The True Non-Conformist, Part 5

The True Non-Conformist · Part 5

p. 241The fifth DIALOGUE Answered.

SIR, Neither envying you that poor applause, which you vainly captate, from your Mock-Non. C. confessing himself to be by you much shaken in the matter of Bishops, nor regarding the pitiful scorne, you would cast on us by making him, or your self rather, ridiculous in avowing a blind aversation, notwithstanding of his professed conviction, I come to consider his quarrel against the Bishops on the account of your Common-prayer-book, and what you answere.

Your N. C. alledges That this Common-prayer-book is a dead and formal Lyturgie, set up instead of the pure and Spiritual worship of God: In answere whereunto, pretending as vainly, that these are but big words, as I have already clearly proved, that the Government which we contend for, is the interest, and doth appertain to the Kingdom of Christ; and thereby manifestly shewed this your confidence to be meer calumny, you undertake to discover the fallacy, by telling us what it is to pray by the Spirit: And you say, [To Pray by the Spirit, is, when out of a deep sense of our misery and need, and firm confidence in God, we draw near to him, to offer up our prayers and praises to him, through Iesus Christ:] And you add, [That our hearts being moulded in this frame, we pray by the Spirit, use we words or not, the same or different; Nay, it will p. 242appear we are carnal, when we need to have our devotion tickled, and provoked, with new words:] Which description, and the deduction from it, being laid for a ground, exciting your self, by the faigned interjections of your N. C. surprises, at the wit and novelty of your invention, [in representing the Liturgie-worship, as Spiritual, and the conceived one, as carnal:] You go one, to discourse [of the differences, betwixt spiritual devotion, and prayer by words,] the termes, wherein you are pleased, very groundlessly, and impertinently, to state the distinction: [And the former (you say) lying in the will, and not in the fancy, and being affected with the thing, and not with words, can with the newness of affection, make the same prayer in words, though an hundred times repeated, at every return New: And, is a still, humbling, and melting thing, and so equable, that it is above the frisking fits of the fancy; neither doth it require a variety of words; but, in its sublimest exercises, can persist long, with great sweetness, in the simplest Acts; whereas, multiplicity doth perhaps lead out the minde, from pure and still devotion, interior prayer, and spiritual converse with God: On the other hand (you tell us, that) prayer by words, lying in the fancy, and its gratifications, by the varying of things into several shapes, the devotion raised by such Chimes, is only sensible, needing new phrases, to renew its fervour; and words, and all the heat begot by words, are but a false fire, in the natural powers of the Soul, which may heat the brain, draw forth teares, seem to wring the heart, b…t amounts to nothing, save a sensible fervour, and present tickling, wherein, he that abounds most in Mem…r…, Fancy, El…quence, and Confidence, is likely most to excell:] from all which you conclude, [that it expresseth a more spiritual temper, to be able to worship God in simple, and constant Forms, and that extemporary p. 243prayer, cannot be called praying by the Spirit; except by Spirit be understood the Animal or Natural spirits. This I suppose is a true account of your first floorish, upon this subject, to what purpose, remaines yet to be inquired.

