harangue which they deli­vered at the Savoy upon that Argument.

By what means this came to be ushered in, we shall in­form you, by giving you notice that the said Divines did propose, [That all the Prayers and other Materials of the The Grand De­bate, page 2. Liturgie may consist of nothing doubtful or questioned a­mongst pious, learned, and orthodox persons.] And they adde further, that [To Load our Publick Forms with the Private Fancies upon which we differ, is the most Soveraign way to perpetuate Schism to the worlds end.] Here the E­piscopal Divines joyn issue with them, and return this Answer, [We heartily desire that, according to this proposal, great care may be taken to suppress those private conceptions Id. p. 57. [Page 7] of Prayer before and after Sermon, lest private Opinions be made the matter of Prayer in publick, as hath, and will be, if private persons take Liberty to make publick Prayers.] This is that which raiseth the great cry, that hath awake­ned my attention, and engaged my pen to weigh the seve­ral periods and accents of it.

For those Episcopal Divines having declared their de­fire (which seems very reasonable) that the hastly Con­ceptions of private persons might strike sail to the prescri­bed Forms of solemn Service in the Church; The Presbyte­rians, as if they had been touch'd in the apple of their eye, let loose their passions, and reply to them in these words, [The desire of your hearts is the grief of ours:] ibid. and to break the force of their reason as well as they can, they tell them further, That [The conceptions of Prayer by a publick person, according to a publick Rule, for a pub­lick use, are not to be rejected as private Conceptions.] But how farre the person they plead for is a Publick per­son, and how wide the Rule is which they chuse to mea­sure their Conceptions by, we shall have occasion to exa­mine hereafter. In the mean while, if their Conceptions be really for a Publick use, that is, for the common benefit of the Church, it is very fit they should be allowed for such by publick Authoritie; and till that be first obtai­ned, we cannot think fit to let them passe for currant, though they grow somewhat invective, and tell us [We had hoped you had designed no such Innovation as this in the Church.] But what Complexion is that forehead of that cannot blush at so shameless an Imputation! For this Mat­ter hath been throughly examined, and, upon triall, the Innovation is found to ly at their door who raise the Cla­mour; as Dr Heylin hath evinced, in A Brief Discourse touching this particular, to which we do refer them for their better information.

And they have need enough of it; for this is so strange a thing to them, that they professe, in the next words, [When we have heard any say that it would come to this, and that you designed the suppression of the free Prayers of Mini­sters in the Pulpit, suited to the variety of Subjects and Oc­casions, we have rebuked them as uncharitable, in passing so heavy a Censure on you: And what would have been said of us a yeare agoe, if we should have said that this was in your hearts?

It had been well for the Church, if the Pulpit had never been so much advanced above the Deske in the opinion of the people. But that it was never designed for a place of Prayer, but of Exhortation onely, is well observed by D ^r Heylin; though it hath been the practice of the Sedi­tious A Briefe Dis­course, § 20. and Malecontents in this later Age, to take Sanctuary there, as a place of freedome to vent themselves, and to say and pray what they list. Otherwise they might have found variety enough, both for Subjects and Occasions, in the several Services of the Church, to have entertain'd their Devotions. For herein we are taught to ask those things which are requisite and necessary as well for the Body as the Soul, as well for this life as for that which is to come; for the whole estate of Christs Church Militant here on Earth; for Jews, Turks, Infidels, and Hereticks: The very Litany alone is so Comprehensive in this kind, that the attentive and devout Reader will stand in doubt which he should most admire, whether the fullness of that excellent Form, or the injustice of your Complaint for want of such a pro­vision. And if in any particulars our Forms appear to be de­fective, the Care and Prudence of our vigilant Superiours is able to supply them; and no doubt they will per­form it, upon a due and modest application to that pur­pose: and then there will be no great need of your Free Prayers in the Pulpit.

We cannot but thank you for your Charity & candour, in rebuking those as uncharitable, in passing so heavy a Cen­sure on us: but we should be more ingaged to you, if we might find those good Qualities in you when we do really stand in need of them. However, we learn thus much by your own Confession, that you are as liberal in giving your Rebukes as others are in passing heavy Censures, upon light occasions. And yet I see not how you can properly call it a Censure, which presupposeth at least some pretended Misdemeanour; for this was but a suspicion or surmise what we would endeavour to doe for the future. And if you had said a year agoe, that this was in our hearts; I know not what could have been said to it, but this, that you did us the honour to imply, that the Good old Laws, (whereof this is one,) to which we have constantly ad­hered, were written there also.

This being well considered, we cannot easily give cre­dit to your next Conjecture, That [nothing will more alienate the hearts of many holy, prudent persons from the Common Prayer, then to perceive that it is framed and used as an instrument to shut out all other prayers, as the Mini­sters private Conceptions.] And yet we must tell you, the Common Prayer was neither framed nor used to that end; but being it is a Form so well weighed, so well known, so comprehensive, and one that hath the stamp of Royal Authority to make it Currant, it is fit it should be resto­red to that due respect and veneration which our First Re­formers and holy Martyrs have paid to it: and if all pri­vate Conceptions (for whose introduction this Com­mon Prayer hath been so long sequestred and laid aside,) be now turn'd out of the Publick Service of the Church, that it may recover its Original right and intire possession therein, this is but a just retaliation; and the hearts of persons truly holy and prudent will not be the more alie­nated, [Page 10] but rather the more wedded to it upon this oc­casion.

But you go on, and tell us [Such an end and design will make it under the notion of a Means, another thing then else it would be, and afford men such an Argument against it as we desire them not to have.] What your Notion of a Means (as 'tis here inserted) signifies, and whither it would, I confess my self unable to divine: but if it will afford any man a good Argument against the Liturgie, I have good reason to perswade my self you are desirous enough of that advantage. Had your kindness to it prompted you to cut off occasion from them that seek occasion to quarrel at it, you would neither have strained your Conscience nor your Wit to furnish them with such Weapons as you pro­duce to Combate it. And yet the best Artillerie you arm them with are but those old rusty Cavils, which have had their Edges turn'd and their Points broken off long agoe in the like incounter. You insinuate indeed, that the Ar­gument which we our selves afford is more dangerous then any of your framing; but let them or you manage it as your skill shall serve you, we are not frighted with such Mormoe's. And your expressions are nothing else to our apprehension; for had you had any Confidence to prevail over us by this means, you would not have added your next Exception, [But we hope you speak not the Publick sense.]

What the Publick sense is, you may learn from the Canons of Ancient Councils, with the Custome of the Universal Church, and the practice of our most Reve­rend and Learned Clergy since the Reformation; and to them we shall referre you.

But for your selves, you plead thus in the next place, [As the Apostle desired that all would speak the same things, without giving them (that ever was proved) a forme of [Page 11] words to speak them in; so might we propose to you, That un­certain Opinions be made no part of our Liturgie, without putting all their Words into their Mouths, in which their de­sires must be uttered.] You say well, so you might; but did the Apostle conjure all to speak the same thing? and did he not give them a form of words to speak them in? What think you of his [...], Rom. 6. 17. his [...], Rom. 12. 6? What think you of his [...], Phil. 3. 16. his Rule of the New Creature, Gal. 6. 16. and his first principles, Hebr. 5. 12? Doth he injoyn Titus to hold fast the faithful Word? Tit. 1. 9. and Timothy, to keep the Depositum? 1 Tim. 6. 20. and to hold fast the Form of sound words which he had been taught? 2 Tim. 1. 13. and yet desire a thing so unreasonable, so impossible, that all should speak the same thing, and give them no form of words (that ever was proved) to speak them in? Was not this Form of words put into the mouths of all the Catechumeni? and were they not all baptized upon the profession hereof? Can there be any thing more clear then this out of the Writings of the Ancients? And what if a Form of Prayer be put into our mouths too? Did not John the Baptist put such a one into the Mouths of Luk. 11. 1. &c. his, and our Saviour another into the Mouths of his Di­sciples? Why then, of all the men in the world, must you be left at Liberty, to vent your own Conceptions, as your Phantasy shall serve to vary them, upon all Subjects and Occasions? Is the Church better edified, or Almighty God better pleased with your devotions, when they are presented in such a new dress, then when they are offered up in the solemn Form of an old Liturgie? I am sure (to say nothing of Disobedience) Pride & Vain-glory, Hypocrisie and Carnal craft may and do more easily take sanctuary there then here. But if these cannot be proved to be the Shrines, by the making whereof you get your wealth; we [Page 12] know you will have Artifice enough to proclaim them to be that Palladium which fell down from Jupiter; and if Act. 19. 25, 35. this be once taken from you, you must presently give all for lost. This you make the [...] of Election, and to deny you this is to eclipse, if not extinguish, the light of your Comfort. The Reprobates many times have the same spiritual irradiations, the same gusts and sentiments with the Elect, insomuch that they cannot find matter enough in themselves for their own judgment to make the discri­mination. How then shall the Faithful be able to make a true estimate of their own Adoption? Mr. Calvin Instit. lib. 3. cap. 2. §. 11. mihi p. 338. hath resolved the doubt, Quamvis magna sit similitudo & af­finitas inter Dei Electos & qui fide caducâ ad tempus donan­tur, vigere tamen in solis Electis fiduciam illam, quam ce­lebrat Paulus, ut pleno ore clament, Abba, Pater. Although there be a great resemblance and affinity between the Elect of God and temporary believers, yet there remains in the Elect onely that affiance and trust, (which S ^t Paul cele­brates,) whereby they are able with much freedome to cry, Abba, Father. The Gift of Prayer (which is become ap­propriate amongst you to these Extemporary effusions) puts his Adoption sure, beyond the hesitation or Modesty of all peradventure. But the plain truth is, as the matter is carried amongst you, this Gift of Prayer (as you phrase it) is made a temptation and a snare, an instrument of much more danger then security to mens Souls. For ha­ving first wrought this conceit into the minds of men, that to be able to open his Bosome, or rather his Mouth, free­ly, in Confession, Deprecation and Petition, is a certain sign of Grace; and perswading them, in the second place, that that Grace is irresistible and inamissible; the man that gets a volubility of tongue, a readiness of expression, with a competent measure of boldness and hastiness to utter any thing before the Lord We might in­stance in Har­rison, Cooke, Vane, Hugh Peters, &c., is induced presently, or rather [Page 13] seduced, to flatter himself into an opinion (whatever his other practices and course of life be) that his state is very good and irreversible.

But to awaken men out of this golden Dream, that they sleep not the sleep of death, let us remember them of that which is recorded by In Annal. Eccles. Abraham Scultetus of a notorious Arch-Heretick in Germany, whose name was Swenckfield. (He saith) He was wont, Ardentes ad Deum Preces creber­rimè fundere, to powre forth frequently most ardent Pray­ers to Almighty God. And of blasphemous Hacket, who was executed in the daies of Queen Elizabeth, it is obser­ved See the Life and death of this Hacket, in Cambden's History of Q. Elizabeth Ad annum 1591. by many, that he was so ardent in his Devotions, that he would ravish all that heard him: and some were in­fected with the venome of his Opinion, being drawn into that contagion by no other engine but that very charm of his ardent Praying. Fertur hic Hacketus, (saith Hadrianus Saravia of him) in concipiendis extempore precibus adeò excelluisse, ut Dei Spiritu eum totum ardere, & ab eo ipsius regi linguam, isti duo crederent, &c. That is, This Hacket is reported to have excelled so much in praying extempore, that those two (his Disciples) did verily believe him altoge­ther to have been inflamed by the Spirit of God, and that his tongue was governed by Him: and such admirers were they of him, that as they believed there was nothing but he might obtain by his prayers from God; so consequently, nothing that he desired, but he might effect. Adde hereunto what is recorded of John Basilides Duke of Moscovia, that his carriage at his solemn Devotions, how he prayed, how he fasted, how severe he was towards others, as well of his Camp as of his Court, that did not at those times con­form themselves to his example, is wonderful to be re­lated: and yet the man was an horrid Hell-Hound, an in­carnate Devil, to whom Nero, Caligula, and the fiercest Tyrants of Ancient times compared may be thought [Page 14] Saints, or Merciful men. He that desires further satisfacti­on in this particular, may consult Dr. Meric Casaubon his Treatise of Enthusiasm, cap. 6. But we need not travail Mihi p. 274, &c. edit. 2. out of the confines of our own Island for Examples to ve­rifie this sad Observation: for who pretended more to this Gift of Extempore-prayer then our late As eminent as Hacket, as well for their Treasons, as for their pre­tended Gift of Prayer. Regicides? and yet I am perswaded, at least of some of them, that they had never ingaged so deep in those horrid Crimes for which they do most justly suffer, had not the Devil taken his ad­vantage to transport them by the help of this execrable Delusion. Is it not then a signal piece of Charity, as well as Prudence, to withdraw that slippery plank that hath deceived so many mens confidence, and betrayed them un­to shipwreck, that others may be led by a pious necessity to betake themselves to that The Liturgic of the Church. bottome, which is more safe, because more steady, and less apt to run upon the Rocks, or spring a leak, or founder under us, because 'tis built and preserved and managed by the steerage of Au­thority?

