OF THE GIFT OF PRAYER.  1 Cor. XIV. {αβγδ}. Theodoret apud Oecumenium. {αβγδ}. S. Chrysostom in 1 Cor. Homil. 35. {αβγδ}. Quidam so●â Novitate gaudent, atque ut statim Novitas esse desiit, nauseant. Quo genere hominum, cum in rebus caeteris nihil est molestiùs, tum in rebus sacris sunt molestissimi& intolerabiles: quamquam ut rumpar irâ, far illos cogor, nisi velim& Evangelium ipsum è medio tollere. Luther in Praefat● Form. Miss.& Commun. pro Eccles. Wittenberg. 
dublin, Printed Anno Dom. M.DC.LXXVIII.   

To the Learned and truly Venerable, Dr. RICHARD BUSBY, My ever Honoured Master.  
SIR,  
I Have oftentimes in secret reproached myself of ingratitude, in that I never yet in any of those things, which I exposed to the World, have made public acknowledgement how much I owe to You: Sincer●ly therefore now repenting, I reform; and own myself to have received from You not onely excellent Rudiments of good Literature, but the first Rational Impressions of Religion.  
I rather prefix this Recognition to the ensuing Discourse, than to either of the other in its company, because, Sir, it was truly the sense I had of Your piety, which first operated towards the reconciling me to church-music. I came to You with prejudices( very unreasonable, such as commonly all prejudices are) against it: The first Organ I ever saw or heard, was in Your House, which was in those dayes a more regular Church than most we had publicly. I then thus judged, if a man of such real Devotion, as I knew You to be of, would keep an Organ for sacred Use, even when it was interdicted and of dangerous consequence, there was certainly more of reason for it, and serviceableness in it, than I apprehended. When afterwards God was pleased to bring again the Captivity of our Mother the English Church, my own experience soon convinced, that those my favourable thoughts were most just: and now I have thought myself concerned to tell the prejudicate World so much.  
I have, Sir, no other recompense to make, which You will accept, for all Your ancient care and real kindnesses towards me, than this poor acknowledgement, together with my serious prayers for a full Retribution to You from Him, who sees in secret, but will reward openly.  
In confidence that You acquiesce herein as a plenary satisaction, I will dare to style myself,  
SIR, Your very thankful Scholar, And ever humble Servant, Edward Wetenhall.   

The REVIEW.  
EVery man( especially if of the Function I am of) is bound to do, what in conscience he thinks he can, for the public good; This is all the Plea I have for writing on these Subjects: And if men are not either disorderly troublesone, or abominably self-flatterers, their Endeavours of this kind amongst all good men are usually well accepted, or easily pardonned; This has made me hope, with the better sort, a candid Reception.  
For even as to those particular● wherein I may seem most to have exceeded what became my condition and place, and especially in the presumption of the Dedication, I can safely avow, next to the paying the Duty I owe to their Eminencies, I had no more solemn end therein, than by putting my Book into so great hands, to secure its doing all the service 'tis capable of. If my Zeal for real and Regular Devotion may conciliate to this my Ambition, and to the other Freedom I have used, a favourable censure, I shall rejoice: if it do not, such is the uprightness of my intention, that whatever shall be the success, I have nothing to repent of in my Undertaking( as far as I know) but my insufficient Performances.  
Of these possibly there is no man more intimately sensible than myself.  
— Plurima cerno▪  
Me quoque, qui scripsi, judice, dign● l●ni.  
It is much easier to satisfy an Auditory with a Sermon, than the World with a Book: and were I to writ this over again, there are not a few things which I would change, others which I would strike out, and more that I would supply.  
But the Alterations I could desire, I would not have understood touching any Doctrinals I maintain, or the Expedients I offer to public benefit: my meaning is onely touching particular expressions, divers superfluous repetitions, allegations, proofs, and some punctilio's, which yet, it may be, all men will not take notice of. What of this nature I judge most obnoxious to mistake, I will here set down, and together observe to my Reader som● Escapes, which are not my own.  
And first, every mans eye will inform him, that the Character which the Printer had to use, being somewhat old and worn, there are several letters and syllables very blind, or scarce appearing, some not at all, which, from the sense, the judicious Reader may easily be able to supply. The Passage I have ob●erved, at which any can be most at a loss, is, page. ●86. lin▪ pen●lt. of w●●ning.  
To the same Original many ill Punctations are to be referred: for having not sufficient variety of points of ●●e sam● size with the letter, the Printer has used sometimes those he had belonging to another letter. As an instance I give page. 5. line 19. where to an Italian letter is put a Text-letter-period, and the period too destructive of the sense: for redress, I desire it be red thus— also, it is plain by the Process of his discourse, that—  
Next, which is a fault of my own, writing with a great deal of freedom, I have sometimes used, as some may reasonably judge, too much liberty even with words, and taken them otherwise than in their most proper and artificial sense. Of this nature my use of the word Faculty, pag. 39. lin. 22. has been by some thought, where I call the Gift of Prayer a Faculty. Nothing was less ●n my thoughts▪ than to intimate thereby that it is a Faculty, as by that name we mean Potentia naturalis: for I afterwards call it an H●bi●, an Ability. In all such cases, let one term be taken as explicatory of the other, and let none make me an offender for a word. It is hard to be always so accurate in our expressions, as not sometimes loqui cum vulgo. Thus too page. 720, I affirm some mens Ordination Null, and in the next line speaking more complyingly, call it imperfect: I understand thereby such imperfection as in our present case makes it Null.  
Again, as to our Greek Character, it is very small, blind and old, and therefore many times bad accents, acute● for graves, aspirates for lenes, some false, some abounding letters have slipped in. Had the Press here more encouragement, it would be better furnished.  
Also in what Hebrew words occur, there are some mistakes, and especially▪ put for▪ more than once. page. 220. l. 9. and pag: 649. l: 22.  
Further, our Paper being somewhat of the least, and the Margin very small, the Citations which are in the Margin are often imperfect, and sometimes by the Printer totally omitted. But I can safely affirm myself to have used great faithfulness in citing authors, and to have alleged very few passages out of any which I have not seen. The chief, and all that come to my knowledge. I will ingenuously confess. Pag. 94. I city St. Austin upon the credit of Dr. Heylin, producing those words out of him, Hist. of Liturg▪ ch. 5. sect. 9. But though I have not found those very words in St. Austin, yet I have observed the passage of Sursum Corda in St. Austin s●ven ●● eight times mentioned, as usual in the Liturgies of his dayes. Particularly in his first Tome, in his Book De ver, relic. Quotidie per universum orbem genus humanum unâ pae●e voice respondet sursum cord● hahere ad Dominum. Again, T●m. 2. Epist. 156. Ad Probam. And very often otherwise, both in hi● Sermons and Expositions. Again, several of the Ra●bies I have cited▪ upon the credit of men much versed in the Rabbinical learning: but then I have generally name those men, whose authority I rely on, in the Margin or Text; otherw●se I have red those Passages myself▪ But I must aclowledge want of leisure, and indeed, of those kind of Books, makes me too much a R●bby at second hand.  
In my translating authors, I have not always rendered word for word, for neither do I like it; but, I have not witting falsified any one Passage of any author whatsoever, but have still been faithful, as I conceived, to the sense. Thus in that Text of Origen's, pag. 97. Eorum quae geruntur in baptisms, ver b●rum g●storumque,& ordinum a●que interrogationum, &c. I have rendered G●storum, Gestures, not mistaking it for Gest●um. but because, qu● g●runtur just preceding, I could not, without Tautology, render it literally, and can conceive the Father meant nothing thereby, but some exterior rites and bodily acts then used in Baptism, which I knew not how more fitly to express than by gestures. The like liberty it may be observed, I have taken upon like occasions in other places.  
Scimus& hanc veniam, petimusque damusque—  
Indeed my caution in avowing or disavowing any point to have been such or such an Authour's judgement has been such, that I cannot vindicate it sometimes from a poor and mean diffidence to my own sense. I will give one instance. I have taken notice page. 316 of Luthers authority against instrumental music alleged out of H. Eckard his Fas●i●: Controv. Theolog. by the Pseudonymous author of the Apology for the Ejected English Ministers. Observing the manner of both those Writers citing Luther to this purpose, I was confident that the one never red in Luther, what he says as from him, and that the other had onely a confused memory of somewhat he had red in him, which at random he thought might be interpnted against church-music( as it was objected by on● Anbaldinus) but either knew not where to find it, or did not, when he wrote, consult it. All this while I had the very Text in Luther, which I was, and am confide●t, they blindly aimed at, in my hand and eye. Yet because two Writers affirm, and give me no more particular advantage to try their sincerity, than to red over seven large folios, I would not answer, as in my conscience I think I might, Non est scriptum, Luther never said so; but if any be of the same mind with me, and think my distrust of my own search to be either too modest or too cautious, they may be pleased to add page. 318. after line 14. as follows.  
Though this answer may suffice, yet till Writers, who avouch great names at such random, will be pleased to satisfy the World by more particular Citations, that they neither abuse themselves nor others, as I have shown in part, and can abundantly detect, Irenaeus Philalethes does, I will deal a little more boldly, and say, I do not believe, but both of them father upon Luther what he never either writ, or said. And, for my own justification, I will produce the Text of Luther, which I am well convinced the one of them, who does not use to conceal his reading, never looked on, and both of them found their assertion on, if on any in his Works commonly extant. The passage is in his Formul. Miss.& Commun. pro Eccles. wittenberg. Which Book, after its Preface, begins with a Profession, that he never designed to abolish the whole Order of Worship then in use in the Roman Church, but pessimis additamentis vitiatum repurgare,& pium usum monstrare; To purge it from the vile additions, with which it was corrupted, and to show its godly use. He then shows how simplo the practise of our Lord, and of his Apostles, was in the administration of the Holy Supper. He then tells us, how far from blame the Prayers and Hymns, which the Primitive and ancient Fathers added, were. But, in the degenerating age of the Church, he miserable complains[ Ubi jam licentia fiebat augendi& mutandi prout ●uivis libebat, accident tum& quaestus& ambitionis sacerdotalis tyrannide, tum caeperunt Altaria illa& Iusignia Baal, & omnium deorum poni i● Templum Domini] When once the trick was brought in of adding and changing as men pleased in the Office of the Communion, through the Tyranny of the Priests ambition, and their desire of filthy lucre, then begun those Altars, and the Images or Ensigns of Baal, and all the Gods, to be put into the Temple of the Lord. In the business of church-music, what have we to do with the Furniture of Popish Altars? Who ever heard of Organs upon Altars? I profess, I can no more endure a Rood-loft, nor yet the abominations which adorn the Romists Altars than Luther. But still what's this to Organs? God grant some men either Brains or Foreheads, and they▪ ● never city thus.  
But to go on: After a long Catalogue of abuses brought in to the Communion, after complaints De Canone lacero& abominabili— Collectis mercenariis— making the Communion Monopolium Sacerdotum— saying M●ss●s pro defunctis, pro itineribus, pro opibus, &c. he challenges it as a difficult point, Titulos solos numerare ●uorum Missa factum est sacrificium: After taxing these, I say, and divers other corruptions, and essential depravations of that Holy institution, he has these words, which I conceive to be the passage meant. Nam Additamenta externa vasium, cereorum, pallarum, deinde Organorum& totius Musicae— quid dicam? Nihil erat, &c. To what purpose should I speak of those outward Additions of Vessels, Tapers, Palls, and then of Organs, and all the music in use in the Mass? There was nothing of Artifice almost in all the World, which could draw either ornament or gain, which was not used to set off the Mass with. It is most plai● hereby, if Luther intended to condemn Organs and church-music at all, it was as abused by the Papists in the transforming the Communion: but such use thereof as we have described, that he never designed to condemn, is evident by a multitude of Passages following in that very Book, of which I will set down some. Kyrie eleeson, ut hactenus celebratum est, variis mel●diis, diversis temporibus, amplectimur.— He is also for the Quires singing the Gradual with the Hallelujah, for their singing the Nicene Creed, the Sanctus, the Agnus Dei, the Benedicamus Domino,— adjecto Halle●ujah in suis melodiis: but he would have all these in the Mother-tongue. Who ever heard of near so much music in our Communion-Service, as this comes to, which yet Luther allows. And to omit other Passages, he laments towards the end, Poetae& Musici nobis desunt, we yet want Poets and Musicians which might compose for us, and publicly sing godly Hymns: In a word, these are all sincerely Luthers words and sense: But to be plain, Luther was not yet clear, what in such outward Decencies he would have settled; and therefore though it is most evident our Adversaries abuse him, when they all●dge him absolutely against church-music, and our usual Cathedral practise, yet, as already insinuated, in these his Books, we lay not such weight on every expression, as to doom any practise received by us, or the Lutheran, as well as other Reformed, Churches, by virtue of it, or for its sake.  
Thus as to that Addition, which I refer to the Readers choice, to make or omit.  
There is but one point of any general nature yet remaining, which I would suggest, and that is, that though these Discourses were all of them, as to their substance, framed and penned long before the design of Printing them, and perhaps somewhat in another Form, yet my troublesone employments not permitting me the leisure of timely and mature Transscription, I have been forced to sand all( I can scarce say) sheet by sheet to the Press: and many Additions and Alterations offering themselves, while a man Trans-scribes, it so came to pass, that I could never view all together till I saw all in Print.( Such is the disadvantage at which I have writ!) And therefore I must beg pardon, if now and then some connexive or limitative particles be wanting, which if expressly appearing, would make all more plain and consistent. I am very clear to myself in my own notions, and I could wish I had made, or could make, them so to all: I do believe I could have done it, had I the happiness( which some have too much of) called Leisure. But seeing it is as it is, I desire the Reader will not censure me as inconsistent with myself for any passages of this nature which he may observe, whether I have set them down in the ensuing amendments, or not. If any man shall duly convince me of an error, there shall be no one who will more willingly aclowledge and ●●tract than myself: Onely I desire I may be dealt with in as much temper I have show.  
Be pleased therefore to a●end as fol●ows.  
Pag: 15. lin: 9. 〈◇〉 Acts: II. v. 16. p: 55. l. 4. red par●x●sm●▪ ●. ●6▪ ●. ●. 〈◇〉 ●r●mis●●. Pr●mise. p. 58. l. 23. fo● 〈◇〉 ● Re●●●y. p. 〈◇〉 〈◇〉 against l. 3. in t●e 〈◇〉, add Sect. 7. p. 62. ●. 〈◇〉 ●. A 〈◇〉 t●●ugh p●ss●ss●d—▪ p. 69. Over against ●▪ ●. i●●●e Margin Sect: 9. p 71. l. 4. Marg: add Mr. Th●. Long of Exon. p. 73. for every red ever. p. 84. l. 26. red possibly▪ p. 115. l. last red, as much. p. 119. 22, r. ordinarily in use. p. 174. r. best. p. 179. l. 3. add, To. p. 212. over against l. 2. add in the Margin, Sect. 2. p. 218. l. 23. add after as, I am apt to think— p. 225. l. 18. r. 1. Cor. XIV. p. 198. l. 2. r. Ar●, and in human— p 230. l. 21. After endless Authorities add, Both ancient and Modern; of which because the Modern ones will sway most with some men, I will therefore set down a few of them onely. p. 249. l. 2. and again p. 251. l. 2. and in several other places in this discourse, which the intelligent reader will easily perceive by the sense, for Cons●n● r. Concent. p. 270. l. 11. r. Leguntur.  
What I had granted to the judgement of divers learned men pag: 229. lin. 25. and in the next whole page., I may seem to have censured a little slightingly, pag: 336, if the particular design of my discourse in each place be not distinctly attended. I allow in the former place, that the word psalms, when used in the new Testament, is conceived, and that with great reason, to have commonly a particular reference to the book of Psalms: and in particular, that the Hymn s●ng by our Lord and his disciples at the last Passeover he kept was, in all probability, the Great Hallelujah; adding, that I see no inconveniency to interpret the Psalms spoken of by St Paul▪ Eph●s: V. 19. and Coloss. III. 16. or by St. James cap. V. 13.( all which places, by the by, proceed onely of private and occasional Psalmody,) touching Davids Psalms chiefly or especially: Yet in the latter place, where I discourse of the Original, or first commencement, of singing the whole book of Psalms in orderly course as we do at present in our Church,( and again too, pag: 352.) I seem to slight some mens interpreting th●se places merely of Davids Psalms, and call other opinions, that bear proportion therewith( as namely, that our Lord used the whole two and twentieth Psalm, when he hung upon the cross, or even the Great Hallelujah, at his last supper) onely conjectures, Probables of the lowest rank, and so bad Arguments to prove the thing in hand. I affirm further, It is certain the public Hymns in the Primitive Christian Church were fitted to the then present estate by the Holy Ghost. In all these things, I am very constant to my own notions if I be aright apprehended▪ That the term Psalms, when the Apostle bids the faithful to Teach, speak to and admonish one another in Psalms, to the end The word of God may dwell plentifully in them, may be interpnted of, or chiefly applied to, the book of Psalms, I see no reason to oppose: but that both that term, and the other two, Hymns and spiritual songs, are to be understood solely thereof I do not see any logic or Grammar ●enders so much as highly Probable; and therefore if this intrepretation be probable, it must be onely in the lowest rank. Again, I am as fully persuaded, that our Lord on the cross used the initial word● of the two and twentieth Psalm, as that he was crucified; but that he then used the whole, or the greatest part of that Psalm, I can s●arce look upon as probable: I could therefore give these conjectures no more favourable name, than that of Probables of the lowest rank, that is, onely not impossible. Lastly as to the Great Hallelujah, it is most likely indeed our Lord might use it: for celebrateing a Jewish feast after the Jewish fashion, and amongst the Jewish people, who can think but he used the us●all Jewish Hymn? which( at least, as yet) was no wise improper. But to argue thus, Because one term may with good reason be applied chiefly to Davids Psalms, therefore both it and two more were expressly designed touching them; or to derive the Orderly singing the whole book of Psalms in course, either from our Lords, or his and his Disciples, occasional using some small passages or parcels out of it; or from thence, that the Apostles probably did prescribe to the Primitive Christians that they should speak to, teach and admonish one another in the words of those Psalms, as occasion privately offered, is as Bad logic as a man need to be guilty of. A thing may be true, and yet not a fit argument to prove all, for which it shall be pleaded. And this was truly my sense  
As to the number of Psalms, which make up the great Hallelujah, I have indeed expressly varied, allotting thereto six Psalms pag: 230. and but five pag: 336. but for this variation I have great authors to produce; and which party are in the right, I acknowledge myself not able to determine; having, ●s before complained, neither leisure to search the original books, from whenc● these authors pre●end to derive this tradition, nor indeed the books themselves. All I can say is, that diligently peruseing those Psalms I judged most probable, that it consisted onely of five, viz. Psalm 114, 115, 116, 117, 118: but herein I durst not be confident, and therefore made use of both opinions; onely that which I thought most likely I put last, as my Second thoughts; making my judgement herein from the subject matter of the Psalms. If on the other side we will judge from the name {αβγδ} or the Great Hallelujah, it is most probable this Hymn begun with Ps: 113. whose first word is {αβγδ} whereas the 114th begins otherwise. But what shall we say to a third opinion, produced out of the famous Rambam? The great Hallelujah says he begins with the Psalm Celebrate dominum, viz. 118▪ and ends at the first Psalm of degrees, or Psalm 120. Learned Drusius would not undertake to determine the case, but left it to the more learned( Vid. Drus: in Matthew: XXVI. 30.) and so do ●.  
Pag: 356. l. 4. r. I desire. Pag: 371. l. 20▪ After fall, add, This was long ago the sense of Gregory the Great in this particular: Psalmista non optantis animo said prophetantis ministerio d●nunciat. Pastoral: Cur. cap 1.  
Pag: 436. l. 19. r▪ ●, Chron: VI. Pag: 451. l▪ 23. r. to be considered. p. 467. l. penult. r. Quaest.& Respons. ad Orthodox. p. 480. l. 8. deal nay. pag: 489. in the Margin over against l. 20. add Constitut: Apostolic. lib: 2 cap. 57. p: 502. l. ●lt. r. came a long time after. pag. 521. over against. l. 14. in the Margin. add▪ Rabb. Dav. R. Menahem. &c. vid Pagnin. ad vocem. p. 528. l. ult. r▪ quos. Pag 563 l. 8. Add in the Margin Sect. 8. p▪ 569. in the Marg: r. Sect: 9. p. 596. l. 22. r. sifting. p. 642. l. 10. r. most happily p. 653. l. penult. r▪ determining those mentioned, or any such like, little difficulties, that he reproved their superstitious and hypocritical solicitude touching them, and professedly. p. 670. l. ult: r. parts. p. 675. l. 15. r. Father. Pag 696▪ l: 11. In the Margin add. Sect. 4.  
Since my committing to the press this last part, there has been put into my hands, what ● learned man of our Church some few yeares ago has written, a little contrary to what I have maint●ined. Had I red it before, my book should have answered the main considerables therein; here I must not take such scope as it requires. Wherefore in a word I profess, I am glad, a man of his reading could find no more to say in the case, and declare myself rather confirmed, than shaken, by what ever he produces, which was new to me; and am ready to satisfy the world, whensoever any occasion shall be given me, as to the particular authorit●es alleged by him; which are few, some of them blind and slighty, the rest boldly used, to say no worse▪ Could some men( whose ashes were together made such, and hallowed, in the flames of martyrdom) now speak, they would give him no thankes for wounding that Church, which they nursed by their own blood, through their sides; and that by the publication of some immature and opineing essays of theirs, for their full advised sentiments. I pray God all his papers and mine may escape such dealing, Pag. 732. l. 11. ●. not at all. pag: 776. l: 10. r. a thing.  
There are divers other literal faults which I thought not worth troubling the judicious reader with; and perhaps some more material ones, which have escaped either my observation, or my memory: As to these, though I have divers more just Apologies, than I could wish I had, yet I shall onely desire all my readers will be pleased to remember, whose words those are, Whatsoever ye would that men should do unto you, do ye even so unto them, and neither censure, nor interpret otherwise.   

AN ACCOUNT of the CONTENTS.  

In the First PART  

CHAP. I.  
Sect. 1. THE Introduction touching the design of the whole. Sect. 2. That praying by a spiritual Gift is expressly mentioned in Scripture, and particularly in the I Cor. XIV Sect. 3. It is questionable whether the other places of Scripture, usually alleged for this purpose, belong thereto, and most probably they do not. Sect. 4. The six Heads of ●nquiry in this Discourse. Sect. 5. The fir●t, What that spiritual Gift of prayer mentioned in I Cor. XIV. was. Sect. 6. The second, What the Apostles Rule for the public management of it, in relation to M●tter, Form, intelligible Language, and intention or Devotion. Sect. 7. Of praying in the Holy Ghost, and like Scripture▪ phrases. Sect. 8. The Result of the Whole.   

CHAP. II.  
Sect. 1. THe Third: Concluded, That which hath been of late name the Gift of prayer, is not the same with the spiritual Gift spoken of by the Apostle, and the Reasons hereof. Sect. 2. The fourth Enquiry, touching an Ordinary Gift of prayer, supposed to succeed the Extraordinary one, and to be of Perpetuity in the Church. Sect. 3. What sober Notion can be framed thereof. Sect. 4. A judgement of it in such Notion. Sect. 5. That this Gift, in this Notion, as to the Essence of it, was no more appropriate to Prayer, than to other like Christian Offices. Sect. 6. How far its Use reasonable or tolerable at present.   

CHAP. III.  
Sect. 1. THE Fifth point of Enquiry, touching any Advantage of Prayer by Gift above prayer by Form. 2. edification the great measure by which we are to estimate all advaniage in this concer●. 3. What Edification truly means, 4. A frequent Mistake amongst persons of honest intention about it. 5. That may conduce to private Edification, which does not to public. 6. The Advantages of Conceived prayer impartially set down. 7. The inconvenieneies of it. 8. The Advantages of prayer by Form. 9. The inconveniencies of it. 10. A judgement and Resolution upon the whole. 11. A Removal of some pretences and prejudices against the Efficacy of Forms. Of spiritual sense.   

CHAP. IV.  
Sect. 1. THE sixth Enquiry. An Account of the practise of the catholic Church, in Four propositions.( 1.) Some passages in our present Liturgy( not found expressly in Scripture) used in the Apostles age.( 2.) Liturgies compiled, if not as to some offices and parts, by the Apostles, yet soon upon the Apostles decease, and enjoined.( 3.) Since the beginning of the Fourth Century till the Reformation, no prayers publicly used by allowance, but approved Forms.( 4.) None other since the Reformation by express allowance in our Church. Sect. 2. The Original and progress of Conceived prayer in public, since the Reformation. It first appeared publicly at Geneva. Calvin's modesty in this practise. It came into England by occasion of Mr. T. C's praying in the pulpit before Sermon in Queen Elizabeth's dayes: never generally prevailed there till the Troubles broken out. Its private occasional use observible in all ages in an ejaculatory way. Its larger private use since the inspired age, if any where, to be found amongst some of the Religious Orders of the Romanists. Of their Mental prayer. Of Luther's and the Lutheran practise. Sect. 3. Some respect to be had to the present Genius of our Age and country, by a prudential compliance, where the Law( favourably taken) seems to have left some liberty. 4. An account of the Tempers of our people, or those who pretend to be sons of the Church of England 5. What the Laws of our Church may seem to allow, or permit, as to Conceived prayer in any case. 6. What in prudence may be done without disobedience to the Church. 7. The Conclusion of this Discourse.    

In the Second Part.  

CHAP. I.  
Sect. 1. WHat is out of controversy on this subject of singing to God. 2. The points to be resolved in this Discourse. 3. How the inspired Church was qualified for this duty. 4. What the spiritual Gift of singing, mentioned: Cor. XIV, 15, was. 5. What spiritual Songs, psalms, and Hymns. 6. What Rules laid down by the then inspired authors for performance in this kind. 7. What the Melody of the heart. 8. A Monition to be serious in this matter.   

CHAP. II. Of the Primitive practise in singing, and the progress of church-music.  
Sect. 1. SInging, a constant part of the public Primitive Worship, and the first Office amongst the Christians, which the Heathens took notice of. 2. What the Primitive Christians sung. 3. The way of singing in the Primitive and succeeding Church, for a considerable time, very plain. 4. Christians of all conditions used to sing both privately, and in the public Congregations. 5. Of the introducing more artificial music into Church use. 6. Of the introducing instrumental music. 7. of the Churches which have received it, or declared their approbation, and desire of it. 8. Arecollection and sum of the whole.   

CHAP. III. Of the English practise and the justifiableness thereof.  
Sect. 1. THe fourth head of this discourse. Different useage in singing observable in the practise of the English Church. 2. What regularly is sung or to be sung in our Church. 3. Prayers may be sung, though of our prayers onely some responsory petitions are artificialiy sung. 4. of the Antiquity of Singing the book of psalms in the Alternate way. 5. What Reasons might induce the Church to this practise. 6. Whether and how the Psalms are proper to be sung in the Evangelical state. 7. of Anthems, and what subject and form sittest for them. 8. Of Voluntaries. 9. of putting the Psalms into metre, and the practise of Other reformed Churches herein. 10. Singing the English metricall Version stands in our Church, neither by Law nor allowance, but by bare permission and conniveance. 11. The Gross indecencies and miscarriages Common herein. Whether instrumental music in the worship of God be lawful under the Evangelical state? 13. Whether it be expedient? 14. Answers to Objections. 15 A Transition to what remains.   

CHAP. IV. How the present ways of singing in our Church may be managed to the most Spiritual advantage of all sorts.  
Sect. 1. A More express process to the last Head of this Discourse. No Alteration of laws necessary to redress what may be presumed amiss in the Chorall use. 2. A brief view of the old Jewish choir, their number of Members, their Office, Kinds of music, and Sorts of Song. 3. Of the Constitution and present State of our Quires. 4. An account of the particulars most obnoxions to censure in our Choral use. 5. The grand Original hereof, want of learning and due institution in our Quire-men or Church Musicians. 6. The Necessity and Facility of redressing such want. 7. Of further Remedies necessary. An humble supplication to the superior Clergy, who shall Condescend to red this discourse, that they will please to resume respectively, and exercise their rightful powers in appointing the Daily services and Anthems. 8. What may, without alteration or breach of laws, be done in reforming the parochial singing. 9. An humble address to the Parochial Clergy, to endeavour, as far as may he, such Reformation. 10. The Conclusion by way of Submission of all to the judgement of the Church, and earnest exhortation to all Quires, to be of Gods mind, in preferring Devotion to Art.    

In the Third Part.  

CHAPTER. I. Of the Nature of our present Preaching and its Difference from that spoken of in Scripture.  
Sect. 1. DIfferent judgments as to the Nature and necessity of the present Preaching. 2. The Heads of this Discourse attemperated thereto. 3. Au Entrance upon the First head, by considering what Preaching the gospel, signifies in the New Testament. 4. The Difference between preaching the Gospel, Teaching& prophesying. 5. What was most peculiar to that First preaching. 6. There neither is, nor reasonably can be imagined will be, in the present or future ages, any such preaching of the Gospel, as that in scripture. 7 The nature and frame of our present Sermons. 8. The name of preaching taken in a new notion, when applied thereto 9. The main particulars of the Difference ●●tween our preaching, and that spoken of in Scripture. 10. What pretences there may be at present to the Gist. 11. The sum of the whole.   

CHAP. II. Of the Authority of our present Preaching, and how this difference came in.  
Sect. 1. THe Second head proceeded to, And First of the authority of our Office. 2. Different orders of the Ministry in the inspired Church. 3. Of such Orders as were to be of perpetuity. 4. Of the authority, that is certainty or truth, of what we teach. 5. A proceeding to the third head: and first of the Occasion which introduced this difference? Tis such as justifies it. 6. Of different Modes and methods of preaching. There have been, and ought to be such. 7. Of what preaching there was in the old Jewish Church. 8. Of what nature the Apostles Sermons. 9. Of the Sermons or Homilies of the Fathers. 10. The original and continuance of postils. 11. Of the breaking off of that course, and the introducing the present way, both in the Protestant and Romish Churches. 12. An apology for the freedom above used. 13. Corollary touching the reading our Sermons. 14. Of modest names to be givee to our Sermons.   

CHAP. III.  
Sect. 1. Of the Fourth head, the unreasonableness of some mens present alleging St. Pauls plea of necessity of preaching for theirs. 2. A two fold call necessary to authorize a present preacher; and first of the Inward cail. 3. Of the Outward, and its necessity. 4. Who may confer it. 5. Of necessitated want of Episcopal Ordination. 6. None amongst us can now pretend a call to the ministry, much less a necessity of preaching, who have not received episcopal ordination. 7. The pretence of mere conscience frivolous, and fitt all heretics and sectaries. 8. Of imagi●●ry cas●● extraordinary. 9. Of the felicity of the Church of England in regard of regular ordinations, above other reformed Churches 10. What necessity of Preaching lies on preachers lawfully constituted. Two points premised 11. First, divine precept obliges us. 12. Secondly necessary compliance with the temper and expectation of the people. 13. The sum of all said for necessity of constant& frequent preaching, and a Transition towhat remains.   

CHAP. IV.  
Sect. 1. THe last head. Supposed, that preaching is more frequent amongst us than in our immediate fore-fathers days. 2. The Reason and benefits thereof. 3. How far it may be suspected preaching may grow more scarce, or in divers places very much fail. 4 A proposal of two general heads of woes consequent. 5. Strict observation of the Lords day keeps up the face and awe of Religion amongst our people, and two Sermons on the Lords day, keep up that strict observation. 6. Afternoon Sermons on that day no Novelty or piece of Puritanism. 7. It were requisite that in all great towns or largeparishes there were ●ermon each Holy day: how it may easily be done. 8. The particular mischiefs consequent upon more scareity of preaching: the first. 9. The second and third. 10. The fourth. 11. The misery of the Clergy in such case. 12. The conclusion reflecting on the whole, addressed both to Preachers and People.     

ADVERTISEMENT.  
IN stead of further Preface or Epistle to the Reader, the Reader is desired to peruse the Review in the end of the Third Discourse.   

REVERENDISSIMIS IN CHRISTO PATRIBUS, Dominis Praesulibusque Amplissimis,  
D. GUILHELMO Archiepiscopo Cantuariensi, Totius ANGLIAE Prima●i& METROPOLITANO, &c.  
D. MICHAELI Archiepiscopo Dubliniensi, HIBERNIAE Primati,& summo ibidem D. Cancellario, &c.  
Ecclesiarum Situ( heul nimiò) Diversarum, Fide Ipsissimarum, Fulgentissimis STELLIS, Praesidibus Oculatissimis, Cordatissimis, Meritissimis, Auspicibus angels ter maximis;  
Tripartitam hanc( qualem qualem) De Charismatis Officiisque Liturgi●is Commentationem, Non quòd par sit His vel Patronis vel Lectoribus, said ut insigniori, nec opinando Ambitionis Nisu, E Tenebris, ipsam alioqui Male Press●is, Feliciter Asserta, A Tantis Nominibus Lumen hauriat& Splendorem, Summo in Matrem Ecclesiam study& Pietate, Summâ in Optimos Patres Observantiâ& Cult●, Eâque demum, qua scripserat Parhthesiâ, Ingenuâ, quantumvis Audenti,  
V. D. M. Q. C. Edvardus Wetenhall.   

OF THE GIFT OF PRAYER.  

CHAP. I.  
Sect. 1. The Introduction, touching the Design of the whole. Sect. 2. That Praying by a Spiritual Gift is expressly mentioned in Scripture, and particularly in the▪ I Cor. XIV. Sect. 3. It is questionable whether the other places of Scripture, usually alleged for this purpose, belong thereto, and most probably they do not. Sect. 4. The Heads of Enquiry in this Discourse. Sect. 5. The first, What that spiritual Gift of Prayer, mentioned in the 1 Cor. XIV, was. Sect. 6. The second, What the Apostles Rule for the public management of it, in relation to Matter●, Words, and Intention or Devotion. Sect. 7. Of praying in the Holy Ghost, and like Scripture Phrases. Sect. 8. The result of the whole.  
IT is the peculiar( and we hope 
Sect. 1.  the just) praise of the English Protestant Church, given to her by the most competent Judges as well Strangers as Natives, ever since her first regular Establishment, that throughout the whole Reformation, there is nothing so glorious and accomplished as is her public worship; especially, as managed in Cathedrals and such Places of the better note. There are notwithstanding amongst us, of late years, not a few serious and considerative men( persons of real Piety and worth) whom, the constant use of another way of serving God, ever since they knew what Religion meant, has prejudiced against this; and the confidence of their way being best, has never suffered to look deep enough into the advantages of another. This their confidence has commonly two very plausible, but insufficient, that I say not treacherous supports: a superficial or seeming sense of some passages of Scripture which they at first h●stily ran away with, and never since doubted; and the experience and memory of that Devotion or good affection, which that way of worship has excited, and usually renews in them. These men, being( as above supposed) of upright and honest hearts, truly conscientious and fearing God, are not to be inveighed against, because they are in some regard adverse; nor to be laughed at, because they have not judged more maturely:( As things went twenty or thirty years ago, considering how many were then in the very Crisis of their Education, it is not to be won●●●d that the Age abounds with men ●● such sentiments in Religion) Rather it is to be endeavoured, and it ought not to be despaired, that by such fair understanding, which calm and serious reason is apt to beget, they may be won to admire the excellency of what they now unhappily disapprove.  
That in our public Worship, which such persons bear most uneasily, is the neglect of what they call the Gift of Prayer, and the use of what we call Church music. Exceptions possibly there are against our preaching, but those less, and perhaps by persons less considerable: however, the charges against that, are of a different nature from what is objected against these, and shall be considered also by themselves. Our Sermons usually take with them much better, than either the Liturgy, or the Choral use of it: In both these they think and say, we have laid aside the Primitive pattern. In the one, they complain, we retain nothing of the Apostolical spirit; in the other, we observe not the Apostolical simplicity.  
Now we will enter into a free and distinct consultation of each. We will search what is certainly Apostolical, and what the Scripture directs touching each, their management, their immediate ends and design. We will consider the expediency and congruity of all to the present state, the measures which the Church has taken in the several Ages, her perpetual use and practise all along. We will perform the whole with all openness, candour and sincerity, without fear, or favour of our own part, leaving what we do to approve itself to every Readers reason and conscience in the sight of God, and desiring onely to be received with the same unprejudicate mind, with which we have written.  
That the Scripture speaks of praying 
Sect. 2.  by a certain spiritual Gift may not be denied.  
When in any Discourse the argument or subject of it is plainly expressed or propounded in the beginning, if it shall so come to pass, that in process any ambiguous or equivocal terms drop, they may be surely determined or interpnted by the Analogy they have to the common subject treated of. Whereas therefore the Apostle St. Paul in the XII chapped. of his first to the Corinthians, ver. 1. propounds to treat touching spiritual Gifts.( Now concerning spiritual gifts, Brethren, I would not have you ignorant) and carries on that Discourse for three Chapters together, as is most evident, when in the XIV. Chapter ver. 15. we red, I will pray with the spirit, and I will pray with the understanding also. It is plain that by spirit we are to understand a spiritua! Gift( the Metonymy is easy) for of spiritual Gifts the whole Discourse principally proceeds; and forasmuch as he applieth this Gift to Prayer,[ I will pray with( or by) the spirit] it is certain he affirms a spiritual gift there was, then in the Church, facilitating in the Office of Prayer.  
There are sundry other places which 
Sect. 3.  are conceived by some to belong hereto: as, Zech. XII 10. I will pour upon the house of David, and upon the inhabitants of Jerusalem the spirit of Grace and supplication. And in the Epistle of St. judas, ver. 20. But ye beloved building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God. And in St. Pauls Epistle to the Ephesians, ch●. VI. ver. 18. Praying always with all prayer and supplication in the spirit. And especially that of St. Paul to the Romans cha. VIII. ver. 26 Likewise the spirit helpeth our infirmities: for we know not what we should pray for, as we ought, But the spirit maketh intercession for us with groanings which cannot be uttered. But in all these places the context is so ●arr from enforcing any exposition, which will concern utterance in prayer, that the scope of them seems to restrain them clearly to another thing, as shall be shown in an other part of this discourse more pertinent to the sense o● those Texts. There is yet another passage which some have laid great weight on, as being a promise from our Lords own mouth Math: X. 19, 20. When they deliver you up, take no thought, how or what ye shall speak: for it shall be given you in that same hour what ye shall speak, For it is not ye that speak, but the spirit of your Father that speaketh in you. Hence they would frame an argument, à fortiori, thus: Would God assist them to pled at an heathen Tribunal, and not at the throne of Grace? But the answer is plain. He did undoubtedly assist those, to whom this promise was given at both, and that by the infallible conduct of his spirit: But yet neither is assistance at both here promised, nor doth the promise belong to us, our case, o●●imes, but to those primary and extraordinary Martyrs or Witnesses of Christianity. And being it is designed by our Lord to that particular case of answering for themselves, when arraigned for their Christianity, there is no reason we should extend it to what we list. In those cases it was not them who spoken, but the Holy Ghost in them. Those their apologies or defences being( as Scripture) given by inspiration of God, were of the same authority, with Scripture, and are many of them at this day Scripture. As is St. Peters, Acts IV, ver: 8 &c. and chap. V, ver. 29. And St. Stephens, Act. VII: And divers of St. Pauls. Acts XXII. and again chap. XXIII, and XXIV, ver. 10 &c. and XXVI, ver. 2. &c. Behold in all these( and more instances that might be alleged) the promise verified; and the effect, Defences of infallible verity, as proceeding immediately from the Holy Ghost speaking in the Apologists. But will any man in his wits admit or urge this consequence? Our Lord promised by miraculous inspiration to assist His Apostles, when arraigned before heathen judges for publishing his Gospel, so that they should be able without thought to make defences of themselves and Doctrine, of divine and infallible authority: Therefore in every ordinary case of prayer he will assist all the faithful by the same inspiration. Or will these very persons arrogate thus much to themselves and their own prayers, that they proceed from the same, that is infallible, inspiration? It must, in all charity, be affirmed of them, that they will not.  
In the mean time, though these places 
Sect: 4.  infer no such thing, yet we have said, that the Apostle to the Corinthians expressly speaks of praying by a certain spiritual Gift, and that the same ca●not reasonably be gainsaid, by any who consider his discourse in the Chapters cited. Now touching this Gift of Prayer( as it is termed) and the grounds thereof( a case, which hath made more noise and trouble in the English Church, than in the whole Christian world) we will inquire,( 1.) What is the strict import of the Gift, which the Apostle speaks of in that passage to the Corinthians, the onely place which can be proved to belong to this matter. 2. What Rules the Apostle in that discourse lays down for the use or management of that gift? 3. Whether what has been by the late age, or is by this, called the Gift of prayer, be the same gift, which is there mentioned by the Apostle. 4. If there should be found reason to conclude the spiritual Gift there spoken of to be extraordinary, miraculous, and proper to those times, whether then any Ordinary Gift of prayer, ●nswerable to that Extraordinary one, be of perpetuity in the Church, and a common consequent of a Gracious heart, as some have affirmed. 5. Whether conceived prayer, or prayer by such an ordinary pretended gift, have in public, any advantages of prescribed Forms? And lastly, what has been the certain practise of the Church all along in this case?  
In all which weighty inquiries( for such they are now become) I cannot contain myself from a second passionate beseeching, and in the name of God conjuring, all who shall give themselves the pains to peruse this discourse, that they red with the same equanimity and unprejudiced sense with which I writ, who, I thank God, ly under no temptation to pled for one kind of prayer more than the other, any further than the mere merit of the cause shall turn the balance.  
As to the first matter of enquiry. It hath been already said and proved, that 
Sect. 5.  Praying with the Spirit( 1 Cor. 14.) signifies praying by a spiritual gift facilitating in that Office: Now the great question will be what is the strict importance of the Spiritual gift there designed?  
In answer thereunto, we will readily allow in the general, that it was an Ability to make and utter, anew and upon the sudden, a Prayer suiting to the then present state of Christianity. And for proof hereof we will desire no other evidence( as indeed none that is to be had can be more proper) than what the Apostles own words, taken in their true dependences, and with reference to the design of his discourse, carry in them. And the consideration hereof, besides the proving what we allege it for, will led us to a more particular, and indeed the strictest sense of that spiritual Gift there said to be serviceable in Prayer.  
It is to be known then, that in those extraordinary dayes, God was pleased to inspire many of the Faithful peculiarly with the gift of divers Tongues. And this variety of Tongues, in men that had not learnt them, was not onely a means to propagate the gospel in Countries remote and of a different language from that of the Jews, but a signal proof and confirmation of that Gospell's being from Heaven, Heaven by such a miracle giving witness thereto. This is what we red in the Chapter alleged, ver: 22. Tongues are for a sign not to them that believe, but to them that believe not. And the History of the effusion of this miraculous Gift, in several instances, we have in the Acts of the Apostles. Cap: II. and X, ver. 46. and elsewhere. Now of those persons who were inspired with different 
So Basil, Hi●erom, Chrysostom, Th●ophylact of the Ancients; ●rasmu●, C●meron, Estius, &c. of the Moderus.  Tongues, some could interpret, others not; but themselves understood not Distinctly the mysteries which they uttered, or the Prayers and Praises which they conceived. Thus we red in the forementioned chapter, ver: 14. If I pary in an unknown tongue, my spirit prayeth, That is my spiritual gift is exercised in prayer, but my understanding is unfruitful: not onely am I not understood by others( which some would have to be the whole, and is part of the Apostles meaning) but neither do I distinctly understand my own words thus uttered; for if I did, I could interpret( speak those things in my own Mother Tongue) which yet it is plain many of them then could not, ver. 13. Having thus asserted the unprofitableness of praying by the Spirit when they understood not, he proceeds, in the Fifteenth verse, as to consultation. What is it then? I will pray with the Spirit, and I will pray with the understanding also: that is, By this inspired gift of Tongues would I be able to utter Prayers, but so, that I understood distinctly what I uttered, and were not as things without life, giving sound, as pipes, or harps, or trumpets, and like instruments, ver. 7, 8. Praying in( or by) the spirit then, in the Apostles sense( or the spiritual gift there spoken of) signifies an inspired faculty of uttering a new Prayer, and that sometimes even in strange and different Tongues. This is acknowledged by several modern Interpreters of good note; Spiritu, i.e. Linguâ peregrinâ quam mihi dictat spiritus. B●za in Cor. Spiritus, voice singular lingutarum donum significans, call. Instit. lib. 3. c. 20. sect. 3●. So Diodate an● others, whose judgements they, that most admire what they ca●l the gift of Prayer, will not contemn. The sum then of the case there handled, and the Apostles resolution thereupon, is this.  
The Corinthians were many of them zealous Affecters of those miraculous gifts then frequent amongst them: but particularly and above the rest of this prodigious gift of Tongues. Our Apostle doth not go about directly to repress or check this their Zeal, but to guide and conduct it into a right channel; showing them chap. XIII, that Charity is much a worthier object of the most passionate Zeal, than any spiritual Gift: and in this XIV Chapter, that if yet they will affect spiritual Gifts, they ought to be most zealous of those which conduce most to edification. To this purpose he compares the gift of Tongues whereof they were so eager and fond, with other spiritual gifts of a more edifying nature; namely, with prophesying( or expounding the Scriptures of the Old Testament, the new one not being then extant) and with interpreting of tongues, and yet by no means undervaluing even that their admired Gift of Tongues: whereof therefore he sets down the usefullness in two points. First in regard of private edification, ver. 4. He that speaketh in an unknown tongue edifieth himself. And, Secondly, in order to the conversion of infidels. ver: 22. Tongues are a sign: a verification of old prophesies( such as Isai: XXVIII, 11. cited by our Apostle ver: 21. and that of Joel II, 28. cited by St. Peter, Acts II, ver▪ 16.) to convert the Jews, who received those prophesies, but yet believed not the Gospel; and a supernatural effect or miracle for the persuading the Heathen world of the Divinity of Christian Doctrine. But together that the justice of his comparison might appear, he sets down also the comparative uselessnesse of this gift in two other points, the former of more private concerment: The mans own understanding many times was unfruitful. ver. 14: the latter of a larger extent, others( already converted) understood not those tongues, were not commonly edified ver. 5, 6. &c. and could not to such praises say Amen▪ ver. 16. Wherefore this Gift of tongues was not so excellent, that is so useful to the Church as prophesying, or interpreting of tongues, no not if applied to this special office of prayer, wherein all ought to bear a part, at least by their Amen or consent, which how could they give to what they did not understand?  
Upon the whole consultation the text is the result, as is evident by the very manner of speaking, or the initial Formulary. What is it then? In other words, what shall we determine in this case? To which it is returned by way of resolve. I will pray with the spirit, and I will pray with the understanding also, and with the understanding both of myself and of them who hear me. ver: 2, 9, 16, 19. In other terms: I account the faculty or gift of uttering an inspired prayer for the service of the Church in the public worship of God, to be desirable and of excellent use in the Church; yea even those prayers, which 
.  are inspired in or under unknown tongues, to be a miraculous proof of the gospel. But all these prayers, when used in public, ought to be so uttered, and in such a language, as that they may be publicly understood: Else, so far forth as they are not understood, so far forth are they useless to the Church, any otherwise than as miracles. By ●his account it is plain both what this spiritual Gift was, and that it was such as we have above determined.  
To proceed therefore now to the 
Sect. 6.  consideration of the Rule given by the Apostle for the public management of this gift. {αβγδ}. The searching the distinct and full import of these words[ I will pray with the spirit, and I will pray with the understanding also] will make out the sum and particulars of the Apostles Rule.  
The sum is: Gifts indeed are not to be despised or neglected? But above all gifts, above all dexterity, neatness, copiousness, nay above all miracles of Language( for of such gifts there spoken he) we ought to be solicitous, even in our public prayers, that our minds and hearts be all along discinctly intent and employed. Words, though inspired ones, are of little virtue or worth without the concurrence and engagement of the mind. Indeed the design of words in prayer, as to godward( who understands our thoughts without any exterior indications of them) is but to fix the Soul, to give distincter form and maturity to its acts, and to keep it stayed to the particulars of its devotions. They are but the Vehicles of the souls breathings and Transports. By them our minds do elabi sursum ac evolare, glide forth and soar aloft to that God, whom the infinite tendencies of souls, rather than pitiful limited sounds, which dy with our breath, can reach and move. Wherefore, though they are to be used( both upon account of the reasons mentioned, and Divine command) yet all speech, all gifts or faculty thereof, are so far onely valuable& useful, as they serve to engage the mind in affection and duty to God.  
To reduce this into distincter members. First, it is considerable that the Apostle no wise undervalues or teacheth to neglect the spiritual gift, which was then so miraculously frequent amongst them: which because it was onely( {αβγδ} and not {αβγδ}) a ●ift and not a Grace, cannot be supposed to have been otherwise serviceable to them in prayer, than as it suggested the matter and words of the prayer. These we will conclude them to have had by present inspiration; which in that he directs them, who were thus extraordinarily inspired to employ, resolving and determining, I will pray with the Spirit, this part of his rule can be no further of concernment to us, who have not this extraordinary inspiration, than as it is applicable to what in our ordinary state ●●● succeeded such inspiration. And 〈◇〉 〈◇〉 can impose on us is this, that and use th●se ordinary abilities we 〈◇〉( analog●us to their extraor 〈…〉 ones) in provision of prayers b● 〈…〉 our state, that is, made up of meet ●●tter and meet words, which was all which their inspired faculty did supply. We must conceive, God has never been wanting in his provisions for his Church. When under the law he required sacrifices, and the great pomp of a ceremonial worship, he inspired Moses and David and Asaph and other holy men to furnish his Church with suitable devotionalls, prayers and hymns pertinent to that state. When under the gospel the state of things was changed, and he now without those shadows required the sacrifice of faithful and pure hearts, he having first accepted the immaculate sacrifice of his onely Son upon the cross, by the sweet savour whereof all our sacrifices both of hearts and devotions must become acceptable, he I say, forasmuch a● i● was necessary there should be public prayers proper also for this state, inspire● the primitive Christian Saints with such abili●●es, by which they conceived prayers meet to their worship. And the same spirit rests still in the Church; onely t●e manner of its communication is divers. What they had by extraordinary inspiration, we have by more ordinary means and methods, of which we shall speak hereafter▪ When therefore he wills, that those inspired persons Pray with the spirit, that is, make use of their inspiration in prayer, by parity of reason, I say, he requires, we, in our state, employ our Christian prudence, care and skill, that our prayers be meet and pertinent to the present condition of the Church& of ourselves. And that, as above intimated,  
First, as to the matter of them. We are not presently to vent, what first offers itself to our ranging fancy. Things ought to be examined, and choice made, and care taken, that in our confessions we charge not on ourselves sins, which we do not think ourselves guilty of: that again in our petitions we neither ask things unlawful, nor indecent, nor for ill ends to spend on our lust: that finally in our doxologies, and all addresses of invocation, admiration, praise, or vow to God, we ascribe not or promise to him things unbecomeing his pure nature and glorious Majesty. The very law of nature as well as Holy writ▪ requires thus much. Eccle. V. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God( which he presseth by natural reason) For God is in heaven and thou on earth.  
And secondarily, even as to w●rds and expressions, none can conceive, but Christian prudence and care is to be used; for as much as it is certain, the mind closely follows the words and conceives and understands things by them. It must needs therefore be, that irreverent, absurd or uncomely expressions led aside or disturb true devotion. The Holy Ghost, in setting down an order for Israels repentance, condescends to a strange particularity in this regard. Hose. XIV. 1, 2. O Isra● return unto the Lord; for thou hast 〈◇〉 by thine iniquities. Take with you words, and turn to the Lord: say 〈◇〉 him, Take away our iniquity, and r●ceive us graciously. &c. And 〈◇〉 Great and wise Saint, Job,( r●nked ●● God himself amongst the three 〈◇〉 
Ezek: XIV 14, 20▪  in prayer) speaks of it, even in 〈◇〉 case, as a matter of dreadful 〈◇〉( which sure then in us ought to engag● some care& thought) to choose out words to pled with God. Job: IX. 14. I will therefore onely add, that what ever interest or Familiarity any man can conceive himself to have with God, loose and careless language in Prayer, must needs bespeak a certain want of the fear of God in him, who uses it; and most especially in public, where every expression may be presumed to have an influence on many hearts, either to quicken or infect them.  
Thus then stands the first member of the Apostles rule; that, whereas the Corinthians had an immediate inspiration then assisting many of them in prayer, they should not neglect it: which can concern our times, and state no otherwise than thus; that, whereas we have onely Christian prudence and usual utterance, which are the gift( though but common gift) of Gods spirit, we neglect not the use of these, in providing, according to our ability, that our prayers be meet and fit, both in matter and form. I do not see how any thing more can reasonably be infered hence:  
The other branch of his rule is this, that all gifts, which are exercised in public prayers, ought to be so regulated or managed, as that the prayers, made thereby, be understood, both by the person that presents them, and the congregation of Auditors, who are to join therein. This is clearly his sense, I will pray with the spirit,( as before said) but I will pray with the understanding also, the point we now urge. He allows that even the very gift of strange tongues,( for of that gift particularly as we have seen he speaks) might be used in prayer; but first, by such who understood it themselves, that so while their spirit prayed, their understanding might not be unfruitful V: 14. And, secondly, if amongst the unlearned, then with interpretation, that so, they who occupied the room of the unlearned might say Amen. V. 16. They were to use the gift of tongues, that the benefit of a new miracle might redound to the propagating or confirming the belief of Christianity; but they were to interpret, that the prayers, which they conceived, might not be of their private spirit, but being understood by all, engage distinctly the devotion of the whole Church. And the necessity of this later is most evident. For, how is it possible the mind can go along with, consent to, and be distinctly affencted with, what it does not understand? Can any man, that resolves to speak reason or sense, call the muttering over of words, which he does not understand, a reasonable service? This is a strange worshipping God in spirit and in truth, to pay him such a service, which cannot possibly have any truth in it, that is any conformity of my mind with my words, because I understand them not; nay, concerning which I do not know whether it be an act of Worship or of Blasphemy, whether I bless or curse.  
The consideration of this, I confess, creates in me not a little wonder at those of the Romish Church; that against all Scripture, reason, truth of History, nay even against common sense, they should magnify, maintain and practise( even after these miraculous gi●●s have long ceased) Prayer in an unknown Tongue: and this in a manner constantly and in their most solemn and serious Offices. That their common Priests amongst us should affirm, that no Christian Nation before the Reformation used to have the public Service in any but the latin Tongue, I do not at all admire, because I am satisfied by sufficient experience, that many of them do not understand what is latin and what not▪( Hebrew or Greek words, when writ in a latin Character, are sufficiently latin with them: and this, as to many passages in their Offices they will face us down in, before their credulous people, and call us ignorant, because we know better) But that any of them who pretend to Learning and Education should say so, I cannot but stand amazed; when even their own Breviaries, their Ritual, nay the very Canon of the Mass itself have all along not onely several Hebrew and Greek words, but some passages entirely without variation taken out of the old Greek Liturgies( and therefore must needs suppose them in being before themselves) and besides several Greek Liturgies, which certainly were once in use, have we not to this day extant the Liturgy of the Church of Alexandria, of the Aethiopick& Armenian Churches,& many others which perhaps I never heard of?  
But to let these Gentlemen pass: while we reprehend Adversaries, it is necessary we be just and constant to ourselves. I must needs confess, amongst those who call themselves Protestants and Reformed, and who would be thought to be of us, since there have been so many pretenders to the Gift of prayer, they have made this sacred Office of prayer, as they perform it, very unintelligible: if they do pray with the spirit, so; I am sure they do not pray with the understanding, at least of those who hear them. I must avow, I cannot understand Non-sense, nor distinctly comprehend mens meaning in broken sense, or their blundering confused aiming at sense: and I could wish, that most of the prayers of the gifted men were not too often fraught herewith. I am well assured also, that most of the common people do not understand terms of art, nor new and affencted words and phrases, and so that they cannot to one half of such mens prayers say Amen. I might also say, that by their frequent expletives, by their often being at a loss, by their undigested and inconsistent expressions, their uttering at a peradventure what comes next; it is evident, that they themselves many times do not distinctly understand, what they would have. If therefore we will keep to this member of the Apostles Rule, it is plain we can no more justify such prayers as these, than the former practise which we have reprehended,& which even these men themselves do reprehend, in our Elder Adversaries of Rome.  
There may be yet conceived a third branch in this the Apostles rule, though indeed it may rather seem a consectary from what he says, than matter of his plain design. For the discovery whereof it is to be considered that though the Greek word {αβγδ}, which is in this place rendered understanding, principally denote the intellectual part of the 〈◇〉, yet it is commonly used, both in 〈◇〉 and profane authors, for the purpose, sentence, resolution or desire of the mind, yea in a word for the whole rational part, or any act and intention, thereof. Thus in Homer, {αβγδ} signifies the inclination and main bent of his mind. And any thing is said {αβγδ}, when it is as we would have it. Besides there is no reason assignable, why the Apostle should require, that men pray with the understanding, but because that being the leading part of the soul, draws the will& unites all the powers of the Soul upon God. To pray then with the mind( as the word imports or may infer) will be to pray with real intention and all good affection, in the language of Scripture, to pray with all our heart, with all our Soul, and with all our Strength. And when the Apostle resolves, we ought so to pray with the spirit that we pray also with the mind, he would that all spiritual gifts, serviceable in prayer, be so managed, as that the prayers made thereby be not onely comprehended by the understanding, but also may make impression upon the will and affections, and draw and employ the whole Soul godward, by the exercise of all those Christian graces which are proper to the respective parts of prayer. I do not say this was directly intended here by St. Paul; but it is fairly enough deducible from what he did directly intend, and from his express terms.  
And this is truly what the Scripture 
Sect. 7 judas▪ v 20. Eph. 6 18.  means, by praying in the Holy ●host, or prayer and supplication in the spirit, and like phrases: when the whole soul being attent to every part of the duty and seriously intending and being bent on the matters expressed, is affencted suitably to the nature of each; confessing sins with sorrow& contrition for them, with hatred of them, with resolution against them; and with the same temper most passionately begging pardon and grace, and together being resolved to endeavour by all meet means to obrain& await the graces petitioned for; again, interceding for others with servant charity and good will. That this is the genuine sense thereof cannot more fitly be proved, than by considering, in the first place, what the Spirit of prayer, which was promised, was. The promise we have most largely and perspicuously in Zech: XII, 10. I will pour upon the House of David, and upon the inhabitants of Jerusalem, the spirit of Grace of supplications;& they shall look upon me whom they have pierced& they shall mourn for him as one mourneth for an onely Son;& shall be in bitterness for him, as one that is in bitterness for an onely Son. Nothing can be more plain by the very letter of a Text, than that the Blessing here promised was a complication of the graces of Gods spirit, contrition, faith divine love, and whatever else makes up the ardent devotion of a penitent heart; rather than any gifts of utterance, none of which haply would suffice for the expressing such passionate effusion of affection, as is in the context repraesented It is in direct terms first styled the spirit of grace, a penitent, affectionate, broken heart▪ and by being such, a spirit of supplications, plurally, that temper being louder in the ears of God, than all vocal ●ayers; of which we have a famo●● instance( I. Sam. I. 10, 13) in the case of Hannah. And if that passage of St. Paul, Rom. VIII 26, be to be understood( as some would have it) touching such an inward assistance of the Holy Ghost, as all the faithful may expect in prayer, it must certainly be interpnted in proportion to this prophecy. He had said( ver: 24, 25) That under all their pressures and groans it was Hope that supported them; and that by working them to patience: upon which immediately he proceeds( ver: 26) Likewise the spirit also helpeth our infirmities; when our very hopes are weak and languishing, we receive a secret supply of comfort from the Holy Ghost wonderfully affecting our hearts, and by that means supporting us. For we know not what to pray for as we ought. In these deliquia, or fainting fits, we are many times at a loss, whether we ought to ask the removal of our calamities, or no. But the Spirit itself maketh intercession for us with groans, which cannot be uttered. The same Holy Ghost, in these straits, works our minds to such ineffable heights of Devotion, and casting ourselves upon God, as do undoubtedly prevail with God to give us what is best, though we neither positively ask the one nor the other, but refer the whole to the gracious pleasure of our heavenly Father.  
This is I profess as naturally as I can represent it( to make the verse any way consistent whith the Apostles discourse) the sense of that verse, taking it even of the spirit inwardly assisting the faithful in prayer: though it seems rather to be meant of the spirit dwelling in Christ, who sits at the right hand of God making intercession for us, for which I could allege several reasons, were it to the present design. Upon the whole then, taking this verse, even in favour of our adversaries, the Apostle expressly affirms, that the great assistance, which we receive from the Holy Ghost in prayer, is, its making intercession for us withgroanes which cannot be uttred; referring the assistance to inward devotion wrought by the Holy Ghost, and too great for the utterance of words, and not to any gifts of utterance or expressions.  
Having thus considered what the spirit of prayer is, in the sense of Scripture, and what the great assistance which the Faithful may expect in prayer from the spirit, for further proof that the notion above given is the fittest, which can be put on those phrases of praying in the Holy Ghost, and prayer in the spirit, let the places where they are found be looked over with regard to the connexion and design of each. In Ephes. VI. from ver. 10, to the 17.( inclusively) the Apostle conjures his Ephesians, considering the variety of dangers and difficulties in their Christian warfare( set down ●er; 12) that they should endeavour all courage and constancy; and to that purpose arm, or endeavour to confirm, themselves by the Truth, and a righteous or holy life( ver: 14) by Charity, Faith, and Hope( ver: 15, 16, 17.) Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance: in other& shorter terms, praying with all fervour and constancy; or with the exercise of all those Christian graces, and as men inspirited with supernatural devotion. And if that passage of St. judas has any thing in it peculiar and distinct from this sense, it is onely with relation to the public assemblies, and prayer therein. He had warned the faithful( ver: 19) of those who separated themselves, sensual men, having not the spirit[ brutish persons, voided of grace or any principle of a new life] But( ver: 2●.) ye beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God.[ In stead of separating, frequent the public assemblies, for your daily growth in grace, and join there in prayer with all zeal and ardour of mind, thus keeping yourselves in the favour and under the blessing of God in communion with his Church.] What any inspired gifts of utterance, supposed in the community of the faithful, have here to do( the public and promiscuous exercise of which possibly might rather tend to schism and separation) it is not easy to conceive.  
The result then, or the whole that 
Sect. 8.  can be reasonably concluded, from all the places, which we have yet considered, is, That there were, in the miraculous state of the Christian Church, certain extraordinary gifts of utterance, particularly that of divers Tongues; that this was then used, and under some cautions useful, even in the Office of Prayer: that both then and ever the Holy Spirit of God, in a peculiar sort under the Gospel, sweetly moves, softens and quickens the hearts of the Faithful, as in other cases, so especially in prayer: that herein it raises in them greater fervour of love and good affection than naturally could be had or expected: that in all kind of Prayer the Faithful ought to endeavour the exercise of the graces of Gods Spirit; And that finally, all public Prayers are to be fitted, in the best manner that may be, to the general capacity and devotion of the Christian community.   