And first, I might take notice of the inaccuracy of your expression, of praying by the Spirit; whereas the Scripture-phrase, is, to worship in Spirit, Iohn. 4. 23. Praying in the Spirit, Eph. 6. 18. to worship in the Spirit, Phil, 3. 3. to pray with the Spirit. 1. Cor. 14. 15. And though the difference be more in words then matter; yet, as the Scripture-diction is certainly the founder; so, I am apt to apprehend, that your not adverting to it, may have in part occasioned your vain and impertinent digression, upon praying by the Spirit, and praying by Words, as if these were by us wholly distinguished, and the latter preferred. 2. I might observe, that the description which you give us of Praying by the Spirit, is more suteable to the calme and serene progress of a Christians course, then to these doubtings, feares, wrestlings, depressions, and overwhelmings, so frequently found, in the experience of all, to be thereto incident, which being no less removed from, and destitute of, a firm confidence, then the staying and assisting of the Spirit, with groanes that cannot be uttered, is therein observable; your description appeares to be narrow, and inadequat: But the plain answer, which I returne, is, that as the stating of the Question, is by you wholly neglected; so the reasoning, whereby you go about to maintain your lifeless and superstitious Liturgie, is altogether inconcludent. The controversie betwixt you and us, anent your Service-book is twofold. 1. Whether the Publick worship of God ought to be astricted to set and imposed Forms? And 2. Whether p. 244that form of Worship, which your Book contains, be not in it self in many particulars, unsound and impertinent, and consequently not to be received by way of directory, farre less acquiesced unto as a precise injunction? That these are the two hinges of this debate, will easiely be acknowledged; but what your above mentioned discourse doth contribute to its determination, I must again solicite your second thoughts, to render us an account. We have your definition of praying by the Spirit; and we let it pass. Next you subjoin, and that with many empty reiterations, that praying in words, specially extemporary and various, is sensible, fancical, affecting and heating the brain in lower minds, and producing only a natural fervour; and that thus it may be, with such, who pray in words without the Spirit, was never by us denied; but darre you, or any man els, not abandoned to utter irreligion, propose this as your opinion, of all prayer in conceived, and not precontrived and prescribed words? Do not the very truth of Religion, requiring both heart and mouth; the reasonableness of our service, consisting in their Harmony; the practice of the Lords people, in all Ages; the frequent examples, every where in Scripture; the experience of every serious Soul; yea the common reason of all men, redargue the gross absurdity of such a perswasion? Were David's Thanksgiving, 1 Chron. 29. 10. Solomon's Prayer, 1 King. 8. 23. and I…hosaphat's Supplication, 2 Chron. 20. 5. all without Book or Set-form, only extemporary heats? Are the praying Psalmes, with all the exercises of the Lord Servants, in the Nynths of Ezrah, Nehemiah, and Daniel, and in other places, clearly flowing, as the Spirit gave utterance, without any taught frame of words, frisking fits of the Fancy? Was our Lords Prayer, Ioh. 17. only a sensible servour? …, p. 245Sir, I would rather suppose, that although your airy discourse, hath wildly seduced your observation; yet your heart abhorres such impiety: I will not therefore insist on the advantage, which this your laxe inadvertencie so fairely offereth; nor shall I content my self with this obvious retortion, that where one instance can be given of conceived Prayer, only managed by Fancie, and subsisting in its vain exercise, thousands may be found of persons, through the practice and custome of Set-forms, habituate to a most lifeless and superstitious mummery, more suteable to the worshiping of stockes and stones, then to the service of the true and living God: Nor lastly will I vex you, by shewing, that the distinction which you make of praying by the Spirit, and by words, is so impertinently by you applied, to our present purpose; that though you endeavour thereby, to impugne extemporariness, multiplicity, and variety of words, in Prayer; yet, it plainly concludes all words to be superfluous: for, seing that in opposition to the spiritual worship of God, which we contend for, you tell us, that we may pray by the Spirit, use we words or not, and that spiritual devotion is a still inward thing: Is it not evident, that all outward Forms, whether set or extemporarie, are thereby rejected? But freely waving these your lapses, that I may come more closely to the present purpose, it is to be considered, that the right and true worship of God, is certainly inward in the minde, will, and affections: God who demandeth the heart, doth thence expect, that tribute of reverence, love, fear, acknowledgement, and praise, which in his sight is acceptable; and all other outward performances, as they ought to be the sincere expressions, and significations of this internal devotion, so they are wholly and only regulable, by the p. 246prescriptions of Divine appointment. If this truth were as seriously heeded, (as I am perswaded it is fixed, and constant,) both by you and me, our controversie would soon be ended: The Question then, is not, concerning the life and truth of internal Prayer, wherein, without doubt, the spirituality of that exercise doth principally consist; but, seing that you and we are agreed, that God whom we serve, is to be worshiped in Spirit and in Truth, the debate is, anent the manner, how this worship, specially when Publick, is to be performed? Whether in set and imposed Forms; or as the Spirit giveth utterance? Or if, for preventing mistakes, you please to take it at greater length; whether it be lawful for men, to compose and impose Set forms for Prayer, and Worship, and thereto to astrict the People of God, in their performances? Or, whether it be more agreeable to the will and service of God, that prayer and worship, which are to be performed inwardly, in the liberty and truth of the Spirit and understanding, in their outward expression, be left to be managed, by the free and sanctified use of the rational faculty, for that end given, and in many observably gifted? By which state, as you may easily perceive that I do allow, not only the antecedent improvement of the expressive power, by all warrantable aides and advantages; but also the free using, upon occasion, of such words, as others have formerly, either dictated, or made use of: Nay even in so ne cases of several of you Set forms; both which I conceive are very consistent with praying by the Spirit, either as by you or by us defined: So, the precise point controverted, and to which I would have you all along to advert, is anent the imposing, and astricting, which I plainly judge to be both destitute of Divine warrant, and p. 247contrary to the liberty of spiritual devotion; and so repugnant, in both qualities, to that Worship in Spirit and Truth, which only is acceptable. But before I proceed to a confirmation, there occurre some mistakes to be removed: one is, of some of your way, who, defining praying by the Spirit, the uttering of such petitions, as are immediatly suggested, both matter and words, by the Holy Ghost, hold it for a Gift proper to the Apostles, and their times, and now ceased: thus the English Debater, and your own headless allegeance, that extemporarie Prayer cannot be called praying by the Spirit, unless we also call it infallible, doth also coincide: But, seing by your description, above mentioned, you do allow of praying by the Spirit, as not yet ceased, and do thereby very justly understand, rather the Grace, then the Gift of Prayer; although even the Gift, where it is (as it may be) without the Grace, may also have the name of praying by the Spirit; and seing that both the Debater, and you, I suppose, would be offended, if any should affirme, that no man using the Service-book-forms, could pray by the Spirit, I only add, that as the Spirit is the great promise of the Gospel, its Grace, the life, and its Gifts, the strength of all Christian duties; so, praying by or in the Spirit, can no more be impugned, for want of infallibility, then any other good work, of the same Spirit in us denied, for want of perfection: But who would not pitie two Doctors of the Church, either so disingenuous, or unable, as not to distinguish, betwixt the Spirits ordinary measures, and extraordinary assistances. The next mistake is, that reflecting upon the greater exactness of phrase, attainable in a Set-form, above what can be expected in an extemporarie work; and commending the propriety, conci…neness and gravity, that may be in p. 248the former, in respect of that rudeness, incohesion, and levity, supposed to be incident to the latter, you exaggerate the comparison, as if the whole stress of the debate, did ly in this point, whereas he that duely considereth, will not only finde your Forms, at best to be but humane and imperfect, and that the Gift of Prayer promised, if duely improved, in and with the exercise of the Grace, is, farre more likely, to furnish sound, savory and acceptable words; then these jejune and lifeless composures; for framing and enjoining whereof, men have no promise of the Lords assistance: And lastly, that the whole word of God, and the excellent patterns therein recorded, with many other helps, are at hand, and allowed by us, by way of Directory; but he must also grant, that it is not our choice, but the Lords own prescription, which he doth accept: Suppose your Forms were as much better, then our conceptions, as a Mans Firstborn, is preferable to the beast of the field; yet, if not required, they cannot come up with acceptance on his Altar: and therefore, I conclude, that however the sincere Users may finde grace in his sight; yet the peremptory Imposers, cannot be innocent. A third mistake, is, that because in the use of certain Set-forms, a man may possibly pray, with deep spiritual impressions, and high elevations: Nay the sublimest acts of communion with God, may be expressed in the simplest Forms, such as, Thou art my God; therefore you conclude, that s…inted Forms, are more suted to true spiritual devotion, then the multiplicity and variety of words, in an extemporarie exercise, which do lead out, and do too frequently only excite a phantastick transient pleasure, almost evanishing with the sound, wherewith they are pronounced: But seing, that the variableness of the condition of a militant Viator can hardly be defined, p. 249much less the free actings of the Spirit, in such exigences, confined to any prescribed Forms, and that the more Seraphick raptures of Divine contemplation, do therefore subsist in few and plain words, because above the reach of expression; it is undoubtedly certain, that neither the right use-making, or rather agreeableness of certain forms to very sincere and serious devotion, nor the simplicitie of words, used in the nearest admission of heavenly fellowship, do at all remove the unwarrantableness and inconveniencie of the restraint of Set forms, when under the necessity of an imposition. As for what is insinuate of these fancical heats and pleasures, wherewith words, ex tempore, may possibly delude; it is only an accidental inconvenience, from our corruption, and by the faults of your imposed Forms, infinitly overballanced, as I have already shewed. These things, being thus cleared: for confirming of my assertion, against your stinted, and imposed Forms, I say first, That these impositions are peccant against the Truth of Gods worship; because the samine requires his own express warrant, and prescript: It is in vain to worship after the commandements of men; the service which he requireth not, he abhorreth; Will-worship is an abomination: But such is your imposed and commanded Liturgie: if now, what doth the Lord require? ought to be the serious reflection of every one, that draweth near unto him; if, in all things commanded, we ought to be circumspect, without adding to, or diminishing ought from it; If the Lord did most exactly define the manner, and every rite and ceremony of the legal Sacrifices and service, yea every pin of the Tabernacle, with the whole contrivance and orders of the succeeding Temple; if strange fire, made use of even in an offering to God, p. 250be so severely vindicat; and the erecting of another Altar, then he had appointed, even for his Sacrifices, what can we conclude, concerning your imposed Forms and the manner of that service, which you so arbitrarily enjoin? That they are of farre greater moment in his Worship, then many of these things, about which we see, his holy jealousie to be so attentively conversant, commonsense doth evince: how then can they be receaved without his warrant, without which, all humane devisings are rejected? Say not, that the rigor of this strictnes was a part of the old legall bondage: for granting that it may be so, as to the particular manner of that dispensation; yet you are so farre from being thereby helped, that, as I have formerly shewed that the burthen of the things, by you imposed, stands manifestly convicted by our Gospel-liberty; so, the immoveable principle, that, in his Worship, his own prescription is the alone warrant of acceptable performance, doth equally redargue the presumption of your imposing, in whatsomever model, without his Command. But it may be objected, that, seing our extemporarie Prayers, are as well a part of Divine Worship, as your stinted Forms, and that as to the frame of the words, the former can no more, yea rather less, then the later, pretend to a congruity to the word and will of God, the argument from the unlawfulness of Will-Worship, doth militat more against us, then you: 'Tis answered, If the question in this matter were only whether Set-forms, or extemporarie straines, may possibly be composed with the greater consonancie, in words, unto Scripture-phrase, the objection might have some, (though in respect of what I have already touched of the promised gift of Prayer very little), weight; but seing our debate runs clearly, concerning p. 251the manner, how the true and Spiritual Worship of God is to be externally performed; If the Lord, whole alone it is to prescribe in this matter, hath in a just congruity to the liberty of his own Spirit, left it to the night and sanctified use of the rational expressive facultie, and the due improvement of these helps and promises, wherewith he hath instructed us; for man vainly to arrogat a better contrivance, in his devised impositions, is an intolerable presumption: and therefore, though the conceived, as well as the stinted Prayer, be a part of Gods Worship: Nay, though this, as well as the other, singly and sincerely used, may be accepted; yet seing the Lord hath allowed the liberty of the former, and doth not at all require the obligation of the latter, the imposing thereof must, of necessity, be repute and cast, as an humane invention. I need not stay to resume, that conceived Prayer, for the reasons above mentioned, and in respect of the promised gift, and assistance of the Spirit, whereof the composing and commanding of Set-forms is destitute, may probablie be, and is often found to be, the better phrased: Nor shal I tell you, that the manner thereof is so undoubtedly the more rational, genuine, and lively, that if even those of your way could be perswaded, that men were sufficiently thereto qualified, they would easily grant the imposing and use of Forms, to be less necessary: it is enough for us, that the Lord, who knoweth the best of our performances, in whatsomever sort, to be but lame and imperfect, hath both allowed, and accepted of our extemporarie petitions, whereas your injoined Forms are no where required. 2. I say, that the imposing of Forms impingeth upon the Spirituality of Prayer and Worship; That which boundeth and restraineth the free Spirit of the p. 252Lord, in the motions and breathings whereof, the very life of prayer doth consist, impingeth upon the Spirituality of Prayer and Worship: But so it is, that the imposing of Forms restraineth and bindeth up, &c. Therefore, &c. That the Spirit of the Lord, whereby his people, especially in prayer, are guided and acted, is free, not only in its gift, but also in its operations, both Scripture and experience do teach; The winde bloweth where it listeth, &c. and so is every on that is born of the Spirit: where the Spirit of the Lord is, there is liberty: not only from the bondage of corruption, but in the wayes and paths of the Lord; and more especially, in the large and all-searching discoveries of the minde, yea of the deep things of God: and what strange exercises have been, and may be, in the experiences of the Saints, the result of this liberty, and of the variety of our unstable condition, Iacob's wrestlings, Davids heart commu…ings, Spirit-searchings, overwhelmings, and again exultings, Ierimiah's mournings, and Daniel's supplications, do exhibite a few examples. Now that the imposing of Forms, which are set, certain, and determined, doth stint this liberty, and cannot possibly quadrat to all the variety above mentioned, needeth no other evidence, then that of an ingenuous reflection. I have already acknowledged that in the right using of several of your Forms, a man may have his heart very deeply affected; and now I further suppose for argument, that such may be the aptitude of a full and sound composition, as may possibly suppeditat petitions and expressions, convenient to every exigence; but yet, that the Spirits free use-making, and mens stinting thereof to these Forms, do vastly differ, cannot be denyed; since that, notwithstanding of all conceded, the enjoining of these impositions is p. 253not only inconsistent with the free methods, but also doth confine the illimited enlargements of the Spirit, as cannot but be obvious to any exercised discerner: But that which, I suppose, doth induce you and many others into an error, in this particular, is a preposterous observation of certain good motions, and sincere and servent devotions, which possibly some may feel, in the use of your Common-prayer-book, whence you inadvertently conclude, that the same Forms, not appearing obnoxious to the escapes, incident to extemporarie expressions, may, more safely and sufficiently, serve to the exciting and signifying the like spirituall motions and devotions, in all; whereas it is certain, that as in the former case, these motions were only the free breathings and stirrings of the Spirit, and in a manner accidental to these Forms, wherein they come to be uttered; so to ty the same free influences to the manuduction of a set of words, is more absurd, then the same words are often found to be incompetent to the setting forth of the singularity that may be in the case of the Supplicant, whether a whole Church or single Person. Really, Sir, when I consider, that the Lord craves the heart, and that men Worship him in Spirit, and that it is thence, and out of its abundance, that the mouth ought to speak; and from a beleeving heart, that the tongues confession is acceptable, I cannot but wonder, how this inversion of preceeding and leading Forms should be so much asserted: and certainly if we may, after the Lord's example, Mal. 1. 8. reason, in these things, from self reflection, may not the knowledge we have of our own way, in such supplications, to or from our Neighbours, wherein the heart, and not the justice and merit o… the sute, p. 254comes to be regarded, teach us, to reprobate, and nauseate such impositions? If in hearty requests, we ourselves can neither be confined, in the making, to a rat of words put in our mouth, nor relish the like practice from others, and do censure such methods, as too cold and indifferent; how much more should we stand in awe, to obtrude them to the Father of Spirits, the searcher and lover of the heart? I might arise higher, upon this subject, and demonstrate to you, from the order of nature, which certainly the Lord hath principally ordained for his own Worship, Service and Glory, that the heart, and minde, and not the eyes, common sense, or memory (unless in so farre as is requisite, to the joining of the hearers in Publick prayer) ought to preceed, in all; and without question did preceed, in the first acknowledgements rendered to him by his creatures; but I neither love nor need to admixe such reasonings to these Scripture-grounds already adduced: I shall therefore summe up this argument, with answering two objections viz. That I seem 1. to forget, that our Ministers in publick prayer, do, as much, preceed and lead the peoples devotions and affections, by their conceived words, as if they were set and predevised: 2. To suppose, that all who can or ought to pray in heart, are also qualified to a suteable utterance. And to the first it is answered. 1. That it is evident, that the People may, and ought to joine in publick prayers, uttered by one as their mouth, although the samine be by him conceived, and to them unknown, until expressed… this is clear from the practices of God's People, in these publick prayers of David, Solomon, Iehosophat, and others already mentioned: and you your self lay it for the ground of p. 255an argument, viz that the people can joyne, and pray by the Spirit, though the words be not of their framing. 2, That although our Ministers do preceed in words; yet seing the people are gathered in the Lords Name, and he, with the power of his Spirit, in the midst of them; and the Minister is called and appointed to oversee them, know their condition and necessities, and to be their mouth toward God; and lastly, seing there is a promise of the Spirits publick, aswell as private assistance, whereupon we may assuredly confide, both for a due instruction, sense, and utterance in the Minister, of the Peoples state, and exigence, and a sweet uniting of their hearts, in an harmonious concurrence, the agreeablenesse and advantages of conceived, and not imposed prayer, are thereby abundantly conserved: and the difference betwixt the Ministers preceeding, in free and Spirit-directed words, from the manuduction of your restricting forms, manifestly held forth. Offend not that I say Spirit-directed words; for if I should descrive Prayer in the utterance, to be the expressing of these desires, which through the Spirit we make unto God, in the name of Jesus Christ, for things agreeable to his will, in words directed by the same Spirit; and thence draw an argument, for reprobating your vain devising, and rigid commanding of Forms, which practice the Lord hath neither ordered nor blessed, I should but define the dutie, according to the Precept and Promise, which is no more impugned, by the mixture of your infirmities, then the account given by you, either of internal praying by the Spirit, or external, by a Set-form, which, as from us, do alwayes labour of imperfection, are thereby made void. As for the second objection, that I seem to suppose, that all that can, or ought to pray p. 256in heart, are also qualified, to a …u…eable utterance; I answere 1. That my present discourse, of conceived Prayer, doth no more suppose, all to be thereto qualified, then your discourse of internal Prayer by the Spirit, doth warrant the like construction: how men do pray, and how they ought to pray, are easie to be distinguished. 2. The Spirit of supplication, is no doubt promised, not only for inward motions, but also for outward suteable expressions; and the teaching of God is sufficient, and may be forthcoming for the one, as well as for the other: Nay as we know, the expressive facultie, where the organes are not impedite, to be alwayes more or less subservient enough to the mindes conceptions; so, notwithstanding that the Gift, and Grace of Prayer, be certainly distinct, yea in such sort separable, that the gift may be, where the grace is wanting; yet seing the Gift is promised, and given, for the help of the Grace, at lest in general; (for, that in particular Persons, the gift may be found without the grace, for helping of the grace in others, is not refused) it is scarce to be supposed, nor can it be easily instanced, where one in whom the Grace was found, was totally destitute of all measure of the Gift; I say, of all measure, for that many have had the Grace, without that eminencie of the measure, that men do ordinarily terme the Gift, cannot be denied; but the thing to be principally here adverted to, is, that we judge not of the competencie of this Gift, according to mens too frequent estimation. That the mixtures of that wofull vanity, from which, of all vices, our minds are most hardly purged, occasioned by a just aversion of Forms, ill framed and worse imposed, have too far altered the ordinary Rule, from sincere and acceptable simplicitie, is too true a regret; certainly, p. 257if men were more denied unto their own wisdome, and more surrendered to the conduct of the Holy Ghost, even for the words which he teacheth, both the ungodly scorn of many, mocking at apparent weaknesses, and the pretended modesty, but reall vanity, of others, their self-diffidence; and lastly our true and undeniable insufficiencies, for a suteable utterance in Prayer, would soon, and happily be corrected: But 3. admitting that most men were more unqualified, and worse furnished, then really they are, for conceived prayer, pray, Sir, what doth your imposing of Forms help the matter? That the representing of Forms, and other Rules by way of directorie, may conduce for instruction, will easily be agreed unto; but that the imposition wherein the evill of your way lyeth, addeth nothing by way of help; but on the contraire, is a presumptuous prescriving in Gods Worship, a manifest restraining of the Spirit of Grace and Supplication, and plainly injurious, both to the exercise and improvement of the Gift of Prayer, is not less obvious, to every ones apprehension, then by the arguments adduced evidently evinced.