But this will usher in another Objection, which falls up­on us in this language, [Your hearty desire and the reason of it makes not only against Extemporary Prayers, but all pre­pared, or written Forms or Liturgies, that were indited onely by one man, and have not the consent antecedently of others.] Be they of whose inditing you please, if they have not pass'd the Test and receiv'd the Stamp of publick Authority, we do not think it fit they should be adopted into the Publick Service of the Church: for why should any man be obliged (as he is in the use of the common Li­turgie) to say Amen unto, or to joyn in offering up, those Prayers, of whose incorruption and wholesomeness he is not assured aforehand?

But you demand of us in these (your next) words, [Do you think this was the course of the Primitive times? Basil [Page 15] used his private conceptions at Caesarea, and Gregory Thaumaturgus before him at Neocaesarea, and all Pastours in Justin Martyr 's and Tertullian 's days.] What all Pa­stours, that is, all Bishops, did in those days, we have no leisure, neither are we much concern'd, now to examine. Indeed Nicephorus tells us, Non omnes, quamvis ejusdem Eccles. Histor. lib. 12. cap. 34. opinionis essent, easdem traditiones in Ecclesiis servarunt, &c. All that were of the same opinion did not hold the same Traditions. And they which maintained the same Faith, did not observe the same Customs. And he gives a reason, why the first Ministers of the Word left such ob­servances free to every ones choice, Ut quisque non metu ibid. aut necessitate quapiam adductus, quod bonum est deligere & sequi posset, That every one might follow what is good out of choice, and not be led to it out of fear and necessity. But to fetch the ground of this diversity from the very first Original, we may consider, that where the Apostles planted the Christian Faith, they likewise establish'd such an Order, such Rites and Forms, as they thought most apt to promote the Worship of God and the Edification of his Church. But because they did not consult aforehand about the institution of these Rites, &c. as they had done about the Faith, (which they were more chiefly concerned to plant and propagate) Evenit ut statos ritus ab aliis di­versos suae quisque provinciae servandos tradiderit, hence it came to pass that every one of them delivered to his own Province such Rites to be observed as were different from the rest. Which Rites, so diversly established by them, were out of a reverence to their Authority and Memory still retained by their Successors: for so Nicephorus concludes, Dissensiones tales in Ecclesiis invaluisse opinor, reverentiâ ibid. eorum qui eis ab initio praefuerunt, & qui illis deinde suc­cesserunt. Nam ii tanquam leges quasdam ab illis acceptas per manus posteris tradidere: non satis pium, neque feren­dum [Page 16] esse arbitrati, si traditiones, in quibus educati essent, non honorificè colerent, sed contemptim rejicerent. The like hath Hist. Eccles. lib. 7. cap. 19. Sozomen before him. But there is besides, another reason for the continuance of this diversity of Rites and Usages in the Churches of several Nations; because the rage of Tyrants would not suffer the Governours of the Church to meet together to consult, and by their common Suffrages to establish one Form and Order for the Univer­sal Church.

And yet what was done by Basil, and other Bishops in their several Dioceses, doth not at all favour the Preten­sions of these Dissenters; for whatever the Bishops were allowed to doe, yet the single Presbyters were alwaies obliged to use such forms as were duely examined and pre­scribed for them: witness that ancient Canon, (which we find, though with some small variety, in three or four Justell. Codex Can. Eccl. A­fric. Can. 103. Conc. Carthag. 3 Can. 23. & Conc. Milevit. Can. 12. several places) in these words, Placuit ut Preces vel Ora­tiones, seu Missae, quae probatae fuerint in Concilio, sive Prae­fationes, sive Commendationes, seu Manûs impositiones, ab omnibus celebrentur: Nec aliae omnino dicantur in Ecclesia, nisi quae à Prudentioribus tractatae, vel comprobatae in Syno­do fuerint; nè fortè aliquid contra Fidem, vel per ignoran­tiam, vel per minus studium, sit compositum. They would allow no Prayers to be used in the Church, but such as were compiled by the most Prudent, or approved of in a Synod; lest, through Ignorance or Carelesness, any thing should be delivered contrary to the Faith. And we find that such as were intrusted with Cure of Souls, were obli­ged to give account at certain times to the Bishop, whether the rites and ceremonies of that Church to which they were subject were observed. The words of the Franc. Synod. Capitul. li. 5. cap. 2. Synod are these; Presbyter in parochia habitans in Quadragesima ra­tionem & ordinem Ministerii sui, sive de Baptismo, sive de Fide Catholica, sive de Precibus & ordine Missarum, Epi­scopo [Page 17] reddat & ostendat. And this was a thing judged most reasonable by in Epist. ad Magnes. [...], &c. Ignatius, a Contemporary with the A­postles; ‘Let there be nothing amongst you that may divide you, (saith he) but be united to your Bishop, by him be subject to God in Christ. As therefore the Lord doth nothing without the Father (for I can doe nothing Joh. 5. 35. of my self, saith He) so also let it be amongst you, whe­ther Priest or Deacon or Lay-person, let him doe no­thing without the Bishop. Let nothing seem reasonable to you without his judgment; for that thing (what­soever it be) is irregular and offensive to God. Come unanimously together to your devotions. [...], &c. Let there be one Common Prayer, one mind, one hope, &c.’ From all which evidences it appears that the Liberty which we find used among the Ancients, of varying in the publick Forms or Rites of the Church, did not belong to single Presbyters, but was the peculiar priviledge of the Bishops in their several Dioceses; and through the good Providence and Grace of God, that li­berty was at last restrained, and an Uniformity brought into the Church: For so ubi suprà, lib. 12. c. 34. in pr. Nicephorus acknowledgeth; Mo­res, saith he, qui antea quidem sic variè obtinuerunt, nunc autem per Gratiam Dei cum tempore mutati, ad consentien­tem concordiam apud omnes pervenerunt. And besides the good Providence of God concurring to this effect, 'tis very well observed by a very worthy person, Mr. Thorn­dike, The Ser­vice of God at Religious As­semblies, pag. 398. that The reason why a Set Order in the Parts of Publick Service is now pre­ferred before the disposition of the Guides of the Church from time to time, is the same for which men chuse to live by positive Law rather then by the Will of their Rulers. And a little after, he saith, Besides, in Ecclesiastical matters, by a set Order we attain Uniformity with other Churches, to help towards the unity of the whole; we avoid disputes about what is most fitting, which in matters of this probable nature must [Page 18] needs be endless; we avoid jealousies and umbrages upon that which is not customable.

But now 'tis high time for some dutiful Sons to step in and plead the Cause of the Fathers of the Church; and are not these Dissenters very like to prove good Advo­cates for them? Heare them argue: [And how injurious is it to the Publick Offficers of Christ, the Bishops and Pa­stours of the Churches, to be called private men?] But you know, if you be not too hasty to consider it, Volenti non fit injuria, there is no harm done, if they be contented with that denomination. But 'tis demanded, [Who are Publick persons in the Church, if they be not? Every single person is not a private person: else Kings and Judges would be so.] To which we answer, that Publick persons are such only in those offices wherein they are intrusted. If Uzziah 2 Chron. 26. 18. comes to offer incense, though a King otherwise, yet in this action he is but as a private person. Nadab and Abihu must not be allowed to offer strange fire upon the account of their being invested with a publick office. A Judge is but a private person in respect of that Case which is not within his Commission to determine. And if the King, and such as be put in Authority under him for the Govern­ment of Church and State, tie themselves to the use of the Common establisht Form, as if they were private Persons, others have the lesse reason to complain for want of that Liberty, which for Order and Uniformity sake their Supe­riours are pleased to deny themselves.

But you goe on with your demands, and aske us, [Have you not better means to shut out private Opinions, then the forbidding Ministers praying in the Pulpit according to the variety of Subjects and Occasions?] Why? what though we have other and better meanes? if that be lawfull, as we affirm it is, why may we not use that too? We see many times all the means we can use is little enough to that [Page 19] effect. And therefore, though we have the examination of persons to be ordained, and do see that they be able to speak sense, and fit to manage their proper works with judgment and discretion, before we ordain them; yet find­ing by wofull experience, that men make advantage of this their abused Liberty, to insinuate their most detesta­ble and pernicious Principles and Practices, to the con­tempt of publick Forms and Order, we cannot be so far wanting to our own, or the peace and safety of the King­dome, as to neglect to stop this vent, that we may ob­struct and keep off such mischiefs as have formerly made their passage by it.

But you say, [Some Confidence may be put in a man in his proper Calling and work, to which he is admitted with so great care, as we hope (or desire) you will admit them.] But still you run upon mistakes, in supposing no sacrifice will be so acceptable as the Calves of your breed; when we are perswaded, that the Lambs which are design'd for you from a Common fold will make a better Oblation. But if you think so much Confidence is to be reposed in men, for that which is their proper work and calling, why do you not allow it in your Superiors, (whose proper office it is to * See Hebr. 13. 17. 1 Thes. 5. 12, 13. govern you) and acquiesce in their determinations?

But let us look upon your advice in your next words; [If you are necessitated to admit some few that are injudi­cious or unmeet, we beseech you (not onely to restore the many hundred men layd by to a capacity, but) that you will not so dishonour the whole Church, as to suppose all such, and to use all as such, but restrain those that deserve restraint, & not all others for their sakes.] To which we answer, That we have no reason to gratify those men with a change of the Law, who have so long made it their designe, (and if their demands were granted would make that an introduction) to change the Priesthood also. And we must ingenuously [Page 20] professe, we can have no such high opinion of those mens worth, who have made use of such Engines as they have done to help forward their intrusion into other mens pos­sessions: and we know of no other that the Law hath laid aside: and if they never were in a Capacity, or if they were, if they have put themselves out of it, we are sorry for it, but we cannot help it, unlesse they will Conform them­selves to the wholesome Laws and Canons of the Church, by which we hold our selves bound to be Governed no lesse then they. And there is a Canon, Ut Laici Contem­ptores Ex Cod. 16. lib. 15. cap. 4. apud Coriol. Long. ad finem Conc. Carth. 3. Canonum excommunicentur, Clerici honore priven­tur; That Contemners of the Canons of the Church, if they be Lay-men, they shall be excommunicated, if Clergy-men, (then) be deprived of that honour. And governing our selves by these Rules, we shall admit none to Sacred Orders (as far as it lyes in our power to discern them) but such as are so well instructed to be resign'd, humble and obedient, that out of a Conscience of their Duty to those whom God hath set over them, they will pay a due and chearfull observance to all publick Orders and Constitu­tions: and such as these, we are sure, will be no dishonour to the Church, but will adorn their Sacred Office and pro­fession.

But you tell us further (for you leave no stone unturn'd or untried that you can possibly lay for the pinning up of this your wall of Separation) You have a publick Rule (the Holy Scripture) for these men to pray by: And if any of them be intolerably guilty of weakness or rashness or other miscarriages, the words being spoken in Publick, you have witness enough; and sure there is power enough in Magi­strates and Bishops to punish them, and, if they prove incor­rigible, to cast them out.] For the Rule you speak of, we confess 'tis infallible where 'tis rightly used and well ap­plied; but in stead of squaring their practices by it, we [Page 21] find many men do make it a Lesbian Rule, and bow it to an accommodation of their own vile pretensions. Why? Swenckfield, and Hacket, and our late Regicides, and all Schismaticks lay claim to this Rule, and all their designs and actions will be just and right as long as their own hands are allowed to measure them. But let the hand of Authority apply the Rule (as it ought to doe) and then we discover their unjustice and perversity. Is not this a part of your Rule, [Obedite praepositis, Obey them that are your Heb. 13. 17. Guides, and submit your selves: for they watch for your souls, as they that must give an account; And, We command 2 Thess. 3. 6. you, in the name of our Lord Jesus Christ, that ye withdraw your selves from every brother that walketh disorderly, and not after the tradition which he received of us?] Do you walk according to this Rule? 'tis evident you do not. Whereas you alleadge, that if this indulgence should be abused, the miscarriage would be notorious, and then upon Complaint and Conviction there wants not power to pu­nish the Offender; This, we say, were something, if the Liberty you plead for were a thing that would bring more benefit then disadvantage to the Church of God: but the reason and experience of all Ages assures us it will not. And therefore 'tis greater Prudence and Charity in Gover­nours to take a course to prevent the sin, then to give way to it, because they are able to exert their power to punish it.