CHAP. II.  
Sect. 1. The third point of Enquiry. That, which hath been of late name the Gift of Prayer, is not the same with the Spiritual Gift spoken of by the Apostle. Sect. 2. The fourth Enquiry, touching an Ordinary Gift of Prayer, supposed to succeed the Extraordinary one, and to be of perpetuity in the Church. Sect. 3. What sober notion can be framed thereof. Sect. 4. A judgement of it in such notion. Sect. 5. That this Gift in this notion, as to the Essence of it, was no more appropriate to Prayer than to other like Christian Offices. Sect. 6. How far its use reasonable or tolerable at present.  
THE third point of Enquiry will 
Sect. 1.  take up less time for satisfaction: namely, Whether what has been by the late Age name, and is now called usually, the Gift of prayer, be the same with that spiritual Gift spoken of in the place aforementioned?  
For answer whereto, though it might seem requisite some definition or description should first be given of this pretended Gift, yet I presume it for the present purpose sufficiently known by its name, and proceeding directly to the Question answer it in the Negative, that the Faculty called the Gift of prayer, and pretended to by those, who quarrelled and withdrew from the Liturgy of the Church of England, was not at all the gift designed by S. Paul in 1 Cor. XIV, 15. the only place which yet I can find to speak of praying by a spiritual gift.  
For, First, it is plain by the account already given of that place, that the Gift there spoken of was the gift of Tongues. In the first Chapter, we red the Corinthian Church to have been enriched in all utterance and knowledge. 
1 Cor. 1. 5.  This gift of Tongues was a particular species or kind of the Gift of utterance: but yet as particular as it was, it was no more appropriate to the Office of prayer, than to that of singing: for it follows in that very place, I will pray with the spirit, &c. I will sing with the spirit, and I will sing with the understonding also. And no more to either of these, than to the Office of preaching or speaking mysteries. For, ver. 2. He that speaketh in an unknown tongue, in the spirit speaketh mysteries; or, ver. 6. He speaketh either by revelation, or by knowledge, or by prophesying, or by doctrine: And again, ver. 26, He hath a psalm, hath a doctrine, &c. Now it is certain, or will be confessed, that this gift of Tongues was not the thing pretended to in the Gift of prayer.  
Again, it is acknowledged by all, that the Gift there spoken of was extraordinary and miraculous: and this destroys the very pretence of those touching whom we speak. For though haply they would be content to be admired for their gift of prayer( and it may be some do really admire many of them after a fashion) yet was not this Gift pretended any miracle, but an usual consequent( at least in some measure) of grace, though sometimes incident even unto reprobates also, and so more ordinary than a gracious heart itself.  
But it will be demanded then, is 
Sect. 2.  there not some Ordinary Gift of prayer, answerable to to that Extraordinary one there spoken of, which was to be of perpetuity in the Church, and may be expected from the Holy Ghost by all the faithful, as being a common fruit of Conversion?  
This is the fourth point of the propounded inquiry. And in answer hereunto, that terms may not involve us in obscurity, I must forbear no longer to set down as inoffensively as I can, what can be the sober meaning of the Gift of prayer.  
Now as to those who meant any thing 
Sect. 3.  sober and intelligble thereby, I conceive their meaning in ordinary language may be thus expressed. This gift they supposed to be a faculty, infused by the Holy Ghost, consisting of quickness of thought and readiness of speech, both particularly applied to the business of prayer. And this they would have reckoned amongst what they call the Common gifts of the spirit; because, though all are by then supposed to have it in some measure who are truly converted and in whom the spirit dwells, yet many may receive from the spirit of God this and such like gifts( and in a greater measure too than some of their converts) who yet are voided of the sincere and choice grace of Gods spirit: as Jadas may be conceived to have been endowed with spiritual Gifts qualifying him for his Apostleship and ministry, and yet still a reprobate, and far from having an holy heart. This is, as distinctly as I can apprehended it, and as impartially as I can set it down, the sense of this pretended Gift. I call it a pretended gift, not but that I aclowledge such abilities, wherever they are, to come from the spirit of God in a common way; but I cannot admit either that every faithful man must expect such gifts so to be infused into him by the spirit, or that he must not be accounted faithful, if he want them, or finally that such Gifts are more peculiar to the present and Christian state of the Church, than to any other former estate thereof whatsoever.  
Now I humbly beseech all who shall take the pains to red this, not to be offended with what I have said, or am now about to say for the bringing people to a clear understanding& a sober judgement in this matter. Let us be content to consider the case like men of reason, and in words of truth and plainness.  
Suppose then I should tell the world 
Sect. 4.  that there is an Heathen art called rhetoric, and that there have been many natural men of excellent abilities this way, as Aristotle, Cicero, Quintilian, Hermogenes, and many other masters, who bave long since written books of this art, teaching men to speak readily on any subject upon a sudden,& that this has been known commonly amongst the heathen to have been effected in a most copious and eminent sort, exceeding far what most( if not all) our pretenders to Gifts have attained to; Must not this be allowed to be truth? Suppose these men, long since dead, who never heard of Christ, or his spirit, or the gift thereof, could now hear us talk of Q●ickness of thought, and Readiness of speech, as parts of a supposed Gift of prayer, might not they presently stand up and lay claim to this gift? Nay and not onely so, but that they taught it, and have lest admirable precepts for it; and that these two are neither better nor worse, than the result of two parts of rhetoric( according to their doctrine) the names whereof are Notorious, Inventio& Elocutio.  
Suppose I say further, that as the Philosopher hath observed that there is a Natural kind of logic, which even unlearned men have, by which they reason and draw notable shrewd consequences( which our Neighbours very fitly call Mother● wit) so there is a natural kind of rhetoric( some men naturally are more quick both in thought and speech than others) must not this also be confessed as a truth?  
I will onely add one thing more, that there is a kind of unartificial education and institution. When men converse much with persons, who are expert in art, and hear them frequently discourse of, and practise in▪ that art, if they have any natural parts themselves, they learn something from them, and setting themselves to imitate them, and practise by the rules, they have had given them, they are presently able to do some little feats in that art themselves. Now, is there any thing strange in all this? Is not this what was known and taught in the Heathen World, long before the gift of prayer was thought of in the Christian, that all Arts and Sciences are attained Naturâ, praeceptis& usu, by mens natural parts upon institution and practise? I would fain hear of any, who attained the gift of prayer any otherwise than thus. Those who have been the suddenest Proficients, that I have heard of( I forbear any instances which look like od●ous) have, to my knowledge, had persons, of great eminency in this way, labouring with them many dayes together, giving them methods( such as they were) and instructions for the use of them, putting words into their mouth, practising before them, setting them to practise themselves. And these things being notoriously known, what man, that has not sold himself to whimsies, and given up his reason to extravagant imaginations, can conceive or suppose in this case any infusion of a spiritual gift, or must not rather aclowledge a common habit naturally acquired( I mean by usual and proper means) the like to which in any other case( caeteris paribus) may be had at any time; and in which there is no reason to conceive any other than a general influence and concourse of the Holy Ghost, such as in other matters accompanies mens exercise and industry.  
Now upon the whole I demand, is it reasonable to take a piece of an ordinary art, famous even amongst Heathens, and applying it to a particular Christian Office, to wit that of prayer, to disguise it by a new Christian name; and calling it the Gift of prayer, to make it presently a Fruit and sign of grace? If it had been onely said, that even Ordinary Oratory is a gift of the Spirit, it must have been acknowledged a truth; for so are all arts and sciences, not onely Liberal but even Mechanical( so was Embroidery Engravoure in Aholiah& Bezaleel, Exod: XXXV, 31, 35; spinstry in the Women ver: 25, 26; Architecture in David 1. Chron: XXVIII, 11 12) But if men will pretend to have received this as a gift, by a sudden and more than usual inspiration, and not to have come thereby, upon their natural parts, by hearing or reading discourses thereof, by hearing it practised, by practiceing therein themselves, they abuse the world and themselves. And if they will make such things as these signs or fruits of grace, they are signs truly what the grace in them is, but somewhat unluckily: they show indeed, that though they may be good meaning men in this, and in other regards upright and sound, yet they are in spiritual matters marvelously whimsicall, unreasonable and halfsighted; they distinguish not betwixt Grace, Nature and Art. 
Sect: 5.   
I may presume what has been said is sufficient to take off the pretence of any supernatural infused Gift, in this case ordinarily received, or to be expected by the faithful. Now to show, for a more full satisfaction to the enquiry in hand, that this Gift, as they call it, was, as to its essential parts, no more appropriate to prayer than to other Christian offices of like nature, I shall onely urge the Experience of that age, by giving in short the General history of the Processs of this Gift. After the great setters up hereof had imparted this their gift of prayer to the people, that is, taught them to pray by the spirit or in the conceived way, did not those very people presently, by virtue of this their gift, that is, this readiness of thought and speech, begin to expound Scripture and to speak in their assemblies, as they called it? Was not this the way of proceeding? First they learnt to pray by gift: then having exercised this gift in private families, they begun to repeat their leaders sermons, and by little& little imitate them, as they had done their prayers. Then they took upon them to exhort and instruct private families, that is, they practised in private, and thence proceeded to speak in public, trying first how they could come offin their way of prayer publicly; in which having succeeded they stuck at nothing. Can it be pretended that the Gift was different in one and the other exercise? Was it not the same faculty that qualified them for both? And has not this, or worse been, the education and in a manner sole erudition of many of them, who practise the ministry amongst those congregations, that withdraw from our Church. I have not written these things to vili●y or cast a blemish upon masters of Families instructing, Catechiseing, examining their children and servants on Lords daies and due times, nor upon their daily worshipping God by sober prayers in their Families, which I look upon as every such Christian mans duty, according to his ability and within his proper sphere; but onely to lay open, fairly and candidly, those artifices by which many pragmatical men, not without the instigation of the Spirit of Pride, have deluded themselves and others into a conceit of I knownot what gifts of the spirit, when God knows all was common and ordinary enough. And this, I say, is most evident demonstration that this Gift, as to its essence, is no more appropriate to Prayer than Preaching, because it capacitated those, who could pretend to nothing but gift, for both: and is, if we 〈◇〉 it by its true name, no more than Habit of speech, a natural and somewhat unartificial kind of Oratory.  
But it will be said, allowing what we 
Sect. 6.  call the Gift of prayer to be nothing else but an Habit of speech, at tainable by such means as has been said, yet may not we use this Habit of speech in prayer so, as to conceive our prayers ourselves in our own words?  
I answer hereunto, Who doubts but we may? Provided, we aclowledge this Habit to be what it is, and use it according to the Laws of God, with reverence to the Majesty of God, and care we speak not unadvisedly of him or to him; according to the laws of the Church, with sobriety, modesty, peaceableness and order, so, as to edify ourselves thereby in private, and not to disturb or divide the Church by bringing thereby the public and stated order into disesteem: and finally with justice to ourselves and the Common Christianity, so, as not to make this the sole way of praying in a due or Christian sort,& by a disuse of any other to incapacitate our own or our Admirers devotions for the other,& make both ourselves& them uncharitably censorious of all Forms of Prayer, and those who use them, that is of the whole catholic Church, except ourselves and our new( comparatively) inconsiderable party.   

CHAP. III.  
Sect. 1. The fifth point of enquiry, touching any advantage of prayer by Gift above prayer by Form. Sect. 2. Edification the great measure by which we are to estimate all advantage in this concern. Sect. 3. What edification truly means▪ Sect. 4. A frequent mistake amongst persons of honest intention about it. Sect. 5. That may conduce to private edification, which does not to public Sect. 6. The advantages of Conceived prayer impartially set down. Sect 7. The inconveniencies of it. Sect. 8. The advantage●s of prayer by Form. Sect. 9. The inconveniencies of it: Sect. 10. A judgement upon the whole. Sect. 11. A removal of some pretences against the efficacy of Forms.  
HAving allowed, under the cautiors 
Sect. 1.  before set down, some arbitrary use of such supposed Habit of speech in prayer as spoken of, it will be but reasonable, and consonant to that freedom, candour and openness, which I in the beginning promised in this Discourse, to inquire further, Whether it were not more expedient, that the use of Conceived prayer in public, were enjoined, or at least allowed and practised, than that of prescribed Forms, by reason of the great advantage conceived prayer may be found or imagined to have, above any forms whatsoever.  
And for satisfaction hereto, I shall impartially consider the advantages of both kinds, and having compared both, I do not doubt but we shall find our Church, like her in the Gospel, to have chosen the better part, and which I hope shall never again be taken from her.  
Now to make the way more plain to a full and distinct satisfaction, I think it fit to premise three things,  
First, That conducency to Edification 
Sect. 2.  is the onely measure, by which all advantages, conveniencies or profit are to be estimated in this case. If this need any proof, greater cannot be required, than that it is made by the Apostle, in the same chapter which has hitherto been so serviceable to us, the great standard, according to which the Excellency of all Gifts and Offices in the public Worship are to be examined. Letall things be done unto edification. The matter, there mainly taxed amongst them, was the use of spiritual Gifts, more to pomp and ostentation than a general good. How is it then brethren? When ye 
1 Cor. XIV. 26.  come together, every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a revelation, hath an interpretation. Each glories in adventures of his own Gifts, and through affectation, or under pretence of improving each himself, in stead of consulting public edification, you introduce public confusion. Upon which immediately follows the passage now mentioned, Let all things be done unto edification. No exercise of Gifts in the Christian Assemblies is to be allowed, which conduces not to the common edification. So much then as either of these sorts of prayer edifies more than the other, so much of advantage hath it of the other▪  
Secondly, it is necessary we take some 
Sect. 3.  account what is the real and true import of this term Edification: for it is to be acknowledged, Edifying is a term which the people much use, and little understand. It properly signifies Building, as we know; and is onely Metaphorically spoken of the soul, to signify any advance, improvement or betterment of it in matters spiritual: and there being but two Faculties of the reasonable soul, capable of perfective habits or dispositions, namely, the understanding and the will, we may soon take an account particularly, what can be the utmost notion or extent of Edification, when applied to spirituals. The Understanding is edified, when it is further informed or instructed in the knowledge of some matter of worth or concernment. Thus Edification signifies improvement in knowledge or( whlch is resolvible into the same) recovery of what was forgotten. The Will is edified, when it is drawn either to the love and practise of some Duty before neglected, or to the detestation and abandoning some sin before adhered to. Thus Edification signifies improvement in holiness or good resolution. In sum and most plainly; a man is then edified when he is made any whit the wiser or the better. and beyond this Edification is onely a Chimera, or well meaning mistake.  
I do aclowledge the warmth of 
Sect. 4.  affection under holy Offices, the motion of Transient remorse and sorrow, fears, hopes, and joys, have been, and to this day are, mistaken by many honest( though weaker) persons for the greatest if not the onely Edification. When they have found their affections a little moved, perhaps to such pitch as that a tear has dropped, they have esteemed themselves singularly edified. Now though it must be allowed commendable and happy, in general, to pray and hear with such tenderness of heart, yet it is a great and may be a very fatal error, to take such passions for the graces of Gods spirit, or the motion thereof for solid and serious Edification. Felix we red trembled at St. Pauls preaching, yet had not therefore a jot more of the fear of God in him. They who are resembled to the stony ground heard the word and anon with joy received it, but were notwithstanding as fruitless in effect, as they on the high way, who admitted or regarded it not at all. And we know, how shallow some mens passions ly, howsoon they are come at, how easily stirred, and to how little purpose. St. Austins confession of his concernment even to tears for Dido in the poem, which he knew to be onely a Fable, is notorious: and every daies experience of effects of the like nature, upon occasions which I will not name, shows, that to be moved with pathetic subjects and harangues is as common and natural, as it is usually fruitless. The utermost that is to be determined in the behalf of these sensible commotions I conceive is, First, That if while a mans mind is really intent and seriously engaged in devotion, the more sensitive soul shall at that time conspire therewith in suitable affections, such devotions are a great deal more comfortable to the performer, and he may be sure acceptable to God; it is an argument we serve God in such case with our whole man, according to that of David, my heart and my flesh 
Psal lxx. 2.  rejoiceth in the living God.  
And, secondly, that these little paroxysms of pious affections, even when coming upon us more unawares, by their frequent returns or more lasting impressions, which some times they may make on the soul, may serve, as previous dispositions, to prepare the Soul to the hatred of sin, to the love of God, to a serious temper, and steady resolutuion of duty. But where they uncertainly come and go, where they neither proceed from a mind so employed and engaged, as before said, nor prevail to imprint any thing on the mind for a change to the better( which God knows is two commonly the case) they are trivial, and little or not at all to be valued, if not fallacious. real edification still may not be concluded more, than what before resolved: so that the issue, in our present case to be tried, is no other than this, Which kind of prayer most conduces to the making men wiser or holier.  
And, lastly, it is to be considered by 
Sect. 5.  way of promise, that there may be a private edification of a mans self, as well as a public edification of the Church; and that what may conduce to the one, may not equally contribute to the other. This is plain out of the forementioned chapter to the Corinthians, ver: 3 and 4. He that prophesyeth speaketh unto men to edification and Exhortation and Comfort. He that speaketh in an unknown tongue edifieth himself; but he that prophesyeth edifieth the Church. The gift of tongues might edify the particular owner, but it did not so much edify the community of the Church, as other more intelligible gifts.  
These things thus premised, I shall faithfully and impartially, upon long thought, and possibly some experience, endeavour to determine the case above put, not at all detracting from the merits of what they call the gift of prayer  
To begin with what may be said for 
Sect. 6.  it: Conceived prayer hath these advantages,  
First, it is ever New, and so more apt to gratify curiosity: and therefore those who come not to the public Worship out of sober Devotion, but Vanity or custom, will more greedily come to it, and be less weary of it than prescribed Forms; its novelty both invitin●●● it, and allaying somewhat the Taedium or wholesomeness of its length. In a word, it serves to bring many such people to Church. And the same is the true reason, why we have many Hearers of our Sermons, who will not at all come into the Congregation at the Service: The Sermon is always new; the Service is not. Now though such persons look upon it as a great part of Religion in them to affect Sermons so zealously, yet it may be feared that this is one point which may be added to the Inventary of their mistakes, that they distinguish not herein, betwixt Curiosity and Devotion.  
Secondly, Conceived Prayer may be sometimes more suited and apposite to the particular seasons and occasions, than the general prescribed Forms: But this according to the abilities of the Performer, and as he is Master of fancy and speech, of consideration, invention and Elocution. And Thirdly, For these reasons( namely, its Novelty always, and Particularity sometimes,) it is more apt to affect common and more slighty minds. Their love, grief, compassion, joy, hopes, are more easily hereby stirred. Now these, though they are, as before said, very commendable and comfortable withall, and well pleasing to God, when they proceed from sober devotion and judgement, yet let any man of reason judge how useless, and of what deceitful and dangerous consequence, they may prove, when they have such an irrational rise, as from Novelty, fancy and Humour.  
Lastly, upon the former accounts it is easily admissible, that Conceived prayer may keep many persons more attentive to it, than they would be to common Forms. Yet so, that this attention cannot always be accounted, nor is rea●lly at first, true Devotion, or an act of direct Worship. It may proceed possibly from the Fear of God, and sense of his present Majesty, that I am so attentive. But yet every act of Worship importing a consent of the mind, and this attention being in order to judgement, and that previous to my consent, it is plain, the attention itself is not a direct act of Worship. For having attentively heard, inasmuch as all is new to me, I must first judge, whether what is in the name of the Congregation( and so in my name) presented to God, be generally approvable and suitable to my condition, before I can say Amen thereto that is, before I can either offer it up myself, or consent that it shall be offered up for me. Now I say, this act of consent and intention being in this case the first proper act of Devotion or Worship, it is plain, that neither of the precedent acts, of Attention or judgement, are strictly to be accounted such.  
These I profess are the onely advantages, which either my poor experience, consideration or reading suggest alledgable for Conceived prayer in pference to Prescribed Forms: It is more inviting and less tedious to some spirits, it i● sometimes more close and particularly apposite, it is more apt to affect common minds, and to retain some kind of attention; and how far all, or any of these, are advantages, has been under each head stated or intimated.  
Now on the other side, to deal ingenuously, 
Sect. 7  it hath many inconveniencies, and such which concern both the prayer itself thus uttered, the Performer, and the congregation.  
As to the prayer itself, that cannot be so complete and absolute as otherwise it might be, both in regard of matter, form, and the consent, which it should have from the whole assembly to make it their joint supplication, or common act of worship. In regard of the matter, it must needs be much deficient. The general concernments of a Christian assembly are numerous and yet weighty; and therefore need to be represented or set forth, as near as can be, it not in express terms( as is done excellently in our Church Litany) yet under such heads as naturally enough comprise them and suggest them to the peoples thoughts. Let any man be of never so happy consideration or ready memory, it is not likely, if possible, that upon the sudden or some little thought, he should make so just an enumeration, or even summulary of them, as is necessary; especially supposeing that commonly he is to vary expressions, if not method. He must needs omit many things necessary to be confessed, asked, or given thankes for, through unavoidable lapse of memory, and being( possibly) more affencted and carried away with other points.  
And in this case, I appeal to any, who have been but in a tolerable measure seriously conversant in this kind of prayer in private, where they have sure diversions than a vast congregation affords, Have they not many times, after having forecast the particulars of their state in their mind, kneeled down with an intention to make such or such confessions, petitions, thankesgiveings, or intercessions, which, being more affencted withsome other particulars, they have clear omitted. If it be said, notwithstanding these omissions, God was privy to those intentions,& will accept themfor express prayers: I return, so he was to the intentions of the mind, in all which was expressed, and if expression was necessary in one, it was in the other; especially, being a way is obvious which might comprehend( more nearly) all. And, which is more considerable, secondly, though God be privy to our intentions, man is not; and so they who should have joined with the speaker in prayer, that is all engaged in the prayer, but himself, are at a loss.  
Further as in this kind such omissions are inevitable, so is there great danger of more positive michief. A man though possessed actually with the fear of God, may deliver on a sudden a proposition, which he could oftentimes wish recalled, as not fully foreseing its consequence, when yet in the uprightness of his heart he spoken it. What miscarriages there have been of this nature frequent, I will not mention, though at hand: but sure, sufficient to justify that Twelfth Canon of the Council of Milevis, forbidding a more cautious practise than this, Ne fortè aliquod contra fidem, vel per ignorantiam, vel per minus studium sit compositum.  
This as to the matter of such prayer, and in the next place as to words: though some men are more happy in extemporary language than other, yet generally the first expressions which offer themselves( and which in this case mostly a man must take) are not the fittest, properest and most pregnant. Things spoken on the sudden are commonly more rawly, imperfectly and confusedly expressed, which consequently must needs be as indistinctly apprehended by the auditory. Now certainly care ought to be taken that our sacrifices should be, as near as can be, without blemish even in these outer parts.  
Lastly, as to the Consent of the congregation, which any prayer, offered in public, ought to have to make it their common act, I have already said, that it is most necessary men judge before they consent( and truly, too commonly, where conceived prayer is used in public, most people are more employed in judging than in praying) now suppose after judgement past in the breasts of the hearers, many of them shall not think fit to consent to such a confessory, petitionary or eucharistical passage, what then is become of the Common or public prayer? Where is the agreement and conspireing votes of the faithful, necessary to render it more effectual? And yet this seems to be required by our Lord, Math: XVIII, 19. Here then are three or four considerable, yet undeniable, inconveniencies attending the prayer thus uttered.  
2. As to the Performer or him who is the mouth of the rest: Though we admit him to be a person of happy gifts, of a vast comprehension, ready thought and memory, and as ready speech, yet no man being the same at all times, and he being to represent to God not onely his own state and wants( which his own heart possibly would more facilly suggest) but the peoples too; First, his consideration, memory and invention must needs oftentimes be more on the rack, than they would be in the use of a mature, well-accomplisht, and known Form, to which in every point his whole soul might attend and consent without such distraction, or dis●ease. And, Secondly, When he shall apprehended any thing to be by him too unadvisedly, in. sufficiently, or blunderingly expressed, if he have any grain of Modesty in him, he cannot but be concerned and disturbed: and the uneasiness of this may be much greater than that of the former case, and so more considerably withdraw his heart from due attention, if not sometimes almost confounded him in some part or passage of his Prayer. Here then is a double Distraction attending the public Performer in this kind of Prayer.  
Lastly, in regard of the Auditory it has certainly these inconveniencies.  
First, The Devotion of the whole Congregation is tied not onely to the measure of the Ministers gifts and abilities, which in many are but mean or indifferent, but also to all the infelicities of his present temper, and the disorders of his heart. There is certainly much more reason to complain of stinting the spirit, if we respect the hearts of the people, in this case than under well composed Forms. Admit a man to be but a mean Master of speech, memory and invention, the Congregation, whose prayers can be no better than he can on the sudden pour out, is in a miserable condition. Admit him to be never so great an orator, yet no man hath at all times the same presence of mind and readiness of utterance. Now it would be a deplorable case, that five or six hundred mens devotions should depend onely on ones, and be subject to be dammed or confounded by his distempers; of which even good men are subject to various. 1. To dullness or grosser indisposition of body, and so of mind. 2. To incogitancy and wanderings. No man so entirely devout, as that he can always set bounds to his thoughts, nor therefore to his expressions. 3. To encumbrances and distractions from without. The Holiest men are many times more affencted with worldly concernments and events than becomes them: and no man of reason can think it a tolerable evil, that the devotions of a multitude should be disordered by the distractions of a single person. Lastly, I have already insinuated the mischief, which mustredound to the Congregation in public conceived prayers, by reason of unavoidable omissions, or the deficiencies of memory& consideration, if of no other faculty. Let the incommodities arising from these and other like so frequently emergent cases be put together,& the sum will be very considerable.  
Secondly, conceived prayers are much more difficult to all mixed Auditories, than are known and common Forms. It is a very hard thing to speak so plainly, as to make half the common people understand, especially when there is no opportunity of interlocutory helps, and a man must take the words, which first offer. The language of Universities and Cities, and of men of liberal education, amongst whom men, that may be supposed qualified for this performance, have or should have been bread, is much different from that of the Vulgar. A multitude of neater words insensibly insinuate themselves, and by use become familiar and natural to us, which though they are plain to men of education, are not so to the illiterate. Again, what uncouth singularity of words do men given to this conceived way, affect? I list not to expose any. Upon these and perhaps many other accounts( already touched) it is evident such prayers are very difficult, and as they who occupy the room of the unlearned, can seldom, for want of having understood what was said, say Amen to half, so by reason of obscurity or confusion more learned persons are sometimes in no better a plight.  
Thirdly the devotion of the Hearers, yea even of the most judicious is put to frequent losses, by reason of the mee● novelty of many expressions and things. As before said, after I have heard I must judge be fore I can consent: and if by reason of novelty, affectation of expression, ambiguity, indigestedness, or any such rub in my way, I cannot readily judge, but hesitate and deliberate touching this or that passage, in the mean time he who prays is gone on, and now upon a new subject, and I evidently left behind and at l●sse, and miserable perhaps confounded before my devotion can close in again: and no sooner it may be well fixed, but again led into the same inconveniency and Maze.  
I profess I have not played the sophister in any of these charges: I judge in my conscience all men who understand things, and are sober and unprejudicate, must needs aclowledge the truth of what I have said; and it is not impossible but that I might have added much more on this Subject.  
But it is time now to pass to the consideration 
Sect. 8  of common, known, and prescribed Forms. And first as to their Conveniencies.  
1. They are more mature and comprehensive, than are, or can be, any extemporaneous effusions: and that both as to matter and words. They are made upon consideration and study, and not without invokeing the assistance of the Holy Ghost. They are afterwards scannd and examined by their authors. They then pass many other learned mens judgments, and perhaps corrections; by all which they are fitted not onely to the public ne●●●●●ties and condition of the people, as to the matter contained in them, but to such facility and naturallness of speech as may comply with all mens understanding, and withall, to such gravity and reverence, as is due to the divine worship.  
2 Though it should be supposed, that by reason of that temper, in our people generally, which the Holy Ghost objects to the Hebrews( Chap: V ver. 11, 12) that even forms themselves, when new, are not so well understood by them as they should be, yet Common forms by being common become generally understood. And this is a matter of very great moment: For it is all one in effect whether I pray in an unknown tongue, or in words of a tongue which I know, but do not understand these particular words of it; still my understanding is unfruitful, and my devotion confused, and the benefit of such prayer little or none at all. Now this our daily experience teacheth as, that there are very few that desire to be serious in their prayers, who are not easily brought to pray with understanding by forms, and so with distinct edification. We may note therefore that our Lord Jesus thus taught his disciples to pray: for he saith, not only, After this manner pray ye( {αβγδ}) Thus pray ye, each of which words bears an Emphasis with advantage to this cause, though some have so wrested them as to infer thence the Lords prayer to be onely a pattern for our imitation) but, when ye pray, say our Father &c. which words as expressly enjoin the use of this form as any words can command any thing, as hath been shown by a learned man in an Exercitation to that purpose. And indeed had not our Lord taught to pray by a form, he had not taught a way of prayer, of which all his followers had been capable. Forthough some, who have nimble natural parts may, by a little instruction and practise, be brought to conceive a prayer, as they speak( but many times rather in affencted( that I say not canting) language than intelligible) such an unartificial education, as before described, sufficing to excite and help a pregnant fancy, yet those, who have slower conceptions and mean memories, are very difficultly, and not but in a long time, if at all, brought hereto. Yea I have known some men singularly pious, learned and judicious, from whom I have seen many excellent Prayers written, as being composed by them upon meditation and study, who yet were never able to pray with any tolerable readiness in the conceived way. And I have heard as much of the famous T. C. of whom more anon; but perhaps that way was scarce known in his dayes. Wherefore I may reckon it as a Third advantage of Prayer by Form, that it helps all mens infirmities. God forbid the world should ever be brought to that pass( as some would have had it) that none must ever offer up a prayer of their own to God, but such who are able to do it by the pretended gift. Now there is no person of whatsoever condition, sex, or almost age, if we suppose them to have any exercise of reason, but may be able to pray in this way, and that allowing them sincerity and understanding of what they say, as acceptably to God, as the ablest and most exercised Christian. By this means doth God in a manner, out of the mouths of babes and sucklings receive glory, and a sweet savour.  
A fourth advantage of prayer by form is, that it governs and restrains some mens extravagant fancies and designs as well as expressions. This was noted by Mr. Calvin, as his third reason 
In Epist. ad. Prot: Angl.  why he would have( Formulam pre cum& rituum Ecclesiasticorum) a form of prayers and of Church rites, from whence Ministers might not swerve in their public ministration( ●ut obvi●m eatur desultoriae quorundam levitaii) that by this means a stop might be prepared to the variablnesse and unconstancy of some: And after him by Dr. Ames, though a man more adverse to our 
case. con. lib. 4. cap. 17.  Church and Liturgy than every Calvin was. Non desunt ctiam, quibus utile est, ut ●ujusmodi medio, in suis meditationibus ac defiderijs quasi regantur. Having determined Forms of prayer, though red out of a book to be lawful and profitable, his third reason for the profitabenlesse thereof is There are some, saith he, to whom it is an advantage, that by this mean they be after a sort governed in their meditations& desires. It keeps men from many rambling imaginations and fond requests in private, and both from those, and Novelties too, in public.  
Lastly, it cannot but be a secret consort to a Christian mans Soul who useth the approved and prescribed Forms, that in the use of them he strictly maintains,& perhaps enjoys& tastes, the swee● communion of Saints, some thousand c●ngregations of the faithful joining with him, and it may be at that very instant, in the same prayers. And it must needs be some satisfaction to any meek and modest person, that his prayers are such, which have past the approbation of a Church truly catholic and Apostolical. I would indeed that all men should see with their own eyes; but some have not the best sight, and by whom can such be better guided, and in whose sentence more satisfactorily acquiesce, than by such a Church, and in her resolution? Besides, such a concurrent judgement doth no wise preclude or infringe my own, but rather adds to me fuller persuasion and content. And certainly, if there be any truth in that promise of our saviour, that where two of you shall agree on earth touching any thing that they s●all ask, it shall be done for them in heaven, so vast a consent of the faithful in prayer must needs add much more to the effectualness thereof, than if all these congregations varied from the other& each of these the next time from itself, as less or more it would be in the conceived way. These are many, but I dare not say all the advantages of prayer by approved and prescribed forms.  
Now to speak as impartially touching 
Sect. 9.  its inconveniencies: and I promise not to spare one, that I have either heard of, or can imagine.  
First, it may seem justly said, that stated Forms, which are always the same, cannot be so close and pertinent to our particular wants and conditions, both spiritual and outward, as those which are in a manner dictated by an heart viewing those concerns. And our wants or estates varying, so ought our prayers. Now too much generality cannot but be a fault, inasmuch as things generally considered and attended unto more slightily affect.  
Besides that, secondly, Even use and frequency, as some say( and pretend their experience for their saying so) breeds dullness and incogitance. The lips and tongue can go without the heart, and so the heart often overruns them, scarce many times giving them the meeting at the Amen.  
Thirdly it is ordinarily alleged, or has been at least( though retorted even by Dr. Freston against the very conceived way in public) that Forms of prayer do stint the spirit, too narrowly bound ●ens affections, and as it were cramp their devotions; which have more liberty to take their free course and utmost flig●t when they do not follow, but dicta●● words.  
Lastly, Forms seem more servile and mean: they savour more of the Jewish pedagogy than of the Evangelical spirit: they are as milk fit for the weaker and ruder sort. They became the Church in its Childhood, and may become particular persons while they are yet babes in Christ; but neither are particular persons always to be children, nor the Church ever in Non-age: They become not therefore the present Age of Christianity, much less of the Reformation. This is the sum of the incommodities of Forms, which I am able to produce.  
If any deem me to have been too sparing in this behalf, I profess it is, because upon serious and long thought, more materials did not occur: and if any person will be pleased to add to them, I hereby bind myself, when such intimations come to my knowledge, to make a due answer to such new inconveniencies, or else ingenuously to aclowledge, that I am not able to see, but that such inconveniencies are irremediaable and intolerable.  
And thus now both kinds of prayer 
Sect. 10.  lie before us with their respective advantages and inconveniencies. Now to make a true judgement upon the consideration of the whole, comparing both, we will say, That which soever kind besides its own conveniencies, is capable of most of the conveniencies of the other, and hath least inconveniencies either of its own, or from the addition of so much of the other as it partakes of, is certainly to be preferred. This rule is so reasonable, that I may presume it will not be excepted against. But such I say is Prayer by allowed or prescribed Forms, especially in public, and perhaps by arbitrary Forms( though variable) most commonly in private: and this will be evident by view of the particulars already laid down.  
First, its own conveniencies are undoubted. 1. Maturity, comprehensiveness and more exactness. 2. Intelligibleness, or being more accommodate to the peoples or all mens understanding. 3. Easiness and succouring the infirmities of the weakest. 4. Bounding extravagant designs and fancies, restraining idle suits. 5. The comfort which redounds from the sense of the communion of Saints maintained herein, the satisfaction from our prayers being approved by so competent a Judge as the Church: together with the greater effectualness thereof, in all likelihood, as being offered with so general consent.  
Secondly, Prayer by Forms, and particularly by allowed and prescribed Forms, is capable of all the real advantages of conceived prayer in public. I said of all its real advantages: for it is no prevarication to say, all its reputed advantages are not real▪ As namely. 1. The newness of a Prayer in general is no advantage of it at all, nor is it any prejudice on the other side to a Prayer, that it is known or old. Can any man say, he is less able to pray with due affection, because he knows what petitions or parts of prayer the Minister will come to next, or understands all he will say: Rather in all likelihood, knowledge in this case should prepare the heart to a meet temper. Those persons whom novelty onely, or chiefly, brings to their prayers, are certainly men of very airy and fantastical devotion( let the Reader pardon the seeiming contradiction in the terms) The onely case, as far as I can see, wherein it is a commendation to a prayer that it is new, is, when there is something new in the condition of the Supplicant, to which it is accommodate. Now it is well known, upon new occasions our Church frames new Prayers suitable thereto: and Christ himself, who had the spirit without measure, doubted not in the same case to use three times the same words. But thus taken, the newness of prayer resolves itself into the particularity of it, which was reckoned as a second advantage of conceived prayer. And touching this I say, forasmuch as public prayers must be supposed to be offered up by every particular person in the Congregation, whose conditions in particulars differ, but agree for the main onely in their general nature, therefore all public prayers ought to be conceived in general terms; otherwise they will not fitt all the particular persons who are to join therein. It is therefore no fault of the Confession in the beginning of our Liturgy, that it is general: Every man were thereby in some degree a liar, if he should accuse himself of those sins, whereof yet another man ought to accuse himself. In public prayers, it must be a mans particular reflections on his own condition, while he offers up the general forms, that must make them particular. Thus he that reflects on the peculiar errors of his ways, on his omissions and commissions, when he repeats the general confession, makes the confession as particular to himself, as any public confession of sin ought to be. And beyond this, particularity in public prayers, as is evident, would be no virtue at all. Nay, any conceived prayers whatever, can no otherwise than thus become particular to a mixed auditory. And as to the 3▪ advantage of conceived prayer, that it is more apt to affect, I say, that, besides that this is not true as to all and it may be as to very few besides the performer, such devout and particular use and application of public forms, as just now spoken of, will make them as apt to affect as any public conceived p●ayers: for that conceived prayers are forms to all but him, who makes them, The same is to be said as to the 4th and last advantage of conceived prayer, that it is more apt to keep men attentive● Let such attention be understood, as is an act of devotion, and not of curiosity or in order to judging, and it is plain who uses public forms thus, is attentive: and the habituating a mans self thus to use them, wil● keep him attentive. There is nothing in conceived prayer more than in forms apt to retain attention, but novelty; and that we have found more to gra●●fy curiosity than devotion. And I need not tell those, who ever were seriously verst in conceived prayer, as to themselves in private, that they full well may remember even herein they can be guilty of incogitancies, distractions, dullness, and such ci●●ders. Nimble as their tongues are, their hearts are much too nimble for them. It is thus evident then, that prayer by form may partake of a●l ●he real benefits of conceived prayer, especially if so prudently contrived a● our public prayers are, with allowances of meet places& transitions for the interserting such new occurrences, as the particular occasions of the faithful may require to be interserted.  
Now thirdly, that prayer by form, by parttaking of these the advantages of conceived prayer, doth partake of none of its inconveniencies, such as are material omiss●●ns, errors in point of faith, insufficient expression, and the rest, is plain by the mere consideration of them: all these are provided against by well composed forms.  
And lastly the inconvenien●es imputed to Forms of prayer are easily removable or remediable. Some of them indeed have in them more of show than truth; As, that frequent use should breed dullness: this can onely be true in such, who pray merely with their lips and not with their hearts. Let men honestly employ their souls in the prayers they offer up, and they will find forms not at all to damp, but duly conduct Good affection. If we may deal sincerely& candidly herein, that dullness, which is apt to attend in prayer, arises indeed, either from Non-attentiveness, or from the antecedent causes thereof, indisposition of body, want of preparation of the mind, too much habituateing ourselves to worldly or sensual affairs and converse, the guilt of some sins unrepented of, o● the like: or if not from these, then from prejudice and vain humour: let a●l these be duly provided against, and no fear of this complaint. For I need not tell the greatest friends of the conceived way, how usual it has been( and I believe is) for them to complain of lukewarmness or being quiter could in Holy things, of hard hearts, of wanderings& distracti●ns of formality& having fal● from the love of their espousals, by all which I presume they chiefly mean the want of that more ardent affection, which they have formerly had in holy duties. And I am not so uncharitable to them as to think these complaints to be dissimulatory pretences, or trifling expletives: they undoubtedly are sensible of, and desire to mourn over, what they thus complain of. But they would take it ill, should I impute this want of temper to Conceived prayer, as occasioned thereby: Let them then cease to do the like to us, and doing both themselves& us justice, aclowledge with us the true cause of this malady.  
How the want of particularity in public or private ●●rms may be remedied we have already suggested: namely by each mans pecu●●●●●efl●●ion within his ownbrest or otherwise by such private inter●ertions as his condition requires.  
We have intimated also the vanity of that pretence touching stinting the sp●rit in prayer by form. If by spirit, we mean the spirit of the auditors, it being tied to words still, and those extemporary too, is as much or more stinted than in the other way. If we mean the spirit of the speaker, that possibly is under some distraction; whether that may be called restraint, we leave to consideration. However this plea can onely be made for such prayer in secret, between God and our Souls, which comes not within our present compass, and which no man can inhibit us: or if he do, 'tis frivolously done, in as much as we can still enjoy our liberty herein, both without his leave and knowledge.  
There Remains onely the last imputation against prayer by form to be weighed, that it is servile and mean, below the dignity and more liberal attainments of the gospel state: Now this is a pretence grounded chiefly upon point of honour, and importing not so much any incommodity, as something inglorious. But be it what it will, we will consider it in its utmost force. Will then any man pretend that the Glorious liberty of the Sons of God,▪ amongst other 
Rom: VIII. 15.  things, imports a free habit of speech? We have indeed, through the blood of Jesus, received the spirit of adoption, whereby we cry Abba Father: that 
Hebr: X 19.  is, we have, through the same blood, boldness to enter into the holiest. In other terms, we have free access unto God as a father, according to our needs. But does this infer any internal gift or personal ability of utterance, so much as an exterior privilege, by Gods great vouchsafement conferred on us? And is it not very certain too this liberty may be abused? Besides, can we, by force of this dignation, pretend to any such plerophory of the spirit, that all the petitions we shall make, shall, by virtue thereof, be acceptable, fit, and such as become us? Have we no need of thought, and forming our requests? And if we have, where is the dishonour in acknowledging and practiceing it? Or can it, all being considered that has been said, be pleaded by any, that prayer in the conceived way is generally most accomplished and excellent? And if it must be acknowledged, both as to matter and form, more imperfect, is it then any honor to pray in a more imperfect sort? Will it credit the gospel, that men upon presumption of privileges under it, present God with more raw& inconsiderate addresses?  
Upon the whole then, having shown how all the real inconveniencies of prayer by form may be remedied, and having removed such imputations, which are by prejudice and mistake affixed to it, its own advantages being besides so great, and itself capable of all the true advantages so much magnified in conceived prayer, I must needs give it, especially in public, every way the pference.  
having thus made good the assertion touch●ng prayer by known and prescribed forms, to give good measure, pressed down, and even running over, I might here more particularly insist, that conceived prayer neither has, nor in a common way can possibly have the conveniences of due forms and that indeed, neither in public nor private. I will not deny but supposeing a liberal utterance, it may in private more comply with a large heart: and it may be good, in some case, in private to allow great affections their goody ●ent, yet all ways with sobriety and humility. But this I do avow, that such prayer can never be so mature and comprehensive; so easy to all men, whether to practise themselves, or understand in others; and that in stead of governing it must needs give way to extravagant thoughts, fancies, and expressions.  
Notwithstanding all this, some haply may urge their own experience, and 
Sect: 11  pled, that feeling inwardly its efficacy and excellency, they ought not to suffer themselves to be beaten out of it. And to make this argument as plausible as I can, to give it all the strength which upon full consideration I am able to see it is capable of, We will say, there is such a thing as a kind of spiritual sense or taste. And the royal prophet hath warranted ●he expression, when he saith( Ps. XXXIV. 8.) O taste and see that the Lord is good: now of this it may be said, as of common taste( non est disputandum) a man is not to be disputed out of it. And supposeing that any person hereby have perceived a remarkable advantage of conceived prayer, above prayer by form, he ought to suffer no discourses whatsoever to persuade him out of this his spiritual sense.  
I answer hereto, according to what I have above allowed, who goes about it? But this advantage still is private, and though we should admit this plea of such spiritual sensation to be a sober one, yet it can be in reason prest no farther, than for mens private use of such sort of prayer, which they feel most efficacious to move them, and every way ●● them most excellent. For this can never be proved the public sense, inasmuch as there are so many th●usands who reclaim and protest otherwise, that they are not onely sensible, but as they think able to demonstrate to others, as I conceive it hath been in this Discourse already done, that there is much more advantage in known and stated Forms.  
But let us a little more intimately consider this pretence. It resolves into nothing else but this, that the soul is conscious to its self of its own acts,& the impressions made upon itself▪ Such& such offices or performances may move more ardent affections, and the mind moved therewith cannot but feel them, and perceive that it doth feel them: and then all the reason or discourse in the world cannot, nor ought to persuade us, that we do not feel, what we do feel and are conscious of. Now I say, still of this spiritual sense, if it be not Enthusiastical or fantastic, a rational account is to be given. For as in the outward senses, there is no real sensation, except there be an object to move them; so in this spiritual sense, there can be no real perception of such excellency, except there really be such excellency: and that excellency if we are not able to make out rationally to ourselves and others, it is imagination or humour, which we mistaking call spiritual sense. Upon as particular examination of the case as we could make, we have found prayer by Form to have all the real advantages in public above conceived prayer. And the truth is( seeing it must be spoken out) if conceived prayer in public be any more efficacious, or apt to move any Hearers than prayer by due Forms, it is onely by reason of Novelty; prejudice or custom. How far those affections are to be valued that mere Novelty raises, we have already spoken. And as to the other points, it must be confessed, that many honest minds lie under a great prejudice against Forms by reason of their Education in Factious Times, and perhaps( in part) under Factious persons, who have instilled into them their own Opinions, and enured them to a kind of Enthusiastick Worship of God. These persons have never been used to pray affectionately in any but new and conceived prayers, and therefore they think( as before intimated) there is no praying affectionately otherwise. But would these good men honestly lay aside their prejudice, would they fairly& with understanding red and consider our Church-Liturgy, would they come thereto with prepared, and devout souls, would they thus make trial of it a little, lifting up their pure minds to God in the use of it, they would soon find, even under it, that tenderness of heart and warmth of affection, which they have experienced in the other way, and which, without vanity or dissimulation, we profess to all the World, for the glory of God, we do find under it as often generally, as with due attention and seriousness of mind we are conversant in the use of it. They would find also, by its comprehending more universally all their wants, and the wants of the whole Israel of God, the great advantage to be on this side; and that there is no such spiritual sense against us in this case, as is pretended. And thus I have endeavoured in all calmness, candour and sincerity, and with the greatest reason and evidence that I could use, to satisfy this question, as to the real intrinsic merit of the Cause.   