Having thus discussed the first part of our present debate, anent the imposing of Forms in general: The second part, whether that Systeme of Forms, contained in your Service-book, be not (for not a few of them) unfound, and impertinent, and not to be received, so much as for a Directory, remains yet to be handled? But since it is a little after, that you are pleased only to give a touch on this head, and that the samine on our part, hath been fully spoke to, by such, who by their examinations and anatomies, have abundantly discovered, both the Errors and Superstition, which your Liturgie contains; I proceed p. 258to answere, what remains of your reasoning.

And 1. You lay it down as a ground, that, in opposition to your Forms, we hold spiritual devotion to be only the using and pouring out of unprescrived words, as if that were all required: Which is altogether false, and ridiculous; seing it is evident, that as no prayer is acceptable, unless made in the Spirit; so we therefore call our way spiritual, yours formal, in respect, that ours is suted to the liberty, and made dependent on the Spirits direction, whereas your impositions, do both restrain the Spirit, and are plainly a humane invention.

2. You say, That it expresseth a more spiritual temper, to be able to Worship God in simple and constant Forms: But 1. That this doth indeed import more spirituality, then the imaginative straines of these, who only flow, and are fervide in words, and are not fervent in Spirit, serving the Lord; which is the very summe of your discourse, is no more certain, then impertinently by you insisted on. 2. That the elevations of Spirit may, sometime, surmount the faculty of expression, as I have already touched, is as little to your purpose. 3. That it expresseth a more spiritual temper, to be able to Worship in a set-form, then, in the same inward frame, to be able in free and Spirit-directed words, in a more full and lively manner, then any stinted Forms can pretend, to expresse our prayers, and our praises unto God; I utterly deny: And am very confident, that when you attain to the experience, you will be farre from thinking, that this is a multiplicity, which doth lead out.

3. You say, that if extemporarie prayer be by the Spirit, it must be infallible: But poor man, do you not consider 1. That the Spirits direction, and out imperfection are not incompatible. 2. That this doth as much militat against spiritual prayer, in, and by your humane p. 259Forms, which you so much magnify; and yet they are neither perfect, nor infallible. 3. I have already told you, that the Spirits extraordinary infallible assistance, and ordinary presence and direction, are most distinguishable. 4. You your self plead, that as we affirme, that the people may join with the Minister, and Pray by the Spirit, though the words be not of their framing; so the Minister may also pray in the Spirit, though he use words framed by others, and yet you know, that neither the one nor the other are infallible. 4. You say, If one should with a short-hand follow his prayer, whom we say prayes by the Spirit; then, may not that prayer be used over again? Or, is the Spirit in the prayer so volatile, that it evaporats in the saving? Really, might I be free without offence, I would tell you my fears, that both your Reason, and Religionare evaporat: art thou a Master of Israel and askest such questions? do either we affirm, that praying by the Spirit, doth consist principally in the conceiving of words, so, as another using, but not conceiving the same words, cannot pray by the Spirit? Or, do you imagine that the Spirit in Prayer, is in the dress and form of words, so that whoever doth use them, doth pray by the Spirit? And seing that both members are groundless, what can your question import? What it is to pray by the Spirit, we have already heard, which, as it doth not impede, why a man may not possibly join, and pray in the Spirit, though in the words of your Forms, when uttered by the coldest Form alist; so, neither is it by us tyed to the conceiving and expressing of words; nor doth a mans praying by the Spirit, yet in words, either composed, or uttered by another, in the least impugne that spiritual liberty in orall Prayer, by us asserted, against your unwarrantable p. 260impositions; which liberty, consisting in the unconfined use of words, left to the Spirits direction, as it is most agreeable to the freedom of the Spirit, and our rational service, which the Lord, who requireth it, hath not astricted unto Forms; so, in respect of your carnal, restringent, and unwarrantable imposings, is therefore, and most justly, termed spiritual. But it were only a wearinesse to trace all your Mistakes, and inconsistencies in this question; he who can conceive, that the spiritual manner of prayer by us commended, is neither, on the one hand, a praying alwayes in new words, nor, on the other, such as can be lawfully tyed up, to humane stinted forms; but is to be performed, whether by a man for himself, or with and for others, in words freely directed by the same Spirit, from which the inward desires and motions ought to proceed, will easily tell you, that the case of a Ministers following this Rule, and being astricted to words, framed by another, hold no parallel, and with the same facility, unravel all your other quiblings, and pitie your impertinencies: and therefore I go forward. Your N. C. asks, but doth not the Spirit help our infirmities and teach us to pray? And you tell him, that, the words aright considered, speak out a far different thing from what he would draw from them, and that the Spirit doth indeed teach us the matter of our Prayers, and also the manner, to wit, the temper of our hearts; but, that words are not meant, appears from what follows, and maketh interc…ssion for us with groans that cannot be uttered. But, Sir, if the Apostle commend the Spirits assistance to us, in prayer, in intending our desires, above the earnestness that words can express; doth it therefore follow, that, in the directing of our utterance, which is a lesser matter, his help is not to be expected? p. 2612. Though in this place, the Spirits help for the direction of our words were not meant; can you deny, that, that gift, is not fully elsewhere promised? have you forgot the anointing that teacheth us of all things? The Spirit that giveth utterance? And the Father of lights from whom cometh every good Gift? And who enricheth us by Iesus Christ in all utterance and in all knowledge? Or, need I to remember you of the promises, that the heart of the rash shall understand knowledge, and the tongue of the stammerer shall be ready to speak plainly, or elegantly: and again the tongue of the dumb shall sing: Really, Sir, if a man diffident of the readinesse of his expression, cannot from these open fountains draw supply, I am confident that the brocken Cisterns of your imposed Forms, will make him but small reliefe. After this, relapsing into your former prejudice, and causing your N. C. to say, That in this imbodied state, we need to have our Souls stirred up by the commotion of our Fancies, you accept of the acknowledgement, and thence inferre, That at least, such a way of praying, is not so sublime, and therefore ought not to be called praying by the Spirit: But, Sir, as I have already told you, that he, who being internally moved by the Spirit of Grace, neither needeth a Set-form, to obstetricat his expression, nor therein confineth himself to it; but out of the abundance of his heart, and, in words directed by the Holy Ghost, doth flow forth in his Prayers and Praises; is indeed of a higher size, then he who having the same devotion toward God, is therein either stinted by another, or straitened in himself, to a limiting and restricting Form; so, your talking in this place of the stirrings of the Soul, by the commotion of Fancie, and the gratifications of Nature and imagination, is, but the gratification of your own vanity, in as much, as it neither p. 262pertaineth to the present Question, whereof the lawfulness or unlawfulnesse of mens imposing Set-forms of Worship, and not the life or spirituality thereof (wherein I hope we are agreed) is the subject; neither do we either teach or defend, but plainly reject, these carnal methods, here by you supposed to excite devotion by fancie, and kindle our affections by imaginations, where the inspiration of the Spirit ought to warm the heart, and blowe the flame, as being the offering of strange fire unto the Lord, in place of the heavenly fire, that descends from himself, upon his Altar: It is true, the heart, and desires thereof, being once set on work, by this divine principle, may, and ought to enlarge it self, by the summoning and exciting of its affections, and whole minde and strength, for the intending of its fervor, and elevating of the Soul; but this truth, doth so little favoure your impositions, in preference to our way, that by a new argument, it further, and evidently confirmes, the narrownesse and insufficiencie of your stinted Forms, to that spiritual Soul-devotion, wherein the Lord delights.