But you alleadge further, [In all other Professions these means are thought sufficient to regulate the Professors. His Majesty thinks it enough to regulate His Judges, that He may chuse able men and fit to be trusted in their proper work, and that they are responsible for all their Male-admi­nistrations, without prescribing them formes beyond which they may not speak any thing in their charge. Physicians being first tried, and responsible for their doings, are con­stantly [Page 22] trusted with the Lives of high and low, without tying them to give no Counsel or Medicine but by the Pre­script of a Book, or determination of a Colledge.] If those men had duely considered how much the Eternal interest of immortal Souls doth outweigh the temporal concerns whether of Estate or Life, perhaps their Modesty would have prompted them to have omitted these impertinent comparisons. If the Judge commits a slip in his Charge, or the Physician be guilty of a mistake in his Prescriptions, here is no irreverence (in these Cases) offered or com­mitted against the Divine Majesty. And yet we see Physi­cians have their Dispensatory, and 'tis questionable in some Cases to neglect it; and Judges have their Formes, and the Processe that is not according to them is pronounced void and of none effect.

But you goe on, and tell us [Your Reason makes more against Preaching, and for onely reading Homilies; and it is so undeniable, as that we must like it the worse, if not feare what will become of Preaching also. For first, It is known that in Preaching a man hath far greater opportu­nity and liberty to vent a false or private opinion then in Prayer. Secondly, It is known de eventu, that it is much more ordinary. And if you say that [He speaks not the words of the Church, but his own, nor unto God, but man, and there­fore it is lesse matter] we answer, It is as considerable, if not much more, from whom he speaks, then to whom. He speaks as the Minister of Christ, and in his stead and name, 2 Cor. 5. 19, 20. And it is as a higher, so a more reverend, thing to speak in God's name to the people, then in the peoples name to God; and to speak that which we call God's Word or Truth or Message, then that which we call but our own desire. We make God a lyar, or corrupt his word, if we speak a falshood in his name: We make but our selves lyars, if we speak a falshood to him in our own [Page 23] names. The former therefore is the more heinous and dread­full abuse, and more to be avoided: Or, if but equally, it shewes the tendency of your Reason (for we will not say of your designe, as hoping you intend not to make us If you had that gratitude which becomes you, you would acknowledge, Deus notus in Anglia, in Bri­tannia mag­num nomen ejus. Non ta­liter fecit, &c. Russians.) We do therefore, for the sake of the poor threatned Church, beseech you, that you will be pleased to Repent of these desires, and not to prosecute them, considering, &c.] Could you so lately have your hands imployed in tearing the Church of God in pieces? could you pave and paint her anew with the bodies and bloud of your fellow-subjects? & are you now become Petitioners for the poor threatned Church, as you odiously, but wilfully, mistake it; if the Church be threatned by us now, whose Prayers and Teares and constant Profession of her Faith and Practice (even with the perill and losse of estate and life) was it that, under God, upheld her in the time of your Apostasie? A cast of that Charity and Candour (which you pretended to shew where there was no occasion for it) would have become you here, much better then the repetition of that perverse insinuation, that we have a designe to dethrone or suppress Preaching. And yet we must tell you, by the way, that Reading the Scriptures, and Homilies too upon occasion, (for you your selves read such as are of your own making, and your Sermons are nothing else) is a Substan­tiall part of the Publick Service of the Church.

As for your first Reason, it might have some weight in it, if the Common Prayer were designed for no other end then to keep out private and false Opinions. But we con­sider withall, that 'tis better weighed and more Authen­tical, better known and more Solemn, and consequently better accommodated to set forth God's Glory, and to administer the peoples duty in the several parts of God's Worship; and being of a competent length for the exer­cise of our publick Devotions, we would not have it suffer [Page 24] any defalcation or disparagement by the intercourse of any private conceptions of whatever temper or complexion. And this is a Supersedeas as to your second Reason.

But because we observe something of mistake in it, we must reflect upon it, to undeceive you or your Reader. We confesse 'tis a foul shame, and a foul fault too, and therefore a foul shame, to mis-demean ones self, whether in Preaching or in Prayer. But sure to miscarry in the last is the more heinous, because therein the Glory of God is more immediately concerned; and therefore, He styles his House, not the House of Preaching, but of Prayer. And as His Majesty, whom we adore in Prayer, is greater then any Majesty we can be imagined to address our selves unto in Preaching; so the irreverence or profaneness is much greater in offering unto him a corrupt oblation, God himself hath thus resolved it, Mal. 1. 8. If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now unto thy Governour: will he be pleased with thee, or accept thy person? saith the Lord of hosts. If such Oblations be a dishonour to a Gover­nour, to God they are a greater. Of all the duties of Reli­gion Prayer certainly is the highest in point of access to God; and therefore to account it (as you doe) a more heinous and dreadful sin to misbehave your selves in your discourses unto men then in your prayers to Almighty God, is to preferre your Congregation before the God that presides over it, and to worship the Creature more then the Creator, who is blessed for ever. And you must not think to shift off the Blasphemy (for materially so it is) by saying the Preacher speaks as Christs Minister: for Christ is a Priest as well as a Prophet; and we are in Christs stead (here on earth) in the capacity of our Priesthood as well as in the capacity of our Prophetick (as that signifies the Preachers) Office; and we do no more minister to the peoples needs [Page 25] in Christs name in this capacity, then we minister for their interest and advantage by his Authority in that other. For the Priest, as the common father of the world, stands at the altar, taking care of all, after the manner of God him­self to whom he is dedicated, as Chrysostome and Theo­phylact In 1 ad Tim. 2. ad haec verba, Obsecro pri­mum omnium fieri obsecra­tiones, &c. [...], &c. have it.

I shall take notice but of one mistake more, and that is of making God a Liar. If we contradict what God hath said, S ^t John tells us, we make God a liar, 1 Joh. 1. 10. but we doe not so, when we impose upon him what he said not, though this likewise be a very high indignity, and abominable. The Preacher shall shut up this part of our discourse, and he will determine the point for us, Eccles. 5. 1, 2. Keep thy foot when thou goest to the house of God. Be not rash with thy mouth, and let not thy heart be hasty to ut­ter any thing before God: and be more ready to hear then to give the sacrifice of fools: for they consider not that they doe evil, nor the distance betwixt themselves and his Majesty, whom they do adore; for he is in heaven and they on earth.

And now, we hope, it doth appear that, as yet, we have no reason to repent us of these desires. Indeed, if you can make it good, (as you pretend, in your next words,) that to avoid a lesser evil, we bring a far greater upon the Chur­ches, we shall have cause enough to repent of our desires. But what is that greater evil? Why? even [such as is like to strip these Nations of the glory in which they have excelled the rest of the world, even a Learned, able, holy Ministry, and a people sincere, and serious, and understanding in the matters of their Salvation.] But stay, do all these glorious things flow immediately from your Liberty of venting your Conceptions of Prayer in the Pulpit, suitable to the variety of Subjects and Occasions? and are there none Learned, able and holy amongst the Clergie, none sincere, serious, and understanding amongst the Laity, but [Page 26] such as are addicted to the Liberty you plead for? You must needs, if you have any modesty in you, blush at such an assertion. But because you boast so much of your Gifts, and attribute that Glory, wherein you presume your own Party doth excell the rest of the world, to nothing else but your Inspirations or abilities for occasional pray­ers, I shall introduce an adversary as well to us as you, to vie with you in this kind; and having committed you to­gether, shall leave it to the judgment of the Reader, to pronounce sentence and award the prize. First then, that Person, acknowledging both that there are Inspirations, Sancta Sophia in the Preface, §. 31. and that we are obliged to correspond unto them; and reckoning you and your Confederates among the frantick Spirits of this Age, which made pretended Inspirations (or we may call them by your own name, (Extemporary) Con­ceptions of prayers suitable to the variety of subjects and oc­casions) the cause and ground of all our late Miseries; He sets down what course is to be taken to prevent such mis­chiefs, in these words: ‘We should, saith he, inform those unhappy souls how to dispose themselves so as to be out of danger of Diabolical illusions, and to be in a capacity of receiving Inspirations truly Divine: As like­wise with what Caution and Prudence, but withall what Fidelity, they ought to comply with them. But espe­cially we ought to demonstrate, and inculcate this fun­damental verity, That the general and most certain Pre­cepts of Humility, Obedience, Unity and Peace, must never receive any prejudice by any pretended Inspirations or Illuminations; since those which are truly from God do establish and encrease all these vertues: yea that the Ex­ternal Order, Authority, and Subordination established by God in his Church (by which alone it becomes one Body, and not a monstrous heap of unlike, unproportionable members, fighting and devouring one another) must be the [Page 27] Rule by which to examine and judge, to pronounce sen­tence for or against all manner of Inspirations.’ Having laid down this his fundamental Rule, he proceeds a little after to compare their Inspirations with yours, in several §. 33, &c. particulars. ‘And in the first place, saith he, here the only proper Disposition towards the receiving of super­natural Irradiations from God's holy Spirit is an abstra­ction of life, a sequestration from all businesses that concern others, and an attendance to God alone in the depth of the Spirit: Whereas their Lights come never more frequently then when either being alone they yield to discontented unquiet passions and murmurings a­about the behaviour and actions of others; or when in close Meetings and Conspiracies they vent such passions by Invectives against the Governours of the Church or State. Secondly, The Lights here desired and prayed for are such as do expell all images of Creatures, and do calm all manner of Passions, to the end that the Soul be­ing in a vacuity, may be more capable of receiving and entertaining God in the pure fund of the Spirit: Where­as their Lights fill them with all tumults, disquieting Images and Phantasms concerning the supposed mis­carriages of all others but themselves; and not onely heighten their Passions, but urge them to most terrible desolating effects. Thirdly, The Prayer here acknow­ledged to be the most effectual Instrument to procure Divine Light, is a pure, recollected, intime Prayer of the Spirit: Whereas the Prayer that they glory in is onely an acquired ability and sleight to talk earnestly to God before others, and oft thereby to communicate their pas­sions and discontents to their Brethren. Fourthly, Here are no new Speculative Verities or Revelations of Myste­ries pretended; no private new-found-out interpretati­ons of Scriptures bragg'd of: Whereas among them [Page 28] every day produces a new Fancy, which must gather new Company. Fifthly, Here the establish'd Order of God's Church, and the Unity essential thereto is not pre­judiced; yea the Inspirations expected and obtained by pure internal Prayer do more firmly and unalterably fix souls under this Obedience, and to this Order and Unity; insomuch as whatsoever pretended Lights do endanger the dissolving of Unity, or do cross Lawful Authority, or shall be rejected by it, they are presently suspected and extinguished: Whereas those mens Lights teach them nothing so much as to contemn and oppose all external Authority, and to dissipate Unity, dispersing the Body of Christianity into innumerable Sects and Con­venticles. Sixthly, Our Lights teach us to attend only to God and our own Souls, and never to interess our selves in any care or imployment about others, till evidently God's Inspirations force us, and external Au­thority obligeth us thereto: Whereas their Lights ren­der them incapable of Solitude, and thrust them abroad to be Reformers of others, being themselves impatient of all Reformation and Contradiction. Seventhly, Our Lights make us to fear and avoid all Supereminence and Judicature, all sensual pleasures, defires of wealth, Ho­nour, &c. Whereas their Lights engage them violent­ly and deeply in all these carnal and secular waies, and (for the attaining of these) in Tumults, Sedition, Blood­shed and War; in a word, in all manner of actions and designs most contrary to the Spirit of Christianity. Eighthly, and lastly, Our Lights, if they should chance sometimes to be mistaken by us, no harm at all would accrue to others, and not any considerable prejudice to our selves; because, as hath been said, the matters in which they direct us are in their Nature Indifferent, and are ordered onely towards a more perfect loving of [Page 29] God, and withdrawing us from Creatures: Whereas all the Miseries and almost all the disorders and enormous Vices of the Nation (he means England) are the effects of their misleading Lights.’