CHAP. IV.  
Sect. 1. The sixth Enquiry. An account of the practise of the catholic Church in this case. Sect. 2. The Original and progress of conceived prayer in public since the cessation of miraculous gifts. Sect. 3. Some respect is to be had to the Genius of each age. Sect. 4. An account of the temper of our people, or those who pretend to be sons of the Church of England. Sect. ●. What the Laws of our Church may seem to allow as to conceived prayer in any case. Sect. 6. What in prudence may be done without disobedience to the Church. Sect. 7. The Conclusion of this Discourse.  
THE last point of Enquiry propounded was, what has been all along from 〈◇〉 ●imitive dayes the practise of the 〈◇〉 Church? For certainly, 〈◇〉 〈◇〉 ●gion not being new, nor chang● 〈◇〉, Universal and constant practise ought to sway much with us in all points thereof.  
And in answer to this Enquiry, I say summarily, it cannot reasonably be denied,( 1.) That some passages in our present Liturgy were Forms used in the very Times of the Apostles, if not by the Apostles themselves.( 2) That if some of the Apostles themselves did not compile Liturgies, yet soon after the Apostles dayes there were Liturgies compiled, used, and generally enjoined by the Bishops of the more Eminent Churches.( 3) That it is certain that ever since the beginning of the Fourth Century till the Reformation, there have been generally no other prayers but known and approved Forms, publicly used by allowance in the catholic Church. And Lastly, none other publicly, since the Reformation, by allowance in our Church.  
For making good the first Assertion, I will produce Three or Four instances. That passage Sursum corda, Lift up your hearts, St. Austin saith to be Verba ab ipsorum Apostolorum temporibus petita, words derived from the time of the very Apostles, as well as used in the Liturgy of the Church in his dayes. And we find them expressly, with the answer to them, We lift them up unto the Lord, Habemus ad Dominum in the Liturgy ascribed to St. Peter, and with very little addition in that ascribed to St. Peter, and with very little addition in that ascribed to St. James, of both which more anon. But the authority of St. Cyprian is elder than St. Austin's, who in his Book De Orat. Dominicâ, has these words, Sacerdo● ante Orationem, praefatione praemissa, parrot fratrum mentes, dicendo sursum corda, ut dum respondet plebs, Habemus ad Dominum, admoneatur, &c. The Priest, saith he, in the preface before the prayer( at the Eucharist we will suppose) prepares the minds of the Brethren by saying Lift up your hearts, that while the people answer We lift them up unto the Lord, they may be admonished, they ought to think of nothing but the Lord.  
The words which follow, Let us give 
The words Let us give thankes unto the Lord are omitted in St. James's copy but: they are in St. Cyrills of H●rusalem, as well as in St. Peters.  thanks unto the Lord, and the answer, It is meet and right so to do; And then, It is very meet& right, and our bound duty, &c. {αβγδ}, &c.) are also found in the Liturgy ascribed to St. James, the Bishop of Jerusalem, and brother of our Lord, as also in that ascribed to St. Peter. They are also transcribed by S. Cyril, S. James's successor in the See of jerusalem Catech. Mystagog. 5. So is also that seraphic Hymn, Therefore with Angels and Archangels, &c. with some variation. I might allege more out of this Office of the Holy communion, especially as to the Trisagium or the Holy, Holy, Holy, which follows in that Hymn, but designing brevity, I pass to the Office of Baptism.  
The solemn renunciation of the Devil and all his works, &c. the profession of Faith made by the person to be baptized, and some interrogatories to these purposes are certainly derived from the Apostles age, if not which is most likely, for the substance, a Constitution of theirs. {αβγδ}, &c. I renounce Satan and his works and pomps, Clem. Constit. l. 7. And if that author be of suspicious credit, or an uncertain age, Tertullian is not, who began to writ about the end of the second Century. In Ecclesia, sub Antistitis manu contestamur nos renunciare Diabolo,& Pompae,& angels ejus, &c. Lib. de coron▪ mil. Before Baptism( saith he) in the Church under the hand of the Priest, we protest to renounce the Devil, his pomps, and works. He adds, that being baptized they did, amplius aliquid respondere quam Dominus in Evangelio determinavit, answer something more than our Lord had determined in the Gospel; that is, undoubtedly they made a longer profession of Faith, than is set down in the Gospel at the institution of baptism. And his saying they did respondere, make responsals, must needs infer some interrogatories put to them by the person baptiseing them.  
But Origen is express in this matter, who speaking of Rites and customs so long in use in the Church, that the ground or Original of them could not easily be given, amongst other points demands, Eorum quae geruntur in Baptismo, verborum gestorumque,& ordinum atque interrogationum ac responsionum, quis facile explicet rationem? Who, saith he, can easily unfold the reason of some things which are done in Baptism, of the words, gestures and orders, of the Interrogatories and Responses— which yet we observe and fulfil, according as we first took up, being delivered to us by Tradition from our Great High Priest( Jesus Christ) or his Disciples. Orig. in Num. Homil. 5. Now this form and practise being so early received in the Church, and ever since retained, cannot, as Tertullian expresses himself on a more general case, be( Erratum said traditum) any novelty or corrupt practise, then of late crept into the Church, but delivered to them from the former, that is, the Apostolical age.  
Lastly, that in the Apostles dayes not onely the people used to answer their Amen,( as is sufficiently conclusible from 1 Cor. XIV, 16.) but that their prayers used to conclude with some Doxology or blessing of God, which ended in these words( {αβγδ}) To ages of ages or world without end, is clear out of St. Chrysostom on the Corinthians, who 
Homil. 35. in 1 ad Cor.  reports this as the close of that blessing with the spirit, spoken of there by the apostle, which also Peter Martyr on the place h●s acknowledged. Ex quo loco habemus, etiam primis illis temporibus preces publicas consuevisse per haec verba in secula seculorum absolvi. Now in those Liturgies before mentioned, and even in our own, we know how frequently our prayers thus end. These instances I conceive sufficient proof of the first Assertion.  
And as to the second, whosoever will without prejudice consider the reasons there are to believe, that some of the Apostles left some beginnings or grounds of a Liturgy, or of a Form and Order for public administration in the worship of God, and that even in words known to have been used by them in their administration, will it may be with me judge it highly credible, that the constitution of a Liturgy in general did derive from the Apostles themselves. We have in the Bibliotheca Patrum, 
Bibl. ●atr. Gr. Lat. Tom. 2.  Three old Liturgies, amongst others, Two ascribed to Apostles, and one to an Evangelist. The first to St. James the brother of our Lord, whom Eusebi●● 〈◇〉 to have been by the Apostles chosen first Bishop of Jerusalem, and who seems to have acted as such, being President in the first Council held at jerusalem( Acts XV, 13.) and delivering the definitive sentence. The second to Saint Mark the Evangelist, whom Ecclesiastical authors generally agree to have been the first Bishop of that Famous Church of Alexandria. And the third to St. Peter. Now touching these, I will first set down the Opinion of two pers●ns 
relic. Assem. chap. 7. Hist. of Liturg: Ch: 5.  very much verst in Antiquity, and then my own thoughts with their reasons. The truly learned Mr. Thorndike& Dr. Heylm●, having allowed it sub judice, how far these Liturgies, as to the ground of them, were theirs, whose names they bear, acquaint us, that upon comparing each of them with the Liturgies of the respective Churches, where those Holy men longest presided, or which at least pretend them to have presided there, it will appear, that the Liturgy ascribed to St. Peter is, for the main and substance, the foundation and ground of the Roman; that to St. Mark, of the Alexandrian, extant in the forementioned collection; that to St. James, of the Hierosolymitan: whence they conclude them to have been the Ancient Liturgies of those several Churches, and afterwards for the gaining of authority to them, to have had those great Names affixed to them. But they affirm them according to the judgement of the Learned( and I do not doubt but there is sufficient proof of it) as ancient doubtless as the third Century. Now for my part, with submission to the more judicious, I conceive we may be more positive,& justify what we say, if as I have done, we affirm more. I do therefore ingenuously and in plain terms profess, that as I am not so fond and credulous to think that any of these Liturgies entirely as we now find them modeled, were of these inspired authors composure, so on the other side I am not so infidel as to think, that nothing in any of them was theirs. There are many passages which singularly savour of the simplicity and ardent devotion of those dayes, though this golden part be almost butted in the hay and stubble which later ages have heaped thereto. That it is probable there might be some ground-work ●aid by these Holy men, seems conclusible from what has been said on the former Head: otherwise, how should those passages come so earlily and universally into the Church, if none of the Apostles had used some more constant Order, than what is of extemporary suggestion, in public Offices, and the very Forms of words which they used, had not been long known, observed and recorded? Nor doth it at all hinder, that though these Liturgies are assigned to different authors, yet in many substantial parts they so agree, as if one hand had been in them all: for it is no wonder that there should be much concord, even in words as well as things, amongst those who had all been bread Disciples under the same Master. And we are to remember, what we have from as ancient a Father as most extant, {αβγδ} 
Clem. Alex. storm. lib. 7.  {αβγδ}. As the Doctrine of all the Apostles was o●e and the same, so was their Tradition as to outward Order. And in the other co●●upter parts, which came not from the Apostles, these Offices might have, if not the same interpo●ators, yet of the same judgement. But that which sways me most to this mi●d, is what ● confess 〈◇〉 not able to answer if it be, as it is, pleaded for them: especially as to that ●s●ribed to St. James, the evidences are many and strong. First, we find this Liturgy in the Church of Jerusalem in St. Cyril's dayes, who comments thereon, as to divers passages, in his Mystag▪ 〈◇〉 Catechises. Now this Cyril flourished about the Year of Christ 350. Secondly, I find in Sixtus Senensis, to whom I am 
Biblioth. saint. lib 2.  referred by the Publishers of this Liturgy touching its authority, that Proclus Archbishop of Constantinople( according to usual calculation about the yea● 418) who was a stout oppugner of Nestorius in the third General Council at Ephesus, owned a Liturgy beginning as this doth, ut veram& germanam Jacobi Scripturam, as being St. James's genuine Work, and that it was used as such in the Greek Church. And Lastly, what prevaileth most is the suffrage of the Father sin the sixth General Council, begun at Constantinople, but denominated from Trullo where it was finished, who avow in defence of their Thirty second Canon, or the rite which they thereby enact, that S. James the brother of our Lord, according to the flesh— in an holy Office or ritual delivered to them( {αβγδ}) in writing published that so it ought to be done. And we find it accordingly in that Liturgy, which bears his name. Now whether that ri●e of mixing water with the wine were really a Tradition of St. James's or no, it mattereth not to my purpose: It is not easily excusable, that Two hundred twenty seven Fathers( for so many there were in that Council) should urge an authority of dubious repute, or allege a Book to be then received, which was not received. And this is evidence sufficient to prove, that in the Ancient Church, which was nearer the Apostles times, and had more advantage to search the truth, it was no wise doubted but some of the Apostles were authors to the Church of a public stated Form of Worship( which is all I contend for) however those Forms are not come sincere to us. This as to the Liturgy ascribed to St. James. There are some authorities which I could produce for that of St. Marks, and the other of St. Peters, indefinitely, that those Holy men were reputed to have left Liturgies to their Churches, I do not say these entirely but in part, for I avow these abominably corrupt: but what I have said is enough to my design in the assertion I have laid down.  
Now if any one should judge the first part thereof, that some of the Apostles did deliver the Grounds of a Liturgy to the Church, scarce evident, yet thus much is beyond controversy, that Liturgies under these names( particularly that attributed to St. James) were extant in the times alleged, and that is the first proof which I produce for the later part of that my second Assertion, That soon after the Apostles dayes, there were Liturgies compiled, used, and generally enjoined by the Bishops of the more eminent Churches. As to the compiling and use of Liturgies, it is plain that one of these, as to the ground of it, could not be of later date than the Third century, if of so late. And as to the injunction of Liturgies, there cannot be clearer evidence demanded, than express Canons of Councils or Syn●ds. Now it is beyond question, that in early dayes it was provided in the Christian Church, that the Prayers approved by Councils should be publicly used: and if any other were requisite, yet none should be of public use, till such time they had passed the Councils or the Bishops approbation. And particularly to this purpose, the Council of Laodi●ea held according to Baronius about the year 314, 
V●●. Bero●. i● appe● ad ●●●.  or 315, which first and best settled the Canon of Scripture( the Old Testament, if I mistake not, fully as we receive it as to the number of Books, and the New one so too, within one) that Venerable Council I say, has this Canon, {αβγδ}, Can. 18. That there should be always the 〈◇〉 Order( 〈◇〉 or Liturgy) of Prayers, both at Ni●e a clock( in the Morning) and in the Evening. Here is an injunction by a Council; which because some would so construe, as to reconcile it with a liberty of every Ministers framing his own Forms, provided he use constantly the same, we will add to the Canon the Gloss, which its old Commentator put upon it, which interprets it directly against this sense, that those who had a mind might not {αβγδ}, compose their own prayers,& 
Zona●. in council. Laodic.  say these in the Assemblies, but that {αβγδ}, the same prayers, that is, those which were already received by tradition, should be made in each Assembly. For confirmation of which sense, he cites the Twenty third Canon of the Council of Carthage, as being to the same effect with this, by which it 
In Cod. Can. Aff●ic. Can. 1●3.  was ordained, {αβγδ}, That the prayers appointed and authorized by the Synod should be used, and not other new ones. By which report of this twenty third Canon of Carthage by Zonaras, it is evident, that either the Latin copies, extant in the Magdeburgenses, Carranza, &c. are faulty as to that 23. Canon, if not others, as some seem to have proved, or that we are to understand those words in it[ cum Fratribus instructioribus contulerint] of some Bishops conferring about the new prayers spoken of, with superior Bishops or the Fathers in a Council,& procuring their approbation and authority thereto. And the above celebrated doctor Heylin, proves by the three preceding Canons, the 15, 16, and 17, 
H●st. of Lit●●g. Ch 6. ( much to this purpose)& by the subsequent, Can. 19, that the sense of the Council is for stated Liturgies, and the other cannot possibly be admitted, without destroying the design of the Council in them all: which will be evident to any one who will peruse the Canons thereof.  
The next evidence I shall produce shall be in the following Age, the Canon of the Council of Milevis, held, as is evident by the very preamble of the Acts, under the Empire of Arcadius and Honorius; and therefore about the year 403, or 404, Placuit& illud ut preces vel 
〈◇〉. 12  orationes quae probatae fuerint in conc●l●e, &c. It also hath seemed good unto us, that those prayers and supplications which have been approved in the Council, and such prefaces( I suppose ●●●●brating the Eucharist) and ●●mmemorations be used by all. Nec ●●●ae omnino di●antur in Ecclesia nisi quae ● pru●●ntioribus tractatae, vel comprobatae in Synodo fuerint▪ And that none other at all be used in the Church, but such which have been examined by the more prudent( and such certainly were the Bishops of the Churches reputed) or approved in the Synod. The reason( above touched) of this their constitution is most wholesome, namely, for the prevention of errors and innovations in Faith, which may be very successfully insinuated into mens affections by new and arbitrary prayers.  
From henceforward, it were easy to be copious in producing the Canons of subsequent Ages: for scarce a Council past without some reference to, or reinforcement of, such former constitutions. I will mention some in the succeeding Ages, that it may be evident, what was the constant practise of the Church. The Council held at Agatha( now aged) in France, about the Year 506, has its 21. Canon to our purpose. Quia convenit ordinem Ecclesiae ab omnibus aequaliter custodiri, statuendum est, sicut ubique fit, &c. To the same effect effect the Council of Pau( Epanne●se) in Burgundy about 2 or 3 yeares after; the Council at Girona( Gerundense) in Spain, in the year 518. Primùm Statuitur ut unaquaeque provincia in o●●icio Ecclesiae unum ordinem teneat. Their first Canon is that Every province observe the same order in the service of the Church. To omit others, in the next age, the fourth council at Toledo, held about the year 632, has its second Canon thus: Placuit ●t unus ordo orandi atque psallendi a nobis per omnem Hispaniam& Galliciam conservetur: nnus modus in, &c. quia in unâ fide continemur& regno We think fit there be observed one order of praying and singing throughtout all Spain and Galicia, one form in celebrateing the solemnities of the Eucharist, one form in the Evensong &c. because we are all of one faith and kingdom.  
Should I proceed beyond these years in alleging authorities of this nature, it would besaid against all that follow, corruptions & Popish superstitions now came in apace on the Church,& it is not much to be headed what the councils in such dayes enacted. Now though all men know the pretended universal Bishop had not yet so easily gotten the universal power, as to overaw all Councils and synods, yet on this suggestion, I will give my reader no more exercise for patience on this subject; these things having, I presume, both abundantly proved my second assertion, and made a fair way for the third.  
Which being negative, the proof indeed would rather lie on the other side( possession being, as they say, a good title, till a better is made out) The Church were to be produced which in some time, betwixt the daies from whence we have dated Liturgies& the reformation at Geneva, did allow arbitrary or conceived prayers. But this indeed being not to be done, we will give it as good a proof as the case will admit, and such, the foundation of which we have already laid. We will then suppose(& the supposition will be deemed violent by none, who have red any thing, and observed the severity of those ages in points of Ecclesiastical order and discipline) that in former daies men did not, as they do now in our country, make laws and never keep them. If Ecclesiastical order was once enacted, it was strictly observed: excommunications then were dreadful, and penances heavy. So that having found the observation of Liturgies so expressly decreed, and these decrees so frequently all over the Church iterated and enforced, in every particular province whither the Church had spread itself, we cannot think the allowed practise of the catholic Church was contrary to its direct and so often repeated laws. On the otherside we may conclude the censures of the Church to have been brisk& severe against all who affencted innovation in this case, and in any the least regard made attempts thereto.  
I remember not at present, in my small reading to have met with any, who varied from the public received or appointed Forms of Worship, but such who being themselves infected with some heresy or other, had a mind to spread their contagion, and used this as the least suspicious, and most effectual course of instiling its poison into the people. Thus Paulus Samosatenus Bishop of Antioch about the year 262( according to Eusebius) took away( Psalmos& Cantus, qui ad Domini nostri Jesu Christi honore● d●cantari soleb●●t, tanquam recentiores& à viris recentioris memoriae ed●tos &c) The Psalms& Hymns, which had been used to be sung in the Church to the praise of God and Christ, pretending them to be new and composed by men of later date( though it seems they had been used before his time) and introduced new ones of his own: but this in order to the magnifying of himself, and spreading his own heresy against the Divinity of Christ.  
Now how this was taken, though in a Bishop of so eminent a Church, the same Eusebius reports. A Council was called at Antioch, whither resorted almost 
eccles. Hist. li 7▪ cap. 22, 23, 24.  infinite Bishops, Priests and Deacons, by whose unanimous consent he was censured, and particularly for this practise, as appears by the very Conciliar Epistle; He was, ab om●ibus sub Coelo Ecclesiis 
Ca. 2.  excommunicatus, Excommunicated by all the Churches under Heaven, deposed from his bishopric, and re●●sing to submit, extruded by the secular arm of Aurelian the Emperour, with the greatest disgrace.  
Afterwards the Arrians attempted much a less change in the Doxology, used at the end of the Psalms, about the middle of the Fourth Century, some of them singing one while in stead 
Sozom. lib. 3. cap. 19. &c.  of Glory be to the Father, and to the Son, and to the Holy Ghost, onely thus, Glory be to the father, and the Son, in the Holy Ghost; and after a while, Glory be to the Father, by the Son, in the Holy Ghost, both which though admissible in a good sense, escaped not sudden notice and censure. The Shibboleth was soon perceived and check●, being universally disapproved, rejected and overruled by the Orthodox Church.  
What kind of Prayers the A●dians, ●s Epiphanius, or A●daeans as, Theodoret calls them, used, I do not sinned recorded. These were a sort of Anthropomorph●tes, genera●ly of a very strict life, but refused to hold communion in Prayers with any, though never so blameless and upright Christians, except such who were of their own Sect▪ which practise of theirs Epiphanius calls, as it was indeed, 
Epi●●. contr. Hae●. lib. 3. T●m. 1.  most grievous and horrible. For this cause amongst others, Audius himself was censured by the Church, and afterwards banished into Scythia, where, and amongst the Goths, he ended his days; and his Followers being adjudged heretics and S●hismaticks, the▪ Sect in some time, of itself fell. By these instances it is plain enough what was the sense and practise of the Church, in reference to those who innovated the least, in point of the public Prayers or Worship. For though it may be said, these several persons or parties were censured rather for the heresies couched in their new formd devoti●ns, than for the making to themselves new Forms, yet it must be together acknowledged, that their very making o● New Forms, or attempting upon the O●d, being adjudged one particular, which amongst others is recorded, or taken notice of, to have made up the su●●e total of their respective heresies and Schisms, such practise cannot according to the judgement of the Church in those dayes be looked upon as innocent, much less allowed and well esteemed. And withall it appears how just reason the Church has had, both for due composing and prescribing Liturgies, as finding ever no more successful expedient for the preventing the subtle spreading of heresy, and preserving the Unity o● Fait● and Doctrine, than Uniformity in the public Worship. In which care of preve●ting the one, and preserving the other, if we will allow the Church to have persisted, we must admit what is contended for, to have been her constant practise ever since that first constitution of Litu●gies. And if it be but just and reasonable that the Church still persist in such endeavours( as certainly the experience of this Age has sufficiently convinced it is) then is it sit such order be still maintained.  
For a conclusion in this particular, ● must not omit, that long since there has been an express challenge made and published, by a most learned ●nd sincere 
●▪ 〈…〉  person( one who had red ●●●uch it may be as any man in the Age, and who 
Therndike, Just weights& measures, cha. 16. A. D. 1662.  as well understood the controversies of our dayes as any other whosoever) to produce any one prayer made by Bishop, Priest, or Deacon, by his own private gift, in the Pulpit before Sermon, for fifteen hundred years after Christ. The public Liturgies were indeed used before Sermon; but no prayer at all of the Ministers own making, in which the people were to join. The Minister might himself kneel down before he begun to preach, and in private betwixt God and himself, implore the assistance of Gods Spirit in that so great Work: but that he made a solemn Prayer of his own in the behalf of the people, is utterly denied, and any one instance in antiquity challenged to be produced; nor has the challenge, that I ever could hear of, been yet answered, though it have been notorious enough. There is indeed an authority produced out of St. Chrysostome, by that worthy and learned Gentleman Hammon L' ●strange esq;( though it cannot be said in answer to Mr. Thorndike, because Mr. Thorndike's Book was published Three years after) yet as may to some men seem, for the contrary opinion, in these words. {αβγδ}▪ Where is the profit of preaching if prayer be not joined with it? First goes prayer, then comes the Sermon. But that this prayer is to be understood of the public stated prayers, then in use in St. Chrysostome's own Church, is evident by another passage out of Saint Chrysostome, where he mentioneth the Deacon( not the Bishop who was to preach) bidding Prayer in this Form, {αβγδ}. 
De prophet. obseur. Tom. 2.  Let us pray for the Bishop( who was then to preach, and possibly going up into the Pulpit) that he may rightly divide the word of Truth This then here designed, was no prayer of the Preachers, but of the People, viz. their Commonprayer: and whatsoever prayer was used by the Preacher, was his own in private, as appears by the very prayer, which if any could be, is to be produced against what I say; that I mean of Saint Ambrose, the very matter, Form and style of which shows, that he both designed and used it betwixt God and himself, and that the people had nothing to do therein. I find it thus in Ferrarius; whence he had it I can onely conjecture, I have not yet found. Obsecro te Domine, 
De ritu concio. lib. 1. cap. 8.  & suppliciter rogo, Da mihi semper humilem scientiam quae aedificet, da mitissimam& sapientem el●quentiam, quae nesciat inflari,& de suis bonis supra fratres extolli. Pone quaeso in ore meo verhum consolationis,& aedificationis,& exhortationis per spiritum sanctum tuum, ut bonos ad meliora valeam exhortari,& eos qui perversè gradiuntur ad tuae rectitudinis lineam revocare verbo& exemplo. Sint verba quae dederis servo tuo, tanquam acutissima jacula& ardentes sagittae, quae penetrent& incendant mentes audientium ad timorem& amorem tuum. I forbear translating, because I would not be tedious: and those Readers, whom this Form concerns, are presumed to understand it. I onely say further of it, that had this Prayer been designed for the people to bear any part therein, even but to an Amen, it would have had a more formal close, as many other prayers, which according to the manner of those dayes being presented( {αβγδ}) secretly by the Priest or Bishop, ever ended, when the people were to express their consent, with per secula seculorum( {αβγδ}) in an audible voice; or per Dominum nostrum Jesum Christum, or some like passage: whereas this plainly concludes in an abrupt sort, and is rather a Summary of such ejaculatory petitions, as that Holy Bishop used seriously to sand up to God before his preaching, than any public or complete Form. Which being sufficiently evident to any considerative person, hereby may ample satisfaction be given to those two authorities out of St. Austin, that look somewhat athwart on what I affirm: namely, that produced by Ferrarius in the Chapter above mentioned( though with no design undoubtedly to justify any such practise as this of conceived Prayer before Sermon, which is no where in use in their Churches, that I, or I believe any man ever heard of) The hour now coming( saith the Father) that the Preacher is to speak) Prinsquam exe 
Aug. de D●ctr. Christ. lib. 4. c. 15  rat proferentem linguam, ad Deum levet sitientem animam) Before he employ his tongue in speaking,( viz. to the people) let him lift up to God his panting soul, that he may be able to utter what he has taken in, and deliver what he has prepared. Who sees not that the Father intended the private ejaculatory prayer of the Preacher, to the intent before expressed? And the other authority alleged out of the same Father by the before commended Gentleman, is to the same effect. Pastor orando prose, ac pro illis quos est allocuturus, sit Orator antequam dictor; Let the Bishop( or Preacher) by praying for himself and those whom he is to speak to, become a Supplicant before a dictator: namely, as St. Ambrose( St. Austin's Father, who begot him in Christ) had by his forementioned example taught him, in a private and most devout address. Still we see, the Preachers own private devotion, not any public prayer, in the name of the people, is prescribed or recorded.  
All that that can be said to the contrary, as far as by my utmost search I can find, from any use of the ancient Church, amounts onely to the Double salutation, as it was called. The Bishop coming up into the Pulpit, said, {αβγδ} Peace be unto you, which after, when it became part of some Priests work to preach, was changed into, The Lord be with you, to be used upon the same occasion by the preaching Priest; whereto the people answered, And with thy spirit. But this will no whit avail for the asserting the antiquity of such prayers before Sermon, as are in use amongst us. The Romists( whether having laid aside generally, or superadded to this ancient usage, I cannot say) commonly use before their Sermons the Angelical salutation of the blessed Virgin, have Maria, gratiâ plena, &c. which though now used as a prayer in that Church, yet in its own nature is nothing less. However even this use is Novel; and he, that would 
Ferrar. u●i supra.  have fetched it as high as possible, is not able to pled its rise from any elder author than Beatus Vincentius Fereri●●, who flourished about the Year of our Lord 1410. and first makes mention of it. And the reasons, which they give for the use of it, show it cannot be of much elder date; it was brought in, say they, Propter Haereses in Beatam Virginem, by reason of Heresies sprung up in the Church against the blessed Virgin, as In principio was added to the Gloria Patri in opposition to the Arrians, &c. But neither will this do the adverse opinion any service: so that I must needs profess, I see not but the learned Mr. Thorndike's demand or challenge( to have it shown, that the public prayers of the Church, or indeed any prayer of the Preachers own making, presented in the name of the people jointly with himself, was used in the Pulpit, is utterly unanswerable, as above said) The Liturgy, a great part of it, did go before the Sermon, but no other prayer did publicly intervene betwixt it and the Sermon. And the rise of such intervening prayers shall presently be shown.  
In the mean time, it remains to be made good what was the last point above asserted as to the practise of the catholic Church, that our own Church( a most sincere part of the true catholic Church) never allowed any public prayers, besides those in our Liturgy, since the Reformation. And we will begin our researches as high as we can. That there were some attempts, not without intermissions and interruptions, towards a Reformation in the dayes of King Henry the VIII( though the Church of England, as now it stands, cannot be entitled to all his Acts) is not to be denied. What concerns the present case, is the alteration of the prayers of the( then) Church: and the sum thereof( as far as I c●n find) was, that by his injunctions issued out by his Vicar General, according 
Dr, H●ylius Hist: of the R●f●rm.  to his direction, Anno 1536, The Curates in every Parish should teach the people to say the Lords Prayer, the Creed, and the Ten Commandments in the English Tongue. Afterwards( to wave what was done, as to the publication and allowance of the Bible in English, and of a certain( then at least) excellent Book, entitled, the Institution of a Christia●n man in the Year 1545, he appointed, to the end the people might be better acquainted with the prayers of the Church, that the Litany, being put into the Form almost wherein now it stands, should thenceforth be said in the English Tongue. Besides this, I find by King Edwards injunctions, that he caused the Primer( but in what Year I dare not affirm) to be set forth in English by his authority, to the intent that they who understood not latin might pray thereupon. Something also was done by him( I suppose in the aforementioned injunctions) as to a Form of bidding prayer, of which more anon. Otherwise, the prayers of the Church( such as they were) stood in his dayes as they did before, and prest with the same severity: Witness the six Articles, and the proceedings thereupon. So that no varying from stated Forms could be as yet allowed.  
In the dayes of King Edward, things came on towards more maturity. Immediately after his coronation came forth his Injunctions( many of them the same with his Fathers, and others little varied) by divers of which strict care is taken for the use of such Forms, as then were extant by authority, and of none other. By the 19th. it is provided, That no person shall henceforth alter or change the order and manner— of Common-prayer or Divine service, otherwise than is specified in these injunctions, until such time as the same shall and otherwise ordered by the Kings authority. The injunctions specifying such order of Common-prayer are the 21. Touching Reading the Epipistle and Gospel in English, and not in latin— And every Sunday or Holy day one chapter of the New Testament in English at Mati●s immediately after the Lessons; and at Even song, after the Magnificat, one chapter of the Old Testament. And the ●● That the Priests with other of the choir, shall kneel in the midst of the Church, and sing or say plainly and distinctly the L●t●ny, which is set forth in English, with all the suffra●es following, and none other procession or Lita●y to be had or used, but the sa●d Litany in English, adding nothing thereto, but as the Kings grace shall hereafter appoint. Thus as to the public prayer of the Church: as to mens more private prayer, the laws of our Church at present prescribe nothing, but 〈◇〉 mistake not the sense of the 33.( 〈◇〉 may otherwise be reckoned the ●4.) in ●unction, there was then a prescription even as to this: That all manner of persons not understanding latin, should pray on no other Primer, but what was lately set forth in English by King Henry the VIII: and such as have knowledge of latin use no other also. And that all Graces to be said at Dinner and Supper, shall be always said in the English Tongue. The Form of bidding of prayer was likewise reduced much for the better, and made five times shorter; but still, by the same injunctions, prescribed to all Preachers in the Realm: And all this, Under pain of deprivation, sequestration of Fruits of benefice, suspension, excommunication, and such other coercion, as to the Ordinary, or other Ecclesiastical Judge, appointed by His Majesty, should seem convenient. Thus stood things by this blessed Josias's injunctions, in the very conception and forming of the Reformation, before any more mature order could be brought forth.  
I will be a little more particular as to King Edward's Acts, because it is by some pretended, that things were better for them, and more liberty allowed in this case under his Reign, than has been since. Which although it were true, as I find no reason to pretend it is, yet it must be acknowledged, many things might be born with in Ecclesiâ constituendâ, while the Church was modeling, which are intolerable when a regular order is established. To proceed then; While the Kings commissioners in all parts took care for the Execution of these injunctions, towards the end of this his first year was framed by the holy men( mostly) who afterwards compiled our Liturgy, at the Kings command, An Order of administration of the Communion in English, and before Easter sent abroad, with the Kings Proclamation in the Front● both, in pursuance of the statute of 1. ●dw: 6. c: 1 for ministering the Holy Sacrament to the People under both kinds, with consideration of which, the Proclamation is prefaced, and then proceeds after this manner. Least any man phansying and deviseing a sundry way by himself in the use of this most blessed Sacrament of unity, there might arise any unseemly and ungodly diversity, Our pleasure is by the advice of our most dear uncle the Duke of Somerset, Governor of our person and Protector of all our Realms, Dominions and Subjects, and other of our Privy council, that the said blessed Sacrament be ministered unto our People onely after such Form and manner as hereafter, by our authority, with the advice before mentioned, is set forth and declared. Afterwards, the Kings intentions of carrying on the Reformation, and providing a more complete Order of public prayers, being declared, it follows; Willing all our loving subjects, in the mean time, to stay and quiet themselves with this our direction, as men content to follow authority.( according to the bound duty of subjects) and not enterpriseing to run afore, and so by their rashness, become the greatest hinderers of such things▪ as they, more arrogantly than godly, would seem by their own private authority most hotly to set forward. No thoughts yet of every Ministers forming the public prayer according to his own gifts; at least no allowance, or even permission of such practise in any the smallest particulars. For whereas, there being nothing yet of Common prayer extant in English, but the Litany before mentioned, and this Order of the Communion, there were several public occasions which required to be particularly represented in the public prayers, for these there were particular collects framed, and used in the end of the Litany. Thus I find by Archbishop cranmers Articles of Visitation in the 2. of King Edw. 6. Whether the Curates in their Common-prayers, use not the Collects made for the King, and make not special mention of His Majesties name therein, Art. 4. Whether they do not on every Sunday and Holy day, with the Collects of the English procession( so, as appears by the 23d. of King Edward's injunctions, they then called the Litany) say the prayer set forth by the Kings Majesty, for peace between England and Scotland. Art. 5.  
But soon after came forth a riper and more perfect birth: for on Sept. 1. the King commended to those godly Bishops, and other learned Divines, whom he had before employed in the Order of the Communion, the framing of a public Liturgy, or Order of Morning and Evening prayer, and of ministering the Sacraments and Sacramentals, and celebrating all other public Offices: who readily and cheerfully going to work, in a short time finished the design, which they were so well prepared for, and which indeed, as to some considerable parts, was even then in a good readiness. This so finished, they presented in all humble sort to the King; who having received it to his great comfort and quietness of mind( to use the words of the Statute) commended it to his Lords and Commons assembled in Parliament, by whom being perused, it was declared to be done by the aid of the Holy Ghost, and a statute regularly past, that all and singular Ministers in any Cathedral or Parish Church within the Kings Dominions, should from and after the Feast of Pentecost then next coming▪ be bound to sa● and use the matins, Even song, celebration of the Sacraments, and all their Common and open Prayer in such order and form as is mentioned in the same Book, and no otherwise. See the statute more at large( 2. Edw: 6. c: 1) as touching the penalty▪ of using other Forms. Afterwards in the year 1551, upon occasion of some doubts which had been raised in the use and exercise thereof, proceeding( as the second statute expresseth it) rather from the Curiosity of the Minister and Mistakers, than any worthy cause, this Liturgy was reviewed, explained and made more fully perfect in such places, in which it was necessary to b● made more earnest, and fit for the stirring up of all Christian people to the true Honouring Almighty God. There was also added to it a Form for the making and consecrating Bishops, Priests and Deacons; and all enjoined as before.( 5 and 6. Edward 6. chap: 1) And thus stood the public Prayers under the Reformation in King Edwards reign.  
Queen Elizabeths injunctions, as to this 
Anno 1559.  point, are much to the same purpose with King Edwards; witness the 5th, the 18th &c. But what is most worthy of particular remark, in them is The form of biding of Prayers, which more exactly agrees with our present Canon( anon to be considered) being altered much to the better, and especially in that, for praying for those, who are departed in the Faith of Christ, the people are onely invited to praise God for them, and to pray for themselves, that they may have grace to direct their lives after their good examples, and be partakers with them of the glorious resurrection in the life everlasting. And this, amongst the other points, is enjoined( as before in King Edwards injunctions) to be obse●ved and kept upon pain of deprivation, sequestration of Fruits and benefice, suspension, excommunication, or otherwise as the Ecclesiastical Judge should think convenient. The Justice of Peace to assist the Ordinary for due execution. As to the public Liturgy, some alterations were made in it in the first Year of this Glorious Queen, considerably conducing to make it more satisfactory. The injunction of it was the same as formerly, onely the penalties somewhat more particular and severe, 1 Eliz. cap. 2.& 23. Eliz. cap. 1.  
These things were onely reinforced( some Explanations of the Liturgy being made by his Majesties Commission) under King James, by his Proclamation of Mar. 5. in the first Year of his Reign of England, and by the Canons of 1603. As to the state of things under our late martyred and blessed sovereign King Charles the first, and the continuance of such order not onely in our own Church, but promoting it in the Church of Scotland, to whom our Liturgy, with such due alterations as accommodated it more to the approbation of that people, was sent and prescribed, things are so fresh in most mens memories, or so common in all our little Historians, that nothing need to be said. All that can be pretended by way of objection against what I have spoken, touching the allowance of our Church, must be grounded upon the 55. Canon, which will come under consideration in the following Section. In the mean while, I hope I have spoken particularly, and demonstratively enough( as the case will admit) touching the practise of the catholic Church in this behalf.  
Now as to the Original and Progress of conceived prayer in public, I have proved, 
Sect. ●  that in the Miraculous age of the Church, there were inspired prayers, and that this is the true Scripture notion of prayer by Gift. I have also cited, in the Front of this Discourse, a passage out of St. Chrysostome, undeniably to the same effect. But as to that notion wherein conceived prayer has been of late years practised, and is still contended for, I do say, the Thing is in a manner as new as the Name, and neither of them much above one 100 years old. By conceived prayer, I here mean, a course of framing public vocal prayer ever anew,& as it is spoken, according to a mans present& arbitrary conceptions, in which he is presumed to be assisted by the spirit of God. And thus taken, as far as upon search made I can find, both the Name and Thing appeared first in the World at Geneva, and that some time after Calvin's return thither, as near as I can conjecture, about the Year 1550; Mr. Calvin himself being the first man, whom I can discover to have used publicly, either any new form of prayer of his own making, varied arbitrarily by himself, or any such course of praying as now described: but to give that worthy( however in some things unhappy) man his due, very modestly and soberly. Thus we have it reported of him, by Johannes Bud●us one of his amanuensis, at least one who, cum duobus strenuis fratribus, with two able brethren, took many of his Lectures in writing from his mouth, and is owned for this by Mr. Calvin with a singular character of kindness. Sicuti Lectionum initio eâdem semper utitur 
In praef. ad prael●ct. Calv. in m●n. proph.  hic noster precandi formula, quam nos quoque hic addi voluimus, ut tota ●jus docendi ratio nota esset: ita etiam singulas Lectiones novis subinde precationibus claudere solet, prout illi ex Spiritu Domini datur eas EX TEMPORE formare,& ad Lectionis cujusque subjectam materiam accommodare. As in the beginning of his Lectures, this our doctor always uses a Form of prayer, which we also have caused here to be set down, that the whole way of his teaching might be known; so is he wont to close each Lecture commonly with a new prayer, according as by the spirit of the Lord it is given to him ex tempore to frame the same, and accommodate it to the subject matter of the Lecture. This preface bears date in the Year 1557, and Calvin's prelections on the Minor prophets, being the first of all his prelections now extant( at least amongst his latin Works, others are uncertain) and this his practise beginning with his prelections, it is plain I have reckoned favourably, when I cast it into the Year 1550, or thereabouts. Behold then here the first instance of this kind of public prayer in the Christian Church, since the cessation of Miracles. And it would seem hereby, that the name Extemporary prayer was more ancient than conceived. But how far distant this practise of Calvins was from▪ that of late and present dayes amongst us, shall appear by the view of Calvins own Forms. That before his Lectures was no more than this, Dot nobis Dominus in caelestis suae sapientiae mysteriis cum vero pietatis profectu versari, in gloriam su●m,& aedificationem nostram, Amen. The Lord grant to us, that we may be so employed in the Mysteries of his Heavenly wisdom, as truly to grow in godliness, to his glory and our own edification, Amen. This in our dayes would be looked upon as a strangely short prayer before Sermon: but such was the modesty of this man, when he brought in first into the Church a Form of his own. His Extemporary prayers( as those commonly use to be longer than Forms) did something exceed this, and were for the most part of five or six lines, seldom or never exceeding nine or ten; as any may see who list to consult his praelections on Jeremy, Ezekiel, Daniel, and the minor prophets. If any should object this to have been his practise only in his Lectures, but that surely at his Sermons he used more liberally to exercise this his gift, though I find little difference betwixt his Lectures and his Sermons, but onely that perhaps they were delivered most of them in a different Tongue and he has pleased to give them a divers na●e, yet we will view his practise therein: and though we may still find some footsteps of an Ex●emporary prayer after Sermon( none before) yet possibly more regularly and comformably to the practise of the Ancient Church, than that at his Lectures: for his practise was rather an Exhortation to, 
B●z● in 〈◇〉 〈◇〉 〈◇〉 in J●b.  or bidding of prayer, ending with the Lords prayer, than any proper for●'d prayer of his own. His Brother Beza shall speak his way of prayer before and after Sermon, who in the Year 1593, thus records it in latin( However possibly Calvin at his Sermons rather spoken in French) Precatio quam solitus fuit D. Johannes Calvinus initio concionum suarum concipere: The prayer, which Mr. John Calvin was wont to con●eive in the beginning of his Sermons. Here by the by is the first mention, that ever I met with, of conceiving prayer, and whether the Name conceived prayer do not owe its Original to this Beza's elegancy in the latin speech, Orationem concipere, I leave to the consideration of some men, whom it concerns to justify their own terms: yet I believe they will not be able to produce an ancienter or better authority for it. But to return: the Form before Sermon which Calvin never varied, as far as I can find, was this. Invocabimus Deum nostrum Optimum, &c. Let us call( or w● will call) upon our most gracious God and Father, beseeching him that he will please to turn away his Eyes from those many and grievous sins and offences, by which we constantly provoke his wrath against us: and because we are very unworthy to appear before his Majesty, that he will vouchsafe to look upon us in his Son Jesus Christ our Lord, and accept the merit of his death in satisfaction for all our sins, so that by that means we may be accepted before him: that he will also be pleased to enlighten us by his Holy spirit in the true understanding of his Word, and to give us grace to receive him by true fear and humility in our souls, and that through him we may be taught altogether to place our whole confidence in him, to worship and honour him, and to glorify his Holy Name in all our life: so that, since he has pleased to take us into the number of his servants and sons, we may render the honour and obedience which faithful servants owe to their Lords, and sons to their Fathers. Now let us pray to him precabimur autem as our good Master has taught us to pray, saying, Our Father, &c. This is, word for word, what Beza calls Mr. Calvin's prayer before Sermon; which whether not more comform to the practise of bidding prayer in the ancient Church, but especially to that in our Church, than any new, formed prayer of his own, let all the World judge. That which the same Au●ho●● c●l●● The prayer, which 
Beza Ibid.  Mr. Ca●v●n was used to conceive in the end of every S●●mo●●, beg●●●●●his constant Form. Pro●●●●●emur autem coram Optimi De● no●●r● Maj●st●te[ hic solitu● f●●t adjicere &c.] Let us fall down before the Majesty of our most gracious God.[ Here was he wont to intersert whatsoever the subject matter of his Sermon gave him occasion to ask, which being different every Sermon, such petitions or acknowledgements cannot here be set down.] They usually took up eight or ten small lines, and then he proceeded again in constant Form thus. And that he would not onely bestow this grace upon us, but upon all people and Nations of the Earth, calling all the poor ignorant, out of the blind captivity of errors and ignorance, into the right way of salvation, &c. And after several other petitions for all sorts and conditions of men( in constant form) making up twenty lines or more, he conc●uded ever thus. Haec autem omnia ab ipso petemus, sicut, &c. All these things let us ask of him, as our supreme Master and Lord Jesus Christ has taught us to pray unto him in these words, Our Father. It is plain, that this is also rather a summary Exhortation directing what to pray for, and moving the people to ask all these things in the words of our Lords prayer, than any true formal prayer, such as the usual conceived ones of our dayes: so that though by the forementioned intersertions, always varied, and those short Extemporary prayers before spoken of, he gave the first instance of what we call conceived prayer, yet this was, according to the character already given, with great modesty and sobriety, not venturing at the rate that our people do, who would seem by the length of their prayers to have received the spirit without measure, but that generally the lamentable stuff they vent, shows they mistake the abortions of their own fancies for divine suggestions. I do not say, but that there are some persons who use this kind of prayer with good decorum and great grace, and possibly to good private advantage: but we see how small the beginnings hereof, at least in public were; of how late age, and with what tenderness a famous doctor, a man of as eminent parts, industry, presence of mind, as many ages have shown, and withal the Father and Founder of that party who cry up this way, adventured at an Ejaculation or two at a time therein, when our common people, nay some even children in a manner, daily challenge an arbitrary& unlimited right thereto, and pretend themselves in the constant exercise hereof to be moved and enabled by the Holy Ghost.  
As to Calvin's part I shall onely add, that he was so far from admitting this unlimited gift of prayer, that in extraordinary cases of the calamities of the Genevan Church, he composed, used and prescribed particular Forms( quibus reliqui ministri in urbe& agro uterentur) for the Ministers to use both in City and country, which are extant to this day.  
Now that I have not impleaded this way of more novelty, than it is really chargeable with, I shall produce the confession of a very pious and learned man, and him sufficiently a friend thereto, Dr. Preston by name, whom, since my 
Saints daily Exerc. Ser▪ 3.  fixing this practise where I have done, I find to aclowledge all in a manner which I have contended for, touching the primitive and constant use of Liturgies. In the Church, saith he, at all times, both in the primitive times, and all along to the beginning of the Reformed times, to Luther and Calvin▪ s time, still in all times the Church had set forms they used, and I know no objection against it of weight. Touching Luther I shall say more anon. As to Calvin, I have already made it evident, he was far from laying aside all Forms, and out of the very Forms, which to this day they have in that very Church, which most follows his Rules, it is notorious, I might speak much more. Onely this I note here, that the use of set Forms in the Church, is not acknowledged to have received any disturbance, till since the Reformation by these two eminent persons: and yet that such use, as such, could not be any Popish corruption( as the clamours of some pretend) which needed Reformation, seeing it is owned to have been continued all along, and even in the primitive times.  
To bring conceived prayer nearer home; I need not speak how apt mankind is to follow Great and New Examples, especially in points which give men advantages to display their own admired excellencies. Such was the vanity or infirmity of many of our countrymen, that even in other novelties as well as this, Happiest was he that was likest Cal●in( and it had been well had they not far gone beyond him). But besides this unhappy propensity, there were several occurrences, which at first drew many of our country men into love with and afterwards made the way fair for, the public introducing of this practise. It is not to be denied, but there were some few too much inclined to Zwinglianism, who quarreled the liturgy in the dayes of Edw. 6. The dreadful storm under Queen Mary driven these, amongst many better and more sober persons of our Nation into a voluntary Exile, partly in Germany, partly amongst the swissers &c. The place which gave them most encouraging reception was Frankford; and hither therefore the greatest number flocked. In the head of these appeared Whittingham, Goodman, Williams, &c. persons of the character before intimated, and ill affencted to our Liturgy, though contented enough to have one of their own. Here, whether by their own procuring underhand, or by the Magistrates imposing on them, I cannot say, they could not have the use of the French Church, but upon promise to comform to the French in Doctrine and Ceremonies. This these malcontents readily accepted, strangely mangled the English Liturgy, left nothing but a confession new modeled, the Psalms, Chapters and Creed, and, instead of the Hymns, had certain English metres, which being sung, the Preacher went up into the Pulpit, and improving much the pattern given at Geneva, made there a more solemn prayer before Sermon, than that of Mr. Calvins( which seemed but needful, inasmuch as our Litany ●nd the whole body of the prayers were now discarded) and after Sermon proceeded to a formal larger prayer for the whole state of the Church, especially the Enlish Exiles, concluding wlth the Lords prayer, after the example of Mr. Calvin. To mend the matter, to this thus disfigured English Church comes Knox from Geneva, where he had some time taken sanctuary, having, by a seditious Pamphlet against the Government of Women, made both his own country Scotland, and the kingdom of England, in each of which a Mary then reigned, unsafe for him. He would have set up amongst these Exiles some other new Rules of his own; but finding his design unpracticable, he struck in for the promoting the Genevan Order: which was carried a while, though not without great reluctancy of many, and some mixture of our English service. These things happened in the Summer 1554. In the Spring following came Dr Cox( formerly King Edwa●d's tutor, and Dean of Westminster, one of the principal compile●s of our Common-prayer book, and so a man of great authority amongst the Exi●es) with several other English to Frankfort. He presently retrieves these disorders▪ removes Knox, settles Master Whit head as principal pastor amongst them, and Mr. Hor●( afterwards Bishop of Winchester) with other able English Divines, in other Offices, and by this means, the Litany came into the Pulpit instead of the Preachers Prayers, and soon after most of the Service orderly, so that the face of the English Reformation again appeared, though in Exile. But this lasted not long, for in Spring the Year ensuing, upon occasion of words past between Mr. Horn( then Whiteheads successor) and one Mr. Ashley a popular Lay-man amongst them, the people take the power into their own hands, weary out their old Ministers, choose some new ones, manage all things by Officers appointed by themselves: in a word, Independency seems now to have entred into the world, and the Ministers they had, seemed rather to take unto themselves the liberty to accommodate the public Worship to the Humour of the people, than any regular pattern. By which advantage, arbitrary Prayers amognst them might easily, and ndoubtedly did grow apace, though I cannot instance in any particulars.  
It is not to be wondered, if in the days of Queen Elizabeth these men returning, brought much of this unsettled humour with them, and inveigled others with the love of a foreign( and therefore forsooth more admirable) Reformation, which pretended to be farther off from odious Rome, but in truth was onely more dissonant from the Rules of the Primitive catholic Church, and allowed both Ministry and People more liberty to pray and say whatever pleased them, than the sober English Form. But notwithstanding, the Order settled in King Edwards dayes, had not so uncertain Foundations, and the interval( however dismal) betwixt his and Queen Elizabeths Reign was not so long, but that the Liturgy and laws returned soon into their current: and though the Number of abused people, who were for some other Worship( but what, they did not well know) was by the forementioned means increased; yet totally to wave the Liturgy, and bring instead thereof prayers of private composure, or conception( which was yet more rare) was not so feasib●e. The advantage therefore laid hold on was this. All Offices of Worship, before the Reformation, being performed in latin, which the common people understood not, and it being not fit that whole Congregations, so much interested in the public Worship of God, should be excluded from any other share therein, than that of being idle spectators, or answering sometimes a blinfold Amen to what they understood not, for remedy thereof, in the days of King Henry the VIII, when he had not yet fallen out with the Pope, there had been devised an English Exhortation to the people, containing the Heads of the( then) prayer for all Estates, which the Preacher was to use before or in the beginning of his Sermon, as well to let them know whom they were to pray for, as to move them thereto. The Form is of some length, and may be seen at large in the fore cited Book of Mr. Ham: L'Estrange. The sum for some reasons I will set down. After a laudable custom of our Holy Mother the Church, ye shall kneel down and pray for the Three Estates, the souls in Purgatory, our Holy Father the Pope, all Cardinals, Archbishops and Bishops▪ especially my Lord Archbishop of Canterbury, my Lord Bishop of this Diocese, all the rest of the Clergy, the peace of christendom, the Realm of England, the King, the Lords of the Council, the rest of the Nobility, benefactors to the Church, tilers of the Earth, Fruits of the Land, good Weather, all persons under any deadly sin, all the sick, all Pilgrims and Palmers, for share in their prayers, for the recovery of the Holy across into the hands of Christians, for all women in our Ladies bonds, for the Child that it may receive Baptism, and the Mother Purification, for the good man and woman that this day giveth bread to make the Holy loaf, for them who first began and longest continue it. for those and all true Christian people, every man and woman, say a Pater noster and an have, &c. This had been by King Henry the VIII. afterwards corrected, the Pope and Gardinals expunged, himself styled supreme Head of the Church, &c.& after that very much reduced by K. Edwards injunctions. Some small Alteration it received again in Queen Elizabeths dayes, being reinjoined, and was become now so innocent and comform to Saint Pauls injunction( 1 Tim. II. 1, 2.) that those who liked not the Liturgy, did both like and use this before Sermon. The Chieftain of the Dissenters in those dayes was the famous Mr. Thomas Cartwright who though he dreaded the Desk, yet stolen oft into the Pulpit, first in some obscure Villages near Cambridge; afterwards he set up and red a Divinity Lecture( in the language of later dayes, preached the Lecture) at Coventry. Most of his hearers having no more kindness for the prayers of the Church than himself, would not usually come into the Church before his Sermon began; and by this means being guilty of so great an irregularity, as both preacher to handle, and people to hear the Word, without any other solemn prayer, but that brief though most comprehensive one of our Lords, he was desired by some of the Principals of his Followers, for their sakes who could not join in the Commonprayer, to frame a prayer of his own before his Sermon: which he did, turning the Exhortatory Form of bidding of prayer, with some addition of other Heads into a Form of prayer, which( I mean a Form of prayer of his own composure) he used both privately and publicly to his dying day. And I remember myself, soon after my first coming to the University, to have been informed by a very ancient Minister of that persuasion, that Mr. T. C. however a man of great Learning& parts, and an excellent Preacher, to his knowledge never did nor could pray by gift. We have thus seen in this great man, the first instance of a Prayer before Sermon( of the Preachers private composure) in England, though I believe none but that age, with which the World determines, will see the last. For this practise of Mr. Cartwrights no sooner appeared in the Nation, but it flew like lightning, from East to West, and he was imitated herein by Ministers of all sorts, as much as Calvin;& though the Queen by her injunctions and visitors, and by an express Proclamation( as I have heard) forbade it,( for after so comprehensive prayers as those of our Liturgy, if men would be serious therein,& were of sober mind, there can be no great need of such practise, not to speak of the mischiefs consequent) yet could no considerable check be given hereto. And▪ what T. C. either never could, or never did, that presently many did to admiration, pray in the present conceived way,& many more affencted it: insomuch that it presently became a Doctrine, publicly& generally preached up by such, who pretended the greatest purity of Reformation, that Forms of 
D●: Preston St. Daily Exercise ●● 82, 83.  prayer were not sufficient; That they were onely helps that one might use that is exceeding weak, as a child that cannot go may use a prop to help it; but we must not always be children, we must not always use this help; That there is no man that has any work of Grace in his heart, but is enabled in some measure to pray without a set Form, he is able to express his desires to God one way or other: And though the more sober part understood all these doctrines onely of private prayer, as is evident by the author now cited( Forms are an help for the private, for the public it is another case, are his express words) yet these being the Sermons which were most resorted to, and books, containing such doctrines as these, being most red by such, who pretended the greatest zeal for Religion, and such persons withall practising according to these doctrines or precepts, it soon came to pass, that even the common people in private first, and then in their Families, adventured at,& as they thought much pr●fited in and by conceived prayer. And though I say those sober men who first taught this practise, intended it onely for private, yet this being thought the best and most edifying course of prayer in one case, was adjudged such absolutely and in all cases, no other prayers much headed by the Zealous; so that he being no body within a while, who did not before, and perhaps too after his Sermon, use a c●nceived prayer, u●an● good men who knew both the novelty and 〈◇〉 〈◇〉 of the practise, were 〈◇〉 〈◇〉 it in 〈◇〉 〈◇〉 〈◇〉, 〈◇〉 〈◇〉 〈◇〉 〈◇〉 otherwise to be 〈◇〉 〈◇〉 〈◇〉 in the discharge of their 〈◇〉. The 〈◇〉 of a multitude 〈◇〉 〈◇〉 prepared for this new 〈◇〉 of 〈◇〉, some ●randees, who affencted changes, and upon that and other accounts( possibly of revenge and particular grudge) had a mind to disturb affairs, full well knowing that there is no more effectual expedient to draw wellmeaning people, and especially those who are zealous ous in Religion( which were the fittest for their turn, because the fiercest) to any cause, than pretence of religion, conscience, and greater purity, made the settled Order of Worship, one particular of their grievances, cried out for a Reformation of it, and animated all persons to writ and practise against it. designs being ripe, out broken our unhappy wa●s, which gave men liberty to pray or not to pray, and to do each as seemed good in his own eyes. And in proces●, it pleasing God in punishment of the National sins, that victory inclined to the worse cause, out comes an Ordinance of Parliament, J●n. 23. 1644, For the taking away of the Book of Common prayer, and for the establishing and putting in execution of the Directory for the public worship of God. This Directory administered matter or Furniture( to use their own term) for prayer, to those would please to take it, but left each Minister to his own discretion, choice, method, expressions and gifts; declaring and averring, that Our 
Pref: to the Directory.  Lord Jesus Christ pleaseth to furnish with the gift of prayer, all his servants whom he calls to the Office of the Ministry. A bold assertion, and in which the authors of it did not consider, that they were obliged, upon this their principle, to confess that their Patriarch T. C. and many others, whom they cried up for precious Ministers of Christ Jesus, were not called to the Ministry. But notwithstanding this orderly provision of materials, some not being able to manage them, and most thinking themselves above even thus much of a Form, very extravagant, immethodical, or else very lame and imperfect were most of the public prayers: insomuch that some of the more sober men, of those very dayes, were really ashamed thereof; and amongst others, a learned and ingenuous person, drew together rules, framed a system of precepts, which although in complaisance to the language of the age, and to render somewhat of sobriety more palatable to a fantastical world, he entitled, the Gift of prayer yet in that he teacheth therein this kind of prayer, as we use to do the more Liberal Arts and Sciences, in that he applies to this office the principles of rhetoric, delivering heads for invention, and helps for language or elocution, this is in effect a fair confession, that what he called the Gift of prayer, was in his sense no better or no other, than what we have above resolved.  
Hitherto the rise and progress of conceived prayer has been insisted on, in the notion wherein it was opposed to the Liturgy, as an Ordinance or office of the public worship, and as the Exercise of it was made a part of the Ministerial function. As to the private practise of some what of this nature betwixt God and a mans own soul, in an ejaculatory or occasional way, I do not believe some such thing to have been ever out of use amongst the faithful, in any age of the Church, before or under the law, or since the gospel. To breath out a petition, or so, under any pressing want, or upon any compassionable occasion is natural: and had this been it, which some men meant in saying, that all men who have any work of grace upon their hearts are enabled to pray without a set form, and can express their wants one way or other, no man of sense would ever deny it, but rather add thereto. I will say, whether a man have a work of grace upon his heart, or whether he have not, let him ly under any calamity or want, or otherwise be considerably affencted, and by the common faculties, which are natural to all men, that have the use of reason and speech, he is able to express his wants or desires, one way or other, to God. The very heathen mariners in Jonah, when they were likely to be cast away, prayed to God to save themselves and Jonah too. They were in their petitions very compassionate to him, and discreet as to themselves: yet I neither believe them to have been in that instant inspired with any gift of prayer, nor before that to have had any work of grace upon their hearts. Grace at the utmost, according as appears by the story, was but then; if then, making its first attempt upon them: nor can any man deny, but that common natural abilities, admitting onely an ordinary concourse of God supporting us in the exercise of them, suffice for making such occasional addresses▪ I do not say, but that in some such occasional suits there may be, and often is, more than nature. In those secret elapses, which the souls of the faithful make daily and hourly to God, upon all varieties of occasions, there is undoubtedly much of the preventions and assistances of grace. The warmth of heart and good affection, nay it may be the very thought and intention of praying at that instant, and on that occasion, proceed from the spirit of God. But here the case is widely different: no such urging or passionate circumstances are supposed. Insuch cases, I say, there is the same natural ability and( haply) prompt u●e to pray for help, as there is to perceive, desire and speak. And this being asserted by us there can be no controversy, remaining as to this point, were this the meaning of the gift of prayer: for what many times a man is able to do by strength of natural faculties, he is certainly much more able to perform by them advanced by grace.  
But this is not the sense of conceived prayer, even in that notion, wherein it has been asserted to be the right of every private Christian. It is notorious, that even by such a private Gift of prayer, they mean a being able to make a solemn, formal, continued speech to God, representing a mans whole state, for the main, as to his spiritual and temporal concernments, and also interceding for others as occasion shall require; for the expressing of all which, they suppose the infused promptitude to supply the faithful, with freeer and better terms, more natural to their purpose, and more agreeable to the sentiments of their own hearts, than any they can otherwise be furnished with. Now this pretence I say is new: or if any, who are fond of the practise, will contend for the antiquity of it, I believe they will not esteem it any great credit to their cause, to have the eldest auth●rs and practitioners of it produced. And I beseech them not to be offended, if being engaged to speak the utmost of my knowledge on this subject, I am enforced, by the process of my discourse, to publish the eldest tracks, that I can find, which may ground any plea for its tolerable antiquity; still prescinding from the inspired dayes.  
Amongst the more exalted proficients in the Religious Orders of the Romish Church, I meet with a kind of prayer called Mental prayer, much magnified amongst them, and no● without reason▪ if they practise it, as their more sober authors teach and direct. But their newer Mystical Divines have made it a wild& unintelligible Rodomontade. The name indeed I do not find to be elder, than some of their later School Doctors, Bonavent: Waldens: Gabr. &c. And possibly they have accommodated this 
S●ar●z. de v●tu●. R●l. Tom: 2. l: 2. c: 2▪ 3. &c.  name, to more than in its natural import it will bear. It is used with them to signify in a manner all private devotion, as namely Reading, Meditation, Prayer, and contemplation( by which last, they understand an act of the understanding, employed on God and spiritual things, ravishing the will with heavenly joy and delight) and all these conjoined. This doctrine they pretend to take out of a piece imputed to St. Bernard, and extant 
Bernard. Tom: 2.  in his Works, which is entitled De scala Claustralium, or, De modo orandi. But it is plain to any one, who peruses that piece, that St. Bernard, or whoever was the author of it, as he has not the term Mental prayer, so rather designed to show what exercise of Devotion becomes a cloisterd Religious person( spiritualis hoins exercitium he calls it, and compares it to a ladder, of which he names the foresaid four acts as the four steps) than to midwife into the world any new sort of prayer. That kind of 〈◇〉 which St. Bernard makes his 〈◇〉 step, and which, if any thing that ●●speaks of, is to be called mental pray●●, is nothing but occasional addresses, or soliloquies, of the devout soul to God, suitable to the matter meditated upon, mixed with the Meditations in an ejaculatory way: Orationes rapti● quodam●odo jaculatas is St. A●st●●s language in the same case. The name therefore being too straight for so large an exercise, some later authors have been content to reduce mental prayer to two parts, 
Rosignol. de. discipl▪ Christ▪ Perf. l. 4, c: 4▪ ●  Meditation, and Prayer properly so called, that is Petition: for which also, to gain some colour of antiquity to so magnified a thing, they produce a passage out of the same St. Bernard, where he calls Meditation and Prayer the two feet by which we ascend to Heaven, and explains their effects thus. Meditatio docet quid desit; oratio, ne desit, obtinet. The design of Meditation is 
S●rm. de Sto. Andr. in fin.  to find out what is wanting, of prayer to obtain it may not be wanting. But neither there has the Father any one word, as if these two distinct acts of devotion were to be reduced into one exercise or office, to make up a new kind of prayer. However the aforesaid Masters have done it, and so publish it to the world, extoling it above all other kind of prayer infinitely, and teaching of it( what some of our men do of Conceived prayer) that it is far more effectual than any other kind of prayer whatsoever, that it is Angelical rather than human, the fountain and seminary of all virtue, the greatest participation of Heaven and I know not what not.  
Now in this later confined sense, as Mental prayer is supposed to be a kind of prayer opposite to Set Forms, and made up of Meditation and Petition, it would seem very nearly to agree with their practise, who exercise conceived prayer in private, not without previous thought and consideration. And though the name, Mental prayer, seem to import it to be onely an exercise of the mind( within which kind their loftier authors pretend chiefly to confine its practise) and not of the voice, yet there are not wanting some amongst them, and those too Seraphical enough, who engage also the voice sometimes herein. I shall represent all as plain as I can, for I must aclowledge the best talk a ●ittle enthusiastically. They suppose three sorts or degrees of Contemplation. The first consists in the knowledge 
Wa●●. Hi●●on. Sc●le o● Perfection. P●●●: 1. Ch: 4▪ 5 &c.  of God, gotten by reason, discourse, and study: this especially belongs to learned men and Scholars. The second lieth principally in affection, without spiritual light in the understanding, or sight of spiritual things, and this is of plain unlearned persons, who give themselves wholly to devotion. By this they mean nothing, but some heat, or transport of affection, begotten by attent and continued thought on some sacred subject, which is apt to move the mind. The third comprehends both the former, and consists both in clearer knowledge and more elevate affection, which they therefore account the most perfect contemplation that can be had in this life. Now to the second sort of contemplation doth belong, say they, a kind of peculiar vocal prayer, which, if I mistake them not, is very near a kin to Extemporary prayer. It is by none that I have seen more plainly described, than by Walter Hilton a Carthusian, who was Famous in the Reign of King Henry the VI, about the Year 1433, in a Bo●k which he wrote for the use of Margaret Mother to Henry the VII, when she was now enured into a Religious life. There 
Scal. perfect. Part. 2▪ ch: 1. Sect. 1▪  is, saith he, another sort of Vocal prayer, which is not by any set ●orm of prayer; but is, when a man or woman, by the gift of God, feeling the grace of Devotion, speaketh to God as it were bodily in his presence, with such word● as svit most to his inward stirrings for the time, or as cometh to h●s mind, answerable to the Feelings or motions of his heart, either by way of rehearsal of his sins and wretchedness, or of the malice and sleights of his Enemy, or of the mercy and goodness of God. And hereby he crieth with desire of heart, and speech of mouth, to our Lord for succour, as a man that were in peril amongst his enemies; or in sickness, showing his sores to God as to a Physician, saying with David, Deliver me from mine enemies, O Lord: or else thus, Heal my soul, for I have sinned against thee; or other such like words as they come to his mind. Thus this Holy and great man, especially considering those dayes. Now this practise looks much like conceived prayer: onely there must be acknowledged these differences. 1. That this kind presupposes much meditation, and raised affections; whereas in conceived prayer men set themselves commonly to it, with little or no thought precedent, and use it as a mean to raise affection. 2. This is not supposed to exclude other ordinary prayers b● Fo●m▪( as their matins, Even song, 〈◇〉 〈◇〉 as in their Breviaries), to which all Religious persons amongst them are by custom, and their rule, bound: Whereas, amongst the people we speak of, conceived prayer is judged the onely sort of prayer to be used by such, who have attained the Faculty thereof▪ 3. The more liberal exercise hereof i● looked upon as more rare, even in those very persons who have arrived at it, a more than ordinary gift and favour conferred upon them by God, of short duration, and of no constant or frequent returns; as being 
Idem Ibid  wondr●●● painful to the spirit, and wasting ●o ●●e body, who useth it. For, say they, it maketh the body for to stir and move here and there, as if the man were mad, or drunk, and could have no rest. In a word, this character of prayer very nearly agrees with such prayers, as I have heard some Q●akers pretend to, who owe more of their Religion to men full well verst in these Books and practices, than the world thinks of. But our conceived prayer is ordinary, at arbitrary seasons,& much more ●ame and dull. Ours seems rather to be somewhat of their Mental prayer,( or that Meditation, which is supposed to have preceded this kind of Vocal prayer) worded, but broken off, before it hath raised either mind or body to such passions, as they talk of.  
Upon the whole, I really judge, that, excluding from the notion of our present private conceived prayer, such brief occasional ejaculatory prayer, as I before allowed ever to have been in use, and which no serious man will dare in general to reprehend, there is nothing since the inspired times, which looks like the private practise of our conceived prayer, elder than this practise, which I have thus given account of, amongst some of their more exalted Votaries, and which it is plain was not their usual daily prayer, at fixed times, or on common occasions, but some more extraordinary eruption and rapture of devotion. At least I sincerely profess, if there be any such thing, it has escaped my notice, notwithstanding that I have diligently examined what I could meet with writ on this subject, and have been otherwise inquisitive enough. It is plain, the Fathers, both in public and in private used Forms,( though, I say it again, we p●●tend not to tie any man in private to Forms onely) and when, in private, they would pay more solemn devo●●ons on particular reasons and occas●o●●, they penned ●o themselves new Forms proportionably. Witness the private praye●● ext●nt of St. Basil, of Ephrem Syrus on several occasi●●, of St. Ambrose preparatory to the Communion, together with the great variety of St. Augustine's devotions, and of divers others. In succeeding Ages there could be no question, but the like use was more constant and uniform. I do find indeed Luther to have used conceived prayer, frequently, but not solely, in private, and with marvelous affection: of his public use thereof I have not been able to find out one instance; and I have reason to conclude there was none. For I have observed his most private Sermons( his Postillae Domestic●) as well as his public ●nes, at the utmost to have begun, onely, with a very b●ief Exhortation to 
Luth▪ Post●●. D●●●ni●. ●. 〈◇〉  the people to attend, and that concluding without so much as the Lo●ds prayer,[ Ut Deo debitu● cultu● praestemus, Verbum Dei, j●●●a ipsius mandatum 〈…〉 genter audiamus, &c.] For the paying 
Domi. suae. 1532.& Do. mi●ic. 3. &c.  to God due Worship, let us diligently attend to the Word of God, accordi●g to his commandment; and so he proceeds with very little ●ther preface commonly to his Text. Sometimes he begins even without any such Exhortation at all: and yet they who publish these his Sermons, at the command of the Duke of Saxony, pretend to have taken them, in the German Tongue, word for word from him: and tis plain they were very exact, otherwise such small prefaces as these would have been omitted Then for any conclusory prayer to, or after his Sermon, he commonly ends with such an ejaculatory petition, as we do, Quod tribuat nobis, or Faxit Deus, &c. Which God of his mercy grant us, or God grant this to us, according as the dependence suggests, and no more. But what is a greater argument, in stead of exercising any such pretended gift of his own in public prayers, he kept close to the prayers of the Church, onely translating and purging them. His first attempt was on the XX. Sunday after Trinity, in the Year 1525, as he himself witnesseth. Nunc 
Epist. ●d. l. long,& mi●istr: Erphor.  jam Principis mandato, crastina Dominica publico experimento tentabitur in nomine Christi. Erit autem missa vernacula pro Laicis, &c. Now, saith he, in the Name of Christ, at the command of the Prince we will make a public trial of the next Lords dayes Service. There will be the Communion-service in their Mother-tongue for the people. And there will be every dayes Service in latin, with Lessons added in their Mother-tongue, as you shall shortly see in the public Copies, which he was then preparing. And something of such a Form, purged by him, is 
Form: miss.& Commun. pro. Eccl. Wittenberg:  extant in his second Tome, pag. 556, for the use of the Church of Wittenberg, where he taught: in which Office we find the Sermon to come in, in the same order as in our Liturgy, and we cannot reasonably imagine any other than the public stated prayers to have preceded it. Idem de Vernacula concione s●ntimus, ut nihil referat sieve hic post Sy●bolum, sieve ante introitum Miss● fiat, &c. The same do we judge( saith he) of a Sermon in the Mother-tongue[ namely, that that should be used, as well as the Nicene Creed, in the Communion Service] yet so, that it mattereth no●, whether it be made here after the Nice●e Creed, or immediately before the Introit of the Communion, though there is ●●●ther reason why it should not be made after the Introit. These I presume sufficient evidences, that Luther never pretended to, or exercised in public any Gift of prayer. Nor in private, when any were present with him, can I find any such use of his. amid those prodigi●●s temptations which he endured, dreadful apparitions of flaming Torches thrown at him, which even exanimated him for a while, when he 
milk. Adam. in vit. Luth  came to himself, I find him onely at his Venite, in contemptum Diaboli, Psalmum de Profundis quatuor vocibus cantemus: Come, saith he, to those who were with him, in defiance of the Devil, let us sing the Psalm out of the Depths with four voices. This is not seeking God by the strength of imaginary gifts. In secret indeed, he used much and most fervent soliloquy with God, which we may call arbitrary, conceived, or extemporary prayer, as we please. This account is given of him by Vitus Theodorus his companion, during his absconding and solitude in the foreste by Coburg, Nulius abit dies, &c. There passes, saith he of Luther, no day, but he spend at least three hours in prayer, and those the sittest for studies. Once I happened to overhear him at prayer. Good God! what spirit, what faith was there in his ●●rds! He asks every thing with such reverence, as being sensible he speaks to God, with such faith and confidence, as speaking to a Father or Friend ● ●●ow, said he, that thou art our Father and God: I am sure thou wilt destroy all the persecutors of thy children. But if thou wilt not do it, thy danger is conjoind with ours: it is all thy business: we engaged therein compelled by thee. Thou therefore sha●t defend us. In these words, very nearly, did I hear him praying with a plain voice, I standing at a good distance: and my soul burned within me with singular affection, to hear him speak so familiarly, so gravely, so reverently with God, and in his prayers pled to God promises out of the Psalms, as being sure all he asked should come to pass. Now if we consider what has been above spoken touching Mental prayer amongst the Romish Religious, and remember that this great spirited servant of God came out of a Cloister of the Augustinian Order, in which life he had with great zeal and seriousness exercised himself, in all kind of their devotions, towards God, we shall soon conclude upon what institutions, methods and practices he arrived at this promptitude and power in this kind of praying. For the instance given is plainly Meditation worded, the soliloquy of a strong faith, and ardent devotion, with God, in such language as great affections broken out into. And this his long retired life, and converse in deep thought with God, together with his study, and being exercised in Scripture and much preaching, had habituated him for. Of his secret method and course of praying, and what he judged lest in such case, if any list to see more, they may view his simplo. Orand. Mod. where himself relates his own practise; And his Enchirid. Piar-Precation. where he censures other practices; both extant in his seventh Tome: which still speak more in favour of the mental, little, or nothing of the present conceived way.  
And now having given this particular account of Luthers practise, I cannot believe that in the first and eldest Lutheran Churches, there ever appeared any such thing as Conceived prayer in public. What their first public Service was, we have seen: That they now have public Forms of prayer, and administration of the Sacraments, all must aclowledge. That there should be amongst them, as in all Churches, some turbulent and fantastical men, no man can doubt▪ or think otherwise. That such men may practise at present conceived prayer amongst them, I will not deny: but this still must be acknowledged to have come in since Luthers time considerably, 
〈◇〉 manned▪ System. Then▪ deinv●. 〈◇〉 c. ●. 〈◇〉 ●.  and so contradicts not what I have above asserted. And ● am sure the doctrine of the modern Lutherans is temperate enough in this point. The utmost they say in the controversy is, No man can deny the expediency of set Forms, but he must con●●ad●d Scripture. Nec tamen negamus, 〈◇〉▪ ut qui in and sacrâ uberioris sun● profec●ûs, ad certas precandi formas se semper●●on alligent: Yet we do not deny▪ but that it is profitable, that they, who are ripe● Proficients in devotion, do not always tie themselves to constant Forms of Prayer. Thus taught a Divinity professor of theirs, of great note in the Year 1650, or since; and I scarce know any man worthy to be headed, who will not say with him herein. But enough be thus said touching the Original progress and use of Conceived prayer, under any notion whatsoever,  
having now spoken what I judge 
Sect 3.  satisfactory, I am sure what is so to myself, touching all the propounded heads of enqui●y, I know no conclusion which I can put to this discourse, that may render it more beneficial, than if reflecting upon the present temper and Genius of our People, I consider( with all humble submission) whether somewhat be not to be indu●g'd thereto, by some qualified use of conceived prayer, or a bitrary( but always sober) forms, in such cases where the law, either by ambiguity, or favourableness of expression, seems ●o give some appearance of liberty left to the Ministers discretion:& this, as well for the winning at present some persons to our Communion, as for the retaining others in it. We do find, in most cases generally, that prudent compliance gains more on many adversaries, than stiffness, and rigorous insisting on what is in strictness rightest and best. The {αβγδ} he that is righteous overmuch, is neither in the 
Eccles: VII. 16. Aristot. Et●ic.  Holy Ghosts, nor in the Philosophers judgement the best man in point of morals. And whether in good politics there be not to be admitted a Prudential {αβγδ} or moderateness, which, being extended to Ecclesiastical as well as Civil sanctions, shall a little rebate the strictness of the injunction, {αβγδ}, where by reason of the universality of the terms, and cases that could not haply be foreseen by the law-giver when the law was made, it seems to require or forbid more than is for the public good( the great end of laws) whether I say such a temper is not commendable, deserves much the consideration of wiser men than myself; to whom therefore I leave it, not taking upon me to determine, in the general. Onely I humbly judge, that if we of the subordinate Clergy, with all deference and humble obedience to our superiors, ●o, by the use of that poor measure of Christian prudence, wherewith God has endowed us, in the fear of God and with conscience to our several obligations, meet out to ourselves( pro hic& nunc) what we judge most expedient, provided our practise still consist with a favourable sense or interpretation of the law, we are not to be blamed; at least, for our good intention, and no refractory procedure, we may find, before all sober men, an easy pardon.  
We do not want great Precedents in cases of like nature, and there are also Precepts, or counsels, that look this way. St. Pauls Judaizing, to have taken off, if it might be, the prejudice which the believing Jews had against him& his doctrine, is a pregnant instance of like practise, or an higher. Acts: XXI. 23, 24, &c. To pretend that he had the vow of a Nazarite( at least temporary) upon him, as he did in effect when he put himself into the company and state of four men that had, to be at charges to provide for those men and himself the legal rites and sacrifice, to shave his head and in the Holy fire devote the hair, to await the seven daies for the accomplishment of his purification& then to come into the temple solemnly to testify the accomplishment thereof conserting that the accustomend offerings should be made for himself also amongst the company( all which by the purport of the text it is plain he did according to the law in that case, and all this too, after that very law and all sacrificeing was abrogated by that most perfect and ever blessed sacrifice of our Lords own body 
Act. XV  on the across, as had been determined by the very Hier●solymitan Council, was a compliance a very strange height: and yet as we see justifiable, both from the practise of that great Apostle, and from the advice of St. James, and the Elders of the Hierosolymitan Church▪ ver: 18, 20 &c. Let us but view this a little more attentively: Put in the scales, on one hand, ingenuous dealing, the owning a mans self fairly, what according to conscience and duty he is, and the asserting that Liberty with which Jesus Christ has made us free, having purchased it at no meaner a rate, than that of his own blood; and on the other hand, the making a pretence, difficultly reconcilable with truth, and in pursuance thereof consenting to, and seemingly joining in acts of worship, as difficultly justifiable under a Gospel state, if we now consider both practices according to due merit and right, who will not say the former is in its self much surer, better and every way more laudable? Yet it was not so adjudged in those circumstances, or that juncture of affairs. Nor is this great Apostles practiceing thus a thing once said, but reasserted and maintained by himself. Though I be saith 
1. Cor: IX. 19 20 &c.  he free from all men, yet have I made myself servant unto all, that I might gain the more. Unto the Jews I became as a Jew, that I might gain the Jews: To them that are under the law as under the law that I might gain them that are under the law: To them that are without law, as without law, that I might gain them that are without law; to the weak became I as weak; that I might gain the weak: I am made all things to all men, that I might by all means save some. A fuller precedent to our purpose we cannot wish:& one of greater authority except in the case of our Saviour( which also we shall have instantly) we cannot have. Again, how fair are those Apostolical injunctions 
Rom: XV. 1, 2, 3.  in like case. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour, for his good, to edification. For even Christ( Behold here our Lords example) pleased not himself. &c. To which passage it were easy to allege many parallels. And the authority of those copies is very great, saith the Learned and judicious Dr. Hammond, which red 
〈…〉 〈◇〉 〈◇〉.  {αβγδ} serving the time( Rom: XII. 11.) besides that the design of the context, and the parallel passage in St. Ignatius his Epistle to St. Polycarp, and the easiness of the variation, make it much the more probable reading. There may certainly be such ● thing, as a commendable time-serving; when considering the time, place, and posture of things, in the prosecution of a great good, we at once follow the rules of prudence and good conscience, sweetly reconciled and conspiring in the use of the same means. I confess it is much easier to discourse plausibly on this subject, than to practise unblamably: yet certainly such an accommodative temper is innocently practicable. However, we commonly teach, and most truly, that the Constitutions and Laws of the Church are alterable, or may be dispensed with: and whether those particular laws, which in strictness enjoin ministers to use no other prayers in public, but what are prescribed in the Liturgy, are not, as things stand at present, fit to be a little relaxed, or possibly are some way temperated already, is worthy of great consideration. It may truly be said in this case, as in that of the Judaizing Christians at Jerusalem, We see there are many thousands that believe, that are serious good men, and devoutly use our Church Liturgy, who yet are all zealous of a prayer before Sermon, and that too varied and accommodated to particular occurrences, and little new emergent cases.  
The body of our Church( I mean of 
Sect. 4.  the conformable people of these Nations) seems to be mad● up of three sorts of persons. The first,( which are far the fewest) are the honest old English Protestants, people soberly brought up in the bosom of the Church, truly serious and judicious in matters of Religion, who, though they have had the happiness never to be quiter out of the Church, yet are not therefore merely of it, because they were born in it, but out of choice and conscience hold fast their Mothers sound Faith. These people well know how to address themselves to God in private, and in public they would be fully content with the strict observation of the Churches rule, without the addition of other, or daily new prayers. There are a second sort( much more numerous) whose harder lot it was, to be bread up in factious daies, and haply amongst factious men, who having never known what the Church of England was, till they saw it restored, soon grew sensible of the whimsies and Fantastiall ways in which they had been kept, and whatever share they had unhappily had thereof, seriously repented, and, with a sweet mixture of penitent sorrow and joy, betook themselves into the arms of their mother, blessing God that they had lived to see, whence in truth they were descended. Many of these having tasted much devout affection under the conceived way, although they really like, and right piously use, our Liturgy yet cannot but have a mindful kindness for the sober use of that other kind of prayer, which hath often affencted them; and therefore would not willingly have all exercise thereof precluded or forborn There are a third sort, much the worst, but vastly the most, who are of our Church, because it's that which is at present uppermost in these kingdoms, and would be of any that should be so. And of these there are two sorts: The first are men of Gallio's temper, not caring for these things, not at all concerned as touching matters of Religion. They esteem it fitting perhaps that some Religion there should be in every state, but what kind, is to them no point of moment. Notwithstanding, under our Religion it having been a custom to have a prayer, of the Ministers making or conceiving, before Sermon, many of these very people, purely out of ill nature, would clamour against us, and call us idle, dull, unworthy of what we have, should we lay down, or omit such Useage: As the man said of two Sermons a day, so stand these men for such prayers, they will have them, not that they care for them, but because their Minister is paid for them, as they apprehended. Another sort there is of these Temporizers, who are nearer of Nicodemus his state, when he first addicted himself to our Lord: in their hearts they have a real kindness for religion, and, had they their wills, they would have another constitution of it than what is publicly settled by law; but it is not their interest, or they have not selfe denial or fortitude enough to profess thus much,& therefore they are content to swim with the stream. I dare not say, but amongst these there may be many sincere persons, because our established Religion, in those very points, which gratify not all mens humours, education or custom, is yet so innocent, that though it do not every way please some mens fancies, yet it can hardly thwart any understanding mans conscience: and therefore acquitting these men from acting against conscience, and onely judging them to suppress some opinion or inclination of more unreasonable affection, I am enforced to conclude there many be sincerity amongst them. Now certain it is, the far greatest number of these have a great Zeal for conceived prayer, and would not so much comply as they do, should all use thereof be taken away. In sum, of these three sorts of our people, which I have thus given account of, the first it is plain is not indeed by any forbearence of conceived prayer to be lost; but of the second, it may be feared, many would be: and of the third sort, a multitude who are perfect Neuters in religion would clamour against us 〈◇〉 such forbearance: and as ●● the 〈◇〉, as I may call them, instead of winning many of them perfectly to u●( which may be hoped) we should by such means make all of them more adverse, and ready to take parties against us, when ever opportunity should offer.  
I ought not to omit, that of those who hold off from our communion, there are many who come in frequently into our congregations, when the service is over, and both diligently hear and well like our sermons: now these people are  told by those, who have prejudiced them against, or seduced them from our Church, that one reason of our Ministers using the Commonprayer is because they are carnal men, not having true grace, and so destitute of the spirit of prayer, and of those gifts, which themselves and their brethren have: and that because we want them ourselves, we would suppress them in others. Now to convince these people of the abominable delusion and cheat, which is put upon them, there can be no more effectual expedient, than the modest exercise of our abilities in this way; whereby it will be evident, that if in conceived prayer men are to speak sense, and what becomes the majesty of God, and this readily, without hesitancy, drawling, losses, and insignificant canting expletives, the generality of the conformable Clergy can out do these very leaders in their own magnified way. And it cannot be denied, but that many of their people have been so honest, that when they have discovered such cheats and slanderours pretences as these, they have deserted those their seducers, and returned to the Communion of our Church: yea I persuade myself, there are many kept blindfold still amongst them, of so honest minds, that were they but delivered from this misunderstanding, they would do the like▪ 
Sect. 5.   
But here the great question will be, how far the Laws of our Church will bear with what we pled for? Will they, as they stand at present, allow any thing of arbitrary Forms or Conceived prayer, in any case? And if they will not, who then of our Clergy can practise either, with a Salvo to his conformity and duty?  
In answer hereto, I do aclowledge, that whoso peruses and considers the statutes and injunctions of King Edw: VI, or Queen Elizabeth, will not there find, to the best of my memory, any thing that countenances either. And all favourable interpretation, as far as I can see, which can reasonably be fixed on those Laws, to our purpose, will be to say, that whereas it is thereby ordained, that all Ministers should in their public ministration use the Forms prescribed, and no other, we are to remember in what times those Laws were made, reflecting on the then state of things; and then the words and no other, may be conceived to have been peculiarly intended against the Romish Missal, Breviarie, and Ritual, the onely open prayers which in those dayes appeared against our Liturgy: and consequently we may conceive, that whatever Minister, orderly and constantly, uses the Common Prayers of the Church, and, onely in such cases wherein nothing is in strictness peremptorily enjoined, a prayer of his own, comform to the Doctrine of the Church, is not thereby a transgressor of the Law, in its principal intent and design. But I do not forget that I have spoken some thing already, which may much rebate the force of this interpretation.  
Now as to later laws( though the later always, the more of force, where there appears any thing of an Antinomy) I cannot say there are any such in our Church, wherein it was the intention of the Lawgiver to allow the free use of arbitrary Forms, or Conceived prayer, so much as before Sermon. But waving a while the intention of the Lawgiver, if we may stand to the words of a later Canon( which shall by me be allowed to be an Ecclesiastical Law) I do judge that interpreting them in a favourable sense, we may find something which gives a permission, though possibly not a plain allowance to such use as we pled for. And then the practise of approved men, and a general conniveance at this practise, wheresoever it has been soberly and peaceably used, from those whom it has from time to time( so long in a manner as may be accounted prescriptory) concerned to execute the laws, will make the permission much more considerable. Before I proceed to particular proof, for the prevention of such censures as I may possibly incur, I will guard myself by premitting the words of as excellent a person, as it may be, most our Church has had of his Order, and him a strong Patriot to our Liturgy, Discipline, and Church. The Church( saith Reverend Dr. Hammond) 
Pract. Cat. Lib: 3. Sect. 2.  being obeied in the observance of the Prescribed Liturgy in public, permits sometimes( and, upon special incidental occasions, prescribes) other Forms in the public Congregations, so it be done prudently, piously, reverently, and to edification. And so also in the Family, and in the Visitation of the sick, if the particular condition of the one or the other require it: and in the Closet it is not supposed by our Church, but that every one may ask his own wants in what form of words he thinks fit. That the Church on incidental occasions prescribes n●w forms, is evident by frequent matter of fact, but avails not to what we are now concerned for. That she permits other Forms than the L●turgy in the public Congregation makes indeed for us, and we see it plainly to have been that most pious and religious persons judgement; but I am able to see no other passage in our Ecclesiastical laws, on which he could ground it, than the LV Canon of 1603, above insinuated. The title of the Canon is, The Form of Prayer to be used by Preachers before their Sermon. Yet in the body of the Canon is no form of prayer prescribed, except the Lords prayer for conclusion, onely heads set down for bidding of prayer, according to former useage. The words of the Canon are: Before all Sermons Lectures and Homilies, Preachers and Ministers shall move the People to join with them in prayer, in this form, or to this effect, as brieffly as conveniently they may. Ye shall pray for the Church, &c. All ways concludeing with the Lords Prayer. Now it is plain this Canon is very ambiguous; for it may be either understood of bidding of prayer( and as to the manner even of this, it leaves some liberty by those words in this form or to this effect) or of a form of prayer, which the preacher at his discretion may make, as brief as conveniently may be, compriseing the heads mentioned: which form may intervene, betwixt his moving( or calling upon) the people to pray, and the Lords prayer, as now the common use of most preachers is. And although the practise of men of greatest note in those dayes may seem to determine the Canon to the former& more primitive custom of bidding of prayer, yet if we do not understand the Canon of a form of Prayer, the title and body will not well accord. Upon the whole this ambiguity,& appearance of interfereing of one part with the other is so notorious, that it cannot reasonably be judged unseen to the compilers of the Canon; and would seem therefore to have been designed by them, as a prudential kind of temper, for the gratifying all sober and peaceable men, however of a different practise in this point: For it is evident that the bidding of prayer, which most seems to be the thing injoynd, is yet so injoynd, as that the frameing a prayer on such and such heads( which was then become an usual practise) is not forbidden or censured, but rather, in the wording of the title and Canon, a conniveance thereat insinuated. And this seems the more probable to have been the Churches intention, for that in the Convocation held in the year 1640 it was proposed, that a short form of prayer should be drawn up, compriseing the materials specified in the Canon, which every Minister should use before his Sermon. And though such a form was prepared, and there was great confidence that it would have been universally received, yet the excellent Archbishop, President of the Convocation, put a stop thereto; in all likelihood conceiveing it fitter, tacitly to leave Preachers to their own discretion in this behalf, than to make a new Canon contrariant to the old use, and former Kings and Queens injunctions.  
In the Office of the Visitation of the sick, the exhortatory part indeed is expressly left in a great measure to the ministers discretion. The words of the Rub●ick are, and all along have been, The Minister shall exhort the sick person in this form, or other like: which words, in this form or other like, whether they may not, in equity and by parity of reason, be extended to certain ensuing forms of prayer, ought to be considered. Sure it is, the dealing with the sick persons conscience is afterwards wholly left, as to matter of expression, to the Ministers prudence, some,& but some, materials onely being suggested, and no form prescribed. And from hence it seems but a natural consequent, that it is free for the minister, as he sees occasion, and finds the sick mans condition to require, to enlarge or ●ary the prayers. These are the utmost grounds, besides the observation of approved mens practise, which I can find for that reverend Doctors judgement. At least, this is the utmost of what I have, to say touching any favour or permission, which our Ecclesiastical laws give to any other public prayers, besides those prescribed in the Liturgy, in any case whatsoever.  
If it be said, Permission or Conniveance, concluded from such favourable interpretation of laws, and from some mens practise( though approved persons) is not sufficient to justify so generally irregular a practise as this is acknowledged to be, I say, it is not now so irregular as it was fifty or threescore yeares ago;( Consuetudo loci est lex loci) The state of things is much altered, the inconveniencies of it, as it is pleaded for, cannot be considerable, if any, and the mischiefs arising from the forbearance of it would be intolerable. And I could further tell those, who most rigorously dissent from me, a thing in their ear, that there is another practise as general, public and irregular, as what I urge or design, which they both allow, and daily join in, and dare not in their ordinary Congregations break off, neglect, or intermit, notwithstanding it hath no more, from authority, and perhaps never had, then bare permission or connivance, for its justification. It is said indeed in the Title-page of the English Psalms put into Metre by T. S. J. H. and others, that they were set forth and allowed to be sung of all the people in our public Congregations. But it is not specified, by whom they were allowed; and as to all Approbation or Allowance from tolerable Authority, those who have diligently preached after any possible foot steps of it, could never yet find any, and are very confident there never was any. But of this haply more elsewhere. However here is a precedent of a practise as obnoxious, as this I pled for, which passes, and is like to pass, current amongst us all. Let not them therefore implead one another, whom the same cause joins.  
And now I should not think i● difficult 
Sect. 6.  for any to collect, what ● judge the utmost that may be done in the case of any Conceived prayer, or Forms of our own, without disobedience to the Laws of the Church: However I will speak it out with the freedom and ingenuity I promised. I account then, that the reasons, above laid down, may make it necessary to use with prudence, sobriety, and submission to our superiors, all the liberty which is left us: and, it being permitted to us, as would seem by what has been said, either to b●d prayer before Sermon, or to comprise those heads, in the Canon suggested, in a prayer of our own, ending with the Lords Prayer, it can be no more a transgression of the Law commonly to vary our Forms, than it is simply to use a Form of our own private composure; for that every Form so varied is still supposed such. Now it cannot be denied, but that since the Conceived way has been so magnified and cried up, a multitude of persons of worth having exercised themselves much therein, it is come to a very considerable maturity and perfection. Many have run to and fro, and knowledge, or expertness in this case, is increased. As to those therefore who are masters of such faculty of speech, if before their Sermons, and sometimes in the Visitation of the sick, when any particularity of the Patients condition requires it, they do, upon some thought, employ that their ability, and thereby accommodate their prayers as closely as they can, with due modesty, gravity& reverence to particular emergencies and circumstances, I say( to speak in the Apostles language in another case) I suppose it is good for the present necessity: nor can I see any disobedience therein, except we should conceive some more particular restraint laid on such persons by their superiors, than that which the Canon hath imposed. If it be said, that the practise of conceived Prayer, or such new varied Forms, will bring the Liturgy into contempt or flight, and so that indirectly and by consequence it is at once a transgression of all the Laws which prescribe the use of the Liturgy, and due reverence thereto, I answer by utter denying, that such moderate, discreet, and sober practise, as I have pleaded for, will ordinarily have such effect, and I have possibly some poor experience to the contrary. It will rather prove a grateful variety, adding new spirit and heat to the devotions of the multitude, adorning and setting forth the Offerings of God; a point worthy our most serious zeal and study. Many possibly, that are scorners, will be scorners still: but this will tend rather to diminish, than increase, the number.  
I am very sensible how obnoxious to 
Sect, 7.  censure these my concessions of the three or four last sections are, how unexpected and surpriseing they may prove to any who have perused and considered the former discourse, and its purport. It may reasonably seem strange, that after evidence given touching the Vanity of the common pretences to the Gift of prayer, touching divers inconveniences and the Novelty of the practise, as also the irregular methods by which it has prevailed, I should in any measure act the part of an advocate for the permission or continuance of such practise. But I desire all such, who are apt to take offence at what I have now said, to consider, in what way I have pleaded for it; not for the sole and unlimited exercise of it at that rate, as it was, and still is by some practised, but so regulated, as that the main inconveniences, thereof are avoided; not as coordinate with, much less in opposition to, the Church Liturgy, but onely as subservient thereto, and as I judge such sober and prudent exercise thereof a mean to reconcile many good minded people to our ministry and Church. All wise men know, that amongst the multitude, what is best and most orderly is not always most acceptable, nor can be solely prevailed for. I never can think much on such cases as this, but that of the stoic presently runs in my head.  