But you say, That, you will convince us of the evill of extemporarie Forms; and 1. you say, That, I must long exercise my attention, to consider what he who prayes intends, and this strangely draweth out the minde from devotion, which cannot vigorously act two powers at once; and therefore you conclude, that both in reason and experience, Set-forms do conduct a mans devotion, with less anxiety, wavering or distraction: To this it is answered 1. That seing the Churches of Christ are united, not only in the same form of profession, but in the same Spirit, and have the promise of the presence of the Lord and his power, in all their Assemblies gathered in his Name, whereby both Minister and People, p. 263may expect all due assistance in their performances; your supposed unacquaintedness in the People, with what the Minister intends, with the long attention, and strange out-drawing of the minde, which you thence inferre, are but your own groundless and faithless imaginations: 2. That a certain measure of previous attention in joining, either with conceived, or imposed Forms, is necessary to instruct our devotion, is neither by you, nor us to be denied; but how you can thence conclude, that attention, as such, which in this case, both in your and our way is absolutely necessary, directly preparatory, and leading into, should lead out from the devotion to ensue; and by what Logick you make the attention, or inclination of the minde, and the devotion thence arising, almost as connected, as the inclining of the ear, and hearkening are, two powers, (and not two acts) and these also incompatible, surpasseth common understanding: It is true, if I could suppose with you, that the People, nay the Minister himself, going about to pray, were wholly ignorant, how he will discharge it, and that therefore, they, either join blindly, or with anxiety; nay further that our way labours under many abuses of tedious length, scurrilous expressions, involved periods, petulant and wanton affectations, and the like; I might possibly finde some shadow of reason for your alledgeance: but since, you not only speak as a stranger to the Grace and Gift of Prayer, and to the unity of the Church of Christ, which is one Body, baptised and united into one Spirit, having one Hope, one Faith, one Lord, one Baptisme, one God and Father of all, who is above all, and through all, and in us all; whereby Christians before Forms were imposed, are found both to have been, and to have continued with one accord in p. 264Prayer, and Supplication, and foreign to have lift up their voice, and that one voice, in the same extemporarie words to God, in Prayer and Thanksgiving; but do also subtilly and profanely take advantage, from escapes incident to humane frailtie, to proclame the same as gross abuses, and thereupon scoff and mock at the heartie and spiritual Prayers of the Upright, wherein the Lord delighteth: I hope your own vanity and folly shall reprove you: But 3. as attention is requisite, even in the publick use of your Forms, and in our way is attended with such advantages, that do both render it sweet and easie, and fully secure the conduct of our devotion; so, by your course, it not only happens, that oftentimes the attention is sore put to it, and perplexed, as you objecte to us; but the very Rule of devotion is made altogether insecure and uncertain: for proof of this, there needeth no other Argument, then that you observe these Forms, lately added to the English service, that these were as uncouth to the People, at the first hearing, and required as great attention, as our extemporarie conceptions; is clear and obvious: But seing beside this, the People are put to join in words, they know not by whom framed, and for the composing and commanding whereof, their appeareth neither precept, nor promise in Scripture; that their attention in this case, must be more exercised, and their devotion in more hazard to be distracted, then when they join with him, whom they judge to be appointed by the Lord, to be their mouth to himward, and on good grounds suppose, to b… instructed, both with the knowledge of their condition, and the Rule and Spirit, whereby he ought to make the samine known, in supplications, unto God, is beyond contradiction: neither is this the only inconvenience, p. 265of this sort, in your manner, there is a Court-practice, that I could tell you of; how the King pro re nata, useth to issue out a Form of Prayer, either for his own Chappel, the Citie-Churches, or further as he pleaseth to extend his orders; and if these novell prescriptions, be not more chargeable to the attention, and disturbing to the devotion, then any thing in our way; nay, if it be not a Method, as dangerous in its tendencie, as destitute of warrant, let men judge: But this is the Supremacie, too high for you to have remembred: 4. If there were a greater exercise of attention in our way then in yours; yet when I consider, that attention, if not surcharged, or confounded, doth certainly tend to the quickening of the devotion, and that on the other hand, by the coldness of your stinted Forms, both the attention, is, for the most part wholly slackened, and the devotion deadened; the instance you make of a few serious, it may be, but weak and peevish persons of your partie, professing a great stayedness in the use of Set-forms; whereas in extemporarie Prayer, they could not keep their minde from distraction, doth neither impugne these more lively and powerful devotions, whereunto the Lord, and not man, hath ordered our Method… nor, in the least, doth it counterballance these myriads of dead Formalists, whom your way doth burie in utter securitie, and irreligion: In this place you tell us by way of wittie discovery, that the way of extemporarie Prayer, was well devised for spreading of Error, or Sedition, in respect, forsooth, that Ministers prayed over their Sermons; so that what in the discourse seemed the words of man, in the Prayer was called the dictat of the Spirit: But, Sir, darre you or any man deny, that extemporarie Prayer, was the first manner of mens calling upon the Name p. 266of the Lord? Are you not then ashamed, to talk of it, as a late device? 2. How come you to suppose, that words in Prayer, spoken by us to God, may rather seem the dictat of the Spirit, and more speciously seduce, nor the same words delivered in Sermon, in the Name, and as the word of God? Certainly admitting you had forgot, that you did already upon this very pretext, endeavour to devest Preaching of this Authority; yet common sense might have told you, that in this there could be no deep artifice: But 3. Wherefore may not a partie given to sedition, or error, devise and compose Forms to the same purpose, and with more success? If Forms be but of humane invention, and if, as you suppose, they be more weightie and impressing, then extemporarie words, it is obviously evident, that they furnish a far more advantageous opportunity to this your excellent devise: I might confirme this, by telling you, how much this Method hath been made use of, and prospered, for the propagating, and establishing of many errors and superstitions in the Romish Church; but a nearer and latter instance of that piece of Herauldrie, blazoning the Kings Titles, and Prerogative, very irreverently and undecently, to God, foisted in by Act of Councel, in your Church-prayers, for inculcating and advancing the exorbitant Supremacie, may satisfy the world, that your evill and vain conjecture against us, was suggested by your own practice.

After the false and calumnious charge of gross abuses, incident to our extemporarie Forms, given in by you, with much pretended tenderness and insinuation, as I have already touched; you N. C. Answeres, that we had a Directory of the things we should pray for; Which, no doubt, if you had been pleased p. 267to propound it, in its …ull latitude, viz. That the whole word of God, many other instructions and forms thence drawn and delivered, and left to us by godly men, with our own publick Directory, and these of other Churches, and lastly, that the teaching of our Parents, Masters, and Pastors, are all given to us, to guide us, and assist us, both for matter and words, in the prayers we ought to make: And if you had understood it aright, viz. that seing the rule in our way, is, as certain, though not so stinted, as that in yours, and that our Ministers appointed to be the peoples mouth, in publick Prayer and Worship, are not only tried, in their utterance for preaching, but also for prayer; And lastly that any material aberration, is as discoverable and censurable among us, as among you, you might have been fully satisfied, that neither the infirmities nor abuses of men, are chargeable upon our manner of Worship; nor doth your peremptorie imposing of Set-forms, more secure the matter, from the like, and greater enormities. But being resolved to carp, you say, why may not we have a Directory forwords, as well as things? 'Tis answered. 1. A Directory for things to be prayed for, is no doubt a Directory for words also, if the things be fully directed, the application of words, the known signes, can have litle difficulty: 2. The directory, distinctly and particularly ordering the method, and condescending upon the heads of prayer, with as much exactness, as the latitude to be reserved to the free grace and gift of God, will admit; cannot but be received for a Directory, both of words and things.

But you add, That it was but a cheat, to cozen the World who might have startled, to have seen us, without any rule for Worship, in as much as our Leaders quickly wearied of it. It is answered, first, So long as any Church doth own the revealed will and word of p. 268God, for the rule of Worship, none, but such phantastick Formalists as you will prove startlers at this sure and acceptable simplicity: 2. Whence you alledge our Ministers their wearying of the Directory, as such, except from the suggestion of your own malice, I cannot conceive: that our Leaders neither turned it, nor astricted themselves to it as, to an imposed Liturgie, is very certain; but that they did not at all regard it, is a groundless calumnie.

In the next place, you add, that, Hence it clearly followed, that the Preaching was the great matter of the Worship; but the constant acts, wherein the Church should adore God, were thought too homely: How you will make out this connexion, seing, both the ground is false, and the consequence doth not hold, I recommend to your second thoughts; though our Prayers and Psalms related to our Preaching, yet it will not conclude, that therefore the Preaching, was the great matter of the Worship; Your Service-book makes many, both Prayers, Gospells, Epistles, and Collects, relative to certain festivall dayes, is therefore the observation of these dayes, the great point of Worship? The great matter of Worship is the rendering of our acknowledgement unto God, which, if performed by prayer, hearing of His word, and praises, and that in such a harmony, as all the exercises may conspire, and be mutually helpful, is thereby greatly advanced, and not in the least marred. As for these Constant acts, which you desiderat in our Service; if thereby you mean your Constant Set-forms, you are already answered; but if only the dayly solemn performances of Prayer and Praise, which in liew of the morning, and evening Sacrifice, ought, as the stated and fixed recognizance of the great God, be observed and kept up, in every p. 269Christian Society, when other things shall be restored, I frankly promise you my assent.

In the last place, you say: It is the least evill of extemporarie Forms, that a Minister is ready to pour out his Soul to God, in such devotions as are then most in his own Spirit, Which may possibly happen to be very unfit for Publick Worship, Sir, this is so groundless a fear, and so plain a diffidence of the assistance and presence of the Lord, that I shall not trouble you with any further answere, then to add, that as a thoughtfull serious Spirit, is ever found to be most prepared for dutie, and divine influences; so, all experiences do conclude, that a Ministers particular exercises, have been so farre from marring, that, on the contraire, they have alwayes rendered his publick performances, more spiritual and lively.

And thus at length your dull N. C. comes to see that you are for Set-forms, and demanding your reason, tels you, that the Apostles used them not, to which you answere, that you cannot doubt, but they used our Saviour's Prayer, and really, though I do as little doubt, but they might have done it; yet I think, both you and I, must acknowledge, that we finde no vestige of their doing of it. For as for your distinguishing, betwixt Mathew's after this manner therefore pray ye; and Luke's when ye pray, say, the pattern to be proposed in the first, and the practice intended in the second: seing the form is formally the same, in both places, and the patterm so proposed by Mathew, that the practice might be its most exact imitation, and the practice so enjoined by Luke, that yet the latitude of a Pattern, is not discharged, your notion is but airie, and of no moment. But if it were needful, to give you my thoughts in this matter, I would say, that considering. 1. That this pattern was p. 270given to the Disciples, in the infancie of their knowledge, before the out-pouring of the Spirit, as a short and easie rudiment. 2. That thereafter the Spirit is promised, and that in such an abundant measure, as it should flow like rivers of living water. 3. That our Lord in his last discourse, commands them frequently to pray to and ask the Father, in his Name, and 4 that the Spirit being given de facto, they were enriched unto all utterance, and both in their own Prayers, and in their Directions to others, how to pray, do constantly make mention of the name of Iesus, these things I say considered, I am verily in the opinion, they did not precisely use, either this form of Prayer, or any other; but leaving this digression; and esteeming this Form to be the most excellent modell, and the very Substance of all prayer, and granting the Apostles might have used it; yea supposing with you, they did use it; yet what makes all this for your imposing and enjoining of Forms, the only point of our present difference?

But you go on and say, the Iews at that time had a Liturgie, and hours of Prayer, which our Saviour never reproves: ergo quid. I have told you already, that to inferre an approbation, from our Lords tolerance for a time, of either the whole, or any of the parts of that service, which he was in a short space to abolish totally, is bad Logick. 2. Admit this tolerance were an approbation, how will you make it out, that the Iews their Lyturgie, was more then a Directorie, and that they were thereby astricted, to an imposed Set-form? Specially seing we finde, that where, in their best times, certain Forms of Prayer and Thanksgiving, dictated by the Spirit, are committed by David, and other men of God, to the Ministers for publick use; yet the thing was both p. 271done, and observed, without the mention of any precise astriction, or limitation.

In the next place you tell us, that the Lords Prayer is word for word taken out of the Iewish Lyturgie: and thence you think, that exception against the English Service, that some of its Prayers are out of the Roman Missal and (not, or) Breviarie, to be foolish and groundless: But pray, Sir, why talk you so confidently of the Iewish Liturgie of these times, (for other posterior Liturgies availl not) since to this day, though much search hath been made, and many forgeries have been obtruded, no such thing could assuredly be found: Next, if such a thing sound and pure was in our Lord's dayes, think you it was then no better Pattern, nor the Roman Missal, Ritual, and Breviarie were, in the very profoundest darkeness, of that Superstition, immediatly before the Reformation broke up; and when the first glimmerings of that light, managed as much by Police as Piety, did translate from it, the English Liturgie? The disparity of these things is too palpable. 3. Admitting the Iewish Liturgies, used in the dayes of our Lord, were yet truely extant, it will not be sufficient for you, to …hew the words and sentences of the Lord's Prayer, to be therein disorderly found, for so no doubt a good Christian prayer, might almost be said, to be taken out of the Alcoran; but even for evincing, that our Lord did respect them, so much, as Directories, you must make out the whole context of his Prayer, to be formally found therein: But you add, that, Though the Apos…les and others immediatly inspired, might pour out extemporarie Prayers, it doth not follow, that every one may use the same liberty: Who would not pitie this folly? If infallibilitie be required in our extemporarie methods, p. 272wherefore not also in your Set-forms? But seing the Apostles, were only the better assisted, and not singularly privileged, to pray ex tempore, by their extraordinary Gifts; and if the same command of God, and promise of the Spirits assistance, are still with us, for our warrant, and encouragement to this dutie, your argument here insinuate, is emptie and inconcludent, and in effect, doth as much prove, neither the Apostles their Preaching, nor Praying, to be at all by us imitable, as the point you aime at.