‘Thus (saith he) stands the case betwixt Catholick In­spirations and the pretended Inspirations of Sectaries. Such is that Spirit of Charity and Peace, and so divine are the effects of it, directing the minds of good, humble, obedient and devout Catholicks: And such is the Spirit of Disorder, Revenge, Wrath, Rebellion, &c. and so dismal are the effects of that Spirit wherewith self­opinionated, presumptuous, frantick Sectaries are agi­tated. What resemblance, what agreement can there be between these two? This evill Spirit, though it Sacrile­giously usurps the name, yet it doth not so much as counterfeit the operations of the good one: Or if with the name it doth sometimes seem to counterfeit some out­ward resemblance, and to some persons shew demure looks, &c. yet the Aequivocation and Hypocrisy is so grosse and palpable, that they must put out their eies that perceive it not.’

Thus having given you an account, in his own very words, what opinion that man hath of you, I shall leave you to reflect upon them, and as you find your selves able to impugn them, to challenge him still to the combate for that Glory wherein you are so confident you excell all the world besides. In the mean while, we shall force our selves into so much patience as to read over your Arguments, (without Reason) why the denying you the free Liberty of venting your Conceived prayers in the Pulpit, suitable to the variety of Subjects and Occasions, should strip these Nations of an able, holy Ministry, as you affirm.

For First, (you say) [It is well known that an Ignorant man may read a Prayer and Homily, as distinctly and lau­dably [Page 30] as a learned Divine; and so may doe the work of a Minister, if this be it.] But we say this is not it, though an appendant to it or an Ingredient of it; and so that Argu­ment comes to nothing. And the next will amount to no more, when you adde, that [it is so well known that mans nature is so addicted to ease and sensual diversions, as that multitudes will make no better preparations, when they find that no more is necessary. When they are as capable of their places and maintenance if they can but read, and are forced upon no exercise of their Parts, which may detect and shame their ignorance, but the same words are to be read by the ablest and the ignorantest man, it is certain, that this will make multitudes idle in their Academical Studies, and multitudes to spend their time idly all the year in the course of their Ministry: and when they have no necessity, that they are sensible of, of diligent studies, it will let loose their fleshly voluptuous inclinations; and they will spend their time in sports and drinking and prating and idleness, and this will be a seminary of lust: or they will follow the world, and drown themselves in Covetousness and Ambition. And their hearts will be like their studies. As it is the way to have a holy, able Ministry, to engage them to holy studies, to medi­tate on God's Law day and night; so it is the way to have an ignorant, prophane and scandalous Ministry (and conse­quently enemies to serious Godliness in others) to impose upon them but such a work as in ignorance and idleness they may perform as well as the judicious and the diligent.] Thus you are pleased to declaim (for want of Reason:) but how little this signifies to the Cause you have in hand, the Reader will be able to judge by our Reply, which is, in short, as followeth. First, That such as are Expectants, must submit themselves to an Examination of their Abi­lities, before they can be admitted unto holy Orders; and if they have neglected their Academical studies, this alone [Page 31] will detect and shame their Ignorance: and if we finde they have been so bad proficients, (though they should passe in a crowd for their Degrees, which yet we heartily wish may be prevented, by the care of those who from time to time shall have the Government of the Universities) that they are able to doe nothing but to read, we shall reject them as unfit for the Priestly office. For, (secondly) we know that Reading is not all our work; Sermons are to be prea­ched, Where doth Learning and Devotion a­bound more then in such Churches and among such So­cieties as are strictly tied to the use of Pub­lick Forms? and therein the Scriptures to be expounded, emer­gent Controversies to be decided, Cases of Conscience to be resolved, the weak to be supported, the doubtful strengthned, the disconsolate and languishing comforted, and such doctrines administred as may tend to the edifica­tion of all the people: and the neglect of this their neces­sary duty, or their failing in it, will sufficiently detect and shame mens ignorance; and the very fear of this will ingage them to be sedulous and diligent in their studies. Thirdly, As for your extemporary Conceptions of Prayer suitable to the variety of Subjects and Occasions, they cost you no time of premeditation in your Studies: And there­fore (fourthly) We have observed that many of your Gifted-men have been as much immersed and drown'd in Lust and Idleness, in Covetousness and Ambition, as any other; and if it would bring any advantage to the Chri­stian Profession, we could give you some Centuries of such persons; but, in charity, we shall spare you. Fifthly, We have a Conscience of our duty to God and man, (we need not disparage our selves in saying as well as you) and an eye to that great recompence of reward, designed to spur us up unto it; and how many of our perswasion, even upon this single account, [do study to shew themselves ap­proved 2 Tim. 2. 15. unto God, work-men that need not be ashamed, right­ly dividing the word of truth] we leave it to God and the world to judge. Sixthly, and lastly, If there be any so [Page 32] forgetful of their duty, as to let loose their fleshly voluptuous inclinations, and to spend their time in Sports, and Drink­ing, Prating and Idleness; a thousand to one, some eye of inspection will take notice of their miscarriages, (unless they be all committed in a very dark corner) and sure (as you say) there is power enough in Magistrates and Bishops to punish them, and if they prove incorrigible, to cast them out.

It is a shameless Calumny to affirm, (for you do more then insinuate) that there is no other work imposed upon Ministers but what they may perform in ignorance and idle­ness, as well as the judicious and the diligent. Let any man but consider what a charge is laid upon Priests at their Ordination, and he must needs be convinced, that the Work then and there assigned them is enough to exercise all their ablest Parts as well in the Pulpit as out of it: and therefore you might have consulted your own credit bet­ter, had you forborn that following exprobration, That, [in Catechizing, in private Baptism, and Communion, and in the Visitation of the Sick, their work is also such as a School-boy may doe as well as they.] To which impudent Slander we shall confront the Charge aforesaid, and that will be sufficient to confute it. Thus then the Holy Church conjures all that enter into those Sacred Orders: [We exhort you in the name of our Lord Jesus Christ, to have After the Oath of Supremacy is administred, this Charge is given to the Priests to be Ordained. in remembrance into how high a dignity, and to how charge­able an Office, ye be called; that is to say, the Messengers, the Watchmen, the Pastours and the Stewards of the Lord; to teach, to premonish, to feed and provide for the Lords Fa­mily, to seek for Christs sheep that be dispersed abroad, and for his Children which be in the midst of this naughty world, to be saved through Christ for ever. Have alwaies therefore printed in your remembrance how great a treasure is com­mitted to your charge: for they be the Sheep of Christ, which [Page 33] he bought with his death, and for whom he shed his bloud. The Church and Congregation, whom ye must serve, is his Spouse and his Body.

And if it shall chance the same Church, or any Member thereof, to take any hurt or hinderance by reason of your negligence, ye know the greatness of the fault, and also of the horrible punishment which will ensue. Wherefore con­sider with your selves the end of your Ministery, towards the children of God, towards the Spouse and Body of Christ, and see that you never cease your labour, your care and diligence, untill you have done all that lieth in you, according to your bounden duty, to bring all such as are or shall be committed to your Charge, unto that agreement in Faith and Knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you either of Errour in Re­ligion, or for Viciousness in Life.

Then, forasmuch as your office is both of so great excel­lency and of so great difficulty, ye see with how great care and study ye ought to apply your selves, as well that you may shew your selves kind to that Lord who hath placed you in so high a dignity, as also to beware that neither you your selves offend, neither be occasion that others offend. Howbeit, ye cannot have a mind and a will thereto of your selves, for that power and ability is given of God alone. Therefore ye see how ye ought and have need earnestly to pray for his holy Spirit. And seeing that you cannot by any other means com­pass the doing of so weighty a work pertaining to the salva­tion of man, but with doctrine and exhortation taken out of the holy Scriptures, and with a life agreeable unto the same; ye perceive how studious ye ought to be in reading and learning the Scriptures, and in framing the manners both of your selves and of them that specially pertain unto you, according to the Rule of the same Scriptures. And for this self-same cause, ye see how ye ought to forsake and set [Page 34] aside (as much as you may) all worldly cares and studies.

Now we appeal to your own Consciences, whether the Church imposeth upon Priests (when she ordains them to the Ministery) no other work then what a School-boy may doe as well as they; or but such a work as in ignorance and idleness they may perform as well as the judicious and the diligent.

If you will be so just as to repair the Honour of the Church (as you are obliged,) for thus aspersing and re­proaching her, we will grant your following assertions with some additional amendments, That [the Priests Ministerial work is, to shew men their sins, and to preach the wonderful Mysteries of the Gospel, to help men to search and understand the Scriptures, and to search and know their hearts, and to know God in Christ, [and to be subject to principalities It seems, Obe­dience to Go­vernours makes not one of the links in your chain of Ver­tues, that leads men to Salva­tion. and powers, to obey Magistrates, the King as Supreme, and them that are commissioned under him, as his Ministers; to render unto Caesar the things that are Caesar's, and to God the things that are God's; to pay all due reverence and submission to all Governours, as well Ecclesiastical as Civil, that we may lead a quiet and a peaceable life in all Godliness and honesty; and upon this account] to hope for the glory that is to be revealed, and fervently to pray for the success of his endeavours, and the blessing of the Gospel on the people, and chearfully to praise God for his various benefits: And we confess this cannot be well done without abilities.] Though it becomes not a good Christian to make ostenta­tion of his good works, yet we acknowledge 'tis his duty so to make his light shine before men, that they may see it, and be edified by it, to the advancement of God's Glory. And our own judgment and experience tells us as well as you, [that God ordinarily proportioneth the success and bles­sing to the skill, diligence and holiness of the Instruments; and blesseth not the labours of ignorant, ungodly droans, as [Page 35] he doth the labours of faithful able Ministers. And also that the readiest way to bring the Gospel into contempt in the world, and cause all Religion to dwindle away into Forma­lity first, and then to Barbarism and Brutishness, is to let in an ignorant, idle, vicious Ministry, that will become the peoples scorn: yea, that this is the way to extirpate And will not Sedition and Rebellion pro­voke all Prin­ces and Civil Magistrates to root out that Religion that doth teach and patronize such practices? Christianity out of any Countrey in the World; and 'tis a sign it is decaying apace, when men grow ignorant of the nature and reasons of it, and unexperienced in its power and de­lightful fruits, and when the Teachers themselves grow unable to defend it.]

We say therefore with Gelasius, (in Epist. ad Episcopos Lucaniae, cap. 18.) Literis carens, Sacris non potest aptus esse Mysteriis, He that wants Learning is unfit to dispense the Sacred Mysteries: and as it is in Concilio Toletano 4. cap. 24. Ignorantia, mater cunctorum Errorum, maximè in Sacerdotibus vitanda est, qui docendi officium Populi susce­perunt, Ignorance, the Mother of all Errors, is especially to be avoided in the Priests, whose Office it is to instruct others. Hereupon we do very readily subscribe to that which we find in Concilio Romano sub Eugenio 2. cap. 4. Presbyteri sint literati, aliter enim quomodo erunt Magistri, qui non fuerunt Discipuli, &c. Isti sunt canes muti non va­lentes latrare, Let the Priests be Learned; otherwise how shall they be Teachers, who were never Disciples, &c. Those are dumb doggs which cannot bark. We shall therefore bespeak all our Brethren of the Priesthood in the words of S ^t Ambrose, Dignè cognoscamus quid sumus; In lib. de dignit. Sacer­dot. cap. 3. & quod sumus professione, actione potius quàm nomine de­monstremus; nomen congruat actioni, actio respondeat no­mini: ne sit nomen inane, & crimen immane; ne sit ho­nor sublimis, & vita deformis; ne sit deifica professio, & illicita actio; ne sit gradus excelsus, & deformis excessus; ne habeatur in Ecclesia Cathedra sublimior, & conscientia [Page 36] Sacerdotis reperiatur humilior; ne locutionem simulemus columbinam, & mentem habeamus caninam; ne professio­nem monstremus ovinam, & ferocitatem habeamus lupi­nam: ne dignè nobis per Prophetam respondeatur à Domino, Populus hic labiis me honorat, cor autem longè est à me. Let us know our selves; and let our Practice be suitable to our profession: that the dignity of our Office may not be blemished by the iniquity of our conversation. Let us not be Wolves, nor Doggs, nor Swine in Sheeps cloath­ing; lest that exprobration deservedly fall upon us, [This people honour me with their lips, but their heart is far from me.]