{αβγδ}, 
Epicte ex Euripid.   
{αβγδ}.   
Who to Necessity does fairly yield, 'Mongst men is wise, in Gods mind best is skilld.  
How far this is applicable to our present case, I leave to better judgments definitively to conclude, having, I hope with submission enough, spoken mine own thoughts. I have no interest of mine own in what I writ: I have long since sacrificed all that to God and his Church. In what I have spoken▪ I designed the public good: It is possibly a weakness in me to think I could contribute thereto; but in my place I am obliged to endeavour what I can. He that shall say, that under our present settlement all, that is established, is absolutely the best, and nothing can be amended, says more than our Church does, and has a difficult proof 
Office of comminat.  lies on him. There is something, saith she, which is yet to be wished: and 'tis sufficient to say what is established, is as well as for the time it could be. I have the same plea to enter for what I have yielded to the present Genius of the age. People will not be persuaded, but that in these days they stand upon the shoulders of all who have lived before them, as they commonly say. For knowledge, parts and judgement, they will give place to none, but the inspired times; and 'tis well if, in all things, they will yield thereto. To show them what those gifts are in truth, which they pretend to, is one way to make them sober: this I have honestly endeavoured. To deny any use of them, is to make ourselves, in their judgement, mad or obstinate; and for us to pretend to be without them( or which is the same, to give no instances of them) is to draw upon ourselves the censure of being scandalously unfit for the places we fill: Both these, as rocks, I have endeavoured to decline, I conclude: In secret, let every one use such words as most incite or help his devotion( that being the sole intent of words in such prayer) or let him forbear any, if he perceives them to distracted him. This has ever been the doctrine of the Church, and is ours. In public, who well considers what has been said, will prefer mature and well contrived forms, such as I may confidently say our Church has provided us, having far outdon all Churches, whose Liturgies I ever yet saw. And wheresoever the Church has permitted any thing to our Liberty, let no private person dare to draw the reins straighter. Something of Variety there will be in divers mens ministration, as long as men are divers: and I cannot tell whether any man be ever so accomplished, as that I may say, he is happy who never varies from himself. Not to be content with such an Uniformity, as answers the law, is to be so far Nonconform. Let us therefore all rather study to use the liberty left us with prudence, sobriety, and all sweetness of charity and peaceableness, each approveing himself to God in the conscientious discharge of the ministry committed to him, and not censuring his brother, who it may be would be what another is, but that he sees not so far and cannot. And Happy is he who condemneth not himself in that which he alloweth.   
The End of the First Part.   