Your next Argument for Set-forms, you usher in, by the instance of the Corinthians, who in their Worship used Hymnes of their own composing, as well as prayers, and then you adde, that, you could never comprehend, why we allow the Spirit to be restrained in Praising, as to words, and not in Praying: Sir, whether you preface the custome of the Corinthians, for enforcing your imposed Forms, or as the reason of your doubt, anent the difference used by us in Praying, and Praising, doth not appear from your words? However, as it is evident, that in that Church, there was rather an exuberant liberty, then any thing like to your stinting; so, our practice, and theirs, shal soon be reconciled; but first, let us take your N. C. Answere to your main scruple, and he and I tell you, that, because the Psalmes and Scripture-songs, are a collection of Praises, dictated by the Spirit of God, for Worship; and have been so made use, both by the Church of the Iews, in the time of the old Testament, and by the Christian Church, in all Ages; therefore, they are used by us, to the same end, without either restraining the Spirit, in the performance, seing it is his own appointment, or tying all our praises, to these Forms, seing God hath thereto, only tyed our solemn praise, by singing, and otherwayes left and allows us, a furder liberty: p. 273To your N. C. part of this answere you reply, that never were more absurdities crouded in less bounds: And if I may also anticipat, I am certain, there were never more profane and ignorant fopperies, stuffed into a return, then in that, which you here do make.

And first, you say, it is clear we may worship in the Spirit, and yet be restrained as towords; since we acknowledge, that God hes done it in praising: But waving that, which I have already plainly, and so often told you, viz. that it is the imposing of men, and not the free use-making of Set-forms, that we condemne; how absurd is it for you, to alledge, that a man worshipping in words, prescribed by the Spirit, is, in so doing, restrained in Spirit? Could you not advert, that the Spirits prescriving, and mens, are different, and that he prescriveth to himself, without any restraint?

2. You say, there are many Psalms prayers; and why may they not be used for constant prayers, as well as the other for constant praises? Nay why, for instance, may we not use the 51 Psalme in plain words, with a plain voice, as prayer, as well as in hobling rime, with a Tune… 'Tis answered, That I may first take out the waspish sting of your Mockerie; is this the tender respect, that you profess p. 70. to every thing, that relateth to Gods service; to call the Psalmes in meeter, used both by you, and us, hobling rime? or is your Poëtick vain so nicely delicate, that you can endure no verses inferior to your loftie Pindarick? Which yet, if Criticks mistake not, doth trote more rudely, and lamely, then our hobling meeter: for my part, I see not what answere can be given to these Questions, save this, that it seems both your tenderness, and poesie, are but false, and forced: But to the purpose, 2. I p. 274answere, that the Psalms-prayers, and particularly the 51 Psalm, may in plain words, with a plain voice be used in Prayer, as Prayer, if so be, the Spirit do so direct our utterance; but if by constant prayers, you mean, that the Praying-psalms, may as well be imposed, and enjoined for prayer, as the other for praise; you want the warrant of the Word, and Spirit of God, who hath appointed the whole Psalms, to instruct our praise; but not to regulat our prayers, and so you widely miss your marke. But here you insinuat two difficulties; 1. How we come to sing Psalms-prayers? and this you afterward enlarge by demanding, our warrant, for using all David's Psalms, since many of them relating to particulars of Davids life, belong not to us? Others of them are imprecatorie, hardly to be sung, and many things there are in the Psalmes, which we understand not, and lastly there were not above twentie of the Psalms used by the Jews in Worship. To this it is answered, that being commanded we sing Psalms-prayers, not with direct thoughts suted to the strain of Prayer, wherein they were first framed, and said, before they were appointed to be sung; but with a reflexe acknowledgement of the goodness and mercy of God, the hearer of Prayer, who both turned the Authors mourning into a song of gladness, and hath appointed it to be so used by us, that we may be encouraged, and praise him, in the like hope: if in almost all Psalms of Praise, we finde the preceeding distress and afflictions, with the prayers and groanings, therein made, first pathetically commemorat, as the ground of the ensuing praise, for the deliverance; is it not easie to apprehend, how that a small reflection, might, after the Lord's reliefe, have made the reciting of a Psalm wholly of lamentation, the most exulting expression of the delivereds joy, p. 275and may commend it to us, to the same purpose? For my part, when I read or hear the 88 Psalme beginning with crying, and ending with darkeness, and like Iob's imprecation upon the day of his birth, having no light shining, but a cloud dwelling upon it, and yet finde it a song of the Sons of Korah, directed to the chief Musician, I cannot but acknowledge it, for a Psalme of high praise unto God, who turned such dolefull mourning, to be the matter of rejoicing; and thus, if you will rightly consider, that the Psalmes are ordained for the matter of praise, whereof the manner, consisting in reflexe acts, directed by the Spirit, unto such suteable meditations, as may excite our joy in, and praises unto God, is most rationally, and warrantably expressed, by singing, you may very quickly be satisfied, that the Saints their complainings, David's particular History, Victories, and the like, with all the composures made thereupon; yea, even these imprecatorie Psalmes (which though in the direct act, they appear to be hard, and to need a special warrant, may nevertheless furnish, unto all, sweet reflections of praise) are, most proper for the matter of song, whereunto they were, both at first framed, and have since been used: are all the works of God wonderful, and such as may excite to praise? and do you think it strange that the various exercises of his Servants and People, should be accounted proper matter for this exercise? Sir, though I be no pretender to Poesie, farre less presumptuous PINDARUM AEMULARI; yet I conceive the smallest intelligence of the Nature, and manner of Encomiasticks, and Elogies, finding matter in every subject, might have guarded you from this escape; but here I must digress unto a very pertinent discovery; I have already told you, that though by command p. 276we use the Psalmes in our praises; yet seing these Forms are prescribed by the Spirit, it can import no restraint, and therefore can furnish no argument for your humane impositions; but now there appears a more significant disparity, viz. That the Psalmes being commanded by the Lord, only for the matter of our praises, though many of them may suggest, both inward elicite conceptions, and outward proper expressions of praise; yet it is evident, that by the injunction, the reflex acts, wherein the nature and exercise of praise doth formally consist, are not in the least narrowed, or confined, let be stinted, or restrained; whereas by your imposed Forms, framed on purpose, not simply, to furnish matter, but to direct, nay to suggest, lead, and express our Petitions, the very formal desires of the heart, and spirit, in their substance, at least, though not in their degree, are so led and bound up, that it is hard to determine, whether this restraint be more visible, or injurious.

Having thus farre diverted I return to our purpose: You say, there are many things in the Psalmes that we understand not. To sing without understanding is certainly sinful; but unless you affirme the Psalmes to be in themselves unintelligible, you may not, because of our ignorance, or weakness, reject the institution of God: Lastly you tell us, that there were not above twentie of the Psalmes used by the Jews in Worship. 'Tis answered. 1. You observe not, that all this clatter, is no more against us then against you, at least your Episcopal Church; for as for your self, I am almost in the opinion, that you are yet so little fixed, that the clearest redargution, will prove no conviction: 2. The very inscriptions of more then thrice the number of Psalmes by you named, do demonstrat p. 277the groundless confidence of this your alledgeance; beside that we finde, 1 Chron. 16. 7. the very first Psalm, delivered by David to the publick Singers, insert in the Book of Psalmes, without any direction by way of title, what may we then conceive of the rest? 3. Reforming Hezekiah commanded the Levites to sing praises unto the Lord, with the words of David and of Asaph the Seer; and this the opinion and custome of the Church in all ages, have understood of all the Psalmes: whence then is it, that you do assert so boldly? The 2 difficulty which I am to remove, is, that you say we are not bound, or rather have no warrant to use the Psalmes in meeter or with Tunes. To this I answere, That we are bound to sing is evident, both from Scripture-precept and example; and that we are thereby warranted, to have the Psalmes in meeter with Tunes, is as clear, as both are necessary, at least convenient in the propriety of our language, for the use of singing: I deny not, but prose may be sung; but seing it is certain, that our language hath no such exact Prosodie, as either to render it easiely measurable, or the measures distinguishable by points and accents; nay that the import of the musici or tonici accentus, in the Hebrew, qui olim moderabantur harmoniam musicam, is so farre now lost, and unknown, that if we were now to sing the Hebrew Psalmes, we could not make use of them: Pray, Sir, leave us but the way of meeter, in place of points and accents, untill you teach us better Grammar: whereas you hint, that we may have all David's Instruments as well as Tunes, if you could learn us to sing without Tunes, as we may well do without Organs, I shal not contend, but seing that David did, no doubt, invent and introduce these his Instruments, as well by the special direction of the Spirit, as he did p. 278all other things, anent the service of the Temple, and that the Primitive Christians, worshipping more in the simplicity of the Spirit, then in outward showes, canebant assâ voce non foreign, I think you may now put up your pipes, and spare the cost.

Next you say, Why may not the Christian Church compose new Hymnes, as they of Corinth did? And this you judge to be the more necessarie; because that David's Psalmes have not such full and clear Hymnes, upon the great Mysteries of the Christian beliefe: And you think the liberty, which we plead for in Prayer, should much perswade it. 'Tis answered, if you consider, that Scripture, 1 Cor. 14. and particularly the 26. v. you may understand, that as the Apostle's business, in the place, is, to set an order to the use of extraordinary Gifts, wherein that Church abounded; so, the Psalms, Doctrine, Tongue, Revelation, and Interpretation, there spoken of, appear to be inspired and afflatitious motions, which will not found you any argument: And you your self do so plainly observe, that these Psalmes of the Corinthians were framed by private persons, that I marvell, that your remembring of the thing, to be extraordinary, did not stop your translation of it, by way of Privilege, to the Churches in our dayes. 2. Seing the Lord hath provided us with a plentiful variety of Psalmes and Hymnes; and beside, hath allowed us as full a liberty of praising in prose, as of prayer, I think it doth fully remove, all that is here by you objected, and abundantly warrant us, both to abide content with Gods institutions, and refuse a superfluous mixture of humane Odes, with these Divine Psalmes, which he hath appointed, for the matter of our more solemne Praises.