But for the honour of the Reverend Bishops and Con­formable Clergy, we must take the confidence to tell the world, that they have been the Chariots of this our Israel and the horsemen thereof; Their Armes have been the Defence of our Religion, their Learning and Piety its Vin­dication from time to time. And for proof of this we need refer you to no other evidence then the Observation and acknowledgement of that Learned Deodati. Minister of Geneva, in his Letter to the late Assembly. And if through the ini­quity of these later daies a multitude of their former Ad­herents have been tempted to withdraw themselves from their Communion and Ministry, it is no great wonder; for the Holy Ghost hath told us of false Prophets and 1 Cor. 11. 19. seducing Spirits, and why God is pleased to permit them; and of an ingrateful giddy people, that would easily suffer themselves to be seduced, and become guilty of Apo­stasie. For the time will come, when they will not 1 Tim. 4. 1. endure sound doctrine, but will depart from the Faith, 2 Tim. 4. 3, 4. and give heed to seducing Spirits, and after their own lusts will heap to themselves Teachers, having itching eares. And they will turn away their ears from the truth, and be turned unto Fables. And men shall be lovers of their own 2 Tim. 3. 2, &c. [Page 37] selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without naturall affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, lovers of pleasures more then lovers of God; Having a Form of God­liness, but denying the power thereof. And through Covetous­ness 2 Pet. 2. 3. shall they, with feigned words, make merchandise of you: and shall creep into houses, and lead captive silly women 2 Tim. 3. 6. laden with sins, and led away with divers lusts. And of the very Clergie shall men arise, speaking perverse things, to Act. 20. 30. draw Disciples after them. And many shall follow their per­nicious 2 Pet. 2. 2. waies, by reason of whom the way of truth shall be evil spoken of. Our Saviour Christ himself, a person beyond all exception, both for Parts, Holiness, and Dili­gence, finds occasion to complain that his Ministry was deserted by such as were inclinable to flock after some new-comer, though he had no other warrant for his under­taking but what was drawn up by his own presumption.

But (to follow your steps) you adde [That whatsoever can be expected duly to affect the heart, must keep the in­tellect and all the faculties awake in diligent attention and exercise.] It is very true, A manifold attention is requi­site to make our sacred office of Prayer devout and accepta­ble: An attention, 1. ad verba, ut rectè proferantur; 2. ad verborum sensum, ut mente & corde percipiatur; 3. ad Deum, quem ut praesentem recitans (officium) intuetur, ad cumque petitiones suas dirigit, & circa quem occupatur, veritates aut mysteria fidei considerando, ut sic se ad ejus amorem excitet. But you say [in the use of a form, which we have frequently heard and read, the faculties are not so necessitated and urged to attention and serious exercise, as they be when from our own understanding we are set about the natural work of representing to others what we discern and feel.] Then belike John Baptist and our Blessed Saviour [Page 38] did their Disciples a disadvantage; they should not have prescribed formes to them, but have dissuaded them from the use of all such in the Exercise of their Devotion: which whether it be modest or impious to affirm, is left to the judgment of the Reader. But you say further, [Mans mind is naturally sloathful, and will take its ease, and remit its seriousness longer then it is urged by necessity, or drawn out by delight.] Why? is there not a necessity laid upon us? Is there not a Woe belongs to us, if we pray not, if we obey not the commands of the Holy Church prescribing a Form of Prayer to us? If we be obliged to obey this her com­mand, we are obliged to be serious in that obedience. Though she cannot judge of Internal Acts, she may com­mand them; and she is supposed to doe so, seeing External Acts, under her command, are not Acts of Vertue without those Internal ones: Otherwise it were possible to satisfie the Precepts of the Church by a mere Simulation and Hy­pocrisie, which is absurd. A necessity therefore is laid up­on us, to urge us to be serious in the use of this Form of Prayer. And if we set so high an estimate upon God's ho­nour and our own salvation as they deserve, I see no rea­son why this seriousness should not be drawn out of us likewise (as it hath been out of the hearts of God's people before us) by a delight in this service.

But you say, [When we know before-hand, that we have no more to doe but read a Prayer or Homily, we shall ordinarily be in danger of letting our minds goe another way, and think of other matters, and be senseless of the work in hand.] In­deed I have read of an Trithem. ad regul. c. 4. in­struct. 57. Abbot who was somewhat of your opinion, saying, Orationes conscriptas in chartis, men­tibus infirmis utile est ut legant: fortioribus autem & per­fectioribus non convenit, nisi interdum pro ariditate cordis irriganda; quia illa oratio maximè efficaciam habet, non quam Calamus sculpsit, sed quam Mens ipsa formavit. But [Page 39] he speaks of private Prayer; and even of that too, there are great Masters of Devotion, (as they call them,) who observe, that 'tis neither the written Form, nor the pre­sent Fancy, that makes the difference, but the Affection. Oratio ab alio composita, quod ad se attinet, ornatior & sub­tilior Jacob. Alvarez de Paz, de In­quis. pacis, l. 1. par. 2. cap. 17. mihi pag. 168. esse consuevit, tanquam à viris sanctis & spirituali­bus edita. Quae si pari adfectu fundatur ac illa quam homo ex devotionis fervore enunciat, erit aequè perfecta: si mi­nus adfectûs & devotionis habeat, imperfectior: si verò majori devotione proferatur, perfectior invenietur. Nam orationis vocalis sublimitas ex parte Orantis, non ex subli­mitate aut apta compositione verborum, vel subtilitate, sed humilitate & devotionis adfectu ejus qui orat, pensanda est. And that men ordinarily have no better attention to these Forms, of what kind soever, it is their own fault, in un­dervaluing them, as well to God's dishonour as their own prejudice. Alii (quod mirum est) suavitate Orationis ibid. Par. 2. in introduct. p. 83, 84. Mentalis illecti, Vocalem orationem tanquam minùs utilem cursim & festinanter proferunt, ut plus temporis considera­tioni rerum coelestium impendant. Qui profectò minùs rectè considerant, cum consideratione sua, oratione vocali ir­reverenter & oscitanter fusâ, se Deo displicere, & ad Ora­tionem mentalem ineptos fieri minimè animadvertant. But have we no more to doe but read a Prayer? (for if you please, you may forbear your Homily,) Are we not therewithall concerned and tied to exercise our faith and affiance, our fear and reverence, our love, joy, and longing desire of what we pray for? He that minds his duty, and puts these Ingredients into the Prayer he reads, will find no leisure to think of other matters, nor can he be senseless of the work in hand.

You proceed, [Though he is but an Hypocrite that is car­ried on by no greater a motive then mans observation and approbation; yet is it a help not to be despised, when even [Page 40] a necessity of avoiding just shame with men shall necessarily awake our invention, and all our faculties to their work, and be a concurrent help with Spiritual Motives.] We see you are content to plow with an Oxe and an Asse, rather then the ground you have laid down should be untill'd; and to cloath the Controversie you have espoused with Linsey-woolsey, rather then it should appear naked of truth and Reason. But take heed you make it not your great Motive to your Extemporary Conceptions (accor­ding to the variety of Subjects and Occasions) to be obser­ved and admired of men: If you do, our Saviour tells you, you have your reward; and I must tell you, you had better be without it, though, by this means, you can (as one of your Brethren boasted that he did) break the Good wives hearts, and carry the pieces in your Pockets. But will shame with men necessarily awaken a mans inven­tion? 'Tis more then shame with God and Hell torments can doe to many thousands. But what if this concurrent help does awaken your invention? will you offer that for a sacrifice in stead of Prayer? I have read of a people repro­ved for going a whoring after their own Inventions: but never of a people commended for praying after their own inventions. Why? Prayer is a powring out of the heart, not the brain, an imployment of the Affections rather then the Phantasie, of the Will rather then the Understanding. Cognitio Dei Scholastica ad intellectum praecipuè pertinet; Cognitio Dei mystica (and 'tis that is useful in our prayers) non tam cognoscere quàm amare quaerit, & ad astringen­dum Deum amoris affectibus se extendit, saith de Mystica Theolog. Gerson. True, the understanding hath its part in prayer; but yet Meditation and Prayer are two things. So those that are accounted the great Masters of Devotion tell us; Whatso­ever employment the mind or understanding exerciseth in Prayer, by discoursing, inventing motives, &c. these are [Page 41] onely Preparations to prayer, and not Prayer it self, which is onely and immediately exercised by the will or affections adhering to God, as In Sanctae Soph. Treat. 3. §. 1. c. 1. pag. 6. nu. 8. Augustin Baker hath it. Meditatio docet quid de sit; oratio quid de sit obtinet: illa viam osten­dit, ista deducit. Meditatione denique agnoscimus immi­nentia nobis pericula, oratione evadimus, saith S. Serm. 1. in die S. Andreae. Bernard. And to the same purpose De vit. Spirit. lib. 2. part. 4. cap. 31. (mihi) pag. 332. D. Jacobus Alvar. de Paz. defi­ning Prayer according to Damascen, [Petitio decentium à Deo] he addeth; Et quidem haec, ut fervens sit, commu­niter ex Meditatione progreditur. Nam postquam Medita­tione didicimus quae nobis fugienda sint vel amanda, viden­tes non posse nos sine Dei favore aut malum fugere aut bonum praestare, ad Orationem pro auxilii impetratione fe­stinamus. So that your wants may be summ'd up into a certain Form beforehand; and then, if your Invention becomes silent, your Will and Affections will play their part with the more exactness and fervency, when (there being nothing to distract the other Faculties) they have it prick'd down in a Book before them.

But you urge, that [Common experience tells us, that the best are apt to lose a great deal of their Affection, by the constant use of the same words or Forms.] Which if under­stood of the very best, is a very great falshood; For our Blessed Saviour never prayed more earnestly, then when he said the same words, and repeated the same form of Luke 22. 44. with Mat. 26. 44. Psal. 42. 1, 2. Prayer. And the Royall Prophet cryes out, As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? Cupio & sitio cultum Dei mei viventis, as Theodoret doth expound it. And yet that was a set course of worship. And again, How amiable Psal. 84. 1, 2, 4. are thy tabernacles, O Lord of Hosts! My soul longeth, yea even fainteth for the Courts of the Lord: my heart and my flesh cryeth out for the living God. Blessed be they that [Page 42] dwell in thy house, they will be still praising thee: and yet, in those days, their Solemn Service was not made up of Ex­temporary conceptions, but of set Forms of Praise and Prayer, &c. to express and entertain their affections. Christ him­self sung that Hymn at his Passeover which was customa­rily sung amongst the Jews at their Paschal devotions, as Beza doth acknowledge. And Revel. 15. 3. They sing the old Song of Moses; and I hope without any allay to their affection.

But from affirmations you come to instance thus; [Let the same Sermon be preached an hundred times over, and try whether an hundred for one will not be much less moved by it then they were at first.]

I confess it may be so: but here we have non causam pro causa, you put a fallacy upon your selves as well as upon your Reader: For this happens not through the Identity of the discourse, but through the defeat of the Hearer. Man's phantasy desires novelty, and in a Sermon he looks to be entertained with some variety; but finding his expectation deceived, he becomes unsatisfied, if not moved (otherwise then at the first hearing of the same discourse) with indignation: but let a man out of choice read the same Sermon never so often over, for the setling of his Judgment and direction of his Duty, and he will find that his satisfaction will be improved. Otherwise it would be advisable to disswade men from a frequency of reading the same Scripture, and receiving the same Sacra­ment, for fear the frequentation should make them nause­ous. But of this Spiritual refection that of Syracides is ve­rified to all truly devout Souls, Qui edunt me, adhuc esuri­ent; & qui bibunt me, adhuc sitient, They that eat hereof Ecclus. 24. 21./29. do yet hunger; and they that drink thereof are yet thirsty. And he that finds it otherwise in himself, had need look to it; He hath something in him that must be mortified.