OF THE GIFT AND DUTY OF SINGING TO GOD.  {αβγδ}. 1 Cor 14.15. {αβγδ}. St. Basil. in Ps: {αβγδ}. Synes-Hymn. 3. 
DUBLIN, Printed Anno Dom. M.DC.LXXVI.   

OF THE GIFT AND DUTY OF SINGING To GOD.  

CHAP. I.  
Sect. 1. What is out of controversy on this subject. Sect. 2. The Points to be resolved in this Discourse. Sect. 3. How the inspired Church was qualified for this duty. Sect. 4. What the spiritual gift of singing, mentioned 1 Cor. XIV, 15, was. Sect. 5. What spiritual Songs, Psalms and Hymns. Sect. 6. What Rules laid down by the then inspired authors for performance in this kind. Sect. 7. What the melody of the heart. Sect. 8. A monition to be serious in this matter.  
BEsides the addresses, which we owe 
Sect. 1.  to God, by way of su●t, for the obtaining what we want, that there are others due as well in return of gratitude for the Good things we receive, as in acknowledgement of his infinite Majesty, glory, and absolute perfection, scarce requires proof. These addresses we commonly call the Praises of God. Now whether Nature first taught, or God by secret instinct, or otherwise, directed the rational part of his creation to offer them up in words fitted to melody, and melodiously uttered, cannot perhaps be precisely decided: certain it is that singing to God was one of the first acts of worship paid him by any of his creatures. When God was now laying the foundations of the earth, The mornign stars sang together, and all the Sons of God shouted for joy. Job: XXXVIII. 7. If by the Morning starts we are not to understand the Angels( as to me seems most probable, both for that the earth was founded before the creation of the stars( Gen: I) and because the like appellation is given to some of the angels( Isai: XIV▪ 12.) yet by the sons of God here, as well as ch: 1. 6, we can understand no other. It would seem therefore, that while the Glorious creator framed the Visible world, the elder part of his work, the invisible creation, sung his praise: and that which most employed them herein, in all probalility was, the infinite perfection, power, wisdom and goodness of God, which displayed itself in his handy work. How angels speak or sing, none below an Angel can tell. We can therefore hence take no farther direction, for regulateing our practise, than this, that we are to praise God for his absolute excellence& perfection, however discovered by us; according to that of the Royal prophet, Praise him 
Ps▪ C L.  according to his excellent greatness.  
That all the generations of the old worldwere silent in thedivine praise, the honour& charity we owethem will not suffer us to think, though in what manner they set it forth, we cannot say. It is not incredible that he who first found out music, and taught men to handle the Harp and the Organ, contained not himself long after the invention, but in joy and gratitude tuned them to the praise of the insp●rer. But the next instance, as far as yet I can observe, of praise sung to God, is in the case of the Israelites having passed the read sea. The great subject of their song, was Gods miraculous mercies to them, and his no less mighty judgments on their Enemies. And here 'tis certain, they both sung in parts, and added instruments to their song, Exod. XV. 1, 2, 20, 21. And since that time, singing Gods praise has in no age of the Church been disused▪ Before this; indeed, mankind may seem in a great measure to have contented themselves in paying their homage and gratitude by sacrifice, Gen. IV. 3, 4. and VIII. 20, &c. We may not, as I conceive, say, the patriarches were all along silent at their sacrifices: however, we are sure, since the constitution of the Church under Moses dumb sacrifices have not been usual.  
That therefore in the public assemblies of Christians for the Divine Worship, Singing praises to God and Christ, ought to take up a considerable part of the Common Service, I presume no sober person will question or gainsay. That also we ought to praise God, as well for his own intrinseck worth and glory, as for the benefits which we personally, or the Church, and Mankind in general, receive at his hands is no less certain: That further, from the very infancy of Christianity to the present days, such practise has been constantly continued in the Church, though not onely the particular forms of Hymns, but the modes and adjuncts of singing them, have been very different, according to the different state of Religion and the Church, and the gradual advances of art, will be as easily admitted. That sinally the inward manner of singing, the Melody of the heart, that devout affection and frame of soul, which ought inseparably to accompany all our singing, and without which no voice or sound can be pleasing in the ears of God, is most to be attended and provided for, is together with what yet said, matter of general accord.  
But the duty at large being thus 
Sect. 2.  soon concluded, it is not so easy to set down, beyond contradiction, due Rules for the best kind of performing it, or to define what particular manner of it is together must acceptable to God, and most conduceing to the edifica●ion of the faithful. There may reasonably be conceived doubts touching the subject matter or argument of what is to be sung, whether mere scripture, or also hymns of human composure; then touching the form of words, whether metrical or plain prose; again touching the very manner of singing, whether onely with the voice or with conjunction thereof with Musical instruments, as is our present Churchusage. In all these points and such other, it is necessary it should be stated, as certainly as we can, what is the best and fittest use, at least what is lawful and proper to the Christian state, as well for the satisfaction of mens consciences, as for their direction in this their common duty. And for resolution in all these, I shall direct distinct inquiries unto the ensuing heads. 1. What was the practise in the inspired Church? How the faithful then were qualified for this duty, and what rules are laid down by the inspired authors for its performance? 2. Wherein the Melody of the heart, spoken of by the Apostle, consisteth? The point, which is mainly regarded by God and to be headed by us. 2. What has, since the inspired daies, been all along the practise of the Church? And under this head, what in several ages has been the growth& progress of Church music. 4. Whether the present practise of our Church may be levied by the forementioned authorities? 5. What may be done for the managing this our present practise to the most spiritual advantage? In answer to all which I shall endeavour to carry the same temper, which I maintained in the former discourse; and therefore beseech my reader, abandoning all interest, prejudice, and partiality, freely to attend my reasonings, and weigh their force, I having, as most sincerely I can avow, no greate● design than the promoting serious piety, truth and peace.  
In order to the taking a full view of the practise of the Inspired age( which 
Sect. 3.  was the first point to be inquired into) it will be requisite to consider two things, as above insinuated. First how the faithful of those daies were qualified for the performance of this duty, being most of them plain and unletterd people; and and then what rules those, who were certainly inspired men have given for management of such qualifications or endowments, which are in those daies supposed to have been bestowed on the faithful. For according to these two certainly was the practise.  
As to the Former of these: We have above said, God has in no age been wanting to his Church; and what any age has not had by ordinary means, he has supplied in an extraordinary course. When therefore the generality of the faithful were not qualified with abilities, got in the common way, for the inditing of the divine praise, it pleased God, amongst other miraculous gifts of the spirit, which he poured out on his Church, to infuse into many a spiritual gift facilitateing them in the performance of this part of the divine worship, and supplying them both with matter& words,& these too in due form for the praise of God. Thus much we understand by St. Paul.( 1. Cor▪ X●V, 15. I will sing with the spirit, and I will sing with the understanding also: which words, by what has been said in the former discourse, it is evident, mu●● be understood of a spiritual gift, no● w●l● they admit naturally any other sense. In those daies therefore, as there we●e inspired prayers, forms as it were dictated to the Faithful by the spirit, so were there also inspired hymns or Psalms: they sung with the spirit.  
Now as to this spiritual Gift of singing, 
Sect. 4.  thus miraculously infused, what must it be? Shall we say, skill in song, or the art of music was inspired into the primitive Christians by the Holy Ghost? I will acknowledge music indeed an accomplishment worthy of the Holy Ghost for its author, fitt to come from heaven, both for its sweetness and its power. And if Bezaleel and Aholiah are said to be filled with the Spirit of God in respect of those meaner mechanical arts, in which they were so skilful, much morè justly might we conceive the first sweet singers in the Christian srael inspired even in regard of their melodious concent. But this was not the Apostles intention: For by his opposeing Singing with, or by, the Spirit, to singing with the understanding, so that he who sung in his sense merely with the spirit, did not also sing with the understanding that is( as before said in the case of like prayer) did not distinctly understand what he sung, it is plain the spiritual gift here meant must be such, as furnished or supplied what was sung. And this is further evident, from the 26th. verse. How is it then Brethren saith the Apostle; When ye come together Every one of you[ inspired persons] hath a Psalm, hath a doctrine, &c. That, which was the particular product or effect of the Gift of singing, was a Psalm a new, and by virtue of this gift, conceived( as that, which was the product of the gift of Teaching, was a doctrine, or discourse for the instruction of the hearers) and that psalm inspired, not so much as to any mere musical utterance or singing of it, as to its substance and musical Form. What was thus by the spirit uttered, as to its substance and sense, contained the praise of God and Christ; and as to its Form, it was fit to be sung: and, upon the whole, was therefore a Christian Psalm; which the same Apostle, as I conceive, elsewhere calls a Spiritual song, because thus immediately proceeding from supernatural inspiration.  
Shall we then now conclude, we have the due notion of the spiritual gift of singing, or of singing by the spirit? Surely for the main we have: it is a kind of inspired poesy. But yet particularly in the place mentioned, it is certain the Apostle designed a stricter acceptation of the phrase, than what has yet been delivered, according as has been above made out touching the same Text, as a part of it relates to prayer. For, as already noted, Singing with the spirit being opposed to singing with the understanding, it must follow that the Psalm, or Holy Song, conceived by such gift, was conceived in an unknown Tongue, and that in some measure unknown to the very person who uttered it. Not but that such persons knew, in the general, what they were employed in, when they thus sung, and might possibly have some coufused sense of the main drift or import of what the spirit moved them to utter, which sense might raise much holy zeal and fervour of divine love, with many other acts of Christian Graces in them( in respect of which the Apostle saith, such persons speaking thus in an unknown Tongue edified themselves, ver. 4. though he suppose them still so far ignorant of the Tongue they spoken in, as that they could not utter, what they thus said, in their Mother Tongue, that is, could not interpret, ver. 13, 14, &c.) but a distinct notion of each sentence and word of such Psalm, by this spiritual gift thus uttered, it is plain by the Apostles whole scope they wanted( whatsoever some learned men say to the contrary) as will appear to any, who shall duly consider the Apostles discourse there, and compare therewith the interpretation of it, by me here and above given. Singing then with the spirit there signifies in strictness, an inspired faculty of some sort of Divine Poetry, even in strange and different Tongues.  
But although those particular Corinthians, of whom the Apostle there speaks, had this gift onely in strange Languages, it will not follow that it was ever thus confined or Eclipsed. There were certainly others, both of that and other Churches, who by a spiritual gift were able to sing in their own Tongue, and did so, as the spirit gave them utterance.  
And in this sense, the Spirit of singing, or inditing the divine praise, was not then altogether a new thing. For though it had been some time discontinued, from the cessation of Prophets, yet before that cessation it had been conspicuous enough in the Church. By virtue of the inspiration hereof at some extraordinary seasons, several more eminent Saints have conceived the divine praise in most lofty and divine Forms, uttered upon the sudden as the occasion required; which could not have been done, so elegantly and exquisitely, without an immediate afflatus or breathing of the Holy Ghost. Of this Origin, and no other, are all those Hymns on several incidental occasions in the Old Testament. To omit other instances: when Hanna had obtained the mercy she prayed for, and brought the son of her prayers to present him to the Lord in Shiloh, whereas the Scripture text saith onely she prayed and said, the Targum paraphrases it {αβγδ} And Hannah prayed with( or by) the spirit of prophesy. Now what follows of Hannah's devotion being purely matter of praise, and not one petition, or any thing of prayer strictly so called, in it, it is plain the word praying must be taken in its amplest extent, for invoking God in general, or directing any act of Worship with the voice unto him, in which acceptation i● evidently comprehends praising God. Hereby then it appears, that the old Jewish Church conceived the spirit of prophesy to be so universal a gift or inspiration, as amongst other offices to fit and enable them who had it, for the ready inditing and singing the Divine praise. And we have the same expression, more than once in the undoubted Canon of Scripture: particularly touching Zacharias, on an occasion like to that of Hanna's, Luke 1. 67. And Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, for he hath visited and redeemed his people. And &c. where prophesying must needs signify his extraordinary forming and uttering that inspired Hymn; and his being filled with the Holy Ghost, the inspiration which enabled him thereto. Proportionably also to this sense, are to be understood those Texts in the Old Testament, where we red of particular persons at certain times, prophesying to the Psaltery, and ●abret, and Pipe, 1 Sam. X. 5. Thou shalt meet a company of prophets coming down from the high place, with a Psaltery, and a Tabret, and a Pipe, and an Harp before them, and they shall prophesy. And the spirit of the Lord shall come upon thee, and thou shalt prophesy also. Ye shall all, by extraordinary spirit, sing the divine praise in inspired Form●. Thus too, when God took of the spirit which was on Moses, and put it on the seventy ●●ders, Numb. XI. 25. it came to pass when the spirit restend on them, they prophesied, And to name no more places, 1 Chron. XXV. 1. David separated certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with Harps, with Psalteries and Cymbals. By these and several other passages, that might be alleged, it is plain that there was, in the ancient inspired times of the Jewish Church, a certain spiritual gift enabling those particular persons who had it, at such times as they had it, to indite, utter and sing the praise of God, and that so, as to be understood and taken notice of by all who heard them.  
Wherefore the former and more general notion, though it is not more proper to that Text of St. Paul, yet is more proper to the nature of the thing. The gift of singing then, in its true latitude, was I say a kind of inspired divine poesy, taking here poesy for a Poetical faculty.  
This possibly may, if not offend some, who are as unmerciful to Poetry, as Plato was to Poets, yet not be readily received by all others. For it may seem reasonable, that as the first Christian singing was little else but an harmonious plain pronunciation, so their Christian songs or Psalms, were plain prose,& wanted all Poetical form. In answer whereto I say, that however it is not impossible, that there may be some men of such an odd natural temper, as to be neither delighted with Poetry nor music, yet it is most certain the spirit of God is no such enemy to either, both of them having proceeded thence, and been conducted thereby. As to music more anon in a more proper place: our present discourse is more concerned touching Poetry. Now that the praises of God were conceived in Poetical form, by the direction and inspiration of the Holy Ghost, under the old testament, is beyond denial. How much soever is lost as to the knowledge of the old Hebrew Poesy, we are sure we have thus much skill therein, still left, as that we are able to distinguish betwixt the Hebrew Verse and Prose. And we are sure particularly, that whereas the one and thirty first Chapters of Deuteronomy are writ in Prose, the two and thirtieth chapter, to the forty third verse, inclusively, that is the whole song of Moses, is writ in Verse: and yet these forty three verses, though strictly a Poem, are no less scripture, or of the Holy Ghosts inditeing, than is the rest of the book which is Prose. The same have we to say touching the Song of the Israelites, Exod. XV. the Book of Psalms, and other parts of the old Testament. Now where is the inconvenience in admitting, that the same Holy spirit, which under the old Testament inspired the praises of God for the public use of the Church in poetical form, might also do the same under the Gospel state? Especially when this Ministration was to exceed 
2 Cor. III. 9.  in Glory, and that glory to consist in notheing more, than the more liberal effusion of the Holy Ghost. Nay, if we may take words to signify in scripture, what they signify every where, in common authors and by common consent, it is sure, the praises of God were, under the Christian state, thus inspired; and the gift, which we are now treating of, enabled men, otherwise than by inspiration worshipful, thus to indite them.  
We find, in two of St. Pauls Epistles, 
Sect 5.  three several terms relating, as it would seem, to those praises of God, which the primitive christians used to offer: And both for the further clearing this spiritual gift,& for the making good what I have just now determined, it will be necessary to consider the import ●●ea●h. The terms are in both places set down in the same order thus, psalms and hymns and Spiritual songs. Whether these terms are synonymous, and may signify there much the same thing, some may question: but most interpreters conceive them divers. ● do not deny but in many places of scripture, they, as other words different in their strict notions but agreeing in their common ones, may be used promiscuously. Thus I have already said a Spiritual song is called( 1. Cor. XIV. 26.) a Psalm: and probably a Psalm( Mat: XXV, 30) is called an Hymn, viz. by reason of that common nature, wherein they agree: but the apostle, in those two places mentioned, seeming to enumerate, or particularize, all the several forms of divine praise then in use, it will be most proper there to take them under different, and each in their strict notions; though what those are, in so great variety of Gl●sses, as we may find on this subject, is not easy to resolve, beyond the contradiction of such, who stand affencted to scruple or cavils. To proceed as surely as I can, I will first consider the common and agreed import of these words in our ordinary Books, and then what peculiar notion Scripture superadds to each.  
The most general of all those terms, in absolute nature, I take to be the word Song, in Greek 〈◇〉( which we have made English, commonly an Ode) now an Ode hath ever been esteemed to be of Poetical form, and comes as all know, immediately from the verb {αβγδ} or {αβγδ} to sing; which the Poets claim to themselves, as their proper, and in a manner specific, act: and are from thence almost as commonly called {αβγδ} singers( because compilers of Songs) as Poets. It is truly observed by that great critic in this 
〈◇〉. 〈◇〉. 〈◇〉 1. ●. 2.  kind, that there is no word so small, which admits not some mode of quality and quantity. Its quality lies in an aptitude for a flat or sharp sound: its quantity, in ●●e time or duration of its pronunciation. Both ●●eses make it sit for music. Now the disposing words and sentences according to such fitness into harmony, by certain numbers and laws, is that which we call making Verses: and several such Verses artificially put together we call a Song.  
The word Psalm signifies such a Song not merely as it has in it harmony, or an aptitude to be sung, but as it is either designed, or actually sung, to some Musical instrument. And thus much is commonly agreed, and must be concluded from the Etymology of the word, and the import of its Original {αβγδ} exactly answering to the Hebrew {αβγδ}, of both which more anon. Now each of the●● terms, Song and Psalm, in their own ●●ture are indifferent, or not determined to any sort of subject matter, ho●y or common, sad, joyful or moral.  
Contrarily, an Hymn properly is a Song or Psalm in the praise of some true or reputed God. For that distinction of Theophy lacts will not hold water, that Psalms and Songs are of Men. hymns onely of Angels. We know Homer, Orpheus, Callimach●●, and divers others writ Hymns, who never dreamed of Angels singing: and the name Hymn is frequently in Scripture attributed to the praises given to God by men, not at all, that I have observed, to those by Angels. From any Origination of this word I can collect little or nothing. The Grammarians derive it form {αβγδ} and that, being of small use if any, is as much saith Hesychins as {αβγδ}, and at this rate an Hymn and an Ode, or song, would be perfectly of the same import, but that use has taken the one in a common, the other onely in a sacred sense. However it is certain {αβγδ} is as much as {αβγδ} and as frequently, used to signify a Poet; as also {αβγδ} for {αβγδ}. So that the result of the whole will be, songs( or Odes) psalms and hymns, all three of them, were wont, according to the common use of the words, to be composures writ in Poetical form.  
We will now examine what scripture has superadded to the common notions of these words. In the places above mentioned, to the words songs is added Spiritual. This, say commentators, is in opposition to the lewd and lascivious songs, which were the great entertainment of heathen mirth. It may be so: but: though there appear some colour for the Antithesis in the immediate context, Eph. V, yet none in Coloss: III: and the form of speech so nearly agreeing in both, I rather incline to interpret Spiritual songs, as before insinuated, of songs indicted by the Holy Ghost in the praise of God and Christ, and uttered by virtue of a peculiar spiritual Gift, according to the passage of St. Paul to the Corinthians so fully, I presume, cleared. But Notwithstanding all, it they were spiritual songs in any sense, they were songs still, and therefore according to the common import of the word, which we cannot say scripture hath varied, indicted in some Poetical form. As to the term Psalms, I am able to observe little or noaddition to it, or variation of it in scripture from that its common notion before delivered, saving onely that it is in scripture always used in an holy sense. It certainly signifies in the old testament hymns designed to be used with instrumental music: and in the new it is conceived, and that with great reasons, to have a particular reference to the book of Psalms. Thus when our Lord with his disciples, after his last supper, at the Feast of the Passeover, is said to have 
Mat. XXVI. 30.  sung an Hymn, it is generally thought by learned men, that as he took the very Elements of his Supper, and the Form 
Paul. Brug. on psa. 112. as be reckons Camer. in Mat. 26. Monta. J●r. Lightfoot, &c.  of Benediction, together with the Rites of Administration in a great part, from the Jewish useage in the Passeover, so he used the same Psalms with them, the Great Hallelujah, as they call the CXIII, and the five following psalms. Nor do I see any inconvenience of interpreting these two passages of S. Paul& that of St. James, Ch. V.( in all which Christian men are enjoined to speak to, admonish, and sing with one another in Psalms) of the Book of Psalms chiefly or especially. However, that the notion above given is to be affixed to the te●● Psalms, even in the New Testament, I could produce almost endless authorities, Psalmi dicuntur eximia illa 〈◇〉 Davidis & aliorum, qu● in Templo citharis& Naliis aptari solebant, Gro●. in Ephes. 5. 19. Psalmus, concisum& numeris distinctum carmen. Propriè refertur ad instrumenta, notatque modulationes artificios as certis caesuris& numeris incisa. Gualpt. ad eund. loc. Psalmus, in quo concinendo abhibeiur musicum aliquod instrumentum praeter linguam Calvin in Col: 3. 16. And to omit the rest, of our men, To the same purpose speak Estins and the better sort of the Romish commentators.  
The Scripture Notion of hymns is yet behind: and though I do not remember myself to have ever met with any hymns in profane authors, but what were writ in verse, properly so called, yet it must be acknowledged otherwise in the Holy Writings. To the nature of a Scripture-Hymn, it is sufficient that it contain the praises of God, however indicted, whether in verse or in prose. And indeed it may be observed amongst the very Heathens, that though most of their hymns now extant are writ in strict verse, observing usual measures and numbers, yet they had a freer sort of Poetry, called Dithyrambick, wherein sometimes they used to celebrate the acts and natures of their Gods. This some, who kept to severer laws themselves, conceived to neglect all laws: and particularly Horace himself doubted not to say of Pindar, writing in this kind,  
— per audaces nova Dithyrambos 
Carm. lib. 4. odd: 2.   
Verba devolvit, numerisque fertur Legesolutis.  
But the judgement of the Orat our touching 
Cicor: de Orator: lib: 3.  this way, to me seems much the truer and juster; that it is onely Licentior& Divitior, of more daring freedom, and richer, as consisting of( numeris procerioribus) loftier, and as it were taller, feet or numbers, than common verse: but yet certainly it is no less Poetry than the strictest it is no less Poetry than the strictest kind of Verse. Now of this kind of Poetry may those Hymns in the Old Testament be, which some learned men, will scarce admit to be verse, 
Grot. in Mat: 26: 30:  because they say they are nullis numeris astricta. Such, as near as can be discerned, do I avow the Hymn of Deborah, of which particularly amongst others, the forementioned judgement has been passed. It has a very artificial, figurate, sublime& flourishing vein runs through it wholly; and each strain is melodious. The song of Hannah, alike censured,( 1 Sam. II.) is indeed according to due Decorum, more humble; but if there be any verse in the Original Text, truly verse, though of somewhat a freer sort than some other. And indeed with the Hebrews of old( whatsoever St. Hierom 
In prologue. ad Job. Orig. l. 1. c. 38. Davidis Lyra.  and Isidorus Hispalensis of the Ancients, and Gomarus, and possibly some other Moderns, have fancied touching Dactyls and Spondees, and such regular feet in the Hebrew Poetry, and measuring verse in Scripture into such feet, which whoso tries, will scarce find to succeed once in five hundred times, whatsoever I say is spoken touching such imaginary strict Hebrew measures) in the general, their poetry lay mostly in the character of speech, as we call it: they regarded the couplings, or number and harmony of clauses, one answering another, together with little repeats, rather than any precise number of syllables or cadencies of Rhythme. Their Poetical style or character is well described, by the Worthy Buxtorf, to have been( Diversum 
〈◇〉  ab aliis libris, concisum scilicet& brevibus membris conclusum, sublime, allegoricum, hyperbolicum,& quibuslibet figurarum luminibus illustre) Far different from the style of their common books, as being concise, confined in short clauses, lofty, allegorical or full of allusions, hyperbolical expressing things above their plain state, and glorious with all variety of ornamental figures and repetitions. And as to any chiming of Rhythms, which the modern Hebrews now so much affect in the verse they writ, the same industrious author truly says,( Non alius curatus 
Ibid.  fuit, quàm qui suâ sponte prodiret,& fortuitò incideret, non autem study ●laborato videretur accersitus; quod non rarò etiam Davidi imprimis accidisse animodvertimus) There was none looked after by the Ancients, but what offered itself of its own aceord, and fell in as by accident, and which could not seem drawn in by study, or thoughtful design: which success we may observe David( the sweet singer of Israel) to have had most frequently of any of the sacred Poets. Now this being admitted to have been the genuine nature and constitution of the old Hebrew Poetry, as I am sure it is, I may safely conclude there is not one Hymn in the Old Testament, which is not indicted by the Holy Ghost in Poetical form. As to those in the New, the Hymns of the Blessed Mary, of Zacharias, and of Simeon, it is sure we have them not in their Originals,( for they were undoubtedly uttered in Hebrew, at least in some Dialect thereof, however they come to us in Greek) and therefore we cannot make so exact a judgement of them. Onely this we may say: that even in the Greek appears something of the Hebrews Poetical character of speech, before described: and let any one compare the Magnificat with Hanna's Song, and he will soon say, the frame and style of both is so like, that as the one, being in Hebrew, is verse, so would the other be also, were it in that language; and consequently, that in all probability it was at first Poetically indicted. And the same in proportion, may as reasonably be concluded of the other. That address of the Church( Acts IV. 24.) which the Learned Grotius 
In Mat. 26.  reckons amongst the New-Testament hymns, I do not see how to make an Hymn of, there being not one strain in it properly laudatory; but it is onely an occasional prayer, indicted indeed I confess by the Holy Ghost; and so an instance of inspired prayers, as those above mentioned are instances of inspired Hymns. Those Hymns in the Revelation, which St. John heard sung by the Heavenly inhabitants, are confessedly prose, though in what form or language he heard them, or conceived himself to hear them, we cannot speak. However therefore in regard as well of them, as of the Magnificat, Benedictus and the Nunc dimittis, and of other such( if there be any other) Hymns in the New Testament, I have said, it is sufficient to the constitution of a Scripture hymn, that it contain the praise of God, in what form soever it be composed.  
In sum, it appearing by what I have said, that both Psalms and spiritual songs were always of poetical form, and Psalms beyond question indicted in that very form by the Holy Ghost; that also Hymn, were most usually of like form, by the instinct and conduct of the same Holy Ghost; and finally, that the spiritual gift was a supernatural faculty of conceiving and uttering new spiritual Songs and Hymns, it is most reasonable to conclude the spiritual gift or spirit of singing, spoken of as above by the Apostle, to have been a certain kind of inspired Divine-poesie; truly enough so called, though not at all confining itself to the stricter and more curious rules of the grecian or European use.  
It follows now that we proceed to 
Sect. 6.  such rules, which authors undoubtedly inspired by the Holy Ghost, have laid down for the due managing of this gift, and regulating the Office of singing to God: and that we consider in what proportion they are accommodadable to our present age. Two Rules we may deduce from that Text of Saint Paul, where we have the for●mentioned express term of singing by the spirit.  
First, when he says, I will sing with the spirit, and I will sing with the understanding also, it is plain he allows it as a justifiab●e design of the Corinthians zeal, that there should be singing with the spirit: that is( to wave what was extraordinary and peculiar to that state of the Church; and to speak in the language, as well as with proportion to the condition of the present Church) There ought to be in the praises of God, both Elegance and Harmony. Elegance ariseth from the proper, neat and decent choice of sense and words. Harmony, first from the aptness of the words to music, and thus far Poetry goes; and then from the application of Musical Notes to the words, which, when done with human voice, we call singing.  
Now both these, I say, the Apostle concludes ought to be in the praises of God, which Christian people, either more privately, or the Church in public, offer up unto him. For the spiritual gift, by the conduct of which the Apostle would have them sing, being no principle of slovenliness and unhandsome expression, nor of harshness and confused jargon, but of the contrary, when he says I will sing with the spirit, he plainly resolves, both these are to be desired and endeavoured in the praise of God: and he expressing himself indefinitely, we may extend the singing he speaks of to all instances of it, public or private. For further clearing of this point we are to consider, that it may be said touching the primitive Christians generally, they had neither learning nor art, and yet they had both. They had neither, as gotten by the common methods of Precepts and Exercise: they had both as immediately inspired into them by God. Arts and Learning were ever in the Christian Church, onely the manner of attaining to them has been different. So then, when the Apostle saith, I will sing with the spirit, it is as much as if he had said, what Learning and Arts there are, apt for the public or private praise of God, in the Church, should be employed and used in the offering up his praise. This onely is the difference betwixt the then state of the Corinthian Church, and the present age: they sung by the spirit, when they sung in the elegance and harmony, which the Holy Ghost had immediately inspired into them; we sing by the spirit, when we sing with such elegance and harmony, as we have acquired by the common influence of the Holy Ghost upon our industry, and use of ordinary methods. However 'tis plain, if both are to sing with the spirit, the work of that spirit being abilities qualifying persons for this office of singing, both are to sing with some elegance and harmony, onely each with such as respectively they have. This then is the sum of the first Rule, that as the inspired persons were to exercise their gifts; so we, what more common skill we have, meet to the purpose, in singing the Divine praise.  
The second Rule we must fetch out of the same place, and particularly from those words, and I will sing with the understanding also. The Rule will be this; that all Art which is used, or which may be allowed in the praise of God, ought to be consistent with those praises being distinctly understood; and that both by the persons, who utter them, and the Congregation which hears, and so is to join therein, at least by consent. This is most plain from the words already alleged, and may further appear from what immediately follows ver. 16,& 17. Eise when thou shalt bless with the spirit( viz. by thy spiritual gift, or art as aforesaid ● h●w shall he that occupieth the room of the unlearned, say Amen, seeing he understandeth not what 〈◇〉 sayest. For thou verily givest thanks well, but the other is not edified. Great care therefore ought to be taken in all our church-music, that the music as little as may be, prejudice the distinct perceiving of the words, and s● attending the sense. For whether the Hymn, or Psalm, become ●nin●elligible to the Commona●ty by the strangeness of the language, or curiosity of the Musical form, in which it is performed, devotion is equally destroyed, be it howsoever unintelligible; but of this more hereafter.  
A third Rule we are to fetch, from comparing the Text now mentioned, with those above alleged, touching Psalms, and Hymns, and spiritual Songs. Ephes. V. 19. Colos. III. 16, and that of St. James, chap. V. 13. Is any of you merry, let him sing Psalms. I have said above, St. Paul speaking of singing indefinitely in the Text to the Corinthians, the passage may be understood of public or private singing to God: and it is plain by the Context there, a man might sing by the spirit to his own private edification, as well as to the public benefit of the Church. However, the Apostle by the scope of his discourse, driving there more at public than private performances, it will be meet to take notice, that the two other places of St. Paul, and that of St. James, enjoin singing as Christian mens private entertainment. Be not drunk with wine, wherein is excess, but be filled with the Holy Ghost: speaking to yourselves( or to one another) in Psalms and Hymns, &c. Let not your mirth be that mad, reveling jollity of the Heathen, but in your private rejoicings, when you are together, entertain yourselves with the praise of God; such joy both better becoming Christians, and being of better consequence. The same evidently is the sense of the other places. Now from hence the Rule is, that singing to God is not onely an office of public Worship, but an exercise which should employ Christian people in their more private congress, in their Families, and as occasion serves, in their very solitude too, at least oftener than generally they assemble together in public. It is really to be lamented, that many in our age will scarce hear of private Psalmody, but, because both it and some other Christian practices have been made stalking-horses and blinds by some hypocritical men, therefore inveigh against it& such other holy exercises, as bespeaking onely a Puritanical or fanatic spirit. A like sad is it, that so many thousand excellent Wits, one generation after another, still evaporate onely in froth or lust. Certainly it were much more noble, and worthier of our Beaux Esprits, of our lo●tiest and sweetest sons of Harmony, to tune their instruments in private, as David did his Harp●, sometimes in the Divine praise, rather than ever to vain& carnal delight. But I hope there are not a few sober and conformable men, who are highly enough sensible of this extreme into which the World is ●un, and if private Landing of God, must have an unhand●●●● 〈◇〉 affixed to it, are not therefore de●e●●d from what is so clearly their 〈◇〉 and 〈◇〉 〈◇〉 their in●erest: After this Her●sie wil● they worship the 〈◇〉 of their Fathers.  
〈◇〉, that general rule, by which al● Gifts are to be ●●●sured, and the p●●f●rmance of all Offices in the Church to be regulated, is applicable to this particular Gift and Office, and was evidently designed to this amongst others by the Apostle, in the very place where he la●es it down. Forasmuch as ye are zealous of spiritual Gifts, seek that 
1 Cor. XIV. 12.  ye may excel for the edifying of the Church; study that in the exercise of all Gifts, and therefore of this, as follows ver. 15, &c. Not onely then all unintelligible exercise hereof is to be forborn, as ver. 16, 17, of which we have already spoken, but all confused, disorderly or indecent management. In the public, one must not be at his La●●s, when another is at his doctrine, and a third at his prayers or confessions. ver. 26. N●● must one mans performance be such as shall confounded the the rest. ver. 28, 29, 31. But all, as to this Office, as well as others, must be done Decently and in order. ver. 40.  
And the decency certainly ought to be considered, in regard both of the matter sung, and the manner of singing. As to the matter sung in the inspired Church of old: No doubt but the Holy Ghost, who inspired into those primitive Saints, Psalsm, Hymns, or spiritual Songs, that is, the praise of God in fit from to be sung, provided much more for the fitness and decency of the subject matter, than for any exactness of outward form; that was most heavenly, pure, and every way apposite and congruous to the age and occasion. And accordingly our first and chiefest care, in discharge of our present duty of singing to god, ought to be, that the subject matter of our Hymns be duly chosen, that it be becoming the Majesty of God, and suiting with the condition and state of the Church. It is to be remembered, that there is a vast difference betwixt the Legal and Evangelical state, betwixt the Mosaical and Christian Worship, promises and hopes. Though therefore, with due application, and taken in a Christian sense, we may with great advantage sing Davids Psalms( of which more hereafter) yet it is very certain, there ought to be Hymns in more express and direct Christian terms than are those, which were properly calculated for another economy: nor can any man imagine, that what was once fit for the service of God under the Law, and as such dictated by the Holy Ghost, is therefore eternally meet& seasonable, or most proper for a Christian choir. Much less is it tolerable, that things should be foisted in to the public Lauds, because the words in which they are expressed, are of a rolling or jingling sound, and tickle the ear or fancy of an empty Musician. The primitive Church, by her Canons, committed the direction what should be sung, to deeper and graver judgments. Again, there is a Decorum, as to the very manner and kind of the music, which is to be observed. music is therefore used in the Worship of God, because of the power it hath upon the mind of man, to raise good affections and calm disorderly ones. That music therefore, which in stead of exciting devotion, and composing the soul to a sedate and fixed temper, onely moves light& giddy thoughts, induces an airy humour, and sporting, frisking dancing passions, is altogether to be banished the Christian Worship. To set Anthems or Services in the way of Madrigals or Galliards( as some of late have in a manner done) is to debauch Devotion, to pervert the Worship of God, and as it were to take pains to make men wanton therein: And it certainly argues either want of judgement, information of, or attention to the true ends of church-music, or want of seriousness, and a real fear of God, in the hearts of all such, who either introduce or affect such practise. For those Mercurial nimble-finger'd men, are either sensible of the natural effects of such music upon the generality of Mankind, or not: if they are, and ●et maintain such unseasonable use, I do not see how to excuse them of irreligion; if they are not, let them see how to acquit themselves of ignorance in the power of their beloved Art and human nature.  
As to any conducency to edification, arising from order kept in singing, I do not see much to be wanting in the constitution of our Church. First, there is no other Office actually engaging the Congregation, when Divine Hymns are sung, but that all both may and ought attend thereto, and, distinctly consenting, join therein. Then, in our Cathedral use, there are none to sing but such who may pass, in the style of the old Canon, for {αβγδ}, regular 
Conc. Laod. Can. 15.  fingers, who if they observe their rule( as they are generally able to do) can neither be presumed to disturb the Congregation, nor one the other; but all sweetly to conspire in such utterance of the praise of God, as must needs draw forth the affections, and engage the hearts of all such who are not stupid or heedless. And as to such others of the Congregation, who strike in at the Chorus's, or Versicles, or in chanting the Psalms, and such like parts of the Service, these are all exercised or skilful persons, and create no interruption to the devotion of any, but only make up the consent much fuller. In the Parochial use, especially of singing the Metrical Version of the Psalms, the common practise is indeed obnoxious. It is hard to say whether the Metre, the usual choice of Psalms by the Parish-Clerks, or the peoples singing be worse: all is pitiful and mean; and especially the singing oftentimes full of ungrateful jars, discords, squeaks, screeches, roaring, &c. which severally I wish brought to a more regular, comely and orderly course; and what may be done privately, and without any noise, to this purpose, I shall hereafter consider. But the present disorderly practise, is no constitution of our Churches: at the utmost, it has been onely permitted, out of a kind of necessity, to the will of the people, because yet it could be no better; and therefore it is not to be imputed to our Church, especially by such who are adverse to her Laws, because there is no sort of men so stiff for this practise as themselves. Lastly, as to the interweaving Hymns, sometimes with Lessons of Holy Scripture, sometimes with prayers, though some men have spoken against it, I sincerely profess myself to judge it a most reasonable and profitable Order. For, reading suggests occasion, matter, and fresh thoughts for the praise of God. Praise again, whets and quickens the mind for new attention to the truths of the Gospel, or Rules of Holy Life. And prayer derives and fetches down a fresh influence of the divine grace, disposing, and as it were, moulding the heart into a softer and more zealous temper for praise. Thus by an happy interchange, one Office makes ready or prepares the way to another, and a grateful variety through the whole Service, takes off the Taedium of all, and renders the performance, though of a considerable length, pleasing even to flesh and blood.  
Now supposing these Rules observed, that the praises of God are gracefully indicted, that they are intelligibly uttered, that the matter be meet and proper, and the manner of singing grave and reverend, and all orderly performed( which are, in sum, the particular Rules laid down) what can there be wanting to make up such a consent and symphony, as shall be acceptable and delightful to God, but that Inner Part which the Apostle calls Melody in 
Eph. V ( or of) the Heart? And what that imports, we will now examine as a fit close to these Apostolical Rules.  
To sing and make melody to the Lord 
Sect. 7  in the heart is, say some, to sing ex cord from the heart, and not with the 
Caivin.  tongue alone; more plainly others intentionem hujus laudis ad Dominum dirigendo, 
Lyra.  directing the intention of this praise to the Lord; more fully Theophylact, with understanding, attention, and an heart not rambling. In sum, to comprehend all, The melody of the heart consists in a sweet concord and agreement of all those inward rational powers, which are fit to be employed in the divine praise. And therefore, distinctly, to make up a full melody of the heart, there is a threefold care to be taken, and no point thereof any solicitude to modulate the voice: for that is supposed to be habitually done by art and custom, as by a second nature; and to be, in a manner, as facile and ready as speech: nor should any singing, by grown and adult persons, be admitted in the solemn Service of God, but what is performed by such, to whom it is become thus natural.  
The first point of care must be in Attention to what we sing in the praise of God; I do not mean to the Notes, for this too many are too apt to, and content themselves with, but unto the words and their import. I appeal to any mans conscience and common reason; should there be no difference between hearing an Anthem, and hearing an ordinary Song or Catch? to the later men attend onely for delight and divertisement, and therefore principally heed the music. To the other they do, or ought to, attend as to a sacrifice of divine praise offered up to God, by their consent, so as, thereby at least, to join with the performers in the offering it up; and therefore men ought primarily to attend unto the sense, to the end they may be ready in each part with such their consent; and onely secondarily, and by the by, to the music, that thereby their souls being more inflamed or quickened, might with more fervour present their share in the spiritual sacrifice, which not onely God as Judge, but Angels as holily emulous attend unto.  
A second point, which should exercise our care in singing is Intention, or real designing, desiring and endeavouring to give to God that praise with our mind and full consent, which our words import. Psalmis& Hymnis cum oratis 
Tom. 1. in regul. 3.  Deum, hoc versetur in cord quod profertur in ore, saith St. Austin. It is certainly a fault in Holy-singing, for the mind not actually to consent and combine with the Tongue, in each strain and particular of the divine praise. This a man may do, say some great pretended Masters in devotion, by consenting to the Service and all Hymns, which the Church shall offer, before he comes to them. A general agreeing thereto suffices, and particular intention is not of the necessary essence of devotion. An excellent doctrine indeed, and such it seems, as the present devotion of the Gentlemen of the Romish Church makes needful to be defended by their ablest Patriots. I will but onely mind them what the Learned Cardinal of Cajeta saith upon the Text of their Angelical doctor. Aquinas handling this Question, or one 
5 la. ● lae. ●. 83. ●. 13.  very nearly the same, resolves onely such want of Attention, and consequently of Intention, to be sinful which is ex proposito, from purpose or design. But saith the Comment hereon, Author evagationem ex negligentia computat sub evagatione ex proposito, &c. The author reckons( that is, understands to be reckoned) all want of Attention( and so of intention) through negligence, to be included under such want purposely and on design.— For such negligence being voluntary, therefore also is the Non-attention which arises thence voluntary also: and therefore sinful, and as bad as to invite a Guest, and under a mans very own roof visely to entreat him. According to the doctrine then of this great man, if through negligence intention be wanting, there must be sin in such devotions; and much more, if through design. Now whether amongst them, a distinct and actual attention and intention be not both wanting through design, and that too through the design of their Church, when all their solemn and public Services, being by their Church contrived into a form unintelligible by the common people, are onely so officiated by their Priests, let them answer. We may expect they will acquit themselves, when they can make out, that a man ordinarily may actually and distinctly attend and intend such sense, of which he has not knowledge. But let the Romists pass: if there be any amongst ourselves who think such intention, as I speak of, is not necessary to make up the melody of the heart, I will onely desire such to consider the following case. Whether, if I were to pay any solemn Homage, together with thanks for some peculiar acts of grace, to my Prince, and I should, before such address made, intend so to do, and generally consent to the form of address; but when it were to be offered, though I came myself into the Presence to join in the tender, I should negligently withdraw myself from having any hand in the actual tender, and employ myself aside in little idle divertisements with other things or persons, whether I say this demeanour would be accepted, or rather not construed as a contempt? Might I seem hereby to have paid my fealty, with all good affection and humble duty? No man can enforce himself to think so. Now of the same nature must that mans devotion be, who onely consents that certain praise shall be offered up to God,& by outward joining therein, as it were, puts himself into the Presence chamber of Gods Majesty, but then neglects God,& concurs not to the address by any constant actual intention. Onely the mockery is so much more solemn, by how much God is the greater sovereign. Let it therefore stand, that whosoever would sing in a manner pleasing and harmonious to God, must not onely, at the first access, bring into his presence a general intention of offering praise, or paying worship to him, but also, throughout attending( as before said) to the sense and substance of what is offered, maintain all along a continued consent, and distinct actual intention, as to the several particulars and members of such addresses, as shall be presented to his Majesty: and wheresoever this attention and distinct intention fails, there is a kind of chasm in the melody of the heart.  
Lastly,( what is but a further explication or carrying on of such distinct intention as above directed) to the end every part of this inward melody may be full, it is requisite that the Affections be in some measure engaged( at least as they may be ●●pposed ●ational powers) that the mind be employed in the acting and exercise of such Christian graces as become h●m, who would offer praise. Especially, amongst others( 1.) In the exercise of Humility, or a deep sense not onely of our own undeservingness, but of our evil deservings at Gods hands, and together of his infinite perfection, goodness, grace or free bounty. The Holy Seraphims when they sung their Sanctus( Holy, Holy, Holy is the Lord of Hosts; the whole 
Isa. VI. 2 3.  earth is full of his glory.) with two wings covered their face; and with other two their feet, and flew onely with the remaining pair. Humility was their most active grace, even in the divine praise. And surely this ought to make many of us ashamed, if not of our confidence in singing, yet of somewhat else therein. The like exercise ought there to be of the mind( 2.) In divine love, and admiration of him, whom we praise. For though all his acts are wonderful, yet his goodness to mankind has outdone all that ever else he did, I had almost said, all he can do. In redeeming us, as he has done, he has most transcendently 
Isa. IX. 6.  got to himself the name, Wonderful. And( 3.) in gratitude, or an holy Zeal and study to express before men and Angels( seeing we are not able to make any appearance of recompense) how much we owe, and ever must owe to the God of our praise. And, which is a consequent hereof( 4.) in Heavenlymindedness, or earnest desire to be in such an estate, wherein indefinently we shall do nothing but praise him, and praise him better than now we do or can. And, Lastly, for a close fit to such a symphony, in love and good will towards mankind. For this we find to have made up two strains of three in the Angelical Hymn; After Glory be to God, comes On Earth peace,&, good will towards men. Those blessed spirits so expressed their praises, as at once not onely to publish to those of mankind who heard them, that God was now reconciling the world to himself in Christ Jesus, but also, by the very form of speech, to signify their desire that it should be so, and their rejoicing that it was so. Now that such sweet combination of Christian graces and good affections, is requisite to the making up the melody of the heart, there needs no other proof but the comparing St. Paul's words in his two Epistles: what to the Ephesians, he terms singing and making melody in your heart to the Lord, to the Colossians he styles singing with grace in your hearts to the Lord. These therefore must be the same, and one onely an explication of the other.  
Having taken this particular view of 
Sect. 8.  the inward manner of singing, called by the Apostle, melody in the heart, forasmuch, as much, as it is too often greatly neglected, not onely by our choir men, but by many others of the Congregation, I could not think I did my duty, if I passed this subject without a serious and passionate monition t● all of our Communion, that as they love God, our Church, themselves, or Heaven, they would principally attend, and be most zealous for, and in, this point of their duty. We have seen this to be the end of all other melody, this to be designed in all and every of the Apostolical Rules for singing. It is to no purpose to sing with a●● or skill, in decent matter and manner of composure, in order, nay nor with understanding neither, if there be not such attention, such particular intention, and in some measure, such good affection, as described. Whatever there is in the outward practise or rules, is but a mean to this temper: nay, the very understanding itself is but subservient hereto. The understanding is indeed the leading power of the rational soul, the guide of the will in all its choice, by which choice every man is either blessed or miserable: and it is therefore necessary, that we actually understand what we sing in the divine praise, that by contemplation and commemoration of those perfections and benefits, the glory of which we give to God, our will and all our soul may be more passionately drawn, and more intimately adhere and cleave to him by divine love, delight and complacency. We are to remember, that the great Worship which God now requires of us, as more peculiar 
Joh. IV. 22, 23.  to the Evangelical state, is a Worship in spirit and in truth. Such the Father seeketh to worship him, and indeed all others his soul abhors, and is weary of. First, we are to worship him, by giving up ourselves to him. This is worshipping him in spirit, when the soul is devoted, and really consecrate to him. Then in every act of Worship, the soul is really to direct its intention to him, and thereby to draw near to him, and this is worshipping him in truth. Whatever comes short of this, is but pageantry, and a more gay affront of God, any further than it conduces hereto. I therefore again most earnestly conjure all who have, or pretend to have, any zeal for our Churchservice, that they be careful in this matter. Alas! may it not daily be upbraided to many, according to the very literal truth, that they who officiate in the Divine Service, and the Service itself so officiated, are to them as a very Lovely song of one that has a pleasant 
Ezek. xxxiiii 32.  voice, and can play well on an instrument: for they hear their words, but they will not do them? Or rather worse, they hear not, or heed not the words, but listen onely to the music, and rest therein? Now can we think but that this is most abominable in the Eyes of God? Nay, is it not so in the judgement of all serious men, and even of natural conscience itself? Besides, what a disturbance must holy indignation give to any good mans devotion, when he shall be diverted, and put besides his attention of Worship, by beholding men, that pretend to be worshipping of God, tied fast by the ears, staring, gaping, anon smiling, whispering, busy with every one near them, unable to conceal the secret titillation with which their curiosity, in attending music while they neglect the matter, strikes and affects them. If this be singing with the spirit, with art and skill, I am sure it is not singing in the spirit and in truth: it would not become a formal Jew, much less a Christian; it cannot be accounted singing unto God, but to our own sensuality. Neither our Church, nor any of her genuine Sons, own, or can excuse such practise, as arguing not onely a gross neglect or ignorance of the true and substantial Worship of God in those persons who are guilty of it, but making them accessary to the perverting and hindering it in others, and in a word, bringing a reproach and infamy on our Communion and Worship.  
Such incogitancy and wandring of thoughts, as common frailty, and the slipperiness and instability of the human soul occasion, may find with God, through his mercy in Christ, an easy pardon, where these lapses are not indulged, but repented of, and striven against; and both the Worship, and the Worshippers, be nevertheless accepted. But what we have taxed, being of a far different nature, and amounting to little less than a total actual aversion of the soul from God, as to such particular Worship, can never pass for devotion or service of God: and being without excuse with man, will never before God find any acceptance, but, contrariwise, will surely add to the treasure of wrath against the day of wrath▪ and revelation of the righteous judgement of God. And those whom the consideration hereof will not work to more serious temper and intention, the Lord have mercy on: but how they can expect mercy till they repent& reform, they must pardon me, if I tell them in good earnest, I do not see.   