But your scope is, Why do not ye use the Glorie to p. 279the Father, and your N. C. answering, Because it is not in the Scripture and is but the device of men: you reply, who would not be sick with such pitiful folly? Thus your nice ceremonious stomach, nauseats sure and solid truths: You add, shew me a reason, why you make prayers and not praises? I answere 1. Whatever we make we impose none. 2. We do not say, that we make either prayers or praises; our plain profession is, that as the Lord, whose it is, hath commanded, so we worship him, using that allowed liberty of Spirit, and utterance, both in prayer and praise, whereunto he himself hath promised to direct and assist us: And as for the Psalmes given us by Divine appointment, for the matter only (and not for the formal expression of our more solemn praising) we are satisfied with his bountie; and therefore do refuse your vain superaddition of an humane invention: That our Meeter-Psalmes are no device of men, seing they are the same in substance and sen…e, with these in prose, without any greater variation, then the application of the command of singing to us Scots-men, doth both require and warrant, is obvious to any mans candid reflection: As to the possibility of singing in Prose, as well as in Rime, I have already acknowledged it, and when you shall make it plainly and safely practicable, I presume none will dissent.

But you again return to the Doxologie, and asks, Why it may not be used in the end of singing, as well as it is used by us in the end of praying? And this second Demand heats you to be unmannerly, and to tell us, that such childishnes makes you doubt our rational faculties: When in faire dealing, it would become your charitie better to informe them: but, passing your folly, I say, we close our prayers ordinarily, with praise and glory to the Father, the Son, and the Holy p. 280Ghost; because it is warrantable from Scripture-practice, to wit, in Blessing; and agreeable to the truth and liberty of Gospel-worship; and yet we refuse it in singing, (marke it, not in praising) because, for that exercise, the Lord having instructed us with a sufficient plenty of Divine composures, we think it neither needfull nor acceptable, that we should gratifie an arbitrarie imposition, in receiving the supplement of an humane addition: It is true, the words are Scriptural, but can you say, that the Scripture beares any such allowance, for their use in singing, as it doth for the Psalmes of David? Yea and many other spiritual songs, in Scripture, whereof you might indeed with some reason reprehend our too great disuse: Hence therefore it is manifest, that not only the offence of your unlawful imposing; but also the want of Scripture-warrant, doth exhibit the reason of our different practice, in praying and solemn sung praises, which you so hotly urge. Having thus, Sir, vindicat, both the Truth and our rational Faculties, with how much advantage, might I retort your reproach of Childish weakeness? suppose our Reasons for refusing were no better then yours for imposing, is it not a childish impotencie, to be angrie… let be to make such a stirre, for our scrupling to do a thing, when you have no better reason for you, then because we exactly and fully do the equipollent? And really, when in my self I consider, that on your part, such is the nature of almost all the differences, that fill this Church and Kingdome, with so much distraction, how can it be sufficiently regreted? for Men, yea Christians, yea Christian Rulers, to vex and toss poor Innocents, whom they ought with tenderness to protect, for no other reason, even in your acknowledgement, but because, they will not surrendare p. 281their Consciences to arbitrarie, vain and frivolous impositions, which the very natural liberty of reason would disdain, is indeed a matter of wonder, which nothing save a Devillish design to debosh Conscience, and judicial delusion from the Lord, can satisfie: But I pray the Lord to open their eyes, who ought to see.

In the next place, returning to Prayer, you bid us consider how Hosea the Prophet prescribes a form, when he sayeth take with you words and say: Strong reasoning! The Prophet is exhorting a backslidden, impenitent, and obdured People, to returne; and, for their help and encouragement, instructing them, how by a short supplication to God, they might avert his wrath: And this you make a warrant for men, rigidly to impose Forms: If a Non-conformist should go …orth in the Spirit of the Lord, and proclame, O Scotland returne unto the Lord thy God, take with you words, and say, take away the iniquity of a despised Gospel, and brocken Covenant, and receive us graciously &c. would not you think him very impertinent, who should thence conclude, that man to be for a set Liturgie. But our saviour prayed thrice still in the same words, and yet the third time more …ervently: I will not tell you, that even in the Text there may be a little variation observed; but pray, Sir, who of us ever affirmed, that fervour in prayer did consist in a varying of the phrase, which is the inference you here make, against us; and yet that a stinted form, specially when imposed, may restrain fervour, is as evident to any impartial discerner, as that a deep fervor of Spirit may oftentimes fixe in one short petition, nay sometimes be intended to a degree beyond words, is certainly confirmed by manifold experience. You conclude that in the Church they used Forms p. 282very early: I will not tell you, that antiquity is not a better plea for Set-forms, then it is for Bishops: And really in my opinion, it is so much the worse for either, that it pleads so jointly for both; for that corruptions do draw on one another, and especially a declination in Government, a declination from the pure worship, though the first beginnings, and antient examples were more obscure, yet the joint progress and increase of these evils, in the Roman Church, and the renewed late experiments, which we have had at home, confirme it above exception: But my answere is first, that the liberty of prayer, which we plead for, was in the Church long before Set-forms, even from the dayes of our Lord, during the times of the Apostles and their Apostolick Successors, is a most certain truth, and a better pattern then any after-alteration: why do you not then hold to it? As for the Liturgies of Iames and Mark, you your self disowne them, and they are notour forgeries. 2. Admit that in the third and fourth Centuries, partly through declining formality, and partly for a remedy of the then much advanced decay, both of Piety and Gifts in the Christian Church, certain Liturgies were composed and used; yet the very variety of them, which you acknowledge, as of that of Basile that of Chrysostome, that of Ambrose, doth sufficiently testify, that though they might then have been proposed for helps, and so used; yet there was not one of them imposed by peremptory injunction: As for what you say of the Reformed Churches, that they have their Liturgies, and that so had we ours at our first Reformation, it so exactly quadrats to what I have answered, anent the antient Liturgies, their being framed for helps, that there can be nothing more apposite; in as much, as it is a most certain truth, that p. 283both our old Liturgie, (since you do name it so) and these of the Reformed Churches, are so farre different, and free from the impertinencies, corruptions ceremonies, and rigid restriction of your Service-book, by which it grossly bewrayes its foul Popish fountain, that they do more oppugne, then fortify your principal intent: but the matter speaketh for it self: what shall we then say of your bold assertion, viz. That never were extemporarie hea…s (as you love to speak of the liberty of prayer, as rudely and profanely as if you were talking of race horses) used in the Church? When not only frequent instances from the Old, the constant practice of the times of the New Testament, the first and purer ages of the Church, but the professed allowance, and known practice, of all the Reformed Churches, do so directly witness against you: Verily this is such an impudence, that le…t it tempt my Mediocrity, I rather leave it to your own Conscience.

In the next place, you make your N. C. alledge. That our Church was purer then any by you named, on purpose, that you may take the advantage to say; That we were cheated to believe, that all the World was wondering at us, a cheat like unto that of our alledged Prophetess: whereof you, and you forsooth, on your word only, assure, that neither were true: Sir, if the grossnes of that lye, anent the use of extemporarie prayer, wherein I have just now attraped you, did not sufficiently secure us from the slander of your scoffing calumnies; I could easily make it appear, that all the paines we took, in our own just vindication, was many degrees inferior to that restless labour taken by your partie, to represent us to all, as most arrant Rebells, and load us with the most atrocious reproches, which the Father of lies could invent: but p. 284Cui bono? It is sufficient for us, that as the work of the Lord, among us, was honourable and glorious, many wayes countenanced by his Grace, and Presence, …oth in ordinarie and extraordinary appearances, particularly in M. M. whom, I suppose, you have learned, from Balcanquels Mani…esto, and not from us, to call her our Prophetess, and only levelled against the wickednes and tyrannie of a Prelatick partie, enemie to all Conscience, and the scandal and betrayer of the Protestant interest; so these hard and contrarie things, that have of late befallen us, in place of obscuring, do only tend to its greater manifestation, and more universal approbation, from all that love our Lord Jesus Christ in sincerity: But you proceed and tell us, that it is strangely inconsequentiall for us not to pray in a Liturgie; yet alwayes to bless the people in a Set-form: But, is it not strangely rediculous for you, to dessemble such an obvious disparity? And will you still arrogantly pretend to be a Master of Ceremonies, in the Court of Heaven? The Blessing, used by us to be pronounced upon the people, at the breaking up of the Assembly, is only a short formula of a Christian fare-well, warranted by, and coppied from, the practice both of Moses under the old Testament, and the Apostle Paul in the shutting up of his Epistles; and therefore in use to be performed, sometime in the words of Paul only, sometime in the words of both, and sometime also with an… agreeable variation from both: What then can this make, for the imposing of set-forms, for all publick Prayer and Worship? Do not both the diverse nature of the things, and the difference, betwixt a peremptory imposition, and a free imitation, red…rgue this your reasoning? In civill converse, our ordinarie ran counters are commonly prefaced & concluded, p. 285with certain received Formulae of a respective benevolence; should therefore all mutuall addresses, be reduced, and strainted to the same methods? Certainly the smallest attention will both acknowledge the just application, and marvel that (as you say of us) you are so little governed by reason.

But now to the English Liturgie, which commending as an excellent Rule of Worship, and using other vain floorishes, not worth the noticing: in answere to your N. C. you tell us: That it is farre from being an easie way of praying, and that a natural man, would be better pleased, to be runnig out with his own conceptions; then to use the form of the Church, which is more simple and humble. 'Tis answered, That there may be some conceated Hypocrites, from such a carnal motive, despising Set-forms, I shall not controvert; but as I have already told you, what are our just exceptions against their imposition; so, that the generality of men, who, for the most part, do only lay clame to the name, and make a slight profession of Religion, without busying themselves further in it, are by the carnal easines, that they finde in your way, not only more engaged to it, then to ours; but habituat to a superstitious, stupid formality, wherein placing the all of Religion, they ruine their own Souls, is a truth that millions of sad instances do confirme: seing therefore, this strong… food (as you terme it) of your Service is indeed both ranck and poisonous, we wish that, that princely tenderness in our Soveraign, to which you impute his forbearance to impose it, may at length, in its just exercise, extend to remove and discharge it, in all his Dominions. As for the discreet prudence of our Superiors (the Bishops no doubt) which you would also commend to us, upon the same account; pardon us, Sir, if we be not such Babes: we p. 286have shared too largely of the strong food of their Violence; and of the bread of adversity and water of affliction, from their hands, to be so abused; He who rightly considereth will easily assent, that they have hitherto been sparing, to enjoin these corruptions, for no other reason, then that which moved the Iews to forbear to take Christ on the feast-day, viz; lest there be an uproare among the people. As for the ensuing contest, betwixt you and your N. C. anent that dulnesse and stupidity, which we see occasioned by, and attending your formality, the preceeding discourse, doth so rationally connect them, and common observation so evidently confirme the matter, that your alledgeance of some godly people, who, in a well-meaning sincerity, have, in the use of your service, attained to some feelings of pure and simple devotion, doth furnish you no stronger exception, then what the Papists may also pretend for their Mass and Latine-service.