And our Dissenters confess as much in their next words; for they tell us, [It is not only the common corruption of our nature, but somewhat of innocent infirmity, that is the cause of this; and man must cease to be man, or to be mortal, be­fore it will be otherwise.] So far as our Corruption is in fault, we must take care (as I was saying) to have it morti­fied; and for our common incident Infirmities, they may be help'd by wholsome methods and prescriptions. Cas­sianus 2 De instit. cap. 20. tells us, that in his time there was wont to be so strict a silence and attention at the Celebration of the Publick Synaxes, that you would have thought there had been never a man present but he that did officiate. And even while their City was besieged, the Jewes were so in­tent Joseph. de Bello Judaico lib. 2. cap. 5. upon their Sacred Service, that Plurimi sacerdotum, quanquam hostes strictis gladiis irruentes videbant, intre­pidi tamen in peragendis rebus divinis perseverabant; & in ipso libandi templúm (que) adolendi ministerio mactabantur, saluti quoque praeferentes Religionis obsequium. When the enemies rushed in upon them with their naked swords, the Priests went on in their holy Office; and preferring the duties of their Religion before their Lives, they were slain in the very exercise of their Ministery. When the Priest summons the attention of the people by that Pre­face, Sursum corda, Lift up your hearts, if they answer his invitation in sincerity, Habemus ad Dominum, We lift them up unto the Lord, their attention is unblamable. And that we may be the better disposed to carry such an atten­tion to the sacred office, we should reflect upon our selves to get a sense of our own indignity and basenesse; and look up to God, to gain a lively apprehension of his glo­rious Majesty: and while we duely ponder our distance from him and our guiltiness before him, this Consideration will beget Reverence, that Reverence will beget Attention, and that Attention will not fail to produce Devotion in us.

For such incident Evagations and distractions of mind as are involuntary and inevitable, they will never be im­puted (for sin) to us, if we may believe 2 ^a. 2ae. q. 83. a. 13. ad 3 ^m. Aquinas, or Basil in him: Si debilitatus à peccato fixè nequis orare, quan­tumcunque potes teipsum cohibeas, & Deus ignoscet: eo quòd non ex negligentia, sed ex fragilitate, non potes, ut oportet, assistere coram Deo, If thou wantest that fixation of Spirit which thou desirest in thy prayers, God will par­don it; because it proceedeth not out of negligence, but of frailty. We had better give such innocent infirmities a toleration, then seek to remove them by a Sin and Scan­dal; and such will be our Disobedience.

There are some other infirmities that would be thought of too, though in themselves very innocent. Whereas the Soul hath Cum omnes potentiae anima in una essentia animae radicen­tur; necesse est quod quando u­na potentia in­tenditur in suo actu, altera in suo actu remit­tatur, vel etiam totaliter in suo actu impedia­tur: tum quia omnis virtus ad plura dispersa fit minor, unde è contrario quan­do intenditur circa unum, mi­nus potest ad a­lia dispergi; [...]um quia in o­perationibus a­nimae requiri­tur quaedam in­tentio, quae dum vehementer ap­plicatur ad unum, non potest alteri vehementer attendere. Tho. 1. 2. q. 77. ar. 1. in corp. sundry Faculties and Operations; we find by common Experience, that we are not able intensively to actuate them all at once. When the Intellect doth most earnestly pore upon an Object, to make a Speculation of its truth, the Will is taken off, or infeebled in her of­fice, and grows remiss to love and embrace the goodness of it. And man must cease to be man, or to be mortal, before it will be otherwise. Now forasmuch as the Will and Af­fections are the most immediate active instruments of De­votion (from which it hath as well its worth as its being) and forasmuch as these can act more earnestly and fix more stedfastly upon holy Objects, the less the Soul is drawn off by the invention and the discoursings of the Un­derstanding; hence it follows that Common Forms (in which the subject-matter of the Prayer with suitable Mo­tives and Arguments are so digested, that the Phantasy and Understanding have nothing to doe, but to reflect upon them, and quietly to propound them to the Will) are of huge advantage to Devotion.

By this means therefore we see Devotion hath been kept up, and kept alive in the Church in most, if not in all, Ages. And the benefit hereof, because more discernible towards them, is generally acknowledged in reference to the Orationes con­scriptas in char­tis, mentibus in­firmis utile est ut legant. Tri­them. ut suprā. Weakest (which makes up the far greatest number) of Christians. And therefore, whereas you conclude, [that the nature of the thing and the common experience of your own dispositions, and of the effect upon others, assureth you, that understanding serious Godliness is like to be extin­guished, if onely Forms be allowed in the Church, on pre­tence of extinguishing Errours and Divisions;] we must take the liberty to tell you, that as well the experience of our own dispositions, as the constant Practice of the Church in all Ages, assures us the contrary. Hereupon we are astonished no lesse at the untruth and perversity, then at the arrogance of your following expressions, in these vain words, [And though we have concurred to offer you our more Corrected Nepenthe's, yet must we, before God and men, protest against the dose of Opium which you here pre­scribe or wish for, as that which plainly tendeth to cure the Disease by the extinguishing of Life, and to unite us all in a dead Religion.] You need not force your modesty to tell us, (we know your opinion well enough) that your own Geese are all Swans: but we like none of the breed, for their black feet sake, which trample down all Order and Authority. But your Nepenthe's haply are not so proper for your Constitutions: Things that do exhilarate and raise the Spirits, and awaken Fancy, are dangerous to be administred to the Frantick. And it is an ill Apud medicos [...] di­citur affectus praeter natu­ram, qui mor­bum, velut um­bra corpus, se­quitur. Galen. [...]: Symptome, that you proclaim your medicine to be your poison: but, if (finding you in some Lucid interval) we can persuade you to take it, that dose of Opium will be more soveraign to coole your brain, and bring you to rest, and settle your distempers.

For you talke idly still, in your next words, [And when our Prayers that avail must be effectual and fervent, Jam. 5. 6. and God will be worshipped in Spirit and truth, and more regardeth the frame of the Heart then the Comeliness of Expression; we have no reason to be taken with any thing that pretends to help the Tongue, while we are sure it ordina­rily hurts the Heart.] So you say: but are you sure on't? Will you not eate your words presently, and tell us, that Formes have their laudable use? We shall observe it as we go along with you. In the interim we do acknowledge, that it is not the style and ornament, but the humility and the fervour, that gives the perfection unto Prayer: And Prayer is then humble and fervent, not when 'tis designed and made to move affection (as your extemporary ones for the most part are) but when it proceeds from it, as the off­spring of a heart that abounds with humility, fervour and compunction. Hence Grad. 21. Climacus adviseth, Noli verbis ex­cultioribus in oratione tua uti. Saepe enim Infantium sim­plicia, & pura, & balbutientia verba Patrem suum qui in coelis est placaverunt. But he speaks of the Prayer, not of a Publick, but a Private person, offer'd up in his own name, and not in the name of the Church. For should the Priest offer up those simplicia and balbutientia verba, those Childish uncouth expressions there, he would certainly in­curre a just shame with men, and so lose that concurrent help which you formerly commended to us. But what? cannot a Form of Prayer be God forbid that I should ever think that there are not righteous men among the Pre­latical, or fer­vent effectual prayers that are Liturgical; saith your Advocate, in his Peaceable Enquiry about Re­ordination, p. 125. effectual and fervent, as S ^t James requires? cannot God be worshipped in Spirit and in truth in it? If you affirm, then you produce these Scriptures to no purpose: but if you deny, then it will follow that no forms are laudable; and then you contra­dict your selves, and condemn as well God himself as his Servants for prescribing them.

But for all you have involved your selves in these pal­pable Absurdities, you are resolved to hold the Conclu­sion still; for you say further, [It is not the affirmations of any men in the world, persuading us of the harmelesness of such a course, that can so far unman us, as to make us disbe­lieve both our own Experience, and common Observation of the effect on others.] We know, Humanum est errare, and if you will not be unman'd in that sense, who can help it? 'Tis certain, men may be deceived in their own What think you of Corah, Dathan and A­biram? Numb. 16. 3. All the congregation are holy, every one of them, and the Lord is among them: Where­fore then lift ye up your selves above the con­gregation of the Lord? Ex­perience and in those effects which they observe in others. There is a sensible Devotion that begins in sensitive nature, and makes a conspicuous alteration in it. It produces great tendernesses, fervour and melting affections; it will draw sighs from the bosom, and tears from the eies, and spring many motions of delectation and sweetness in the heart. And men may have so great a complacency in these inun­dations of sweetness and pleasing impetuosities (imagining them to be gracious effects and actuations of the Holy Ghost) as to be transported with them. And yet this sen­sible Devotion may rather indanger to depresse the opera­tions of the Spirit, then advance them; and many times doth nourish Pride, self-love, and a contempt of others, rather then contribute to the augmentation of Divine Love, or a proficiency in Obedience. To abate therefore the too high esteem that unwary souls may have of this sensible fervour and devotion, we are informed by very Jacob. Alvarez. de Paz, de In­quis. Pacis lib. 2. par. 3. cap. 3. per totum. Sancta Sophia Treat. 3. §. 1. c. 5. per totum. Dr. Meric Casaubon of Enthusiasm, c. 6. per totum. creditable observation, that it is not alwaies a sign of a good disposition or holiness in the Soul. Very impious persons may, and have injoyed it. When it is derived to us as the gift of God, he intends it for our incouragement in his pure love; and therefore it is not to be neglected. Hae consolationes sensibiles Sensible devo­tions are called also sensible consolations, by the Writers of Mystical Theo­logy. verae, quamvis despiciendae non sint, non sunt tamen supra modum astimandae. Quia nec sunt verae virtutes, nec necessarii solidarum virtutum [Page 48] effectus, nec necessaria profectûs instrumenta, sine quibus plurimi ad magnam virtutem ac mentis puritatem ascen­dunt J [...]c. Alvar. ibid.. When they are truly sent us from God, they are subject to great perversities; if they be not used with dis­cretion, they may prove pernicious, and plunge the Soul August. Baker. in Sanct. Soph. ubi suprá. more deeply in self-love and corrupt nature, (in which they are much immersed.) But this sensible Devotion, fervour and sweetnesse, may flow also from the mere natural temper of the body, or from the vehement intention of the mind, or from a tone and cadence of words, or power of lan­guage, or from the subtile insinuation and illusion of the Devil; as the Masters of Devotions do generally observe.

This is a Truth acknowledged in the Morning Exercise at Cripplegate, (p. 515.) where it is resolved, That we may easily be deceived by our Enlargements, because there are many winds and gales blowing from several quarters, which may set the Soul in active going and doing; as Po­pular applause, high opinions of the Preacher, taking-Ex­pressions in Prayer, flourishing Novelties and notions in a Sermon, Satanical infusions, common and ordinary Inspira­tions of the Holy Ghost, vouchsafed to Reprobates, Hebr. 6. 4, 5, 6. All which, or any of which, may so draw and delight the heart, that (as Orpheus 's Pipe) they may make the heart dance in a duty; and yet for all this, it may be possible, yea probable, the heart may dance after the Devil's pipe.

And you must give other men leave to have their own experience and observation as well as you. And when we see in you more Humility, Self-denial, Resignation of will and self-conceit, and more obedience to Superiours, (which are under a divine command, and of indispensable neces­sity to Salvation) we shall be the more inclinable to be­lieve your pretensions, that some proficiency in the way of solid Vertue and Devotion is to be made by the course you plead for. But it is not the affirmations of all the [Page 49] men in the world, speaking in their own behalf and in favour of their own conceits, that can so far unman us, as to make us interpret those practices to be the effects of the Holy Spirit which contradict the Principles of Christianity, extinguishing both Charity and Obedience.

But admit the effects you boast of were really the gifts of God, and truly tended to the advancement of his pure Love in you: would this warrant you to contemn or omit the established Liturgie of the Church? All the Masters of Devotion, that I have met withall, do resolve otherwise. To this purpose consider what Augustin Baker Sanct. Soph. ubi suprà, cap. 2. saith in his Treatise of Vocal Prayer. As for that Vocal Prayer, (saith he,) either in Publick or Private, which is by the lawes of the Church of obligation, no manner of pre­tences of finding more profit by internal exercises ought to be esteemed a sufficient ground for any to neglect or disparage it. For though some Souls of the best disposition might per­haps more advance themselves towards perfection by in­ternal exercises alone: yet since generally, even in Reli­gion, Souls are so tepid and negligent, that if they were left to their own voluntary devotions, they would scarce ever exercise either Vocal or Mental Prayer; therefore inas­much as a manifest distinction cannot be made between the Particular dispositions of Persons, it was requisite and neces­sary, that all should be obliged to a Publick external perfor­mance of divine Service, praising God with the tongues also (which were for that end given us;) that so an Order and decorum might be observed in God's Church, to the end it might imitate the imployment of Angels and glorified Saints, in a solemn united joyning of hearts and tongues to glorify God. This was necessary also for the edification and invitation of those who are not obliged to the Office, who perhaps would never think of God, were they not incouraged thereto by seeing good Souls spend the greatest part of their [Page 50] time in such solemn and allmost hourly praying to, and praising God. Thus he.