CHAP. II. Of the Primitive practise in singing, and the Progress of church-music.  
Sect. 1. Singing a constant part of the public primitive Worship, and the first office amongst the Christians, which the Heathens took notice of. Sect. 2. What the Primitive Christians sung. Sect. 3. The way of singing in the Primitive and succeeding Church, for a considerable time, very plain. Sect. 4. Christians of all conditions used to sing, both privately, and in the public Congregations. Sect. 5. Of the introducing more artificial music into the Church●use. Sect. 6. Of introducing instrumental music into the same. Sect. 7. Of the Churches which have received it, or declared their approbation and desire of it. Sect. 8. A recollection and sum of the whole.  
IT follows now that we proceed to 
Sect. 1.  the third enquiry, What has, since the inspired days, been the practise of the Church; and that we view here particularly, how church-music has advanced in several Ages.  
Some learned men have, and it would seem not unfitly, made a distinction betwixt Ecclesia Prima, and Ecclesia Primitiva, betwixt the First Church, and the Primitive Church. Let it be so; notwithstanding I am sure even in the very first Christian Church, singing praise unto God, was a constant part of their divine Worship at all their solemn Assemblies. This indeed we have seen already proved. When you come together, every one of you hath a Psalm, hath a Doctrine, &c. Singing to God was no less frequent, than Praying or Preaching. And this we have seen to have been one reason of the effusion of those miraculous gifts, particularly of the Gift of singing insisted on in the foregoing Chapter, that the Church might not in its very beginning, be either destitute of Hymns proper t● the Evangesical state, or under any incapacity of ready providing such. And, if we look into days somewhat earlier than that critical age of the Corinthian Church now mentioned, we shall not find our 
See too Luk. last. 53.  selves at any loss for evidences of this practise. Acts II 46, 47. They continued daily with one according in the Temple, b●eaking bread, &c,— Praising God, and having favour( or charity) with all people. Nor was this their public and more solemn, but even their Private practise also. In the very Prison, and at Midnight too, Paul and Silas prayed, and sung praises unto God, and the prisoners 
Acts XVI. 25.  heard them. And this practise was so universal, that many learned men have thought the Christian Church from the very beginning, to have taken up the custom of the Jews in singing Davids Psalms. And amongst the rest, even Mr. Calvin himself professes this to be his judgement. Nec vero, mihi dubium est, quin ritum Judaicae Ecclesiae 
●● come. ad 1 Co●. XIV.  statim ab initio in Psalmis fuerint imitati▪ I do not, saith he, at all doubt, but presently from the very beginning, they followed the Jewish use in singing Psalms.  
When the Church began now to disperse itself wider into the Heathen Empire, it is very certain, that the first public Office, which the Heathens could generally take notice of in the Christian Assemblies, was their singing. This the scoffer Lucian, or whosoever was the Author of that Dialogue( if it were none of his) gives us to understand, while he designs it 
Tom. 2. Philopatr.  as a reproach to the Christians, that they did {αβγδ} Fast long, spending whole nights in watching& singing hymns. Such was the practise of the Roman Christians then: And as to the Eastern, in the same age, 
Lib. X. Ep. 97. de Christian.  Pliny Proconsul amongst them, being to give an account to his Lord& sovereign Trajan the Emperour, what the Christian superstition, as they called it, was, humbly signifies as much to him. Hanc fuisse summam vel culpae vel erroris[ Christianorum] quòd essent soliti stato die ante lucem convenire, carmenque Christo quasi Deo dicere secum invicem; seque Sacramento non in scelus aliquod obstringere, said ne furta, ne latrocinia, ne adulteria admitterent, ne fidem fallerent, ne depositum appellati ab●egarent: quibus peractis, morem sibi discedendi fuisse, rursusque coeundi ad capiendum cibum, promiscuum tamen& innoxium. This, saith he, I found to be the sum either of their fault or error, that on a set day they are wont to meet together before day, and to sing amongst themselves a certain Hymn to Christ, as to a God,& to bind themselves by a Sacrament not to any wickedness, but that they commit not thefts, nor robberies, nor adulteries; that they break not their promise, that they deny not the pledge when demanded. Which being done, they use to depart, and then meet again to take meat, but in common and innocently. In this account given by Heathens to Heathens, we have evident footsteps of three practices, observed usual in the Primitive-Christian Assemblies. The first, of singing Hymns in common; for though it be here carmen Chrisio dicere( to say an Hymn to Christ) yet we see the Scripture to have used the term singing; 
Apologet. c. 2.  and in Tertullian, where we have mention of the same practise, the words are, coetus antelucanos ad canendum Christo ac Deo: They held meetings before day, to sing to Christ and God,( or Christ as God). The second, of celebrating the Communion; And the third, of their Love-feasts: but these more darkly expressed, and they are not at present to our purpose. In two places more of Tertullian, do I remember the like practise set down, Apol●getic. cap. 39. And again in his Book De Auim. cap. 9. Scripturae leg●untur, Psalmi cantantur, Adlocutiones proferuntur, Petitiones delegantur: The Scriptures, saith he, are red, Psalms are sung, Exhortations or Sermons made, and Prayers sent up. The like account too have we in Justin Martyrs second Apology: onely I have not observed the word singing( {αβγδ}) there, but in stead thereof {αβγδ} sending up praise and glory to the Father of all, through the name of his Son, and the Holy Spirit; and {αβγδ}, {αβγδ}. The Bishop giving thanks, and all the people answering in some benedictory or approbatory Form, at least by their Amen. Yet in his Epistle, 
Ad Ze●:& Sc●eo.  touching a Christian life, I find {αβγδ} We are to offer up Hymns, and Psalms, and Songs, and Praise. I esteem it needless to add more testimonies in so plain a case.  
Supposing it therefore abundantly 
Sect. 2.  evident by these passages, as well out of some of our ancientest Christian writers, as from Heathens, that the Christian Church, both First and Primitive, constantly used singing to God and Christ in their solemn Assemblies, for the fuller and clearer comprehension of their whole practise, it will be requ●site to inquire What they sung. And touching this point, there are three co●clusions which may be laid down, and which I conceive may prove satisfactory.  
First, Those who were endued with the spiritual Gift before-described, did undoubtedly in public exercise the same, and that as well by inditing anew Hymns to God and Christ by virtue thereof, as by singing the Hymns so indicted. The first Church then sung many times new ●nspired Hymns, peculiar to that their state: and hereof no one can doubt, who has considered the purport of the toregoing Chapter.  
Secondly, We cannot well presume, but that some passages of these inspired Hymns were preserved, if not in some early-written Records( though not now extant) yet in the memories of such, who( like Janus) saw both backward and forward, something of the inspired, and something of the more ordinary age of the Church. The reasonableness of this conjecture or supposeal, will be concluded from what I have spoken in the first discourse, in the beginning of the fourth Chapter. Now this being admitted, it may be said, that in the Primitive Church there were several Christian Hymns composed by the Bishops of the earliest age, after the cessation of the miraculous Gifts, partly out of such passages as were remembered to have been used by inspired men, and partly of such additaments, as they according to their Christian discretion thought sit to make thereto, proper to their then present state. Hereof though very little be come to us, yet that some of the Eucharistical part in the Office of the Communion may be of this Origin, I have above proved in the place just now name. And the same may I conclude touching that Doxology, so usual in our Liturgy( Glory be to the Father, and to the Son, and to the Holy Ghost.) for in the same Dialogue, we now mentioned, it is plainly upbraided 
Lucian. Philop.  to the Christians of that time( viz. of Trajan's age) that they did, {αβγδ} beginning with the Prayer Our Father, and to it an Hymn with many names in it; which cannot reasonably be understood of any Hymn else, there being none other, which comes under this character, that can pretend to be in any measure of such antiquity.  
However, Thirdly, that there were two sorts of Hymns usually sung in the Primitive Church, is clear out of Tertullian. 
Apologet. c. c. ●9.  His words are, Ut quisque de Scriptura sacra, vel de proprio ingenio potest, provocatur in medium Deo canere: Sometimes we sing passages out of the Holy Scripture, sometimes Hymns of human posure. And as to the later of these; those Hymns, sometimes were such as had been received, and for some space used in the Church, sometimes of newer date. This, the very words of Tertullian now cited, De proprio ingenio, and that passage formerly alleged on another occasion, touching Paulus Samosatenus, that he took away the Psalms and Hymns, which had been used to be sung in the Church to the praise of God and Christ, pretending them to be new, and composed by men of later times, abundantly prove. But it is evident, the Hymns thus rejected by Paulus were neither new, for that decantari solebant, they were used to be sung(& this was about the middle of the 3d century) nor that there was any culpable matter contained in them, for the Council censured Paulus, and restored them. So that we may without doubt conclude. ●he Primitive Church sung Hymns which were neither mere Scripture, nor otherwise of divine inspiration.  
One thing onely is to be added here, that though there were certainly in those dayes divers Hymns sung, which were composed by more private spirits, yet none generally were of public use, till they had at least passed the approbation of the Bishops of those Churches, where they were used. This is in part proved already, and will hereafter come under further consideration.  
Now as to the Primitive manner of 
Sect. 3.  singing all Hymns, it is certain it was very plain. Thus much is suggested by that passage above mentioned out of Pliny, where the Christians singing is called Carmen dicere, the saying an Hymn to Christ: and it is both generally agreed, and considering the condition of the Christian Church, it could not be otherwise. For what of state, or Musical graces, could be expected, while in stead of their harps, they were to bear their across? while they wandered up and down in sheep skins, and in goatskins, being destitute, afflicted and tormented; while deserts were their cities, and caves their Oratories, and Midnight one great caconical hour. And yet I must confess indeed, the plain way of singing, seems not to have been onely matter of necessity to them, but of choice also. Thus Saint Augustine hath recorded his information. De 
confess. lib. 10. c. 33.  Alexandrino Episcope, Athanasio, saepe mihi dictum commemini, quod tam modico flexu vocis facitbat sonare lectorem Psalmi, ut pronuncianti vicinior esset quam canenti: He had been often  told, that Athanasius made the Psalmists to use so small modulation of their voice, that they seemed rather to pronounce distinctly, than to sing.( And so, to this day, are the Psalms commonly chanted amongst us) The same saith Rabanus Maurus more at large, 
De instit. clear. l. 2: c: ● 48, 49.  concluding that the Psalmists voice should be such( non quae Tragicam exclamat artem, said quae Christianam simplici, tatem in ipsa modulatione demonstrat, &c.) which is not so much accommodated to state and pomp, as expressing Christian simplicity in its very tuneing; and rather creating compunction in the Hearers, than savouring too much of art and curiosity; though he also aclowledge the secret efficacy of music to affect the mind, and the reasonableness of practising somewhat of art, as we shall hereafter note: but possibly men are very prove in these cases to overdoing. However that Author is much nearer the apostolic age, than either of these mentioned, who censures more severely. 
Paedag. lib. 2. c. 4.  {αβγδ}. Thus Clement of Alexandria: And yet some now adays are scarce content with the chromatic scale( though possibly the Father understood onely figurate compositions in general) but search after all the niceties of the whole three,& mix all together for Church▪ use. I pray God it be with good success. 
Sect. 4.   
The Primitive singing being thus plain( all undoubtedly in one time and tone) there were no sort, sex or age, but what in some measure did or could join therein, either in private, or public, or bothwise. And hereof we have great plenty of evidence. First, as to private singing; that passage of the last-mentioned Father is very memorable. 
Ibid.  {αβγδ}, &c. According( saith he) as before we take our meat, it is fit we praise the creator of all; so also doth it become us, when we drink, to sing to him, being made partakers of his good creatures.— Lastly, before sleep seizes us, it is right pious and holy to give thanks to God, as having partaken of his bounty and favour, and so divinely to go to sleep. And this practise the Father draws, as naturally enough he may, from that passage of St. Paul, 1 Cor. X. 31. Whether ye eat or drink, or whatever ye do, do all to the glory of God, &c. Again, Tertullian about the 
Ad uxor: l: 2: c: 6.  same time speaks of the Husbands singing to the Wife, and the Wifes to the Husband, and this even at meals. And 
Ad Donat.  St. Cyprian to the same purpose. Nec sit vel hora convivii gratiae caelestis immunis: sonnet Psalmos convivium sobrium;& ut tibi tenax est memoria, voice canora aggredere hoc munus ex more, &c. Neither let, saith he, the hour of meal be without some Heavenly exercise. Let thy sober table sound of Psalms,& as thou hast a good memory, in common custom set upon this Work with a clear voice. Thou wilt by this means betterfeed thy dearest relations, &c. But most fully of all St. Hierom in divers of his Epistles. In 
Ep: 17: ad Marcel.  C●risti villulâ; &c. In Christian Villages( saith he) there is little to be heard but Psalms. Which way soever you turn yourself, the Husbandman holding his Plow, sings Halleluja: The Mower sweati●g, refresheth himself with Psalms; the Vine●dresser pruning his Vines, sings something of Davids. Elsewhere he speaks even of children, who being scarce able to speak, could sing Halleluja's to Christ. Parvulae adhue lingua balbutiens Christi Halleluja reso●nat: And again, Cum avum viderit, in pectus ejus transiliat, de collo pendeal, nolenti Halleluja decantet: When the 
Ep. 7: ad Laet.  little child saw her Grandfather, she would leap into his arms,& hang about his neck, and sing an Halleluja to him, whether he would or no. These were the Songs of the Primitive dayes. 
Idem.  Hic pastorum sibilus, haec arma culturae. These were the shepherds lays, and the plough mans whistlings. To conclude, as 
Hom. in Psa▪ 41.  to this private practise, Chrysostome has a great part of an Homily, exhorting to the use of it upon all opportunities& occasions  
It will not now be admitted, that the Primitive Christians, being privately thus exercised, by the way, in the House, at their meals, at their labours, in the field, in the vineyard, and in a manner every where, all sorts should in those days be very ready to join in the praises of God at their public Assemblies. Here, in their turn and season, they all struck in, so that the Amen almost equalled 
Hiero: in praes. Ep▪ ad Gal.  the thunder( Ad similitudinem coelestis tonitrui Amen reboat.) Nor onely joind they in so short Responsals, but in Davids Psalms too.  

Consona quem celebrant modulati carmina David,  
Et responsuris ferit aera vocibus Amen.   
Auson: Ephe: lib: 2.  
Consonant to which practise of theirs, is the use of all our Parochial Churches, or may be, if the peoples devotion be not wanting; and in our Cathedral Churches, though in some particulars the music be softer and more delicate; yet from the chanting Davide Psalms, from the joining in the Amen, and other Responds, none commonly are precluded, and, for a regular performance thereof, any may be easily qualified.  
Such being the universality of singing to God, in the first and in the Primitive 
Sect. 5.  Church, I cannot any otherwise interpret that passage of St. Austins, touching St. Ambrose's setting up the practise of Psalms and Hymns in the Church of milan, in the time of the Arrian Persocution, raised against St. Ambrose and his people, by Justina Mother of Valentinian, than onely of his 
confess. l. 9. c. 7.  introducing a new way of singing. Nimirum annus erat, &c. saith the Father. It was about a year, or not much more( before his Baptism) when Justina the Mother of young Valentinian persecuted Ambrose the man of God, for the sake of the heresy, whereto she had been seduced by the Arrians. The people all devoutly lay night and day in the Church, prepared to die with their Bishop.— Then was it appointed that psalms and Hymns should be sung secundum morem Orientalium partium, after the manner of the Eastern Church, lest the people should sink under the irksomness of the affliction: And from that time to this day, has that practise been retained, many and almost all congregations imitating throughout the other parts of the World. That the Easterlin●s sung before, the Father acknowledges: that the Roman Church,( within the Territories of which was milan) sung before, we have already proved: Whatsoever new practise therefore was at that time introduced, was not as to singing itself, as if absolute●y then begun, as some have thought, but onely as to the manner of singing▪ St Ambrose reduced their former use to a greaer conformity with the Eastern. Now how far the Eastern Church had at that time improved the way of singing, I am not able to speak; for I can find but little rec●rded on the subject. That before this time, Nepos the egyptian( a person much exercised in the Scripture, and of great faith, god●iness and industry) had compo●ed several 
Eccl. Hist. lib. 7. c. 19.  Hymns of his own, which many Christian Churches used long after, Eusebius proves out of Dionysius. That both the form of composure, and the manner of singing of these Hymns, was more artificial and curious, than what had been the former use, is very probable, for that it is said, Many of the Brethren were greatly delighted therewith; which seems to import somewhat more delicious in them, that might be the cause of such delight, than was formerly usual. What time Nepos lived in, I can give no other account, but that the above-named Dionysius Alexandrinus speaks there of him as lately dead at that time, when he wrote those things: now Dionysius flourished about the year 254, if we may believe Bellarmin. Elder than those of Nepos's 
Dionys. Ecc●es. H●er●r.& de divin. No●. l. 1. c. 3.  were Hierotheus his Hymns, whom some talk high of, as being( post Apostolos omnibus Doctoribus superior) the greatest Doctor next the Apostles, and who lived, as tis said, in the very apostolic age, and was present with St. Peter, and St. James, and other of the Apostles, at the Funeral of the Blessed Virgin: but of what nature these Hymns also were,& indeed, whether there were any such Hymns or person, we must be content to be in the dark. To come to times wherein we have clearer Records: And to omit here the Hymns 
Hier●. de scriptor. Eccles.  attributed to Clement of Alexandria, That Saint Hilary composed a Book of Hymns, about the middle of the Fourth century, we are certain, from St. Hierom; as also that these 
Gavan. in Rubr. Brevis. confess. l. 9. c: 12.  were in strict Poetical Form, for such is that Beata nobis gaudia, extant in the Romish Breviaries, and reckoned to be his. That also St. Ambrose imitating him, composed Hymns strictly verse, we are assured by St. Austin, who repeats several Verses of one of them;& of others, more anon. That this Fathers Hymns were sung in the Church of Milan in his own age, is evident from his own Works: and that besides this more 
Ambros. in Auxent.  artificial form of composing Hymns, he introduced more artificial notes and modulation, to what before used more plainly to be sung, is beyond question manifest out of S. Austin, who, having acknowledged himself, before his conversion, much given to the pleasures of hearing, but that God had now disentangled him from those snares, adds, Nunc in s●●is, quos anima●t eloquia tua, 
confess. lib. 10: c. 33.  cum sua●i& artificios● voice cantantur, fateor aliquantulum ●cquiesco: non quide● ut ●●ream, s●d ut surgam ●um volo. Now( saith he) in such sounds as thy Oracles inspirit, when they are sung with a sweet and artificial voice, I have some complacency: not so indeed as to stick therein, but to rise[ in my affections thereby] when I will. And a little after, having suspected himself to have been guilty of too much attention to, and affection from, the singing, rather than the thing sung, he complains himself sometimes to be in his thoughts drawn into too much severity against so curious melody. Aliquand● aut●m hanc ipsam fallaciam moderati●s cavens, erro nimia severitate. said valdè interdum; ut melos, &c. Sometimes, saith he, being too anxiously cautious against any fallaciousness of this sensible delight, I err by too great severity: And very much indeed in some instances; for that I could even wish that all the melody of those sweet tunes, in which David's Psalms are daily sung, were removed from my ears, and the ears of the Church. And it seems safer to me, what I remember often to have been  told me of Athanasius the Bishop of Alexandria, who made the Psalmists chant the Psalms with so small change of voice, that it might rather seem pronouncing, than singing( the passage even now cited).  
From this place it appears, that at least in the Church of milan, St. Ambrose introduced more melodious and artificial singing, than was th● Alexandria● or former use. Now that other Churches soon took up this practise, that passage of St. Austin, above cited, 
confess: l. 9. c: 7.  proves. Ex ill●[ tempore] in hodiernum retentum est, multis jam, ac pene omnibus gregibus tuis,& per caeteras[ partes] orbis imitantibus More curious ●●ging obtained almost in all Churches, even in the very self same age that it was first introduced at milan: so great was the authority, or success, of the Ambrosian precedent.  
It remains onely here to show( because St. Austin in the fore-repeated place, seems at first a little to waver in his judgement, touching the expediency of this practise) what was his last resolution, upon full thought and consideration, 
confess: lib. 10: c: 3.  in the case: and that he himself fully sets down in the same place. How far he doubted, we have already said in his own words: After which he immediately proceeds resolving thus. Veruntamen cum re●●●iscor lachrymas quas fudi ad cantus Ecclesiae tuae, in primordiis recuperatae fidei, &c. Notwithstanding, saith he, when I remember the tears, which I  shed at the singing of thy Church in the beginning of the recovery of my faith, and that even now being affencted at the same, I am moved, not so much with the bare singing itself, as with the things which are sung, they being sung in a clear voice, and with the meetest melody, I again aclowledge the great profitableness of this institution. Thus I fluctuate betwixt the danger of sensible pleasure, and the sense of wholesome advantage: but I am rather induced( not so indeed as to pass an irrevocable sentence) to app●ove the custom. of such singing in the Church: to the end, that by this delectation of the ears, weaker minds may rise up to holy affections. Yet when it so happens, that the singing moves me more, than the thing which is sung, I confess myself so far to sin, as that I deserve punishment: and in this case, it were better not to hear singing. The result is( exactly proportionable to what we have above determined) singing is wholesome, to be approved, desired and commended, as far as it is an help to devotion: but if through too much curiosity it prejudice distinct understanding, and directing the intention of the mind towards God, a plainer course were better.  
After St. Ambrose, many of the Fathers, as well Greek as latin, composed very artificial, lofty and admirable Hymns, many in regular verse, some rather in the Dithyrambick way,& some fewer in a kind of Prose, cut out into short and incise clauses. That several of these were, even in the days when they were composed, sung in public, cannot well be questioned; And it must be confessed of that Seraphical Hymn( whether of St. Ambrose singly, or S. Ambrose& S. Austin jointly, cannot, it may be, be determined) called the Te Deum. The Romanists in their common daily Offices,& in their more solemn extraordinary Processions, pretend to retain 
Gava●. in 〈…〉: Breviar. Sect. 5. c. 6.  many of them still: one of St. Hilary's, thirty seven or more of St. Ambrose's, eight of St. gregory▪ s, two of St. Bernard▪ s,& more of others: though if th●●e be of such Original, their Holy Fathers the Popes have altered somewhat more in them than false quantities. But to let them pass: Those Hymns, being writ in strict measures, must needs have some melodies more proportionate and peculiar to them, than a plain pronunciation: so that consequently, the Church-singing in these Ages, must gradually have advanced to more of art.  
What date the particular, gradations, by which it rose to its present perfections are to bear, I am not able to give account. The ancient Grecians, Arif●oxenus, Euclid, &c. whose Musical works we have still extant, had indeed, I know, highly improved music long before this time: The Diatonick, chromatic and Enharmonick scales, were distinctly all stated; but I do not believe the Fathers, or the Christian people, to have been much acquainted with these curiosities. It is gene●ally agreed, that, of all Church-singing, that used by the Eaftern Church, was the sweetest and most modulate( St. Ambrose, as we have seen, took thence his pattern) and the cause and Original hereof we can well judge no other, than the remains of that Art introduced by David into the Church-use, in the flourishing state of the Jews: which art, though it had been ●uch broken by the calamities of the Jewish Church, yet we cannot conceive, but some scattered parts thereof were propagated from fathers to children, and so continued down to the times of Christianity; for that even the very pre●ent Jews pretend to somewhat of such a Tradition. This being allowed to be the Original of whatever artificial singing came into the Primitive Church, and withall it being admitted, what has been before proved, that the Christian singing in the First Church, and for some considerable time, was most plain, let us see by what degrees art prevailed. The first step thereto, which I find on record, is the fifteenth Canon of the Council of Laodicea. {αβγδ} That none should sing in the Church, but the caconical singers, which went up into the Desk, and red out of the Church-book. The occasion of this Canon, undoubtedly was, some confusion arising from the singing of the promiscuous multitude, together with the caconical singers; the one singing by art, or at least aiming at somewhat of art, and the other in a more plain, but haply a little clamorous way. Yet still for the particular sense of this Canon, and the practise ensuing thereon, we shall find ourselves something at a loss. Zonaras thus comments on it, {αβγδ} &c. The Fathers of the Synod would have modesty and good order to be kept in the Church. Wherefore they do not say, that every one may sing in the Church that will, but onely the caconical singers; those namely of the Clergy, who are ordained and appointed thereto, and who sing out of the Church-book,( {αβγδ}) That 
2 Tim. IV. 13.  they call {αβγδ}, which St Paul called the Parchments.— for the word signifies skins, of which Parchment is made; and it is plain, the Fathers here call the Church-books {αβγδ} And one would think, that the Commentatour had fully hit the sense of the Text: But hear what Balsamon a great Canonist, and no less than Patriarch of Antioch, saith on the same; {αβγδ} The Laity were not forbidden to sing together with the choir; but with this Proviso, as both his foregoing and following words enforce, that they did sequi not ducere: They might follow and take their parts, either alternately, or in closes modestly, as the use was. And this will well enough accord with what we have said in the foregoing Section; and is further proved, by that passage of Saint Chrystostom, recording the use in his dayes, which were considerably later than this Council. {αβγδ} 
In 1. ad Cor: Hom: 36.  The singer singeth alone,& though all strike in, and sing softly after him, or take the closes, yet the voice comes as from one mouth. But what then is the distinct sense of the Canon, or the restraint thereby laid on the People? It is this, saith Balsamon: Many of the 
In Notis ad Can 15 Laod.  common Laity took upon them the parts of the Clergy, and not onely begun the Psalms, but sung too {αβγδ}, other things than were writ in the Church-books( not therefore allowed) These things, saith he, the Fathers forbidding, ordain that none but the Clerks, which go up into the Desk or stalls, should( {αβγδ}) begin the divine Hymns— nor sing any thing besides what was writ in the Church-books. So that according to this author, the Canon provides not onely against a rude, irregular manner of singing, but also against introducing unallowed Hymns: and as to the later chiefly, if his comment give its true sense. However, that hereby a more orderly course of singing was designed, cannot be denied, there being another Canon of this Council( namely, the last but one) which is directly intended against singing strange& uncanonical Psalms or hymns;& we may not think the Fathers in the LIX. Canon did forget the XV, and merely tautologize. This therefore we may take to have been one step towards more regular and artificial singing.  
Having now heard of caconical singers, it will be expedient to consider, what kind of persons these were, and how they were made so; for that this possibly may give us some further light into the point in hand. Whereas therefore Zonaras plainly calls them ordained persons, and both he and Balsamon reck●n them as being of the Clergy, it would seem, that some of the meaner of the Clergy were in those dayes particularly appointed to this Office: but we must know, it is not necessary, that they be ordained persons, or properly of the Clergy, who shall be reckoned caconical singers. Amongst all the Orders of the Romish Church, the Singer or Psalmist is none: And it is, saith Suarez, the constant doctrine of all 
De relic. Tom. 2. l. 4. c. 9.  our Divines, that the Psalmist properly is no Clerk; yea, a Priests choosing and appointing him to that Office, suffices to his constitution. And if it be so with them now, much more was it so in those plainer and more simplo ages. It is therefore observable, that the Canon gives them not that style: so that I conceive the Canonists to have called them Clerks, onely at large, or in an improper sense, and in favour of them; and that in the same acceptation( proportionably) Zonaras his {αβγδ} and {αβγδ} may be interpretable onely of their being appointed to this Office, having been approved and found able for performance therein. But am not concerned to justify in strictness every Glossators terms: Let the Psalmists, or Singers, be ordained persons for that time, and in those Churches, or not; it is certain, in the Western Church, and since, they have not necessary been so: though ● could wish in our Church they were; provided all were fit for that Holy state, and their education had accomplished them( as it might have been ordered, and in some Cathedrals is) in more liberal arts, than one. To the point in hand: From about this time, the name Singers, as noting a particular Office, becomes frequent in our Ecclesiastical Writers: Now except we will make these caconical singers no more than plain Readers( as truly to me seems unreasonable we should, seeing that Scripturas legere& Psalm●s canere, were different parts of the public Service, even in Tertullian's dayes) we must then admit them to have been persons, who had more of dexterity and art in singing, than the common sort, either of the Clergy or People. And this not being to be had without mens addicting themselves thereto, and something of exercise and institution, we must conclude, that in the end of the third, and so more in the fourth century, some kind of artificial singing grew in request, and was both studied and practised: and that such Christian persons who were best Proficients therein, and could with most readiness, gravity, grace and clearness( Praecinere and praeire verba) sing the Psalms and caconical Hymns before the people, and set all in, were appointed peculiarly to this Office; to the end, that the people might take, as out of their mouths, and after them, what they were to sing, and withall might be kept in some tolerable consent and harmony. And this, if we do not admit, considering the Christian commonalty could not have all the Psalms and caconical Hymns without-book, considering also they were not then generally book-learned, and had not that plenty or frequency of books and copies, which we have, for them to sing thereout, it cannot be conceived how the whole Assembly should vocally join in such public Offices, which yet it is evident, and in a manner generally agreed, they did.  
But whatsoever I have said touching any essays of more artificial music appearing in this age, I would have so understood, as that all their art was most pain, suitable to that the state of the Church. We are assured by the author of the Answers to the Orth●dox 
Quae ●. 107.  in Justin Martyr's Works( which though haply they be not his, were certainly written in the beginning of the third century at the farthest) that then {αβγδ} there was but simply singing left, and no use of any instrumental music in the Church; for what then could be expected of that nature? And as to curit sity in Vocal music, Balsamon speaks not onely the practise, but, in his own sense, the law of those dayes, {αβγδ} 
In Can. 15. Conc. Laod.  The small fine tunings of the voice, and extravagant modulations, were altogether forbid the singers. And though I said, St. Ambrose took up a more artificial and melodious way of singing from the Easterlings, yet understand me how far●e. That Excellently Learned countryman of ours had preached 
Mr. John Gregory Oxon.  more into all sorts of M●sick and other Rarities, than ever I can hope for opportunity to do, who pr●nounced himself much deceived, if the Eastern Musi●k ever improved further than ●lain-song.  
Where●●re I 〈◇〉 conclude the same, no● onely touching the Ambrosian practise, but touching whatsoever singing Ephrem Syrus, Gregory Nazianzen, St. Chrysostome, or any other of the Fathers of these ages, used with the Hymns and Antiphons which they composed, or with the Psalms of David, which any of them introduced, in their dayes, into public use in the Churches where they lived or presided. This is the sum of what I can find to be said, touching any Artificial music brought into the Church, for three or four hundred years and upwards after Christ.  
The next advance I can perceive song to have had in Church-use, falls into the end of the sixth century. About that time flourished Gregory the Great, 
P●●tia. in Vi●. Greg. l.  a man, whom none of his successors ever equalled, and very diligent in regulating and accomplishing( as no doubt he thought) all the public Offices of the Church. He stored his Church with Antiphons, and amongst other things, wrote Antiphonarium diurnum& nocturnum; as I conceive, sets of Antiphons for day and night: Then as to music, the Tunes in which we commonly chant the Psalms, if we may believe Tradition, are most of them of his composure, and indeed the whole body of the old Plain-song in our Cathedral use. The Centuriators 
Cent. 6.  of Magdeburg report out of Joannes Diaconus, who writ his Life, that he set 
cap. 7.  up a Singing-school at Rome, and taught therein himself. But whoso considers all Musical Monuments of his left, which the Romish Quires pretend for the main to exhibit& follow, must still aclowledge nothing of his above mere Plain song; All Notes of 
Musices Choralis Medulla, sieve Cantus Gregoriani traditio. Coloniae. 1670.  the same measure and power. Notwithstanding, that both still in his dayes, and some time before, it was not otherwise, I cannot impute to want of Will, but of Skill: So mean was the progress most arts yet had made, so low their flight, in the Christian World.  
Of instrumental music introduced 
ect 6.  into Church-use under Christianity, we shall meet with nothing till the seventh century, and there is some question whether then: And yet I do not think this, as hereafter I shall show, any reasonable prejudice to our present practise in this kind. I know indeed that Durantus, and out of him Suarez, and 
De ritib. Eccles. Catho. lib. 1. c. 13.  some other Moderns, pretend much more antiquity for the Christian use hereof. The onely authority, which Durantus produces for its elder date, is out of one Julianus on Job;& he says, if truly cited, Instruments were used in Churches before his time; but by whom, or where, he says not, possibly among the Jews. And though I find one Julianus Archbishop of Toledo in the Bibliotheca Patrum,& some Notes of his to reconcile opposite places of Scripture,& particularly out of Job, yet no such passage therein can I find; and if I did, I have reason enough to suspect the validity of such blind authority, there being so many testimonies of known integrity to the contrary. That seems much more plausible, which is alleged touching Vitalian, of whom indeed Platina says, 
In V●. Vital.  Cantum ordinavit, adhibitis ad consonantiam, ut quidam volunt, Organis, He new-modelled singing, taking in, as some say, Musical instruments for better filling up. I have translated Organis Musical instruments: for so the word signifies in its old Ecclesiastical use. Organa dicuntur instrumenta Musicorum, saith St. Austin( if those Expositions 
In Psal. 56. Orig. l. 2. c. 20.  be his) and he calls the Harp and the Psaltery Organa. Organum vocabulum est general omnium Vasorum Musicorum, saith Isidorus Hispal. But to return. The same thing, it is true, is said of Vitalian by others. Now this Vitalian came into his See in the year 683. saith Platina: in the year 655. saith Baronius and Bellarmine, I think more rightly. But though, Quidam volunt, in Platina's language, some will have it, that Vitalian brought in Musical instruments into Church-use, alii nolunt, others and better authorities deny it. And particularly, that Text of Aquinas is unanswerable as to the matter of fact he speaks of, though the reason, which he gives, is to pass amongst his other errors, as shall hereafter be proved. Instrumenta Musica, 
2d●. 2de. Q. ●. 91. A. c. 2.  sicut Citharas& Psalteria, non assumit Ecclesia in divinas lauds, ne videatur Judaizare: The Christian Church uses not Musical instruments, as Harps or Psalteries, in the Divine praises, lest she should seem to Judaize. As to Judaizing, he needed not have feared it; Musical instruments being first brought into the Worship of God, not upon any Jewish ceremonial precept, but upon natural expediency and reason, and not without the secret instinct of God, as shall be made appear, God willing. But that then they used not Musical instruments in the Church-service, is as plainly said by him, as a thing can be( Now he was in his height about the year 1264). And thus much is expressly confessed by his learned Commentator Cajetan, and by the great Casuist Navarr. Nor is that any other but a poor evasion, which Soto, Suarez, and some other Writers use, that St. Thomas spoken not of Organs, but of other less Musical instruments; Organs, having been long before his time, namely as before said, pretended to have been introduced by Vitalian. For mine own part, I could be glad, were it made out, they were of much longer standing in the Christian Church than Vitalian himself: but I love to assert no more, than I apprehended I can prove; nor have I any so ill conceit or diffidence of our cause, as to suppress what I know is objected, or objectible against it. I say therefore they who affirm Vitalian brought in Organa, must understand the word in that large sense, before mentioned, wherein it signifies any Musical instruments, and not particularly of what we now call Organs: For the present Organ is not an instrument of such antiquity in the Western World, nor indeed any where else so ancient, as commonly thought. The Hebrew Organ, according to Maimon, was onely a Metal-pipe, though of what fashion I cannot find. The inventor, or time of the invention of our present Organ, those who have purposely 
Marin. Mersen. de instru. Harm. l. 3. in init.  writ hereof, cannot tell. The eldest account, to be found of it, is a description of it, produced out of an Anonymous Greek Philosopher,& him tao without date of age, who calls it, {αβγδ}. The biggest instrument, the great Psaltery, the Hand-organ; {αβγδ}, and many other names: by which, it is concluded to have been a grecian invention. There is also a very ingenious Epigram of the Emperour Julian's, in description of it, produced by the same hand, I mean Mersennus's, which shows, it must have been elder in Greece than the year 360. But it is agreed, saith the learned Mr. Gregory, treating of the time when 
Greg. Po●ihum. pag 49  first the Nicene Creed began to be sung, that the first Organ that was ever seen in the West, was sent over into France to King pippin, from the Greek Emperour Constantine Copronymus, about the year 766.( Res adhuc Germanis& Gallis incognita, instrumentum Musicae maximum, &c.) A thing 
Annal. Boi●r. lib. 3.  then unknown to that part of the World, a vast Musical instrument, called an Organ, made of Tin pipes, and those blown with bellows, and struck with the hands and feet. After this pattern, the first which was made in the Western parts, was for the Emperour Lewis the Godly, about the year 820. as Bellarmine himself in a 
Cor. 3. p●r. 3. c. ●7.  manner confesseth. So that upon the whole, it is in a sort impossible Vitalian could introduce the Organ. And that it came not suddenly into Churches, is already apparent. But though I have said the Organ was not in use in the Church in Aquinas his time, yet immediately after, it must be acknowledged: for it is twice mentioned by Durandus( who writ about the year 
Rational. l. 4. c. 34,& l. 5. c. 2.  1300) as received before his time, and said to have been taken into the Christian Church, in imitation of David's and Solomon's practise, no bad precedents in devotion. I could produce some later Canons, for the due regulating Organical music in the Church: as that of the Concilium Senonense, Decret. Mor. c. 17. Organorum usum Ecclesia à Patribus ad cultum servitiumque divinum recepit. Nolumus itaque quòd Organicis instruments resonet Ecclesia impudica aut lasciva melodia, said &c. That of the Council of Colen soon after, much to the same effect. De office.& vit. Cleric. cap. 15. But all these and other authorities, suppose them introduced; and of the strict time of their coming in, perhaps a more particular account cannot be given, than now has been.  
The Organ being thus( silently) come in, an instrument of such admirable variety and fullness, and, as its very name imports, the chief of all Musical instruments, or in a sort all in one, it is reasonable to expect Vocal music should advance apace; and so undoubtedly it did, though to speak precisely, giving each gradation its proper time and author, I am not able. I have above said, the utmost that the Eastern music ever rose to, was mere Plain-song: and if we may believe what is pretended still to be the Gregorian music, even that advanced no higher. Nor are there wanting those, who affirm thus much touching all the music of the Ancients, contending, that variety of parts was never heard of till very late dayes; and that if the Ancients sung to any instrument, as it is sure they did, both to Wind-instruments, and Stringed ones especially, they sung the same they played. I have many reasons, which persuade me the contrary, touching the old graecian music, and induce me to say, that though they might sing, some of them, the same which was played, as we do to instruments, on which more parts than one is played, when a Chorus sings; yet supposing with them, more than one sung, generally they sung with some difference of Parts. I am sure, out of their own Books, that they had a different way of pricking( {αβγδ}) for, say they, we have a 
Bacchius.  double use of it, for singing and for playing: and that no one voice could sing all that they ordinarily played; for they denied any voice to be of greater compass than 12 Notes: Now it is certain their old scale( whatsoever some have spoken 
Mar: M●ib: in praes. ad 7. ant q. Music. autores.  of it without-book, who writ of the graecian music, nullo Graecorum Musicorum lecto, as is complained, and proved of Kircher himself) exceeds that of Guido's by a whole Diatessaron: This Meibonius proves in his Notes on Euclid's introduction to music, pag. 50, 51. Further, it appears by a multitude of passages, which I could produce out of their Books, that they had difference of time, as well as of Keys: Now what great use there could be of all these,& to what purpose their discourses of consonants or concords, of the due consecution of intervals, and many more like points should be, I am utterly at a loss, if they had not amongst them what we mean by composition. I am sure I meet 
Aristid. Quintil: de M●sic: l. 1: circamed.  with the very name amongst them( {αβγδ}) and Rules for the contriving it Harmonically. As to matter of fact, though there is little, that I know of, to be said, whatever they set being all lost, as far as I can hear, yet that passage cited out of Athenaeus lib. 14. by Glareanus, is not to be contemned, 
Glarean. Dodecar. lib. 3. proem.  that Pythagoras Zacynthius so played( Basim, alteramque vocem, ac acutam) A base, and another part, and a sharp one or triple, that if any had onely heard, and not seen him, they would have thought they had heard three Harps played on. And for a conclusion,[ it is to me an uncontroleable evidence, that they had a long time both understood, and practised variety of parts& even something of proper descant, because they invented the Organ; an instrument which does miscere carmina( as in the Epigram of it) 
〈◇〉 〈◇〉.  put in all parts with all variety of time.  
But though I thus contend artificial music,& that of admirable variety, might be of such old standing in the World, I do not believe it came into the Churchuse, but with the Organ: And that even then, they, at first, and for some time, contented themselves with the plainest sort of Counterpoint, Note answering Note, Semibrief Semibrief, Minim Minim, in the several parts, without any divisionary descant. For as to the several present Ornaments and Figurations of Harmony, they are to be confessed( to use Mr. Gregorie's words) but a alleys business, a new though very rare invention. Notwithstanding, I do not imagine it blameworthy, to use them in the Worship of God; provided those general rules, before laid down, touching singing to God, be not transgressed: For I would fain know, why I may not sing to God in the music of the age, as well as pray or preach in the language of the age. And I doubt not before I have done, to convince those adversaries, which open loudest against our Cathedral use, that they themselves, not onely use, but pled for( as Ordinances too of Christ) several practices, that are much more novel than Organs, or our Choral-singing.  
In the mean while, let us see what 
Sect. 7.  Churches have received artificial and instrumental music; or at least, where we do not find any public acts of Churches approving thereof, what has been the judgement of their more eminent Doctors, touching the use of it in public worship, where it may conveniently be had. Touching the Romish Church, I need say nothing; they have music but too much: and by this their practise, as well as by others, violate all the Apostolical laws for public edification. Onely, that some people may know, they are not in all things so opposite to the Pope, as in zeal they design, I will tell them, that 
Ad Thom: 2 ●a, 2 dae, q: 91. D. just:& ●●. l. 1●. q. 5.  there is no Organ in the Popes chapel: because Organs are not of necessity in the Christian Church, say Cajetan and Sotus. And, is his Holiness then so strict an observer and Patriot of the simplo, essential, necessary Christianity, as that no ceremony, or prudential profitable constitution will down with him? Or, because he is Universal Bishop, is he privileged to be singular? Or rather, because, forsooth, he is, under Christ, the supreme Lawgiver, therefore he may choose what order he will be comform to, and what not? This in truth, together with some other little politic formality, is the true reason, as we well know, why Organs sound not so well in his Holiness's chapel, as a dozen or two of Eunuchs voices, which possibly, as we heretics think, have as little necessity, and less decency; let his creatures say what they please. As to the Eastern Church, there is perhaps no Organ, or instrumental music therein. Alas! in most places, they have scarce the face of a Church: few Priests, and 
Tho: Smith in sept. Asi. Eccles. N●ti●.  those generally ignorant, even to stupidity; fewer Oratories, and( if we may believe some, who have given us the latest accounts of the present state of certain of those Churches) scarce the advantage of Wine enough for the Communion. The good God in his time return and visit them. But I presume, the account chiefly expected here, will be of the practise of the Reformed Churches. And I should in my judgement be much guilty of the breach of the fifth commandment, did I not give my Mother the Church of England the first place of dignity amongst them. It is not the flattery, or over-weening mistake of a fond Son of Hers, but the just censure of an Alien: Si me conjectura non fallit, totius Reformationis 
Isaac. Casa●bon. ad Cl. Salmas. Ep. 40.  pars integerrima est in Anglia, ubi cum study Veritatis viget studium antiquitatis. If my judgement doth not deceive me( saith the learned Isaac Casaubon) the sincerest part of the Reformation is in England, where, together with the study of Truth, flourisheth also the study of Antiquity. This indeed was the design of our Church, not to bring in a new-coin'd Christianity, but to reform the doctrine and practise of corrupted Christianity, according to the Primitive purity: for which, though she have found many Enemies amongst unreasonable men, who are resolved to like nothing, but what is new, or their own, yet wisdom is, and will be, justified of her children; and we do not doubt but The children, which the Lord shall give our Mother, after the loss of those other, who have quitted their duty to her, shall yet say, The place is too straight for us, if there be nothing found in us more displeasing to God, than this the Rule of our Reformation. With such calmness and Christian prudence our Church proceeding, did not find her self concerned, to melt her Organ-Pipes into Bullets, to purge Liturgies and Anthems by fire,& to destroy Cathedrals, those glorious Houses of God in the Land; it being much more worthy to reduce to due order, than to abolish and pervert, what was well designed, and there being no footsteps of such Christianity in the Primitive ages, where there was more temptation to tumultuous practices. Thus it came to pass, that God was, and is, worshipped in our Church both in spirit and in truth, and yet in beauty, decency and sweetness.  
As to foreign Reformed Churches, it having pleased God to plant them, where they are either more obnoxious to the incursions, or subject to the power of Romanists, there was perhaps never any in the World in so settled a condition, as the English, and therefore it cannot be expected, that there should be either at the beginning of the Reformation, or in constant continuance, such glory and order to be found in any as in it. We were certainly once the Envy of our Neighbours, and might be so still, were it not the endeavour of some amongst us( though I hope unwittingly and not with design) to make us their scorn. But to come close to the point: All the foreign reformed, in a manner, follow the Lutheran or Calvinian plat-form; and we may in good measure see, what we are to expect from them in the present case, by considering the sentiments of their great Doctors therein. As to Luther▪ s own judgement, it was certainly for us: Speaking of the Communion-service, 
Apud Me●ch. Adam. ●n v●t. Luth. p. 15●.  that it ought in every nation to be in the Mother-tongue, he saith, Missam Vernaculam opto magis quam prom●● to; quòd impar sim huic operi▪ quia Musicam simul& Spiritum desiderat: I rather wish a Communion-service in our Mother-tongue, than promise it, being not sufficient for so great a Work: for it requires both music and a Spirit. It is plain hereby, what he designed, and would have had, though possibly, by reason of the troubled estate of affairs in his dayes, he was never able to effect it. I know indeed, that there is a passage cited, at the second hand, by a disguised Author, come to my sight, since I begun this Work, wherein Luther is said to have called 
apollo. proeject. Angl. Minist.  Organs amongst other things, the ensigns or Badges of Baal. As to this, First, there is no reference given to any place in Luther, neither by this Anonymous Writer, nor the author from whom he takes the citation, for the searching the time, occasion, connexion, or manner of this speech of Luther's. Secondly, all men know Luther had his heats, and sometimes too writ in them, what he repented of after: 
〈◇〉 1● tom. 〈◇〉 〈◇〉 15● 4.  and it is a censure which he himself passed of several of his own Works( cum judicio legenda sunt omnia) that all things in those pieces were to be red with judgement. Now there is a great difference betwixt what a man says in a little rant, as this seems to be said, and upon sober, mature and conscientious deliberation, in which temper, the former passage plainly was written. Lastly, we will give Luther's Disciples, that is, the Lutheram doctors, leave better to understand their Teachers constant Doctrine, than strangers and 
Fasc●c. Controv. Theol. c. 21.  adversaries. Thus therefore H: Eckhardus, Doctor of Divinity, and superintendant of the Church of Schwattzburg: Luther does indeed, in a certain place, call both Churches, and Altars, and Fonts, and Chalices, &c. the Ensigns of Baal, but not simply so, said si singularis aliquis cultus illis affingatur; if any special holiness be attributed to them, or conceived in them. And so much would we say too in the same case: for we pled not for them so, as to make them idols, or as necessary by divine institution, but only as convenient Utensils for the more orderly, comely and devout worshipping of God. And thus we have not onely Luther for us, but all the Luthe● ran Doctors, that ever I have seen. And it is certain, that most, if not all the Lutheran Churches, which have any tolerable settlement, in Germany, Swedeland, Denmark, the Cantons of the swissers, and under the Polish Dominions, or where else, have received and practise the use of instrumental music in the Worship of God, as well as we; and those who have it not, being of the same mind herein with their Brethren, reckon the want thereof amongst the number of their miseries.  
As to Calvin, he seems not to have been constant to himself in this matter; at least, not to have spoken with such perspicuity, or memory of what he said on different occasions, and at sundry times, as that it is easy to reconcile him with himself. We have said in his comments on the I. to the Corinthians, he prosesses, he doubted not at all but the Christians, from the very beginning, imitated the Jewish custom in singing Psalms: now it is sure enough, the Jews sung Psalms to instruments. But it will be said for him, he is to be understood there of the things sung, or of singing absolutely, and in the general, not of so strict a manner of singing. Be it so: yet in his comment on the Colossians, chap. III. v. 16, he allows it properly to be the nature of a Psalm, that in the singing thereof( adhibetur musicum aliquod instrumentum praeter linguam) some musical instrument be joined to the voice: from whence it plainly follows, that if Christians ought to sing Psalms, as he allows, and the Text enforces, they are then to use therein musical instruments: And in his comment on Amos, 
Ad cap. 6. 5.  he highly commends David, that whereas being musical, and a lover of music, he might have privately delighted himself therewith, when he was now in peace and ease, and past all his dangers, yet he choose rather( applicare musica instrumenta ad pietatis exercitium, ut mentem suam ad Deum attolleret; and again, Ut scilicet resonarent lauds Dei in Tem●lo, ut ind unà cum aliis seize erigeret ad pietatis studium) to apply musical instruments to the exercise of devotion, that he might thereby raise his mind towards God, and that they sounding the praises of God in the Temple, he might excite both himself& others to the study of Godliness. Who would desire a greater Encomium of the use of musical instruments in the divine Worship? Or what can be said more express in acknowledgement of their natural and perpetual usefulness for the furtherance of devotion? One might now expect, Calvin should have set up Organs at Geneva: at least, that he should have reckoned the want of them amongst some other things, which he was not able there to redress, and which he did( far, quia non utile est contendere) 
Epist. 3 3.  endure, because it was to no purpose to contend with that people. But we shall elsewhere hear him in another tune, reckoning all instrumental music, and singing thereto, in the Worship of God, to have been( pars 
Comment. in Ps. 33. 2.  legalis Paedagogiae) part of the childish rudiments of the Law,— foolishly borrowed from the Jews— introduced into the Christian Church through inconsiderate zeal, and impious presumption. sumption. More of this nature may be picked up out of the same Work. Truly, a man who had red those other forementioned passages, might have expected better language: onely Mr. Calvin had seldom much of that to spare. However, as good as he( though in other points too much his followers) were in this point of another mind: Particulary, it was both more Christianly and judiciously determined by Peter Martyr, That if there be any 
Loc. come. class. 3. 1●▪ 13. p. 29.  Church which use not singing, for reasons which to her seem good, she may not therefore be justly condemned: provided she contend not the thing to be in its own nature, and by the command of God, unlawful, nor upon that occasion brand, or exclude from the fellowship of Christ, other Churches, who use both singing and music. Zanchy yet goes further, upon the V. to the Ephes. v. 19. Multiplex& magnus est usus hujus ●usicae, &c. 
Vid.& Zanch. in Coloss. 3. 16.  Manifold and great, saith he, is the use of this music. First, that the glory of God may thereby be made more illustrious and august. Secondly, The mind of man is after a marvelous sort affencted therewith. Thirdly, Our heart being by this music made more cheerful, the grace of God dwelling in us, is stirred up. The same is the judgement of Diodati, and many of the later Calvinists, who, though it was the fate of some of them, to be necessitated to be without Organs in their Churches, have declared their desire of them. And from this consent of their Doctors undoubtedly it is, that Organs are at this day in use in most 
Vid. Durel. Apol. p. 140.  places of the belgic Churches, and a long time have been; as is evident by the Decrees of their Synods, forbidding the use of them upon Political and common occasions, out of the divine Worship, and commanding they should sound nothing but Psalms, and the pr●●ses of God. And not onely they, but several of the Pastors of the Reformed French Churches, who live in places where they can conveniently have Organs, have also introduced them, as 
Vindic. Eccles. Angl. ●. 27.  the worthy Dr. durel testifies, touching the Reverend Rochfort, Pastor of the French Church at Roterdam, and others.  
Upon the whole then, as to the 
Sect. 8.  practise of the Primitive Church, this has been abundantly made evident, that from the very infancy of christianity, singing to God has ever been in use: that it has been a constant part of the public Worship, and the fear of Persecution itself, stopped not the mouths of the Primitive Christians, but they were hereby first discovered. I might have added for the further asserting this practise, that the time, when it was thus exemplarily in public and universal use, fell into the later dayes of St. John the beloved disciple, who, according to Eusebius, saw the beginning of Trajan's Reign. There has been indeed Variety in the practise of the several ages: Some while they sung inspired Hymns, some while Scripture: afterwards Hymns of human composure, but consonant( at least supposed consonant) to Scripture and Faith. These Hymns were sometimes in Verse, sometimes in Prose; but howsoever, when of private composure, never admitted into public use, till they had at least past the approbation of the Bishops of those Churches, where they were used. The manner and circumstances of singing too have been various: The first singing, was in a manner nothing but a modulate pronunciation, so that all sorts publicly and vocally joined as to some parts therein. Nor did the Christian people then content themselves with the public practise, but at home and abroad, every where and upon all occasions and opportunities, all conditions and ages were employed therein. By degrees their singing became more refined and artificial; and a particular Order of men were bread up, and appointed hereto. Ex vetere[ Judaeorum] more, Ecclesia 
De office. Eccles. l. 2. c. 12.  sumpsit exemplum nutriendi Psalmisias, quorum cantibus ad affectum Dei mentes audientium excitentur, saith Isidorus Hispalensis And in process of time, instrumental music was added for the exciting devotion, for governing the Voices of those who sung, and making the praise of God more glorious: in which kind of music, the Organ has generally now so obtained, through the very Reformed Church, that it may, in a sort, pled universality of approbation. This is the sum of the Progress of Christian-song, or of Churchmusick, from its Primitive simplicity, to its present glory: Touching which I onely say, the Lord grant, the fervour of our devotion may, in some measure, answer the perfections of the present outward performances in this kind.   