After this, you make your Non-conformist objecte the vanity of your Service-book-repetitions, in the often redoubling of Lord have mercy upon us, and 2. its confusion, in that all the people say some of the Prayers together, and use Amen: but seing these objections are amongst the least of these exceptions, made by ours against that Liturgie, which ye altogether neglect: I only say, that as the 136. Psal. containing a summare enarration of the great things God did for Israel, and most pathetically interrupted by these frequent eruptions of praise, agreeable to such a reflection, can be no precedent or warrant for the framing, and imposing the battologies of your Letanie, vainly composed, and as deadly exercised, in compa…ison to such a pattern; so, your instance adduced from Acts 4. where it is said, that the whole company lift up their voice with one accord to God, And the custome p. 287intimated by Paul, of the saying Amen at the giving of thanks, do not remove the confusion objected, 1. because, it is the opinion of some, that that passage in the Acts, was an afflatitious motion, both dictat and uttered by the Spirit…s immediate inspiration: 2. It may be doubted, if the whole company did all of them lift up their voice, in as much as one speaking in a company, and the whole consenting and joining, they may be properly enough said to lift up their voice with one accord, though every single member do it not: 3. Supposing, as is not improbable, that the great exultation of that smal company, did then express it self, in that extraordinary manner; would you make such extraordinary examples, precedents for ordinary service? sure Reason repugnes, and the effect of decencie doth not answere: 4. For your Amen, as I am certain, that the Apostles words, may be understood of a consentient, though silent, Amen; so it is evident, that, even in the point of order, your so frequently repeated Amen is superfluous, and vain: but if you will reduce your practice to a decent use, seing the matter appears to be indifferent, if you love to express it, use your liberty, only permit us the like favour of ours. As to what you subjoine, that The people all with their voice, join in the Psalmes, and therefore may also in Prayers: the disparities are clear. 1. we are warranted, and commanded to sing, which necessarily requires our own vocall performance and concurrence; whereas the command of Prayer, either private, or publick, hath no such import. A man may pray in his heart, or join with another, without using words: I hope you will not say, that he can also properly sing, and not use his voice. 2. I grant, your Liturgie being admitted, the joining of all with their voice in Prayer, p. 288though not very orderly or decent, is yet practicable; but seing we refuse these forms, the reason of our different practice, in this matter, from our use in singing, must by your self be acknowledged: Having considered your answeres to what you make your N. C. objecte, against the English Lyturgie, I might give you an appendix of many more important exceptions: As 1. Its scenical, and mimical composure throughout, very unbecoming the Worship of the great God: 2. The many impertinencies of its Letanies, Gospels, Epistles, and Collects. 3. Its mancking and confounding of Holy Scripture, specially in its Collects: 4. The superstitious observation of dayes and other ceremonies, twisted all alongs with its whole tenor, and exercise: And 5. Its corrupt tincture, and unsavorie and unacceptable straines and methods, which it derives from the Roman Idolatrous Missal, and Superstitious Ritual, and Breviarie. whence it was translated; but seing others have fully declared them, to whom you have thought good to make no answere, civility forbids me to urge a declining Adversarie.

And thus we are arived at the controverted Ceremonies, viz. The five articles of Perth: which you say, were all lawful, and most of them useful and necessary: Sir, the matter of Ceremonies in general, and also of these by you specially named, with all the pretenses that possibly can be alledged for them, have been so fully treated and examined by ours, particularly by Didoclavius alias Mr. Calderwood in his Altare Damascenum, and Gillespie in his English Popish Ceremonies, that I marvell, how you had the confidence, to set forth these poor mustie, and many times and wayes refelled and basted reasonings, which you adduce: Neither are you in this only censurable: p. 289but when I compare that wit and acuracie, adhibit by others of your way, in the handling of this subject, with that bluntne…s and confusion, wherewith you repone to us the very meanest of their Arguments, not so much as in the least recocted, nay, that the short motives and insinuations mentioned in the tenor of the Articles themselves, are of farre more weight, then all your superficial discourse, my censure doth almost exceed to accuse you, either of bold ignorance, or a designed treachorie: However, since all the arguments, either used by others, or abused by you, with all that could be invented, for maintaining your vain plea, doth stand by us, fully and evidently discussed; I minde not by a disadvantageous repetition, to lapse into your error; and therefore shall content my self, by a summare and close review of what ensues, in this Dialogue, to bring it to a Period.

The first of the five Articles, which you begin with, is, Confirmation: And you say, That if it had been introduced as a Sacrament, we had reason to except against it; but seing it was only designed for a solemne renovation of the Baptismal Vow, that Children who do not therein engage themselves, when they come to the years of discretion, may then do it; and is confirmed by antiquity, the probable meaning of the laying on of hands mentioned, Heb. 6. and the assent of most Reformers, the thing seems to be sufficiently warranted. 'Tis answered, 1. It seems that in this place you forget your self: did you not tell us, in your 3. Dialogue, that washing the feet, and anointing the sick with oyl; though in appearance, as particularly descrived, and as well warranted by Scripture, as either of the Sacraments; yet, since antiquat by the Church, are now lawfully difused, wherefore then may not the Church, having p. 290power to exauctorate Sacraments, be also allowed the power to institute new ones, and so establish your Confirmation, as a Sacrament, specially since the Roman Church doth so practise it? 2. Not to contend with you anent the name and definition of a Sacrament: How come you to deny to the Church, the power of introducing Confirmation as a Sacrament, and yet to allow it the power to appoint it, as a solemn renovation of the Baptismal Vow? Certainly, whatever be the difference betwixt the two, yet the unquestionable Rule, that in the house and ordinances of God, men are not, without Divine prescript, either to add or change, doth equallie refute innovations of all sorts. 3. You speciously obtrude your Confirmation, as a solemn renovation of the Baptismal Vow; but, if you consider the thing, as it stands in the Article, whereby it is enjoined, it is plainly the Bishops solemn benediction of young beginners, for the increase of knowledge; whereby it is manifest, that your description, importing the young beginner his act, is manifestly different from the thing, (being the Bishops act) which you undertake to maintain. But 4. Whatever way we take it, its singular solemnity, wherein its form consists, is not only without all Scripture-warrant, but plainly superfluous; seing that, as the Bishop or Presbyters their blessing is not thereby bettered, or materially differenced from their ordinary benediction; so the ordinary profession of beginners, in their examinations, and especially their after-partaking of the Sacrament of the Lords Supper, doth more then supply your pretended solemn renovation. 5. As this conceit of Confirmation, as it is explained by you, doth evidently derogate from the Sacrament and Covenant of Baptisme, as to Infants; so, your appropriating p. 291the administration thereof to the Bishop, objected by your N. C. in his next demand, doth yet more discover its vanity and evill design: To the arguments therefore which you bring for it, and 1. to its Antiquity: I answere, that the simplicity and purity of the first Ages of the Church, knew it not: 2. As, its very first beginnings cannot be calculate, beyond the times of the Churches declination, so, it is most certain, that from an arbitrarie well-meaning institution, it hath since been depraved to such an abuse, as may sufficiently justify the total removal of its use. 2. As for your Scripture probability, from the laying on of hands so notourly known to have been then only used, in the conferring of the extraordinary Gifts of the Spirit, or in the Ordination, or Mission of Ministers, neither it, nor your alleaged assent of most Reformers, do merite any answere.

Next you tell us, in defence of Private Baptisme, That for us to confine the Sacramental actions, to the walls of a Church, is gross Superstition: But, who would have thought, when you clamour so much upon our Non-conforming Meetings, you would have stumbled into such a mistake? Our exception against Privat Baptisme is therefore, not the want of a dedicated House, as you do vainly alleage; but because our Lord, having, by his commission, annexed it to the preaching of the word, whereof it is the seal, and it being the Sacrament of our initiation into the Church, its performance doth evidently appear to be most agreeable to the ordinary Church assemblies, whereever held; beside, that peoples mindes, prone to superstition, may, by the practice of Private Baptisme, be readily inclined, both to apprehend the Popish absolute necessity of Baptisme, and thence to regard the exterior action, more then the spiritual p. 292signification and efficacie, is confirmed, by undeniable experience, both in your and the Roman Churches: For the inconveniency, which you poorly exaggerate, from the distance of many Churches, the badness of seasons, and tenderness of Infants: as, unto this day, it was never made the ground of a reall complaint, so you should understand, that the dispensations of Gods Providence do not alter the dispositions of his holy will.

From Baptisme, you pass to plead for the private administration of the Communion to Persons on death-bed, and this you think, the seasonablenes of its use, and the propriety of its ends to such a case, do abundantly perswade: To which I answere, 1. That though at no time, Faith and Love need more to be quickened, the Death of Christ more to be remembred, nor communion with the Church to be declared, then in the approach of the last pangs, it will not thence follow, that therefore the Communion may then be privatly administrat: for, since not the seasonableness of the fruits, but the warrant and Rule given unto us, is first to be heeded, in the going about of holy administrations; nay, since that, without this regard duely adhibit, the blessing and fruits are but in vain expected, it is evident, that barely from the exigence of the fruits, to conclude, in any case, the lawfulness of the celebration, is preposterous Religion, and worse Reason: Now 2. That the rule set down to us, in this Sacrament, doth reprobate this your observance, is evident not only from that connexion, that there is and ought to be observed, betwixt the word, and Sacraments: But, 1. From our Lords own pattern in the institution, keeping this solemnity with the company of his Disciples, making as it were a little Christian Church: 2. Because the p. 293Apostle in his regulation of this Sacrament, according and with respect to his Masters pattern, doth suppose the Churches coming together into one place, and consequently the ordinary Church Assemblies, as a necessary requisite, in the free and peaceable times of the Church: 3. Because the very Mysterie of the Lords Supper, representing the union of Believers with, and their communion in Iesus Christ their Head and the name that it hath thence obtained, 1 Cor. 10. v. 16, 17. is not well consistent with this private administration: 'Tis true, the Authors of your Articles, not being able to decline the convincing evidence of this reason, do, among other preparations, require that there be three or four, free of lawful impediments, present with the sick person to communicate with him; but as such a packt Conventicle, beside other inconveniences, hath no just resemblance of the Church her ordinary Assemblies; much less can communicating with hand-weal'd companions be a signe of that free, equable and comprehensive communion, signified by this Sacrament; so, it is manifest, that the forementioned requisite is only a colourable evasion, manifestly acknowledging the force of our argument, & in fraudem Legis, salvis verbis sententiam ejus circumveniens: But 3. This your Private Communion is to be reprobate; because, as the decumbents faith, love, and other graces, in that hour of his need, are only best excited by the means at that time allowed and competent, and the sanctified remembrance and improvement of other privileges, and ordinances, formerly enjoyed; so, it is certain, that this observance hath not only been abused by the Papists, unto the abomination of their private Ma…; but is also rejected, by the Reformed Churches, not Lutheran, as found to be inductive of vain Superstition, p. 294whereever it is used; and for this I need not go farre in search of confirmations, for you your self in telling us, That your practice was very early in the Church, subjoin, that Iustin Martyr sayes, they sent of the Eucharist, to them that were absent, and that the story of Serapion shews, how necessary, Christians then thought it, to be guarded by this holy viaticum, which two instances, whether true or false, being generally held to be an excess, both inclining to, and introductive of vain Superstition; and therefore, reckoned among the first Naevi, appearing in the face of the Primitive Church, and now generally disused, by all the Churches of Christ, as they are by you adduced, do too evidently demonstrate, how much, both your spirit and customes, do bend to a relapse, in these evils.