And this, perhaps, you may be induced to subscribe to, if we can get you in a good mood, as you now seem to be; for you tell us, in your next words, that [some Formes have their laudable use, to cure the errour and vice that lyeth on the other extream.] It seems then there is a Medio­crity, and now you are resolved to hit it. In good time; for hitherto you have done more then insinuate, That Formes are not a worship of God in Spirit and truth, not effectuall and fervent: but a dead Religion; that ordinarily they hurt the heart; that they are a dose of Opium, that doth extinguish understanding-serious-godliness, and the life of Religion. What could you have said more to load them with contempt? yet now you confess, some Forms are not only lawful, but laudable. This looks like Bellarmine's [Tutissimum,] that gave a defeat to his whole designe. He writes five Books against Justification by Faith, and then concludes the Controversie with a Confutation of all that he had written of it [Propter incertitudinem propriae justitiae, & periculum inanis gloriae, Tutissimum est, fidu­ciam totam in sola Dei misericordia & benignitate reponere.] So our Deformalists, after a miserable stuctuation, are glad to come to an Anchor, to their Tutissimum, and to take fanctuary from an impendent storm, by confessing that some Forms are Lawful. Lawfull; but for what? for nothing but to make a medicine to kill the itch, that of pride, curiosity, and novelty, [the errour and vice that lyeth on the other extream.] 'Tis well Forms are good for something in your opinion. But let a wise and an humble man use them, and they will serve very well to entertain and exercise a sound Faith, and a sincere Love, and a sub­stantial Devotion.

But by this we see these men can speak truth, if they [Page 51] list, especially when their reputation and interest is concer­ned in it; witness that Position of Mr Baxter's, In his Unsa­voury Volume against Mr. Crandon, or his Nosegay presented to Mr. Joseph Ca­ryll, (page 83.) ante finem. which, if his Party had the conscience to practise it, would put an end to our Divisions, and settle us in a happy state of Uni­formitie: for thus he saith, [Let me be bold to tell my opi­nion to my Brethren of the Ministry, that though I deny them to have either credit or Authority against the known Word of God, yet so great is their credit and Authority, even as Teachers & Guides of the Church, in Causes agreeable to the Word, And in Causes to the people doubtful and unknown, and in Causes left by the Word to their determination, (the Word determining them but generally) that I think the ig­norance of this truth hath been the main cause of our sad Confusions and Schisms in England, and that the Mini­sters have been guilty of it, partly by an over-modest con­cealing An important truth falls from the pen of Mr. Baxter, if he could say and hold. their Authority, and partly by an indiscreet opposi­tion to the Papists errour of the Authority of the Church: and I think that till we have better taught, even our Godly people, what credit and obedience is due to their Teachers and Spiritual Guides, the Churches of England shall never have peace, or any good or establisht Order. I say again, we are broken for want of the knowledg of this truth, and till this be known, we shall never be well bound up and healed.] This is Mr Baxter's sober Concession; and he thought it so signal a verity, when he wrote it, that he set a hand in the margent to remark it, and point it out to every Reader, as most worthy his observation. Let him preach the same Doctrine still, and act accordingly, and I doubt not, the Liturgy of the Church will become a Laudable Form of Divine Service, and more frequented.

But is it any uncharitable or rash Censure to say, that He hath just cause to cry out against himself, (Video melio­ra probôque, Deteriora sequor,) when we see him so re­fractory to his Spiritual Guides, so cross to his own Prin­ciples, [Page 52] setting himself in the breach industriously to prevent the closing of it? To this end he hath a new devise, in the next passage, which is recommended to us in these words, [And might we but sometimes have the liberty to interpose such words as are needful to call home and quicken attention and affection, we should think that a convenient conjunction of both, might be a well-tempered means to the Constitutions of most.] It seems your Wit goes a Wool-gathering at the time of your devotion. But admit it does; is not the voice of a Publick Solemn Office loud enough to call it home, or can you not find a Rod to fetch it? Get a lively sense and conscience of your duty, with an apprehension of that dreadfull Majesty, which is alwaies present, to behold with how serious an affection and reverence you perform your homage to him; Try what effects that will work upon your Phantasy. However we commend your modesty, that you desire but sometimes to have the liberty to interpose such words as are needful to call home and quicken atten­tion and affection. But what? will a dead affection and a roving phantasy serve God's turn or yours otherwhiles? Besides, do you take notice that your affection is dull, and your Phantasy a wandring, or do you not? If you do not, you have no occasion of such interjections; if you do, then now you are awakened, and you have nothing more to doe, but to be careful to go forward. He that apprehends that (out of his own oscitancy and heedlesness) he hath step'd aside, and loytered in his journey, and yet descries his right way before him, does but trifle and wander more, in run­ning to the next house to parly about his deviation. And what are those needful words which you desire the liberty to interpose, in the use of the Common Publick Form? Are they non-sense, or significant? If Non-sense, then it will be ridiculous to interpose them; If Significant, then either they signify the same thing with the Form wherein you [Page 53] would insert them, or something else. If the same thing with the Form, why should the Form be interrupted? why cannot you pray for the same thing in the same words, as did our Saviour? If they signifie something else, (that is not in the Form, and yet you will interrupt the Form to interpose them,) in stead of quickening attention, you will raise a wonder, and give a scandal, and put the people into confusion. And therefore 'tis your wisest way to keep those needful awakening words, as a Reserve, to assist you in your private Closet; for the conjunction of such crude interpositions with the Publick solemn Liturgy would be disconvenient, they will never cotton well, nor doth God allow that his field should be ploughed with an Ox and an Ass yoak'd together.

[But still we see, (as you proceed in your Complaint) the world will run into extreams, whatever be said or done to hinder it.] And they that can run faster this way then your selves, for me, let them win the goale and wear the garland. But you seek to justifie your selves, (if you could) in your next lines, where you say [It is but lately that we were put to it, against one extream, to defend the lawfulness of a Form of Liturgy.] I perceive you would faine be reputed Medium Harmonicum; but the world knows, you have for a long while marr'd the Musick of this Church by your jarring disproportions. For who un­taught even your Godly people, what credit and obedience is due to their Spiritual Guides, but you? Who pulled down and disgraced the Solemn Liturgy of the Church but you? That you were put to it, to defend the lawful­nesse of Liturgie, was a necessity of your own creating, and you did but fight with your own shadow in that combate; for that extream was your own production, and we ob­serve you cannot forbear to expresse a very fond affection towards it upon all occasions in your discourse. No, no, [Page 54] We cannot be deluded by such aquivocation; you never cordially espoused the quarrel of a Liturgy: we perceive well enough where the shoe wrings you, (in your next words) when you tell us [Now on the other extream, it troubleth us that we are forced against you, even such as you, to defend the use of such prayers of the Pastours of the Churches as are necessarily varied according to Subjects and Occasions; while you would have no prayers at all in the Church but such Prescribed Forms.] Whether that redupli­cation of [you, even such as you,] be an Emphasis of respect or indignation, we shall not consult Mr Baxter's Grotian Religion to interpret it. But if to have no Prayers in the Publick Solemn Service of the Church but Pre­scribed Forms be one of your Extreams, we hope 'tis so onely in that sense in which the Pythagoreans called Vertue [...], an extremitie, for its supereminency and perfe­ction; for we are sure it is opposite to no moral Vertue. And yet if the Pastors of the Churches (by them under­standing the Bishops, as the Ancients usually do) shall in their Prudence think fit to vary the Forms upon occa­sion, we are alwaies content to submit to the variation: But that single Presbyters ever had that Liberty of vary­ing according to their own Phantasies, we stedfastly deny. And we adde yet further, that the Subjects and Occasions may be such as in discretion are not fit to be inserted into the Solemn Service of the Church. S ^t Paul's thorne in the flesh might have wounded the heart of an unwary weak Disciple, if it had been inserted into the Publick Liturgy. We could tell you of Tickets put up to Mi­nisters to beg their Pulpit­prayers, which have been not onely very strange, but very scanda­lous; and he is a stranger to this City that hath not ob­served it. It is more safe and prudent to recommend some things to Almighty God in general expressions, then to insist too particularly and positively upon them. Christ knew very well the chief and particular wants of his Disciples, when they begg'd that form of Prayer of him; yet he descends not to any enumeration of those particulars, but delivers [Page 55] the Form in General terms, because it was for a Publick use and benefit. In petendis à Deo beneficiis saepe erramus, Rosignolius de Disciplina Christianae Perfectionis, lib. 3. c. 19. nec in hisce rebus Deo quasi precum vis est adferenda, sed liberum illi permittendum, ut nos quò libuerit maximè im­pellat. Fieri enim saepe solet, ut Deus iis qui hac animi dispositione carent quod petunt impertiatur, quod tamen ipsis ruinae postea sit occasio. Quare Diaboli videtur esse ad certarū ejusmodi rerum intempestivas efflagitationes incitare. To this we may adde that of De la Cerda. Petere pro seipso tem­poralia, quamvis unicui (que) eatenus liceat quatenus per talem petitionem fatemur Deum omnium authorem & prospecto­rem, eique nos submittimus, ea efflagitantes quae nobis ad­miniculo esse possunt ad virtutem & ad suum ipsius cultum: tutius tamen est, nihil in particulari postulare, nisi ea quibus nullo modo possumus male uti, ut cor contritum & humilia­tum, deduci in viam veritatis, & in semitam mandatorum Dei, & fimilia. Caetera verò, quorum bonus potest esse & malus usus, sub generali nomine petenda sunt, ut docebat Socrates, dicens, Bona à Deo petamus, hoc est, sub hoc generali nomine, Da quae nobis bona sunt. Quantumvis enim conditione moderetur petitio nostra, dicentes, si fuerit voluntas tua; semper tamen latet anguis in herba, hoc est, voluntas nostra in illa conditione, aviditasque impetrandi, quod nostra est voluptas. De la Cerda in Epist. ad Rome c. 8. §. 74. ad haec verba [Nam quid oremus sicut oportet, nescimus.]

But you demand, [Why may we not adde, that whosoever maketh the formes imposed on us, if he use them, is guilty as well as we, of praying according to his private conce­ptions?] For your satisfaction herein you might have remembred the old Rule, [Cum duo faciunt idem, non est idem:] What is composed as well by the direction as allowance of Authority, and is injoyned by it to be used, hath that sacred stamp upon it, that doth sufficiently di­stinguish it from all private Conceptions.