CHAP. III. Of the English practise, and the justifiableness thereof.  
Sect. 1. The fourth head of this Discourse. Different useage in singing observable in the practise of the English Church▪ Sect. 2. What regularly is, or is to be sung in our Church. Sect. 3. Prayers may be sung, though of our Prayers, onely some responsory Petitions are artificially sung. Sect. 4. Of the Antiquity of singing the Book of Psalms in the alternate way. Sect. 5. What Reasons might indu●e the Church to this practise. Sect. 6. Whether and how the Psalms are proper to be sung in the Evangelical state. Sect. 7. Of Anthems, and what subject and form fittest for them. Sect. 8. Of Voluntaries. Sect. 9. Of putting the Psalms into metre; and the practise of other Reformed Churches herein. Sect. 10. Singing the English metrical Version stands in our Church, neither by law nor allowance, but by bare permission and connivance. Sect. 11. The gross indecencies and miscarriages common herein. Sect. 12. Whether instrumental music in the Worship of God be lawful under the Evangelical state? Sect. 13. Whether it be expedient? Sect. 14. Answers to Objections. Sect. 15. A Transition to what remains.  
HAving now the practise of the Primitive 
Sect. 1.  Church, and of succeeding ages, before us, it follows according to what in the beginning was propounded, we proceed more narrowly to view our Own, and to examine whether it be justifiable, according to the Apostolical rules, and primitive or laudable precedents. Now it is obvious to any mans observation, that there is at present practised in our Church a double useage in singing: And I must ingenuously aclowledge, no two things which have the same name, and in any degree the same nature, common to them, can be more unlike one the other, than are our Choral and Parochial singing. And even in our most regular Quires, there are two different sorts of singing admitted, the Gregorian way or common Chants, and that more curious Figurate kind, in which our Services( as we call them) our Anthems, and some other parts of our Liturgy, are composed. Neither of these two last, according as generally used, can be challenged, as not being sufficiently Harmonious: and if in the later of them, the intemperate skill of some Masters have introduced too much curiosity and delicacy, as to point of composition, the fault is onely by excess of sweetness; of which hereafter. The Parochial way is indeed obnoxious in divers regards, but of that also in its proper place. In the mean time, we begin with the examination of the Choral use, that b●i●g▪ much the more worthy to take place, and having more authority from the letter of the Law.  
And first as to the matter, it is to be 
Sect. 2.  considered, whether what is according to law, or common custom sung, be in itself fit and meet. First, I do not account speaking or pronouncing in a Cathedral( that is a distinct, grave, plain audible tone) to be singing: for at that rate some might say( though with what reason, let themselves see) that we sing all. Now this being admitted, whatever is according to rule sung in our Quires, may be reduced to these heads, Psalms, Hymns, Creeds, or Prayers. That Psalms or Hymns in general are fit to be sung, cannot be denied; and for the particular Psalms sung with us, we shall suddenly, at large, consider them: and under Hymns at present, I comprehend Anthems. Of Creeds, we have two that are usually sung; the Athanasian, which is onely chanted or sung in the Gregorian way, on some more considerable Festivals; and that commonly called the Nicene Creed, which is curiously set by several hands, and constantly sung in the Communion-service. Now why any should deem it improper to confess our Faith in singing to God, I do not apprehended. What more apt to draw forth the exercise of faith, hope, gratitude& love, than the contemp●ation of the divine nature, of the incarnation of our Lord, of the office and mission of the Holy Ghost, than the commemoration of all the parts of our Redemption, of our present advantages in Church-communion, and of our future expectations? We do without vanity profess, that in the singing our Creed, we exercise these several Christian graces, and at the saire time, both litt up our hearts to God in this our confession, and declare with joy before men and Angels, to the praise of our God, that we, from our hearts, receive these truths, and expect to be saved in the belief of them, blessing God, who has revealed them to us, and wrought in our souls a pe●swasion of them. What any can blame ●● this practise, I do not see. Some are of a mind, that the Carmen Christo tanquam Deo, that Hymn which the Primitive Christians used to sing to Christ as God in their early Assemblies, was their Creed, and the conjecture is not improbable. But touching the Nicene( though that we use is rather the Constantinopolitan) Creed, it is certain, it has been sung in the Church, in a manner, from the very compiling of it. It was ordained 
In vita Marci. ( saith Platina) by this Mark( Bishop of Rome, about the year 336. according to Bellarmin) that on all solemn days, immediately after the Gospel( Symbolum à Clero& populo magnâ voice decantaretur, eo modo quo fuerat in Niceno concilio declaratum the Creed should be sung with a loud voice by the Clergy& people, in that form wherein it was explained in the Nicene Council. The same is said of him by Durantus 
De rit. l. 1. c. 13. Li●. de reb. Eccl: Libel: de Ml●●: c: 1:  and others. And both Walafridus Strabo, and Berno Abbot of Augia, produce the authority of the Council of Toledo al●edging, that it was also the usage of the Eastern Church so to sing it. To conclude, the singing not only the Nicene, but the Athanasian Creed too, is approved by several of the first Reformers: the Nicene, by Luther expressly, in the communion Office which he modeled; 
Form. Miss. pro Eccles. Wittenb. Class. 3. Ioc. 13. parag●. 29.  and the Athanasian too, by Peter Martyr, in his common place thouching singing. So that they must not onely condemn antiquity, and the practise of the Universal Church, but even the judgement of the Reformers, both Lutheran and ●alvinian, who reprehend this practise.  
It follows, that we speak something touching singing of Prayers; for that 
Sect. 3.  this some have prejudice against in our Church. Now they who will say it is inproper to sing Prayers, must, if they will, stand to that assertion, lay aside the singing of most of the Psalms; for they are not onely, all over, full of Petitions, but some of them in their very Titles called Prayers. Ps. XVII. A prayer of David: So too Ps. LXXXVI. And Ps. XC. A prayer of Moses the man of God. Psal. CII. A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. And Lastly, Ps. CXL. Maschil of David: A prayer when he was in the cave. Yet it is certain, all these were both musically penned( designed therefore by the Holy Ghost to be sung) and have been all along, as well as at present they are, sung by all sorts of Christians. They therefore who are for such a Reformation, which shall take away all singing of Prayers, must re●●rm Scripture, as wel● as the catholic practise of the Church in all ages. But let us consider, how small a portion of our Prayers are sung. All our Collects; and such like Prayers, are onely red in a distinct, pla●n and and ble voice: ●f there be any variation of a Note in the close of the Prayer, for the retaining or exciting the attention of t●e people, that all may ber●ady to give their Amen, this is as much as is;& ●i● no more than needful, for the reasons ●ntinuated. But let those, who reprehend this, consider how impossible a most it is, frequently to repeat any form of words, but we shall insensibly, and of our own accord, fall into some tone: And wish our severest censurers, though they use no form of Prayers, were not generally fallen into more affencted, uncouth and ungrateful toning, than any used in our Quires. Now if the Church, to prevent all drawling and indecent tones( which are aptest too to fall in, in the closes of Sentences) hath brought in the use of such regular& easy variation of accent, rather than singing, who shall cha●ge her with imprudence? Or rather, who ought not to commend her care? This therefore not well bearing the name of singing, the onely Prayers amongst us, which any can say we sing, are the Versicles and responsory Petitions, in the daily Morning and Even●ng Office, in the Litany, and in the Con●nunionse 'vice These are generally modulated in a very plain way, ●●d a● more s●emn seasons sometimes sung after the newer figurate mode. Now if Prayers may be sung, why not these? which are many of them Verses taken out of the Psalms, and the rest of them concise sentences, resen b●ing the Psalmick Verses. Not to mention the gratefulness of this variety in the manner of Prayer( which in so long offices, to vulgar spirits, is not unnecessary) I must profess sincer'y, as to my s●lf, this modulate way many times quickens,& calls in my attention, and draws out, and as it were lengthens, devout breathings of soul: I speak it not in vanity, but in the fear of God, and for the good of others; nor do I doubt, but there are thousands who frequent our Quires, that can say the same. I will conclude all I shall say, touching singing Prayers, with the judgement of Mr. Calvin 
Instit. lib. 3. c. 20. Sec. 32.  herein, Certè, si ad eam, quae Dei& Angelorum conspectum decet, gravitatem, attemperatus sit cantus, cum dignitatem& gratiam sacris actionibus conciliat, tum ad excitandos, in verum Precandi studium ardoremque, ani●nos plurimum valet. Truly( saith he) if singing be accommodated to that gravity, which becomes the sight of God and Angels,[ and such we may safely say our singing is] it not onely gains much grace and veneration to holy performances, but is of very great force, to stir up mens minds, to real attention and fervour in prayer. In the judgement then of Mr. Calvin( however his present followers swerve from it) singing is so far from being unbecoming of the Office of prayer, that it is an help to its devouter performance.  
But to come now more particularly to 
Sect. 4.  treat of singing the Book of psalms; which that we take entirely as they lie, by considerable portions in every dayes Worship, offends some, and is looked upon as a lip-labour, or a kind of Popish task of Devotion. I do not say, but that some are apt to satisfy themselves with the mere recital or chanting of them, that they go through the daily partitions as a task, and rest in the outward performance: we are sorry for it, and daily endeavour to redress it, nor do we want success herein, blessed be God: But I do say, the number of them is very great, who are not thus senseless, who heed, and understand, and sing them with grace in their hearts; and that the practise itself is highly laudable, and of singular conducency to edification. Taking that therefore for granted, I shall onely show, for the reconciling all sober spirits hereto, that the use itself is of far greater antiquity in the Church, than that it can be suspected to be of Popish extraction:& then, that though the Psalms were calculated chiefly for the Jewish state and worship, yet they are not so improper for Christian mens mouths, as many may conceive.  
Some there are, who would fetch this practise as far as from the Apostolical age, and conceive those injunctions, that Christian people should speak to one another in Psalms, or Hymns, or in St. James his language, that they should sing Psalms, to be meant even of David's Psalms. Nay, there are who go higher, even to our Lords own practise;& because he complained to his Father upon the across, in the words of the first verse of the two and twentieth Psalm, conclude him then to have used the whole Psalm: And further, observing that after his institution and celebration of his Supper, he, with his disciples, sung an Hymn, judge them to have sung the Great Hallelujah, or the CXIV. and four following Psalms, which they say, the Jews used to sing at the Pass-over. But these are onely conjectures: and probables of the lowest rank, are but bad arguments. Such proofs do but little service( especially now adays) which are as soon refuted, as denied. It is most certain the Hymns in those dayes were fitted to the present occasion by the Holy Ghost, inspiring their authors: and though much use might be made of the Psalms, as consisting, more than other books of passages, fit for devotion and praise, yet it was onely of scattered parts of them, as they were seasonable; according as is evident by that prayer of the Apostles, Acts IV. 24,& other like. To deal ingenuously then, the first instance,( as far as I know) which we have, savouring of this practise, is the passage above cited, on other occasion, out of Tertullian, 
Apologe●. c. 39.  Ut quisque de scriptures sacris, vel de proprio ingenio potest, &c. By which it is plain, the primitive Christians used sometimes to sing the express words of Scripture. But this is yet very short of our orderly course day by day, and the alternate, or responsory way of singing. To fix this institution upon its true author or time, is not easy. I find no less than four several pretended institutours hereof. The first is St. Ignatius, the third Bishop of Antioch 
H●s●. Eccl. li. 6. c. 8.  after St. Peter: touching him, Socrates reports, that he saw a vision of Angels( like that of Isaiah's, Isa. VI. 2, 3.) praising God alternately; Et formam canendi in eâ visione expressam, Ecclesiae Antiochenae tradidit, unde illa traditio ab omnibus Ecclesiis recepta est: And he delivered to the Church of Antioch the form of singing, which he saw in that vision, from whence that way of singing has been received by all Churches. This single testimony is all the authority of ancient date, that I can find, producible for the pretence from Ignatius: and I must acknowledge, it is insufficient to work on my belief. So is also, what the Magdeburgenses city 
Con. 3. c●. 6.  out of a book, which I could never see, entitled Fasciculus Temporum, That Pontianus Bishop of Rome appointed, the psalms should be sung in the Church night and day. This Pontianus came to that See in the year 233,& sate therein five years. But I meet with no such thing of him in ● latina, or others: and there might be sung in the Roman Church, as I believe there were, certain Hymns( which might be called Psalms in a large sense) and yet no singing David's Psalms in course. The third pretence is, that this institution 
Sect. 8.  came from Flavianus and Diodorus, men of great authority and holiness, but then not so much as Priests, in the City of Antioch, under the Empire of Constantius, about the year 340. who when their Orthodox& lawful Bishops were ever& anon expulst, and Stephanus, Leontius,& other Arrians, obtruded as Bishops, 
Theodoret. H●●. ●●. 2. c. 24.  stoutly opposed the invading heresy, gathered& kept together the sound believers, and {αβγδ} dividing the Quires of those who sung into two parts, taught them to sing David's psalms. Which usage( saith the author) being begun first at Antioch, went forth and prevailed to the utmost coasts of the World. The last of the assigned originals or institutions of this practise, is from Damasus Bishop of Rome, about the year 370. Touching him, Platina records, that he ordained( Ut Psalmi quoque alternis vicibus in Ecelesiâ canerentur, in fineque eorum 
In vit. Dan. as.  verba haec ponerentur, Gloria Patri,& Filio,& Spiritui sancto) That the Psalms should be sung alternately in the Church, and at the end of each should be added these words, Glory be to the Father, and to the Son, and to the Holy Ghost. There is also 
council. Tom. 1.  amongst the Epistles of this Damasus's to St. Hierom, one, in which he complains to him( Psallentium nec mos tenetur, nec Hymni decus in nostro ore cognoscitur) That they had then at Rome no singers, nor was the glory of an Hymn known in their mouths. To which there is a pretended answer from St. Hierom, advising him to set up singing the Psalms,& to adjoin to the end of each Glory be to the Father, &c. and Hallelujah. But these Epistles, say 
Ad an. Chr. 60. n. 3. 43.  Baronius, and others, are forged: the Roman Church sung the Psalms before, and all that Damasus set up, was a Version of them from the Septuagint, brought out of the East by St. Hierom, to whose Writings he gave authority. In sum, if Damasus were author of the alternate singing of the Psalms, it could be onely, as to the practise of it in the Western or Roman Church: the Eastern had it before. For though I have rejected the pretences from Ignatius as well as Pontianus, because reported onely by single Writers, and those too of suspicious credit, yet the testimony of Theodoret, as to Flavianus and Diodorus bringing up this practise at Antioch in Syria, sways with me more, being corroborated by several reasons. First, that it is sure, the Psalms were sung alteruately in St. Ambrose's and St. Austin's time, and the practise then said to have been an Eastern custom. The testimony of St. Ambrose is most express, as to the alternate singing: comparing the Church to the sea, he saith,( Tanquam undis refluentibus stridet, tum responsoriis 
Hexac. l. 3. c. 5.  Psalmorum, &c.) It sounds with the responsory singing of Psalms, as with the noise of many row●ing waters. Passages out of St. Austin, may be produced in great plenty. Some of these we have had occasion a ready to allege, mentioning the sweet melodies( Quibus psalterium Davidicum frequentabatur) with which David's 
confess. l. 10. c. 33.  Psalter was daily sung; and his asserting it, to have been taken up by St. Ambrose, as a custom of the Eastern parts. Nor did they then onely sing the 
l. 9. c. 7.  psalms in public Assemblies alternately, but even at home on more private occasions. For speaking of his friends behaviour, and his own, while his mother lay dead in the House( psalterium 
●l: 2.  arripuit Euodius, & cantare coepit psalmum, cvi respondebamus omnis domus, &c.) Euodius, saith he, took the psalter, and begun to sing the psalm, I will sing of mercy and judgement, &c, to whom all we who were in the House answered. And that they sung then( latin being the common language of that Church) a latin Version, though possibly somewhat corrupter than even the present Vulgar latin, is plain from that place, where he complains, the custom of singing, hindered the amendment of the Translation. Illud etiam, quod jam auferre non 
Ang: de Doctri: Christian: l: 2: c: 13. P●● 132: ●●●.  possumus de ore cantantium populorum, supper ipsum autem floriet( which our present Vulgate Bibles red efflorebit) sanctificatio mea. Now if we compute the time of these several Fathers flourishing,& together reflect upon the time of St. Ambrose's setting up the singing David's psalms in the Church of milan, which was under the persecution raised by Justina Mother of Valentinian, and particularly in the Consulship of Antonius and 
C: Sigo. de Occid: Im: l: 8.  Syagrius, which fell into the year 382.( that is, two years before the death of Damasus, and eighteen before the death of St. Hierom; and in S. Austin's own knowledge, and almost sight) and consider all these Fathers to have been familiars or correspondents, frequent Letters and Transactions passing betwixt them, it cannot be imagined, St. Ambrose should set up a practise in his Church of Milan, and pretend to have taken it from the Eastern use, when, if Damasus had about that time, first introduced it into the Christian Church( by the advice of St. Hierom, whose Translation is supposed to be then authorised,& who appeared not publicly, if I mistake not myself, till the year 378.) he must needs have known it was a new thing, just brought up at Rome, and no old custom of the East. By this evidence it is plain, the pretence of this institution in the Christian Church, having been first from Damasus, must needs fall to the ground: Nay, there is reason to conclude, that if Damasus did set up alternate psalmody at Rome, he took it from St. Ambrose, rather than St. Ambrose from him. And, which is the second reason of my giving more credit to Theodoret's testimony, not onely St. Ambrose and St. Austin assure us, that this practise came out of the East, but St. Basil too, a Father of the Greek Church, more Easternly than they, and somewhat elder: who thus writes; {αβγδ} The people 
Basil: Epist: 63: ad Cleric: Neo Caesar:  with us rise by night, and before day come to the House of prayer, where, in humiliation and tears having made their confession to God, getting up from prayer, they are set to sing the psalms: and now {αβγδ}, being distributed into two parts, they sing in answer one to the other.— And if for this you forsake us, you must forsake the Aegytians, both the Africans, the Thebans, Palestines, Arabians, ●haenicians, Syrians, Mesopotamians, &c. so universal was the use. Pontianus and Damasus then being thus laid aside, and the practise concluded of Eastern Original, upon the testimony of those three Fathers, the case onely lies between Ignatius, and his two countrymen Flavianus and Diodorus; now the credit of Theodoret far preponderating that of Socrates in my esteem, and Socrates his story besides sounding a little fabulously, I should positively have concluded, that {αβγδ}, that admirable pair of Holy men, as Theodoret calls them, to have been the first authors of singing the Psalter, in order& entirely, within the Christian Church, were there not one Canon of the Council of Laodicea, undoubtedly elder than them, which evidently enforces us to admit psalmody( as thereby we understand singing the whole body of David's psalms) to have been of elder use in the Church at large. It is the seventeenth Canon of that Council; and if we might take it, as it stands 
Magde. Cont. 4. Carranz.  in some Latin Versions, it would seem a plain injunction of an orderly course of using the whole Book of psalms. It prescribes( In processionibus non connectere, id est ex diver sis versibus& sensibus libri unum canticum minimè conjungere, said singulorum psalmorum ordinabiliter debere fieri Lectionem.) That they should not in ordinary Assemblies, be any picking and putting together one Hymn out of several passages and verses of the book, but that each of the psalms should be taken orderly and entirely as they ly. But the import of the Greek Text is clearly another thing, though still considerable as to the point in hand. {αβγδ} That there should not in a continued course, be sung in the Assemblies a multitude of psalms together,( or all the psalms of the day, which were very many, when the whole book, being divided into seven Nocturns, was sung over once a Week, or when even in the Eastern Church, it was sung over once in twenty dayes) but there should be interposed a Lesson betwixt each psalm. This was, saith Zonaras, the Old use; the Old Tradition, 
In Can. 17. cor. c l. Lao●.  saith Balsamon, that the psalms should be sung {αβγδ}, as it were in one continued web, which, saith he, so wearied the people, as that they ran out of the Church at them; and that, even after the Holy psalter was divided( {αβγδ}) into several Sessions or partitions: Wherefore this Canon ordains, that the Lessons be red betwixt the psalms, that the people having a little rest, may be fresher again for singing. And the Fathers deserve thanks for the institution. Behold then now a settled custom( though not particularly the same we use) of singing the psalter in course, before Flavianns and Diodorus; and that before the year 320, if we may believe Baronius computing the time of this Council: And it would seem of some standing, even then. Upon the whole, this use is so old, that as was said of the Head of Nilus, its rise in the Christian Church is not to be found: but I do verily believe, Flavianus and Diodorus brought up at Antioch first the Responsory way of singing; there being, that I can find, no elder footsteps thereof, or pretences thereto, in the Christian Church, saving that of Ignatius, which I have laid aside for the reasons insinuated. Let this then be supposed to have been the rise and progress of this use. The psalter having been used, for time so old as does not appear, to be sung 
Hexaem. ubi supra.  by all sorts of Christian people together( cantu virorum, mulierum, virginum, parvulorum, in St. Ambroses language) those Holy men Flavianus& Diodorus, first brought up the orderly singing it alternately at Antioch, Morning and Evening; which took presently all over Syria, and the East, and from thence flew to the( {αβγδ}, in Theodoret▪ s words) utmost bounds of the habitable world. For St. Basil set it up in Caesarea of Cappadocia, St. Ambrose at Milan, Damasus at Rome, and others otherwhere. Into England it came not, till about the year 680, being then 
〈◇〉  brought hither at the command of Agath● Bishop of Rome, by John Arch●●●nter of St. Peter's in Rome, and Abbot of St. Martin's: But there are anci●●t pretences, that it was in France ●●ch sooner, which that learned An●●uary Sir H: Spelman has collected and published, in his first Tome of the 
〈◇〉 〈◇〉 ●5  british Councils: and any one may red them there if he please, and understand and digest them if he can. Since those ancient dayes, to insist on the approbations, ratifications, and regulations of it, which have ensued under several Bishops, and in later Councils, would not be to much effect. Sure it is, it has ever since stood in the whole Church without interruption, till of very late days; and is no where better regulated, than at present in our Church. 
Sect. 5.   
This being presumed a sufficient account of the Antiquity of singing the psalter, let us now search into the reasons, which might induce those Holy men, whoever they were, that 〈◇〉 instituted it in the Christian Church, to set it up, and the Church to receive it: Now herein we can rather conjecture than determine. It is probab●e, some such motives as these might be in their eye.  
First, the Eternal reason, that a public sacrifice of praise should be paid unto God morning and evening. By these two periods and vicissitudes of times, it has pleased God to distinguish and measure out all time. The evening and the morning were the first day: and so the paying to God a solemn Worship, or office of praise, at the returns of these is a worshipping him contin●ally; and that according to his own warranty 
Exod. XXIX▪ 38, &c.  and institution. Two lambs of the first year, shalt thou offer day by day continually. The one shalt thou offer in the morning, the other at even: This shall be a continual burnt● offering, throughout your generations: continual, because continued in its seasons. Thus the Christian Church on earth, desired to imitate that in heaven, by praising God in such a proportion of continuity, as she could, and as he appointed.  
Besides this, there was undoubtedly regard had to the particular obligatoriness of Christianity. The Christian Law may justly be esteemed to require, that its professors outdo the ancient Jews in devotion, as well as sanctity. Except your righteousness exceed the righteousness 
M●●. V. 20.  of the Scribes and Pharisees( the most accomplished and severest sort amongst the Jews) ye shall in no case enter into the kingdom of heaven. It was not fit therefore, that the Christian Church should be outdone by the Jewish.  
These reasons possibly may suffice, for the quantity of the Worship, and its frequent returns: but why should they have pitched on these psalms to be sung rather, than any new Christian Hymns? And why too on this alternate course?  
As to the former, there may be two reasons assigned. First, it being supposed, that singing the Psalter was not set up in the Christian Church, till after the cessation of the miraculous gifts, there was nothing extant, fit to be sung, so little obnoxious to exception, as the Book of Psalms. human composures might be suspected, and, the Church being rent by Heresies, and one party jealous of another, even in their very Worship▪ undoubtedly were: but the psalms being confessed by all, who owned the name of Christian, to have been indicted by the Holy Ghost, it might be thought, contention itself would be at a loss, to find a quarrel or plea against them. Secondly, I will not deny, but those dayes might understand the Apostolical commands of singing Psalms, and speaking to one another in Psalms, literally of the book of Psalms. And though they were herein none of the exactest Logicians, yet may it not be gainsaid, but they were serious honest Christians: nor is the variation great; St. Paul enjoins Psalms, they in prudence choose these.  
And, as to the alternate singing them, that locution speaking to one another, or betwixt one another, in psalms and Hymns appears favourable enough for it to any, who takes the first sense of words, that fairly offers itself: especially when this singing by way of alternation, one part answering another, seems to have been the ancient way of singing in the Former Church. Exod. XV. 1. Moses& the children of Israel sang this song unto the Lord, I will sing unto the Lord, for he hath triumphed gloriously, the horse and his rider hath he thrown into the sea. And ver. 21. miriae the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women after her: and miriae answered them, sing ye to the Lord, for he hath triumphed gloriously, &c. This is yet clearer by that practise of the Essens( a Sect of the Jews, which more approached to Christianity, than any other) recorded by Philo▪ Judaeus, and by him said to 
De vit contempl.  have been taken up with respect to this singing of Moses and miriae. When they all rise, ●uo si●nt chori in medio coenaculo, alter virorum, alter foeminarum, They divide into two Quires, in the middle of the room, one of men, the other of women. Each side has its praecentor, or leader of the Song, eminent both for dignity, and for skill in singing. Then they sing Hymns in the praise of God, composed in several sorts of Metre and Verse: some times jointly with one voice, sometime alternately.— And when with such sweet exchanges they have holily satisfied themselves, they join all again into one choir, in imitation of the like institution, when the Sea, at Gods command, came together again for the destruction of the egyptians and preservation of the Israelites, Moses leading the song to the men,& miriae to the women. In these old precedents, the Church thought sit to alter some circumstances for more gravity and decency; yet so, as that she hath had regard to ancient practise, singing some things alternately( especially Davids Psalms) and others by the whole choir, all joining.  
But touching the nature of the subject 
Sect. 6.  matter thus sung, there is one great difficulty still recurs. It will be said, the same Hymn is not proper for a Christians mouth, because pertinent unto a Jew; nay, it is therefore improper: Nor can either the practise of holy men, or the commands of Bishops, or the sanctions of Councils, no, nor even well▪ meaning zeal and holy emulation, justify an impertinent form of Worship.  
It might be answered hereto, and that soberly enough, that this practise having entred the catholic Church by such methods, as above said, and having now the prescription of thirteen or fourteen hundred years, and the public prudence and piety of our own Church, having thought good to continue and re-establish it by particular laws in our reformation, so that it is not in the power of particular objectors, to alter this the frame of the settled Worship, no modest and advised person ought, where the Question lies onely touching the meetness and expediency of a thing, to oppose their private thoughts to the public judgement and law; but rather submitting their own reasonings, to accommodate their devotion, as far as may be, to the public form, seeing they cannot model the public form, to the good pleasure of their own devotion.  
But I shall not at present desire any to exercise so much modesty or self-den●al, as to submit their reason to the law of the Church, merely for the authority of the same. I onely request them a while to suspend their reasonings and objections, and to wave the prejudices they have conceived thence, so long as to consider, whether the Book of Psalms, if sung with understanding( as all Christian Hymns must be, otherwise they are impertinent, and unbecoming a Christian soul) may not be pertinent enough to the Evangelical state, and of excellent use in the public daily Service. Now for the removal of this imputation, or suggestion of the incongruity of the Psa●ms to the constitution of the Gospel, I desire the particulars following may be considered.  
First, that the Jewish and Christian Church are both in common, built on the same foundations; such as are the serious Belief and Worship of one, and him the onely living and true God, and of the same Me●●ias or Saviour of the World: onely the Jews of old were to believe in Christ as Future, because then he was indeed to come, we Christians believe in him as come already, and as having suffered, and being now exalted to the right hand of the Majesty on high, because really he is so. Moreover, as to the Rule both of Faith and Manners, we both receive the same divine Oracles of the Old Testament; onely we Christians add thereto the New, but for the proof thereof, we neither have, nor pretend to have greater outward evidence than the Old: We have also for the main, the same Moral Law; onely Christ hath put a more advanced and refined sense on some things there▪ therein. Hitherto then both the old faithful Jew, and present Christian agree; and therefore a service suited to the Foundations of either Religion( as were the Psalms certainly to those of the Jewish) must svit the foundations of both.  
Secondly, it is considerable, that even in those points, wherein the Jewish and the Christian Church essentially d●ffer, as were for the main, the outward modes and institutions of their Worship, some temporal promises made to them, as objects of their particular Faith, and whatever else there is of the same nature, even in these points, I say, the Jewish Church was the type and image of the Christian. Their Temple, Altars, Sacrifices and Priests, all, though in different regards, figures of our Lord Jesus our eternal Priest and propitiation, as is discoursed at large in the greatest part of the ten first chapters of the Epistle to the Hebrews; the very land of Canaan, the rest which was promised to them, and of which they were once generally possessed, a sigure of the Evangelical and Heavenly estate; Nay, their very Political laws, many of them, figurately or reductively Christian. Thou shalt not muzzle the mouth of the Ox that treadeth out the corn, was said unto the Jew: that is to 
1 Cor. IX. 9, 10.  the Christian, He that preacheth the Gospel should live of the Gospel. In fine, it may be said generally of all Gods dealings with them, of the whole series and course of his providences to the whole Jewish state, under all its revolutions and periods, from its very cradle in Isaac, to its funeral in the last and fatal flames of Jerusalem, what the Apostle saith of some particulars, They 
1 Cor. X. 11.  happened to them for examples, and were written for our admonition. Now the consequence of this consideration is plainly thus much, that forasmuch as in all typical and figurative speeches( with which, as is evident, the Psalms abound) there is a double sense, the literal and the interpretate, therefore( 1.) if there at any time occur any passages in the Psalms, relating to the ceremonial Worship of the Jews, the shadow being removed, and the substance taken, the literal sense looked through, and used as a perspective glass, and the signification, as the main object attended, this will be found truly Christian, and fit to employ Christian devotion. And the like may be said( 2.) Of the Historical parts of the Book of Psalms: perhaps mutato nomine, de te, apply the passages to thyself, and haply it concerns thee most intimately. Or if it be of more public and political nature, the Jewish state and people were the Type, the Christian the Antitype. Besides, we know God is not onely to be celebrated in the Assemblies of his people, for his late, present and private dealings towards us, or our own country, but for his mighty works of ancient dayes, and all his marvelous loving kindness to the children of men. He is to be glorified in his Saints, and admired in all them that believe, and in all those that 
2 ●h●s. ●. 10  have believed too. And in proportion hereto, was designed Psal. CVII, especially that Ecstatick ●horus of it, O that men would praise the Lord for his goodness, and for his wonderful works to the children of men; to men of all ages and Nations, as well as of all conditions or degrees. And Ver. the last, Whoso is wise, and will observe these things, even they shall understand the loving kindness of the Lord, which certainly is no unedifying, or contemptible kind of knowledge. Hereto may be added( 3.) That forasmuch as the Prophesies extant in the Book of Psalms, and delivered to the Jews, have had their completion under and in the Gospel state, therefore if with the prophesy, we together consider the event( as certainly we ought) if we look on what was foretold, as now fulfilled, we have not onely reason, and most urgent inducements, to admire the faithfulness, veracity and power of God, but convincing instances of his providence, of his infinite prescience and omniscience, who knoweth and speaketh of all things to come, as if he saw and described them present; for indeed all things are present to him: And further, we have fresh testimonies of God's greater mercy and dignations unto us, than unto those his ancient people. They lived onely to hear those things promised; to us they have been all performed. Now certainly that which is apt, if sung with understanding and due attention, to wrap the devout soul into admiration of God's omniscience, truth, power, justice, mercy and loving kindness, not onely in general towards mankind, but particularly to the Christian Church, yea, to a mans own self, is not any unfit matter to be sung in Christian Assemblies: but of this nature generally are the Psalms. It is plain then, that neither the Ceremonial, nor Historical, nor prophetic parts of the book of Psalms, render them improper for the present public use of Christian people in the praise of God. Nay, we see they are very proper to engage our hearts unto greater fervours of love and gratitude towards God, who said the Old Church with promises, prophesies and types, but us with real performances and substance.  
There remains then now no impertinence, or unsuitableness, imputable to the Psalms thus taken, because they were fitted principally to the Jewish constitution: And whatever exception, touching their unmeetness, can be made against our present use of them, must be grounded on some other respect: perhaps on their being too peculiarly accommodated to the particular conditions of the holy men their authors; sometimes importing such profound miseries, into which the commonalty of Christians do not fall, or at least with which, few or none of the congregation are, while they sing, either affencted or threatened; sometimes again praising God for such mercies, which neither are of a public nature, nor it may be have been received by one in ten thousand: again, at another time, expressing such vows and transports of devotion, which are not incident to common souls, and perhaps considering them in all circumstances, to few or none now adays; And Lastly, on the other side, it may be, proceeding directly against the Christian law, by most bitter imprecations and curses against Enemies, whereas we are all bound by our Christianity to love, bless and pray for our most merciless persecutors.  
As to all which I say in general, that though all the particular passages in the Psalms, against which these exceptions are leveled, may not in the st●ict and literal expressions, in which they ly, be exactly apposite to the particular condition of many private men, nor haply to the common state of the Church, at the critical time of the present use of them, yet a moderate measure of Christian discretion will remove these inconveniencies, and by a mental application, and small variation of the sense( which in all public Prayers and Hymns, must be allowed to particular mens devotion, otherwise it is scarce possible any form, new or old, should in common svit all mens estates) bring them down either to their own, or others conditions, with good success, and according to the Christian Rule in such cases. And for evidence hereof, I desire the following points may be considered: and that the rather, because I judge they may not onely remove the imputation we insist on, but also serve as directions, in the daily use of the Psalms, for our singing with understanding and true devotion.  
First then I say, it is a very gross mistake to think, that the faithful, in the public Assemblies, are to mind onely their own concerns in the prayers and praises, which they offer up unto God. The Communion of Saints is part of an Article in our Creed: and wherein can the scattered members of the Church, all the world over, hold communion more strictly and fervently with one another, than in their prayers and praises each for others, and all in general? The Apostle injoines not onely that prayers, and supplications, 
1 Tim. II: 1.  and intercessions, but also, that Giving of thanks be made for all men: and our Lord taught us to pray Our Father, for the Christian community together with ourselves. There is not one Me, but all along Us in the Lords Prayer. Now that, which suits not with my condition, may svit with the condition of some I know, or of thousands of faithful ones in the world, which I know not, and perhaps never shall know, till I see them in the Kingdom of my Father; and so, if offered up in the behalf of such unknown Saints, whose conditions those Psalms fit, will neither be impertinent, or unbecoming a Christian, nor without a reward.  
Secondly, there is nothing more uncertain, than the condition of men on earth: That which is not my condition today, may be nearer me than I am ware, both as to Spirituals and Temporals. St. Peter was zealously resolved over-night, rather to dy with his Master, than deny him; and yet before the day broken, he had denied him thrice, and cursed, and swore upon it. Holy Job was one day a great Prince, swimming in plenty, blessed with children, a man of great reputation and interest; but within a few dayes, a miserable despicable Lazar upon a dunghill, neglected, forsaken, or deprived of all, and as it would have seemed, of God too. Again on the other side, that which is not my condition now, possibly has been. Now in regard of this variableness, and the vicissitudes of human things, it is a mistake to think, that we are to offer no prayers or praises even in our own behalf, but such as strictly concern our present estate. Our Lord taught us to pray, not onely not to be lead into temptation, but to be delivered from evil; to wit, from the evil of the temptation, from being overcome by it, when lead into it. It is certainly prudence, and a kind of Christian good Husbandry, to put up prayers before-hand, which may operate in the changes of our condition: and accordingly our Church most wholesomly provides we should, not onely in the psalms but Litanies, In the hour of death, and in the day of judgement, Good Lord deliver us. Then as to matter of praise: Does any man think he is to bless God onely, for the mercies he is in that instant tasting, or did but just now receive? Far be such ill memories from Christian gratitude! Our Royal prophet's Harp forgot not the woods and the cave, when it was tuned in a Palace and chair of State. The Petitions therefore and Thanksgivings, which svit not in strictness with my present state, may be pertinent and proper enough for my use, if applied unto what possibly may be, or I remember has been my condition: And surely, there is no man of a more unhappy memory in the world, than he who forgets what he has been.  
Thirdly, it is to be considered, that as there cannot well befall us any such complicate distress in this life, but still we may perceive some blessings left, and therefore some cause to praise God, at least that it is not worse with us yet, so neither can we well imagine, such a complete union of all felicities on this side Heaven, which supposes not some Christian want; and so there will be still occasion for prayer, if to no other purpose, yet to this, that we may have grace not to abuse such heights of happiness: So that upon the whole, Prayer and Praise( of which two, the far greatest part of the Psalms is made up) let them concern what they well can, will never be unseasonble and improper in our own, or in the Churches behalf; one or both, in one time or other, they must needs meet with.  
Fourthly, We are to remember, that many of the Psalms were designed onely, or chiefly, as prophetical songs, touching our Lord Christ, and so concern ●him immediately, either in his Humbled or Exalted estate. Such are Psalms II, XVI, XXII, XLV, CX, and very many more: now these, though they are neither all along pertinent to our own, nor the Churches present or future estate, are notwithstanding very far from being improper Hymns in Christian Assemblies. If our dear Lords sufferings, if his reproaches, scorns and smart, if his wounds and blood, if his agonies, death and burial, may be forgotten in our daily singing to him, then let us sing, let us live no longer. But if each particular of them, deserve at our hands ten thousand grateful recollections, praises and commemorations, and as many rivers of grateful tears, then let us not fear to sing to him, what he stuck not to undergo for us, the very afflictions and oppressions of his soul, when it was made an offering for sin. And if we are not to forget his Sorrows, why should we not also, though unworthy, sing his Glories? Our praises certainly ought to follow him, from his across to his Throne. The Royal Psalmist leads the Ditty, and 
Psal. XXII.  sings him sometimes even fainting under the malice of his Enemies, and in the very dust of death; and anon sat at 
Ps. CX.  God's right hand, till his enemies are made his foot-stool. Now these holy strains, though exceeding what is incident to mortals state, are not yet impertinent in the Christian Worship; ●ay, they perfectly symbolise with the primitive practise, they are( Carmen Christo) immediate Hymns to Christ.  
By these four considerations it is evident, that none of those psalms, or passages of psalms, which relate either to excessive and frequent miseries or mercies, if duly applied, can be improper for Christian use in the Worship of God. To proceed then to another sort of Excesses.  
Fifthly, as to those complaints, vows, petitions, professions of love and zeal, and all other devotional parts, which import greater affection, fervour and transports, than what is commonly incident to most men in this the waning age of Christianity, that these are somewhat improper for us, is our own fault, and so great an one, as certainly needs redress. However, they may be pertinent to others: and tis not fit they should be struck out of the public Service, to lower it to some, or many mens dullness. public standing devotions, must be suited to all degrees of Christians, that mens graces, of whatsoever height, may have opportunities for their noblest elevations. An humble soul can rejoice, that David and others have been thus affencted, or have thus vowed, loved and professed, and will reproach itself for its own slackness and grovelling state: withall, most easily turning such passages into prayers, that the like holy flames may be enkindled in its self, that it may not ever live a stranger to such raptures of good affection and devotion, and studying that against the next return of these Psalms in course, its heart may be in tune for them, at least, able to take them in some tolerable pitch. It cannot therefore justly be pleaded, that these parts of the Book of Psalms, are improper for the present constitution of Christianity.  
Lastly, as to what remains, that many passages, and sometimes whole Psalms, are unsuitable to the Christian spirit, and not framed according to the Evangelical law, because containing imprecations, and very dismal curses against Enemies, there is a double answer given by that great Exemplar of Learning and Godliness, Dr. Hammond. 
Praef. to Annot. on the Psalms. ( 1.) If those Psalms, or parcels of them, were rendered strictly according to the Hebrew Text, they would not appear so much imprecatious, as denunciations of misery and destruction to such incorrigible enemies of God, his Church and people, whom nothing will stop in their malice but their own fall. And in favour of this interpretation, it is to be considered, that David was a prophet, and therefore a capacitated and proper person to foretell or denounce such mens ruin, both for their own reformation, and for the support of the languishing Church. Further, it is most certain, that some of the Psalms, which are most obnoxious to this charge, were really prophesies, and are so applied by the Holy Ghost in the New Testament: Two or three of them particularly to Judas, as predictions of his character, fall and punishment. St. Peter, Acts I, 16, 17. alluding to that passage in Psalm XLI, 9. My familiar, who did eat of my bread, hath lift up his heel against me, applies it to Judas. So as to Psal. LXIX, 25, &c. where we red, Let their habitation be desolate, and let none dwell in their tents; And proceeding in the same strain, ver. 28. Let them be blotted out of the book of the living, and not be written with the righteous: All this by Acts I, 20. is plainly to be interpnted of Judas, and men of his stamp. In like manner also Ps. CIX, 8. Let his dayes be few, and let another take his Office, in the same place is referred to the same person. And if we red all these by the Futuretense, as they stand in the Original, thus, Their habitation shall be desolate, and none shall dwell in their tents. They shall be blotted out of the book of the living, &c. And His dayes shall be few,& his office shall another take, ( and not imperatively, as translators commonly render them) the case is clear. If then thus we take them, these passages are no wise imprecatory, but prophetical.( 2.) We are to remember, what has been before said, that the Church and people of the Jews were the image of the Christian: These things are a Figure. As the Jews had enemies, with whom they were to make no league, nor so much as truce, but utterly to destroy them, so have we; to wit, our spiritual ones. Turn then all these Psalms against the enemies of thy soul, thine own lusts, the World and the Devil: Pray that thine heart, which they have too long usurped as their habitation, may be for ever hereafter desolate of them, and that none of the same kind may ever enter that Tent. Thus taken, there can be no doubt of the propriety of these Psalms.  
For further evidence, that even these kind of Psalms may be sung to edification, and Christian advantage, I shall produce the judgement, which a worthy and pious Divine( though no great friend to the Church of England) gives in the case, which haply with some men, will go farther, than many arguments of mine. Dr. Ames then expressly puts the case, How can we rightly 
De con. scien. lib. 4. c. 19. p. 4.  sing those Psalms, which contain curses and imprecations? To which he answers three ways, each worthy of due consideration, and as yet untouched by me. ( 1,) We may by occasion of those curses, with fear and trembling meditate of the dreadful judgmen●s of God, against the sins of impenitent men.( 2.) We may thence be built up in patience and comfort, against such temptations as are wont to arise from consideration of the prosperity of ungodly men, and the afflicted estate of Saints.( 3.) We may also together pray God, that he would hasten his just judgements( not against our own private enemies) but against the ungodly and incurable enemies of his Church. Let these three Answers be put to the other two, and Christian practise be regulated accordingly, and we can never sing any imprecatory Psalms, but with happy advantage, and consistency with our Saviours precept, or the Evangelical spirit.  
But will some say, how are divine threats, or even promises themselves, with which the Book of Psalms is full, matter of divine praise, or fit to employ a Christian Assembly engaged in singing to God?  
I answer( has God given precedents of this nature, indicted by his own Holy Spirit) and by his providence ordered his people should be enured to the practise of them, nay, and approved this practise, by declaring his acceptance of it in Holy Writ, and shall man interpose, question, or control what is so plainly authorized by the divine pleasure? The Song of Moses has frequent both promises and threats in it:& as to the main body of it, is rather partly reprehensory, partly didactical, than any wise Eucharistical. The same must be acknowledged too, touching a considerable part of the Book of Psalms. The very titles {αβγδ}& such like, import, that this was not casual, or befell through any mistake or indiscretion of their authors; they were formally& fundamentally designed to such purpose. And all this comports well with the Apostolical precept, Teaching and exhorting one another in Psalms, &c. In a word, we must not be self willed, conceited, singular and humoursome in our devotions: To frame our minds and affections to those divine forms, which God hath set us, is certainly an holy conformity. Is not God terrible in praises? Is he not glorified, when men fear before him, when repeating and believing the denunciations of his wrath against sin, they tremble at his judgments, and being afraid at his displeasure, flee the cause of it( that is sin) as a deadly serpent? Now what more proper to beget this temper( to imprint such a fear of God upon the heart, that it may not depart from him) than the use and consideration of divine threats? Again, can we give unto God greater glory, than that of Faith and Hope? Abraham, saith the Apostle, being strong in faith, gave glory to God, not staggering at his 
Rom. IV. 20.  promise. And what more proper to draw forth such Faith, than that the divine promises should dwell in our joyful lips, and be sung before God in his daily praises. Besides, while we sing them thus with Faith, we pled them to God, and( as in the Titles of some Psalms, {αβγδ} as if designed, To bring to remembrance even God's Word to himself) we become in a sort God's remembrancers, both in our own, and his Churches behalf. Can we well imagine a more profitable, a more comfortable service?  
I have thus reckoned up all the improprieties or impertinences, I could find, or device, against the present use of singing David's Psalms in our Christian Assemblies. I have answered the imputations in their full force, and I trust I have shown how such passages, or such Psalms, which are censured, or obnoxious to be censured, as most improper, may be of very heavenly use, if sung with understanding, attention, faith, and due application. I hope then I may now leave the present use of these Psalms, in the possession of its authority, the sum of which is this: They were indicted by the Holy Ghost for the use of the Jewish Church, which in its foundations was the same with the Christian, and in its very peculiarities a figure of it: The law of Nature requires, that the singing praise unto God, should be one part of his public solemn Worship; and the Christian law requires, that those, who undertake its profession, should exceed rather, than fall below the Jewish standard of devotion: Speaking to one another in Psalms, and Hymns, and spiritual Songs, indefinitely is prescribed by the Apostle: Speaking or singing alternately, as it was an old useage, so seems there insinuated; and besides, it has been found serviceable mutually to quicken and excite the reciprocate affection of the parties singing. Upon these inducements, Holy men, near the eldest ages of Christianity, thought good to introduce the singing these Psalms( as being undoubtedly of divine inspiration) and particularly this way of singing them: Ancient Bishops& Governors of the Church approved, set up and enjoined the practise within their own Churches: Synods and Councils more generally established it by their Canons: It has now the prescription of thirteen or fourteen hundred years in the catholic Church: It is reinforced by the Laws of our own Church, and there is abundant reason for the continuance of it, from its particular conduciveness( as we have seen) to all kinds, parts and degrees of Devotion. Now those, whom this account satisfies not, I fear will scarce be able to give so good an one, for any form of Worship, not set down in express terms in the New Testament, and together there, by the same letter, commanded.  
After this large and particular discussion 
Sect. 7.  of the reasonableness of singing David's Psalms, I shall not judge it necessary to speak any thing touching our singing other Scripture-Hymns; the same plea much more suffi●ing for these, which is now presumed to have carried the cause for them, and they being of much more easy accommodation to our Christian concerns. That then which next offers itself to consideration in our Cathedral practise, is our Anthems. And here truly I must aclowledge, I apprehended it easier to give a satisfactory account of the Thing, th●n of the Name. Greek it must certainly be, as to its first Origin: But by what Analogy of Language, {αβγδ}( a word no where, that I know, used, yet naturally enough importing as much as, {αβγδ}) should be made {αβγδ}, or how {αβγδ} from {αβγδ}, or even {αβγδ} should come to signify a Christian Hymn, with any tolerable violence, I am equally to seek. Nor will the {αβγδ} in Athenaeus( {αβγδ}, though 
Lib: 14. cap: 7.  it be {αβγδ}) in my judgement at all found an Etymology in the case: So that I confess fairly, I find no such Greek word of this, or a cognate signification, in any author, sacred or profane. Which makes me rather conceive, those modern Languages, whence immediately we have taken the name, have occasioned our corrupting it, from Antiphon( which the French have made Antienne) or from Anthymn, which is nearer in sound to the Ita●ian Anthema, and our Anthem: now admitting either of these, but especially the later, we have a name, in my opinion, suitable to the nature of the thing, and which leads us to the genuine notion of it. For I take an Anthem, to be nothing else, but an Hymn sung in parts. It differs from 
Isidor: Orig. l. 5. c. 19: Rab: Maur: Inst: Cleric: l: 2: c: 51.  what we call Responsories( said to be found out by the Italians very anciently) in that therein, according to the old use, Unus Versum dicit, one singing the Versicle( with us, in Plainest song) the choir answers their part, either in the same way, or in more artificial Symphony; and that these are short, constant or continuing still the same: whereas the Anthem is much larger, of various and more solemn form, and has usually greater curiosity and diversity of parts. The parts indeed are fewer or more, according to the pleasure of the Composer: and sometimes single Voices, sometimes lesser Chorus's, sing interchangeably and are answered by the Choru● omnium, or full choir. Even the subject matter, and the Form too is very different amongst us, not onely in divers Churches, but even in the same Church; it seeming good to the prudence of those, who have power in this case, to frame, or direct the framing new Anthems, either suitable to some new emergent occasions, or for making the Service of God more grateful and inviting to human weakness, which is apt ever& anon to be affecting something new. Now though the curiosity of the music in this case be( as we have said) a practise not of very many Ages, yet whatever else, as far as I see at present, there is herein, is of very ancient useage. We have seen St. Ambrose's practise and institution above: He certainly both composed new Hymns of his own, and set up the singing of them in parts, as far as the state( and possibly the skill) of his people would admit: And whence he took his pattern, has also been spoken. The Antiphons of the old Church, said to be first sound out by the Grecians( though haply the greatest reason, which the Ritualists have to say so, is because the name is Greek, whereas the thing was an Hebrew use) were certainly but old fashioned Anthems. And those Ninety six Hymns, before-mentioned, in Breviaries, &c. are nothing but Anthems, especially when sung in the Anthem-way. I know indeed, the present Antiphons in the Romish Church, are clear another 
Duran: de rit; l. 3. c. 17 Gavan. in rubt. Brev. Sect. 5. c. 7.  thing. Usu receptum est, ut sententia quae Psalmum aut Canticum praecedit, Antiphona dicatur. And as to their way of singing them. Inchoantur ab uno unius Chori,& ad ejus Symphoniam cantatur Psalmus per duos Choros, ipsâq●e Antiphonâ conjunguntur simul dvo Chori. But that Church must be acknowledged to have a singular art of introducing new practices at pleasure, and gloriously guilding them with old and venerable Names. Waving therefore this innovated kind of Antiphous, I say, it has certainly been, from the very Primitive times, customary, and may now justly be accounted prescriptory, for the Fathers of the Church, Godly Bishops, to frame, or order the framing, Holy Hymns for public use in the Service of God, as in their pious discretion and grave counsel, they shall judge fit: and these Hymns, if sung in parts, reciprocis& alternantibus modulis, as now of long time the use has been in the Christian Church, are most naturally what is meant by the old appellation Antiphons; they are truly Anthymns( which though it be a newer name, more fitly expresses the thing spoken of) And this I take to be both the Original, and true nature, of our Anthems.  
Having therefore so great Patronage for this practise, as to the general, in Antiquity, let us now consider what there is peculiar in our Churches use. As to the music of our Anthems, I have said enough already: as to their matter and form, these are the points, as yet very much untouched. And here I could wish, I could have found a Law for my guide, or could have taken some light from any public constitution, ever of force in this behalf: But whatsoever we have of a Sanction 
rubric after the third Collect, Morn. and Even.  relating to this matter, supposes Anthems as in use, and onely directs in what part of the Daily Office they shall succeed[ In Quires, and in places where they sing, here followeth the Anthem] neither prescribing, nor so much as directing, of what materials and frame they shall consist. We must therefore have recourse to common practise, and that at present, generally, is this: The Masters of our church-music choose some short Psalm of Psalms, sometimes also portions out of any other caconical Book of Scripture( according as best suits their Musical fancy) which they set to as curious Melodies, as they can; and this, thus composed, when they have tried, and got practised and performed by the choir in private, they cause to be sung in the public Service, in the place by Law prescribed for the Anthem, and then 'tis a new Anthem. What ● judge in the several particulars fit to be regulated or controlled in this practise, I shall speak in the next Chapter; ●ere onely more generally my design leads me to consider, what matter and form is most proper for Anthems. And here I humbly beseech all, who shall please to give themselves the pains to red this ●, and chiefly, with all dutifulness, my superiors, that they will not interpret what I writ beyond my intention, or as exceeding the quality of my station, and as if I took upon me to advice, prescribe or dictate to those, from whom I ought to take Rules. I should with all submission entertain such Rules, were they given: but I neither know that the Church, or any the Governours thereof, have determined or directed any thing in this case, and I am( as well as many others) too sensible, that there are great indecencies daily committed, and matters very unmeet introduced into the public Lauds of the Church, by reason that our Churchcomposers generally want that deep judgement in things sacred, which they have in sounds. Now the due designing and contriving the divine praise, being a duty of such moment, and this present point therein being, as far as I know, untouched by any, I trust I shall not deserve censure, if with all submission I propose my thoughts herein, which possibly I may conceive myself several ways regularly enough obliged and authorized to do.  
To the point then: I have said, I take an Anthem to be, in its true nature, an Hymn: now it being of the essence of an Hymn, that it contain the praises of God, we may soon conclude of what subject-matter our Anthems strictly are to consist. Whatever most plainly, directly, and becomingly imports the praises of God, is most proper for an Anthem, and nothing else: now such passages of speech alone, immediately import the praise of God, in which we either design to speak worthily of him, or confess and ●ow unto him; and most properly the former sort. Touching God, we can say nothing that we ought, but it must either concern his Nature, or his Works; what he is, or what he has done: and all, which he has done, relating either to his Making, Conserving, or Governing the World, we are brought to this issue, that whatever words are primarily fit for an Anthem, must either celebrate the infinite Majesty, Goodness, and Perfection of God, or else give him the glory of his Works o● Creation and Providence. And this later Head of Providence must not be strained too far, or to such remote matters, wherein we are generally unconcerned: for by such means, the act of Worship, by us thus paid, will be less proper, or our own; for that both our hearts are apt to be less affencted with those things, which are far from concerning us, and besides, for those things, which do more nearly concern us, we more strictly owe express lauds, thanks and gratitude. Now of passages of this nature, we may in Scripture observe three sorts.( 1.) Some directed immediately to God, by way of an actual address to his Majesty: such are those in the Psalms, O Lord our 
Psal. VIII.  God, How excellent is thy Name in all the earth! Thou hast set up thy glory above the Heaven. And, O Lord, thou art very great, thou art clothed with honour and majesty; with a thousand more: ●n the New Testament, Thou art worthy, O Lord, to receive glory, 
Rev. IV. 11.  and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created, and the like. ●n others( 2.) the speech is turned to ourselves; and that either singly, by way of Soliloquy stirring up ourselves to the praise of God; as, Awake up my glory, awake Lute and Harp, &c. Bless the Lord, O my soul, and all that is within me bless his Holy Name, &c. Or, as supposed, uttered amongst a community, either Categorically 
Psal. CXLV. 3.  and plainly, as, Great is the Lord, and greatly to be praised,& his greatness is unsearchable: or Hortatorily& Optatively, as, O come let us sing unto the Lord, 
Rev. VII. 12.  let us hearty rejoice, &c. And, Blessing, and glory, and power, and might be unto our God for ever and ever, Amen. A third sort have the speech directed to other men, or other things, calling upon, and as it were conjuring, all spoken to, to join mightily in the divine praise. Thus Psal. CV. O give thanks unto the Lord, call upon his Name, make known his deeds amongst the people. Sing unto him, sing Psalms unto him, talk ye of all his wondrous works: Like forms occur, in a manner, all over the Book of Psalms, especially in the four or five last. Now all such words as these, are primarily fit for Anthems.  
But will some say, Are no Anthems of more doleful and lamentable contents to be allowed? Is not grief, contrition, and sorrow for sin, to be stirred up thereby? I answer, though I do not conceive penitential Psalms to come under the name of Hymns, nor to be therefore very proper for Anthems( plain and simplo modulation, and which savours more of compunction& remorse, than curiosity of Musical Art, rather becoming them) yet such passages as are reducible to Confessions and Vows( the second member of the first propounded division) as they must be acknowledged meet enough for Anthems, so they are very pertinent& proper to such purposes. Care onely here must be had, that such words be pitched on, which are most intimately proportionate to the Christian state, and which express such confessions and vows which Christian men may be supposed both sincerely to make, and through grace able to keep. And to this purpose it may be expedient, to pick here and there such portions, as are most suitable to the present circumstances, and not to take either one whole continued Psalm, or( without regard to the sense) such parcels onely as seem more apt to fall into Musical graces.  
Now for my confining the subjectmatter of Anthems, within so narrow bounds( and especially, and most commonly, within the compass of the first member of the Division) I have several reasons to produce, which whoso considers, haply will be of my mind.  
First, This is most conformable to the Original pattern, whence Anthems either really were, or are pretended to have been taken; and that is, the Angels singing, as in parts, to God. In Isaiah's Vision( whatever fabulous there is in that of Ignatius's) it is certain the Seraphims cried one to another, Holy, Holy, Holy is the Lord of Hosts; the whole earth is full of his glory. And all generally who writ touching the Origin of Antiphons, which were( proportionably) the same in the Old Church, as Anthems are with us, affirm this to be the precedent, whence they derive. Now in all the Angelical hymns, or those of the blessed Saints in glory, extant in Scripture, the contents are constantly Laudatory; not excepting that( Luke II. 14.) which seems to connote something of a charitable intent towards Mankind. Secondly, the most natural design of Anthems, which may be presumed, is to pay to God a more solemn, heavenly, and exalted act of Worship: and then, why should we not immediately sing Of him, or To him? Why should we go round about, and employ our souls onely upon divine subjects at large, not coming at God in our thoughts, but onely indirectly,& by the interposition& consecution of many other considerations? Thirdly, The subjects specified, must be acknowledged to be most naturally proper for all Psalms,& therefore most especially for those more choice ones, which we call Anthems. Is any merry, saith the Apostle, Let him sing Psalms. The 
Jam. V.  most natural end of Psalms or singing, as to any effect on ourselves, is Holy joy and gratitude: And then as to any other ends which either regard other men, or even God himself, whether we look on singing as destined to excite in others the like thankfulness, which we by singing express in ourselves, or to pay to God a more cheerful and solemn tribute of Praise, what is there, which more naturally comports with all these designs, than the consideration of God, his nature, excellence, benefits, and all his works? Especially, where such consideration is, as occasion serves, intermixed with holy confessions and vows, as above supposed. It is true indeed, a multitude of David's Psalms are of other argument; and we have proved even those fit to be sung: but that not so much in their own nature, as by reason of human infirmity, and for our own advantage, more than Gods glory. Thus the Psalmist indicted Prayers to be sung, but that onely to quicken our dullness, and makeus more attentive, affectionate and fervent therein: znd so too Doctrines of Faith and manners, as also threats, and promises( as the Druids did their Chronicles, and some old Nations, they say even their Pedigrees) to the intent the sweetness of singing drawing men to frequent repetition of them, they might more fully be learnt and digested, more faithfully retained in memory, more deeply imprinted in the heart, and have due effect: And accordingly in compliance with the Holy Ghosts design, we do daily sing such matters, in the course of singing David's Psalms. But when we shall be advanced above this state of imperfection, though even then we shall sing still, yet shall we no more sing prayers, for we shall want n●thing which we may ask; nor Doctrinals, for we shall be no longer to learn; nor Promises, for we shall be possessed of all promised; much less threats, for we shall be past the need, as well as misery of terrors: but we shall sing Gods Excellencies and Works, we shall aclowledge our own vileness in order to advance his glory, as the Elders are represented casting their crowns before the throne; and if 
Rev. IV.  we may not be conceived vowing, we shall( which is in effect the same) be incessantly exercising an habitual resolvedness, to persevere in praising and loving God to Eternity. These therefore must be esteemed the meetest subjects for us to sing to God, because, by divine appointment, they are at present far the greatest part of what we sing, and hereafter will be solely, as far as we know, the total sum. To these reasons, though others might be added with great facility, yet I shall judge enough said to justify the resolution above given.  
It remains, that it be now considered what Form is meetest for Anthems, abstracting from the subject-matter, namely, whether Prose or Verse. As to matter of present practise, it is sure our Anthems are mostly Prose: and the reason hereof, I conceive to be the cautioness of our Church-composers, who, lest the words of their Anthem should be excepted against, generally choose express passages of Scripture. In the mean time it cannot be denied, but that the Old Anthems, that is, the Hymns composed by the Old Fathers for public use in the worship of God, and sung in way of Antiphons, were mostly verse of strict measures, as hath been sufficiently made out. In imitation of which pattern, I humbly conceive, that in our Christian Hymns or Anthems, we are not, and ought not to be bound up to the express words of Scripture, and especially not of the Old Testament. A great part of Scripture in general, but especially all Scripture poetry( as is the Book of Psalms, whence our Anthems are most commonly taken) is full of allusions and references to the Jewish economy, which though it be, as we have said, very useful when duly applied, yet to have the praises of God always conceived and sung in expressions, which concern Christianity onely at some distance, is not so meet: Besides, that there are many things writ in a kind of closer and more naked way, wanting in a Translation those ornaments which originally they had; so that to relax the style by a prudent paraphrase, would make all fitter for popular capacities, and more apt to move affections: especially, if put into Poetical form, which is generally fitter for music, than Prose, and falls into it with more ravishing sweetness, where the Composer understands the graces both of music and Poetry, and brings both happily to meet, and set off one the other. I will humbly give an instance: It is commonly sung in an Anthem, Praise him with the sound of the Trumpet( and then our Musicians dally with that word Trumpet, repeating it, for mere sake of the Notes, till it become nauseous) Praise him with the Psaltery and Harp. Suppose, in stead hereof, we were to sing, composed Musically, according to the grace of the Verse, and with such melodious interchanges of Parts and Voices, as the words naturally suggest, thus in a Paraphrase;  