In the next place your N. C. asks you What you say for Kneeling in receiving; sure this looks like Superstition and Idolatrie: And in return you confess, that it is the Article of them all, which you have least fondness for. And this indeed, is very fitly expressed, in as much as it is evident, it can be no rational or solid liking, which inclineth you, to any of them; but since even your fondness, as to this Article, is defective; how farre must you be from doing the thing in faith? And how much more sound and Christian would it be for you, here to subsist, and say, since, for want of the warrant of Faith, this Kneeling cannot possibly please God, let it be removed from his Holy Ordinance? But you proceed and tell us, That since the kneelers do declare, that they neither believe Christ to be corporally present, nor intend any Worship to the bread or wine; but direct their Worship to God and Christ, for that death which is therein shewed forth, it is great uncharitableness, for us, to call this kneeling Idolatrie. 'Tis answered, Sir, p. 295as in the general, I have as dull a facultie, and small an inclination, for constructive inferences, specially in the worser part, as most of men; so really; if the purpose of this discourse were only a contest of opinion, upon the practice of persons, professing, as you say, and gracing the same with humility, meekness, and sincere love of the truth, the great Apologists for a dubious performance, for all the evill appearances, which I finde in this matter, I think I ought rather to informe, in the Spirit of meekness, by pointing out the error, then by a severe naming of it, though just enough, both involve in more doubtfull disputations, and like wise irritate, but seing our business lyes with such, who, having rejected and scorned all information, resisted yea gone over unanswerable light, and shewed perverseness in practice, do further go about, subtilly to seduce, nay rigidly and violently to impose upon others, who both have escaped and renounced these vanities: If the purity and truth of Gods Ordinances, and the very end of charity, do in this case allow, a more peremptory plainness, I think your censure of our uncharitableness altogether unseasonable: Now that all your Ceremonies, but specialy this act of Kneeling are Idolatrous, and that not only reductivè and participativè, as they speak; but also directly, and formally, by rendering Formalists such, Gillespie in his English Popish Ceremonies, hath so fully demonstrat, and therein hath so diligently searched you out, in all your subterfuges, and clearly discussed all imaginable pretensions; that I should but wrong both him, and my self, and the cause, by offering either to repeate, or add: Only to convince you yet more, how little, in this affaire, I am inclined groundlesly to taxe your way of Idolatrie: I grant that your p. 296Kneelers do not only profess, as you say, which may aswell be alledged for Worship done before a Crucifixe, and yet doth not purge it of Idolatrie. But further do acknowledge, the act of receiving and communicating to be no direct act of Worship; but first commemorative, having the acts of praise and thanksgiving, in the next place, resulting from it, and the gesture of adoration to be thereto only ascriveable; yet, seing in mediate Worship, the media are necessarily objected, and of the very substance of the ordinance, without which it cannot subsist, it is manifest, that external adoration therein used, inevitably, though neither rationally, nor intentionally, respecting and relating to these objects, must of necessity be Idolatrous: For instance, suppose a person abstracting in profession, as much as you do from all respect to the minister, who in his preaching sustaines his Masters person, and declaring, that neither rationally he could, nor intentionally did, attribute any more then becoming reverence to the word heard, should nevertheless in hearing, still kneell, would not you and all men say, that such an excess were superstitiously Idolatrous? How much more then, must this kneeling in the actual receipt and commemoration, (an act nothing so immediat betwixt God and the Soul, as that of hearing his word) of necessity respecting the Elements, in as much as without the presence thereof, it would not at all be by you exacted, fall under the same, yea a worse, construction? But, not to dip further in a discourse, which I have already told you, that I judge superfluous, as I have here exhibited the fairest interpretation of your way, and yet there is nothing found, even under the legal Ordinances, wherein the signes and instruments, often honoured with a p. 297visible Divine glory, were advanced to the highest pitch of a becoming reverence, that can, by any act of adoration, thereto properly directed or relative, any where recorded, justify your practice; so, when it occurres, that the samine is both contrary to our Lords own example, incongruous to the meaning, and end of the institution, and lastly known to be introduced by a Superstition, that very quickly discovered, and brought forth, the most gross of all the Popish Idolatries; how strange must this delusion be, that not only retaineth, but presseth it upon others? But when your N. C. urgeth you with our Lords example of sitting in a Table-gesture… you tell him, That none should alledge this, but such as communicate leaning, and after supper, and in an upper Room: And wherefore did you not add in the house, where one carrying a Pitcher doth enter; and in a citie like to Ierusalem: and the like, that so the folly of your reply might have discovered it self, without my medling? But the matter is plain: Our Lords example is to be our pattern and rule, both for the substance, and in the circumstances properly respecting its nature and ends: the substance of the institution, is, a mysterious Eucharistick commemoration of Christs Death, by the symboles of Bread and Wine, used in the manner prescribed; the circumstances are, that the samine be performed by way of a festivity, at a Table, and the like: these things being observed, as the particular roome, time and manner of the Iews sitting mentioned in the Gospel, were only accidental; so, the samine are variable, according to the customes of every People, and Nation, without the least derogation from the Lords Ordinance, Nay if you would but deall with ordinarie ingenuity, in these matters; seing that our Lords familiar converse and Table-gesture, p. 298adhibite in this appointment, is not the least testimony of that condescending love, thereby represented, the just and faire imitation of his example, consisting in the like familiar manner, in genere actus, regulate by a due decencie, doth equally reject, both the affected reverence of your impertinent Adoration, and also the other extreme of that rigid Apish conformity, in things purely accidental, whereby you go about to redargue our censure of your Superstition. But you say, Seing the Jews, without any written warrant, did change the commanded posture of the Pass-over, from standing to sitting, and Christ did thereto conform, wherefore may not Christians, who are less restrained, change the first gesture, which is not commanded, and only lamely exemplified, by leaning? 'Tis answered, The posture mentioned, Exod. 12. 21. in the institution of the Passe-over, is, that they should eat it with their loins girded, their shoes upon their feet, and their staff in their hand: there is no express mention made of standing. 2. Some are of opinion, that supposing standing to be imported, by what is injoined; yet the posture was particular to that eating, at Israels departure from Egypt, and that thereafter the posture was free, in respect that the formal perpetual ordinance, given after the first celebration, Exod. 12. 43. makes no mention of the gesture; and therefore, that the Iews did thereafter use sitting, at least from the dayes of Ioshua, in sign of rest and secure liberty: however, certain it is, that as our Lords posture in eating the Passe-over, whatever it was, was not contrary to the Divine prescription; so, the Iews their practice, acknowledged by you to have been the same, can be no ground for your Superstitious innovation of Kneeling, introduced contrary to our Lords example, the Rule of the institution; and p. 299both introductive of, and tending to plain Idolatrie. As for that greater liberty allowed to Christians, which you here plead; as we have already heard, that you only alledge our liberty, from the former rigor, to the effect you may impose your new yoke of a more i…rational bondage; so, it is evident, that in this pla…e you mention our freedome of Gesture, on purpose, … you may enslave us to the imposition of your Superstitious Kneeling: but he truely walketh at liberty, who keepeth the Lords Commandments. You shut up this Article with a perhaps, that more veneration is due to this action now, that our Saviour is exalted; then he could have allowed of in his humiliation: But. 1. the veneration, that you here speak of, to the action, sufficiently intimateth, that for all the pretenses made in the contraire, the Kneeling, which you plead for, is in some sort relative to the Elements therein used, and therefore Idolatrous. 2. your perhaps, unsoundly insinuats, that our Lord could not have allowed of the same adoration, now due to him in Exaltation, in the state of his Humiliation; which you know to be false. 3. at best, it is a conjectural intruding into these things, which you have nor seen, and so not meriting any regard.

In the last place, you treat of the Article, anent the observing of dayes, and denying that you pretend to make them holy dayes: you tell us, that it is another thing, to keep peculiar dayes of thanksgiving, for the great and signal mercies of the Gospel-dispensation, and in such customes you can apprehend no evill? and really, Sir, I am confident you have seen as little good: but to be short, remitting what may be said against this Article, to the pious and learned Labours of these Authors, which I have already commended; I only add, that although the construction which you p. 300put upon this observation of dayes, is certainly the most plausible that can be made; yet you know so well, how grossly these dayes have, in the Roman Church, been abused to superstition and profanity, both in their dedication and observation, And it is so obvious to any, how, to this day, the generality in these Reformed Churches, where they are observed, do, in the persvasion as well as practice, continue the same abuse, that I think, since they are only an humane invention, not good in itself, your own rule, p. 70. that, when such things are grossly abused, then there is ground to change their use, may fully satisfy you, as to the justice and reason of our dissent.

But you affirme confidently, that in all Ages of the Church, Christians have had a peculiar veneration for these dayes: 'Tis answered, a veneration for these dayes, how doth this language agree with the above mentioned interpretation, whereby, reducing these dayes, to the condition of a meere circumstance of a constant Anniversary thanksgiving, you go about to purge them of all further Superstition? But this wind of your vanity can not he hid: it is as the ointment of the right hand which bewrayeth it self. 2. These dayes, were not in veneration, in the first and purest Age of the Church, whereby, both the generality of your assertion, and your argument, from Antiquity, are subverted: you tell us that the observation of Easter and Pentecost, are clearly derived from Apostolical practices: what you understand by Apostolical practices, concernes me not, seing that the Apostles, and Church, in their times, knew no such thing: And this Negative, proving it self, cannot be controlled: I grant, the succeding Ages became soon fond of these vanities; but, what were the bitter fruites of contention p. 301and schisme, which the Lord in his justice, did suffer this earely corruption to produce, is notourly known, and certainly such, as alone might have taught the whole ensuing generations, to be more tender of Gospel purity and simplicity: Shall we then also refuse instruction?

But you say, Paul hasted to be at Jerusalem to keep the feast of Pentecost: Pray, Sir, be more sincere; all we find in Scripture, is, that he hasted to be at Ierusalem, the day of Pentecost: And I appeal to common ingenuity, if that any rational man, considering Paul to be a Iew, and to hasten, against one of their three great Feasts and Convocations, then by the Iews still observed, to his own Countrey and its Metropolis, where the general and solemne confluence of his whole Nation was to meet, can thence conclude, that he went thither to keep the Feast of Pentecost, in the meaning by you insinuate and requisite to your purpose?

In the last place you tell us that Paul sayeth of the legall holy dayes, he that regardeth a day, to the Lord he doth regard it: Whence you inferre, that if Moses his Feasts might have been kept holy to the Lord, much more may these be, which the Church hath institute. Really, I am so wearied with this poor stuff, that civility, forgetting it to be your own, doth almost prompt me to demand your pardon, for resuming it: The Apostle Paul in that Chapter, is most expressly declaring, our Christian Liberty, and its right use, and in the case of a weak Brother, esteeming one day above another, belike from the difference made by Moses Law, he only adviseth, that he be fully perswaded in his own minde, and seing he regardeth it unto the Lord, he would not have him therefore judged: Now tell me plainly, is this either the case p. 302or the controversie betwixt us? Are Bishops the weak Brethren, from the abiding impress, of a Divine dispensation fulfilled and evanishing, but not expressly antiquat, tenderly and conscientiously overesteeming and regarding certain dayes; and therefore only pleading a charitable forbearance. Or lastly: Seing the Bishops do not only, without warrant, keep up these superstitious observations; but peremptorily enjoin and impose them upon others; whereas the Apostle in the same place, doth both declare our Liberty, and, with equal care, prescribe, that, seing he that regardeth not the day, to the Lord he doth not regard it; that therefore he should not be judged: Are they not by the very Text here alledged manifestly convicted? But it is enough: And whether our dislike of these Festivals, and the other Articles of Perth, be not well grounded, and your observing and enjoyning of them both Superstitious and irrational, I leave it to the judgement of all the Lovers of Truth.