You adde in the last place, [We never saw it proved from Scripture, that Christ appointed any to such an office, as to make Prayers for other Pastours and Churches to offer up to God: and that this being none of the works of the Aposto­lick or common Ministerial office in the Primitive Church, is no work of any office of Divine Institution.] That God made Forms of Prayer and Blessing for the use of the Church and Priesthood is evident, Numb. 6. 23, See Ecclus. 50. 20. &c. Luk. 11. 2. That David and other Holy Prophets were inspired of God for that work, cannot be denied; or if it should, we may prove it by these instances. 1. Officers are desig­ned, 1 Chron. 15. 16, 17. And 2. their office (to celebrate the Solemn Service of God morning and evening) is ap­pointed, 1 Chron. 23. 30. And 3. this office did not consist of extemporary Conceptions, but of set & prescribed Forms, penn'd by such persons as were endow'd with Gifts and in­vested with Authority to doe it: as may easily be evinced from the very Titles of these Psalms; Psal. 4. [To the chief Musician on Neginoth, A Psalm of David] ‘That is, saith Deodati, Published by David, for the use of the Church, though it was penn'd before upon some parti­cular occasion.’ Psal. 50. the Title is [A Psalm of Asaph] a famous Musician in David's daies, 1 Chron. 25. 2. who was also a Prophet and Composer of Psalms, 2 Chron. 29. 30. ‘Whereupon (saith Deodati) it is not certain whether the Psalms which are intituled by his name were composed by him, or whether they were onely directed to him and his successors, to be plaid and sung in their turns by the holy Musick. Psal. 102. the Title is [A Prayer of the afflicted, when he is overwhelmed, and powreth out his complaint before the Lord.]’ ‘It is apparent, saith Deodati, that this Psalm was penned towards the end of the Babylonian Captivity, to be a Form of Prayer for the restauration of God's people, according to his promise.’ [Page 57] Psal. 92. the Title is [A Psalm or Song for the Sabbath day] ‘that is, saith Deodati, to be solemnly sung in the holy Assemblyes upon the Sabbath day.’ From Psal. 120. to Psal. 134. (inclusivè) there are 15. Psalms which are intitled [Psalms of Degrees.] ‘Which Title, saith Deo­dati, is of very obscure and doubtfull signification; yet the likelyest opinion is, that these Psalms were either newly penned, or chosen out from amongst the old ones, to be sung by the people in their return from Babylon, in their several daies journeys or stages as they tra­velled, either one or more, or all at every removing. Others say they were so styled, because they were wont to be sung upon those fifteen steps which were between the mens Court and that of the Priests.’ However we are sure they are Forms of Worship, of Praise, or Prayer, and Thanksgiving: and then, if you will allow the Com­posers of them to be of God's appointment, we have even in Scripture found some appointed by Christ to such an of­fice as to make Prayers for other Pastours and Churches to offer up to God. And may we not find the like in the New Testament? Erant nonnulli apud priscos illos Christianae Theophylact. in 1 ad Co­rinth. cap. 14. fidei sectatores qui supplicandi gratiam linguâ exciperent, &c. Quinetiam Psalmos ex priscis illis nonnulli per spiri­talem gratiam componebant. Cum pleraque eorum quae nobis Idem ad Rom. 8. 26. prosint ignorantes inutilia peteremus, accedebat orationis charisma uni cuidam eorum qui tum vixerunt, & quod com­muniter omnibus conferebat, ipse stans precabatur, aliosque id petere docebat. And that these Psalms and Prayers were intended for the use and benefit of God's Church we may conclude from the whole discourse of the Apostle. And when that Apostle gives so strict a charge, [Let all things be done decently and in order; let all things be done to the glory of God; let all things be done to edification;] Is not the duty of ordering all things according to this Rule espe­cially [Page 58] incumbent upon the Governours of the Church? Doth he not say personally to Titus, [For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting?] Tit. 1. 5. And doth he not write to Timothy, [that first of all Supplications, Prayers, Intercessions, and giving of Thanks be made for all men?] Is not Timothy the 1 Tim. 2. 1. See Mr Thorn­dike of the Ser­vice of God in Publ. Ass. Bishop incharged with this Office? and is not this a spe­cial Order given to him, touching the Substance of Publick Prayer to be setled in all the Assemblies of his Jurisdiction? This therefore is a work of the Apostolick or common Mini­sterial office, and consequently the work of an office of Divine Institution.

But admit we had no such warrant, either of express Precept or clear Example, in Holy Scripture for this Pra­ctice: yet the lawfulness thereof may be evinced upon these undeniable Principles,

1. The Apostles intended Unity, and to that end re­commended Order and Uniformity to the Churches. That they intended Unity is evident, Ephes. 4. 1, 2, 3, &c. I there­fore, the Prisoner of the Lord, beseech you that ye walk wor­thy of the vocation wherewith ye are called; with all lowli­ness and meekness, with long suffering, forbearing one ano­ther in love: endeavouring to keep the unity of the Spirit See 1 Cor. 1. 10. and Rom. 15. vers. 5. 6. ut suprá. in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling: One Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all. And Rom. 16. 17. Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them.

That they recommended Uniformity and Order, to pre­serve that Unity, is no less evident; and upon this account, their Order was a Prospect of so much pleasure to the Great Apostle in the Church of the Colossians (Col. 2. 5.) [Page 59] For though I be absent in the flesh, yet am I with you in the Spirit, joying and beholding your Order, and the Stedfast­ness of your Faith in Christ Vide R. P. E. S. Jo. Da­venant. in Lo­cum.. When men begin to break Order, they grow loose in their Faith both to God and man. This is the First Principle.

2. The Apostles, at their first preaching of the Gospel, did not establish that Order which the State of the Church did afterwards require. This is evident, from those De­crees made in the first Council at Jerusalem, Act. 15. and from that of the Apostle, [The rest will I set in order when I come.] The Second Principle.

3. They exspected such a settlement to be made by those to whom they did intrust the Government of the Church. This is evident from S ^t Paul's Epistle to Titus, (Chap. 1. 5.) where he tells him, [For this cause left I thee in Crete, that thou shouldst set in order the things that are left undone, (according to the Original.)] From which words these two things do naturally follow: 1. That, at his first preaching of the Gospel S ^t Paul had left some things undone, which, even in his own judgment, were, afterwards, fit to be done, (which shews the vanity and falshood of that pretension, That because the Apostles did not establish such and such things, therefore (forsooth) they did not think them convenient to be established at all.) 2. (From hence it follows) That he exspected the accomplishment hereof from the care of Titus. The Third Principle.

4. They gave certain Canons or general Rules to direct the Governours of the Church in making such Establish­ments. Such are those mentioned in S ^t Paul's Epistles, Let all things be done to the glory of God; Let all things be done to edification; Let all things be done decently, and in order. Hereupon Institut. lib. 3. cap. 19. §. 15. Calvin, writing of Ecclesiastical Consti­tutions, doth acknowledge some of them to be lawful, ut [Page 60] Dei verbo consentaneae, as being consonant to the Word of God. And In confes. Fidei, cap. 5. §. 17. Beza saith, Necesse est ut in domo Dei om­nia ordine fiant; cujus Ordinis una quidem est universalis ratio ex verbo Dei petenda, sed non una & eadem forma quibusvis circumstantiis conveniens: That is, It is neces­sary that in the house of God all things be done in Order; of which Order the one Universal Rule or Reason is to be taken out of the Word of God, though there be not one and the same form agreeing in all circumstances. And again, Ejusmodi §. 16. constitutiones, (saith he) quod attinet ad finem & funda­mentum, nempe generale illud decorum quod nobis obser­vandum praecipitur, divinae sunt & coelestes: That is, Such Constitutions, as to the end and foundation of them, to wit, that General Decorum which we are commanded to observe, are divine and celestial. The Fourth Principle.

5. They left it to the Judgment of the Governours of the Church to determine of the Particulars to be establi­shed according to These Rules. That the Church hath power to institute External Rites, and prescribe Forms, and to make Canons and Constitutions, to assist her Chil­dren and regulate their Practice in the Publick Worship and Service of God, is the Confession of All Churches. And this is consonant to the Word of God too. For that Word, or God by it (which is all one) gives a charge to the Church (as hath been said) to doe all things to Edifica­tion, and the Glory of God; and to this end, it injoyns her to perform all her Holy Offices decently and in order, and to worship God in the beauty of Holiness. This the Word of God commands, but does not determine the Particulars wherein that Order, beauty & decency do consist. It follows therefore that This Word of God supposeth a Power in the Church to institute Rites, and prescribe Forms, and make Canons to this purpose. And where shal we find this power lodged by the Apostle, (at that time when there were no [Page 61] Kings that were nursing Fathers to the Church?) For this cause I left thee, (Titus, a single Person, and at least a Bishop,) in Crete, that thou shouldst set in order the things that are wanting, (Tit. 1. 5.) The Power and Authority is lodged in the Governours, that is, the Bishops of the Church. The Fifth Principle. Remember Mr Baxter's Doctrine be­fore mentioned, of the Autho­rity of the Go­vernours of the Church.

6. That all Subjects and Members of the Church are obliged in Conscience to submit to and obey such Determi­nations. For 'tis most certain, where some are impowered to command, others are injoyned to obey; else the Power given to Superiors would be to no effect. Hereupon Beza acknowledgeth, That although these Ecclesiastical Consti­tutions be Humane and mutable, and do not propriè per se, properly by themselves bind the Conscience; yet, si qui­dem probae & justae sunt, if they be just and honest, we are so far forth obliged to observe them as they conduce to the Ut Ecclesiae aedificationi ce­dant, & offen­diculum vite­mus. Beza ubi suprá. edification of the Church, and that we may avoid Scandal. Thus Beza. And the Presbyterian Divines do acknow­ledge as much in their Grand Debate, (pag. 92.) [The Sub­jects (say they) are bound to obey a Was O. Cromwell's a true Autho­rity? you thought your selves bound to obey that, true or false. true Authority in such impositions (as they are there speaking of,) where the matter belongs to the Cognizance and Office of the Ruler.] But suppose I should scruple my Obedience, thinking my Supe­riour's impositions to be against the commands of God. Why, even in this case I am obliged to lay aside my own scruples, and to bring such thoughts into captivity to the obedience of Christ, who hath commanded me to obey those Hebr. 13. 17. that have the Rule over me. My doubting whether the Command be Lawful, or whether it exceeds the Power of my Superior to command it, will not excuse my Dis­obedience. For in doubtfull matters, Melior est conditio Possidentis, He that is in possession hath the better interest: And that the Superior is possest of his Right of command­ing is unquestionable; and therefore I am bound in Con­science [Page 62] to stand for his command, till it be evinced that his command is of a thing unlawfull, or above the sphear of his Authoritie. 'Tis true, A superior cannot command a thing unlawful: but seeing he doth judge, upon mature delibe­ration, that his command is lawful, though thou doubtest of the Honesty or Lawfulness thereof, it is much more equal, in this case, to subscribe to his Judgment, then to give way to thy Scruple or dubitation. Otherwise it will unavoidably follow, that all Law and Order is gone, when upon the account or pretence of such thinking, doubt­ing or scrupling, the most stubborn and pertinacious may take liberty to oppose all Laws and Orders, there being no way left to bring them to acknowledge any, as subservient to the Lawes of God, or consistent with them, but such as Themselves shall dictate or find suitable to their own Hu­mour.

I have now finished my design, and run over so much of The Grand Debate as I undertook to Answer; (The Rest, I hope, will be managed by a better pen and judgment.) And if they have alledged any thing else in favour of their Pulpit-Conceptions, to the neglect or disparagement of the Publick Form, (in some other Paragraphs of their Debate, which I have not yet had the leisure to examine) I am apt to persuade my self, it is obviated in some part of this discourse.

But we need no more to justifie the Governors of the Church in their imposition of Set Forms, then what the evidence and force of truth hath drawn out of the very bowels of Smectymnuus to this purpose.

Primò (saith Mr Tim. Yong in his Dies Do­minica, lib. 2. cap. 10. pag. 112. T. Y.) preces secundum temporis qualita­tem erant adhibitae, hominum mentibus ad precandum de­votè à Sp. Sancto dispositis. Postea verò (quando astutiâ Dia­boli varii in religione obrepserant errores) protractu tem­poris evenit, ut preces contra fidem ab aliquibus inveheren­tur. [Page 63] Prospiciente Ecclesiâ huic Errori, triplex adhibitum erat remedium. Primò, cautum fuit, ut nulli pro arbitrio precum formulas contexere, quas in publicis conventibus recitaret, liceret, sed I. e. Such as had been used in the Church diuturnâ con­suetudine, as Zonaras in­terprets it. Whence we in­fer, that such Forms had then been customa­rily used for a long time in the Church. eaedem retinerentur in quocunque conventu. Ita Conc. Laod. Can. 18.

Deinde statutum erat, ut de precibus, quibus in con­gressibus uterentur, cum instructioribus fratribus confer­rent. Ita Conc. 3. Carthag. Can. 23. erat cautum.

Tandem definitum erat, ut nullae aliae preces vel oratio­nes dicerentur in Ecclesia, nisi quae à Synodo erant appro­batae; (Concil. Milevit. 2. Can. 12.) nè forte aliquid con­tra fidem, vel per ignorantiam, vel per minus studium, sit compositum. Utriusque remedii, secundi scilicet & tertii, occurrit mentio in Concil. Afric. can. 70. T. 1. Thus he.

And, not to reflect upon the Artifice which is there used to make these Authorities, if it were possible, to comply with the Smectymnuan design and interest, we may averre with Confidence, that never had any Church more reason to determine the several parts of the Ministe­rial office, then the Church of England hath at this day.