Together strive, who shall exalt him 
Mr. Sam Woodford. Psal. 150.  most,  
What instruments the fittest are,  
Whether of Love, whether of war,  
Shrill Trumpets, or soft Harps to praise the Lord of Host!   

Trumpets, and Harps, shall in one consort move,  
The Cornet and the amorous Lute,  
The Cymbal& the warlike Flute;  
For he, who is the Lord of Host, is God of Love.   
Whose devotion must not needs soar higher, when carried on such lofty wings, of Poetry and Melody, both so divine? Nor is there wanting a precedent in this case, given by our very own Church. The Veni Creator, or Hymn appointed to be sung, by way of Antiphon, in the Office of Ordination of Priests, and Consecration of Bishops, is strict Verse. And though those Texts of the New Testament appointed to be used on Easter day, in stead of the Invitatory, be expressly called an Anthem, or Anthems, 
rubric for Morn: Prayer. Rubr: on Easter day.  yet we may conceive the reason of the diversity, why one is Verse, the other Prose, to be this; the later being translated originally out of Prose, the Church thought good to retain the same Form( besides, that being substituted in the place of the Invitatory, it was to consist of such passages, for which Prose possibly might be conceived fitter) whereas the other being translated out of Verse, it was thought meet to put it in a Poetical Form. Though therefore we have thus from the Church a precedent in each way( and consequently, both are by her adjudged meet) yet it seems to be the mind of the Church, that what Originally was Verse, should( at least, at discretion might) in our Anthems be Verse still. But of Poetry, in offices of Divine praise, more anon.  
In the mean time, there is one practise 
Sect. 8.  in our Cathedral or Choral use, of which justly some account may here be expected, namely, of what we call Voluntaries. Hereby we mean some Arbitrary( and commonly Extemporaneous) Lesson, or flourish upon the Organ alone, beginning for the most part in grave, plain Notes, and then proceeding in counterpoint, and afterwards in descant through the several parts interchangeably, as the fancy of the Organist suggests, till having maintain▪ d what points he pleases, as long as he thinks fit, he comes to some graceful●l●se. The use hereof, is either immediately before the Service begins, and while the chief of the Congregation are entering and taking their places, or betwixt the Psalms and the first Lesson: or Lastly, in some places betwixt the first and second Service, while those, who officiate at the Communion-service, are going up to the Altar. Now hereof I ingenuously confess, I can find little or nothing in any ancient or considerable authors: and I conceive the practise to be a new Ornament, designed to make the Service of God more solemn, the minds of people more serious, and to take off or drown that little ungrateful hush or rushing murmur, which the stirring of so many people at such times, and in an Assembly must occasion. I really believe, the first ground hereof was taken from that practise of the Prophets, and inspired persons under the Old Testament, of whom we red, that at sundry times, when they designed to stir up the spirit of prophesy within them, they called for Musicians, and made them play before them. Thus the company of Prophets came down from the High place with a Psaltery, 
1 Sam. X. 5.  and a Tabret, and a Pipe, and an Harp before them, and they prophesied. Their minds being hereby quickened, and their intention raised towards God, the inspired principle in them began to move( as we have said) in the Divine praise. It is remarkable, that instrumental music alone is there made use of, as a means to awaken their inspired souls. But that passage of Elisha is yet more clear: Being consulted by Jehoram a wicked King( who in time of 
2. King III. 13.  peace sought onely to the Prophets of Baal, and never, till necessity driven him, to the prophet of the Lord) touching provision of water for the parched and perishing Host, he was much disturbed, and answers to him, What have I to do with thee? Get thee to the prophets of thy Father and Mother. Upon his second importunity, and good Jehoshaphat's jointly, he becomes more compliant, though his reply still speaks the commotion of his mind. As the Lord of Hosts liveth, saith he, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee. However, as yet he was not in a condition to help either: for, say the Hebrew doctors, the {αβγδ}, the immediate presence of God, and divine inspiration, enter not into a mind disturbed with passion; and therefore the Prophet added at the next word, ver. 15. But now bring me hither a Minstrel, And it came to pass, when the Minstrel played, that the hand of the Lord( the spirit of prophesy) came upon him, and he said, Thus saith the Lord, &c. On which passage, it is not amiss to take with us the Gloss of a great Scholar in this kind of Learning. Afferte mihi Psalten, qui scilicet instrumenti 
Munster. in Loc,  melodiâ auferat perturbationem animi,& inmultuarias in me sedet cogitationes, quae Prophetiae non admittunt spiritum. Bring me( saith he) a Musician, who by the sweetness of his instrument, may remove this perturbation of mind, and appease these tumultuous thoughts of mine, which suffer not the spirit of prophesy to move in me. And this being done, {αβγδ}, as Josephus expresses it, being inspired at the voice of the music, he directs a miraculous course for their relief. It appears then, that the use of Instrumental music, singly and without Voices or Psalms joined thereto, for the raising the soul towards God, for the quieting tumultuous passions, and begetting a sedate, serious temper, fit to receive divine impressions, has very ancient precedents in Holy Scripture. And though I am not able to give an account how and when it came in to our Church, yet finding it there, and used onely, either immediately before the Congregation engage in acts of Worship, to compose them, and to strike a reverence and awe upon their spirits, as to what they are going about, or else in some little interstices and intermissions of Worship, for taking off disturbances, and keeping mens minds in a g●ave, serious and reve●●●tial temper, I see not that it is at all blame worthy, but rather useful, commendable, and fit to be retained: for, that it has these effects, I am well assured there are thousands of serious people can testify; and to exact a particular command or precept in Scripture for a practise of this nature, is as reasonable, as to require a Text for having convenien● Churches, or decent places to assemble in, for having se●ts in Churches, or cushions to kneel or lean upon, or for any such useful accommodation and honest advantage of divine Worship. I therefore for the present dismiss this point, and together the whole Cathedral use of singing, as having other place, according to the method I have propounded, both to answer objections, and to give such further caution as I judge needful.  
The Parochial use, of Singing though 
Sect. 9.  much more obnoxious than the Cathedral, has yet more escaped blame; and is much better approved( indeed strangely doted on) by those of our Nation, who dissent from our Church: for no other reason more, that I can imagine, but that the one is of the Churches constitution, the other is purely the peoples creature, and of their own voluntary taking up. In our Parochial Assemblies nothing commonly is sung, but some parts of the Book of Psalms, as they stand butcherd into English Metre. I do not condemn Verse in this case, which I have both before preferred to prose, in point of singing to God, and am ready further to commend; but such Verse as this, generally, Ne● dii, non homines, non concessêre columnae, the very stones in the walls, if sensible, would cry out against. The device of putting the Psalms into Metre, the learned and industrious Dr. Heylin tells us, was first taken up in France, by one Clement Marott, one of the Grooms of the Bed-chamber to King Francis 
Histor. of Reform Pag. 131.  the first; who being much addicted to Poetry, and having some acquaintance with those, who were thought to have inclined to the Reformation, was persuaded by the learned Vatablus, professor of the Hebrew Tongue in the University of Paris, to express his Poetical fancy in translating some of David's Psalms. For whose satisfaction and his own, he translated the first fifty of them: and after, flying to Geneva, grew acquainted with Beza, who in some tract of time translated the other hundred also, and caused them to be fitted unto several Tunes; which thereupon began to be sung in private Houses, and by degrees to be taken up in all the Churches of the French, which followed the Genevian platform. That Marot was the first which attempted the putting David's Psalms in French Metre, I easily consent: and this must be about the year 1546, if by Vatablus his persuasion: but of an essay and design to put the Psalms into Vulgar Metre, I have somewhat an earlier precedent to produce. In the year 1524. Luther thus writes to ●palatinus touching this matter. Consilium 
Apud milk Adam in vit: Luch.  est exemplo Prophetarum& priscorum Patrum Ecclesiae, Psalmos vernaculos condere pro vulgo, id est, spirituales cautilenas, &c. I intend, saith he, after the example of the prophets and ancient Fathers of the Church, to contrive for the common people, psalms in their mother-tongue, that is, spiritual songs, that the word of God may dwell amongst the people, even in singing. I am therefore every where looking out for Poets: and seeing you have great command of, and elegance in, the German Tongue, by reason of your long use thereof, I desire you, that you would labour with me in this matter, and try to translate some of the psalms into Verse fit to be sung, as here you have an attempt and pattern of mine. Now I would have all new and courtlike expressions declined, to the end, that, according to the peoples capacity, most plain and usual, yet cleanly and fit words may be sung, and that the sense may be rendered clear, and yet as near as may be to the psalm. We must therefore here use freedom, and taking the sense, leave the words, rendering them by other fit words: I have not so much grace of speech, as to be able to effect what I would in this kind: I therefore will try if you are an Heman, or an Asaph, or a Jeduthun. Thus Luther, whose endeavours and attempts in this case were, as we see, above Twenty years elder than Marot's: but in imitation, as he says, of the Prophets under the Old Testament, and of the Ancient Fathers under Christianity. Which, that it is true, namely, that the Ancient Fathers, as well as the Prophets, composed Hymns for the people in verse, and that the whole body of the people, as well as some select persons making up a choir, used Vocally to join in the public singing such Hymns to God, we have had abundant evidences, and I think undeniable ones. To Luther's judgement, that Verse was fittest for the peoples singing, I will add Peter Martyr's, who treating of church-music and singing to God, not onely defends poesy( when used as it ought) but adds a singular commendation of it. By its very Original, he asserts it to 
Loc: come. Class: 3 Lor: 13 Sect. 25.  have been of sacred design. The Ancients, saith he, when they would either by common Votes pay God thanks, or impetrate any benefit from him, were wont to use certain solemn Verses or Poems. And after instances given in several kinds, by several Nations, he proceeds, Cantus autem, et si per seize hominum animos oblect at, attamen cum illi Oratio subjicitur, quae sit numerosa,& pedibus quibusdam alligetur, &c. Now singing, saith he, though singly and of itself it delight mens minds, yet when such speech is added thereto as consists of numbers, and is bound to certain feet, as we see Verses are, it becomes much more sweet: And such truly was the Original of Poetry: nor can I deny it to be a gift of God; but this I could wish, that amongst mankind it might be kept pure and chast. He proceeds, setting forth how ancient and frequent the use of it was in the Jewish Church; and touching the reception and use thereof in the Christian, we have spoken already more abundantly.  
The judgement of Mr. Calvin in this case, may be concluded from the practise of Beza, of which partly account 
Beza Tract. Theol. vol. 1. p. 654.  has been given already, and more might be said out of his own works: for that so considerable a practise, as the rendering or singing David's Psalms in metre, should be set up in his Church, without his approbation, no man that knows of what spirit he was, will ever imagine. Though therefore I cannot say, that ever any projected the putting David's Psalms particularly into metre, for the common people to sing, before Luther, yet that he did attempt it, and other of the Reformers proceeded by the same pattern, and therefore approved the practise, is evident; as also, that both the ancient Fathers, and the Reformers, did conceive verse fit for the public and solemn praise of God, and the later, at least, prefer it.  
The reasons hereof we may conceive to be( 1.) The precedent, which the Holy Ghost gave in this case, inditing the praises of God in old Hebrew verse: which sacred Poems to render merely word for word into the prose of the modern languages, may possibly seem to some not so much to translate, as to metamorphose, and in the worse sense to traduce& disguise them. Such stripping them of their native glories, and making onely their naked sense and inner substance English, or of any other like Tongue, while we allow that sense nothing at all of the graces of such Tongue, into which it is transplanted, for the adorning, or so much as it were skinning and colouring it over, is only after a sort to make Skeletons of them, and naturalise those, not their goodly Original selves. To supply the lost excellencies of another language 
Mr. Cowl●y: pr●face to P●●d. Odes.  with new( and suitable) ones in our own, is, in the opinion of a very great Judge in this kind, the least justice we can do, to pieces of such ancient and admirable perfection. Though therefore as the psalms are part of the Canon of Scripture, and of the Rule of Faith, they ought to stand in our Bibles( as they do) literally translated, yet when they become choice public ●ymns to be sung in the divine praise, it seems fit they should, as near as can be, be asserted into their primitive glory, though in a strange land,& borrowed language. And( 2.) The secret, and it may, unaccountable sweetness,& ravishing power of Poetry, which there is scarce any Nation so barbarous, that hath not given some attestations to. Some delightful objects only affect the sensual, others only the intellectual part. But when divine poetry, and graceful singing and music do concur, they do Totum hominem rapere, transport the whole man, and lift the devout soul, in a manner, above itself. It is not easy to imagine in this case, what external advantages can be added unto these. I only lament, that whereas there are sundry excellent Versions of the Psalms in our Mother-tongue, which have designed this restoring of Holy David's poetry to its self, and in many 〈◇〉 respectively have well effected it, yet there is none made up out of all, or complete, fit for public use, and authorized.  
As to that which is at present in use in 
Sect. 10.  our Parish-Churches, it is as much destitute of authority, as it is undeserving of any privilege or approbation from it. I find no reason to discredit the account, which Dr. Heylin gives of the methods and degrees by which these Rhythms grew into so general request 
Hist. of Refor. p. 127.  and practise. Being first allowed( saith he) for private devotion, they were by little and little brought into the use of the Church: permitted rather, than allowed to be sung before and after Sermons; afterwards printed, and bound up, with the Common prayer-book; and at last added by the Stationers at the end of the Bible.— And further, soon after. At first it was pretended only that the said Psalms, should be sung before and after Morning prayer, and also before and after Sermons: which shows they were not to be intermingled with the Liturgy. But in some tract of time, they prevailed so far in many places, as to thrust the Te Deum, the Benedictus, the Magnificat, and the Nunc dimittis quiter out of the Church. This was their height; which to what party our author ascribes due, I speak not. But as to any stamp of authority upon them, take the same persons words. Though( saith he) it be 
Ibid.  expressed in the Title of those singing Psalms, that they were set forth and allowed to be sung in all Churches before and after Morning and Evening prayer, and also before and after ●ermons, yet this allowance seems rather to have been a connivance, than an approbation: no such Allowance being any where found, by such as have been most industrious and concerned in the search thereof. And certainly if not so much as Allowance to be found for them, then much less any Law: so that I may safely say, any Minister may legally dismiss or lay them aside in his Congregation, that pleases( though I do not conceive an equal liberty or power to substitute others) and it would be both prudence and piety so to do, would the people be satisfied without them, or were we empowered to introduce a better Version in their room. Upon the whole then, it must be concluded, the present parochial use of the Psalms( thus perverted and mangled) rather than translated, is a necessary concession( pro hic& nunc) to popular will: and it is to be hoped, that some short time, and due means, may make the people wiser, and Reformation in this point easier.  
How much such Reformation is to 
Sect. 11.  be desired and endeavoured, will appear from the gross mischiefs and abortious of devotion, which are generally the inevitable consequent of our common singing these Metres; part whereof are founded in the very Translation itself, and part in the ordinary method of using it.  
The Translation itself is so miserable peccant, that it is not easy to imagine 
Christian. Synag. l. 1. ch. 5. parag. 4.  any fault incident to Translations, which does not ever and anon occur in this. I presume the account of the common vices of Translations, given by the learned Mr. Weemse of Lathoquar in Scotland, may pass allowed with all whom I have to deal with. A Translation, saith he, must not be servile, luxuriant, barbarous, contentious( which he explains non sensum, said Etymologias verborum interpretans) not affencted nor malicious. Of all these faults in this, I could produce plentiful and very frequent instances( and some anon in most cases follow) saving only that I cannot be so uncharitable to the ashes of the authors, as to suspect, much less to charge them of malice: they had undoubtedly an honest intention; but as to us, the consequence is the same.  — Quid refert ferro pereámne ruinâ? 
What has befallen in other Translations through the malice of those authors, comes to pass almost in every Psalm through the unskilfulness of these, the Original and genuine sense is notoriously misst or perverted. Then for the Poetry, none can easily be more faulty. Their being at a straight for a Rhythm, makes them at any time violate sense, Grammar, and all propriety of speech, nay speak dishonourably or ridiculously of God himself. I cannot expect some men should digest what I say here, except I set down some few instances of many, to make good this charge: in the very threshold we find frequent stumbles( a very ill omen of the success.)  The man is blessed that hath not bent 
Ps. I. 1.  To wicked red his ear. 
Not one man of a thousand, that sings this, understands it. I have heard many pretty Glosses what should be the sense of a mans reading his ear to the wicked; whereas the word red here, must be taken to be a Noun substantive, and signify Lessons or Doctrine, in which sense for some centuries of years it has been much unusual. Bending a mans ear is almost as uncouth. Then who can endure, 
Ver. 3.  except in Buffonry, or in a Balade, A trees due time and tide, and in 
Ver. 5.  judgement stand upright? But this is elegancy in comparison of what follows in 
Ps. II. 7.  the next Psalm. 
For in this wise the Lord himself  
Did say to me, I wot. — And 
ver. 9.   
Thou shalt them bruise even with a mace,  
As men under foot trod.  I will pass by the servility of ver. 12. which perverts it into non-sense, or what is scarce intelligible, and advance a little farther into the book; for possibly some may think, more of practise might improve our Poets. But alas! they are all along constant to their strain. Psal. V. v. 6. there wanted a syllable to the verse, and another necessary, but very difficult accomplishment called a Rhythm: the word to be Rhymed to is man; in comes than, and against all possible sense and reason, the verse runs;  Thou shalt destroy them than. 
● V 6.  
I have passed the excellent rhythming of consider to prayer, ver. 1.( parallel to Another of the same, Psal. LXXVIII. 4. where after must rhyme to wonder,& in the same Psalm, ver. 46. Caterpillar to grasshopper) having met with a trick or two to bring terminations to better chiming: For examples sake, the Verse to be rhymed to is, His arrows keen and sharp, 
Ps. VII. 13.  that quaint phrase will do the feat, While he doth mischief warp; and 'tis a new and neat metaphor, and, for ought I know, just then came out of the Loom. To omit other passages in our way; this old hag Necessity riding us again, we are at a loss for a Rhyme to 
Ps. IX. 16.  mark: well, let the o in work go to wrack( and the business is done) Ly trapped in his ow● wark. But if this will not do, as sometimes it will not, then we must even force words out of their sense.  

Their hearts thou wilt confirm until 
Psal. ●. 17.   
Thine ears to hear be prest.   
That is, if we red according to the Original, Thou wilt prepare their heart, thou wilt cause thine ear to hear. To admirable purpose then these metres were, as it is said in their Title-page, conferred with the Hebrew; where undoubtedly too was found the Field which called is Taneos( the Genitive case of {αβγδ},( a word framed by the Greek Septuagint, or Chaldee Paraphrast) very barbarously retained by the Vulgar Latin as a Nominative) for the field of Zoan. Well, but the 
Ps. 78. 12.  word prest is an elegant serviceable word, and therefore we must have it again within two verses of the place 
Ps. XI. 2.  where we last found it.  

Behold the wicked bend their bow,  
And make their arrows prest.   
I had almost don't another flower, 
Ver 1.  which grows very near this same. How dare ye then, Say thus my soul until? ver. 1. These words may seem good enough to treat wicked men in, but sure of God, or to God, we may expect more proper language. However, either we have it not about us, or that merciless Fiend Rhythm will not suffer us to afford it.  

For now my foes which vexed me 
Ps. VI.   
The Lord will soon defam●.  
Not unlike to this phrase, is that,  
Lord at thy wrath and threatening, 
P●. 1●. 14.   
And at thy chideing cheer, &c.  
Shall we now hear a description of the  
Majesty of the divine appearance?  
On Cherubs and on Cherubims,  
Full royally he road.   
That is, On the same, and on the 
P● 1●. v. 1●. 1●.  same. Here is admirable conferring with the Hebrew, and much the Collators understood an Hebrew Plural. But let the state proceed▪  

And like a den most dark he made  
His hide and secret place.   
Whether also what ● next produce, he spoken with more manners or propriety let all men judge.  

And so receive right thankfully 
Ps. XX. 3.   
Thy burnt offerings each one.   
According to the plain import of the words, though not according to the authors intention, as I believe, Take thy offerings and be thankful,  
Thus much out of the first Twenty Psalms, for a taste of T. S. his Poetical vein: onely I will add, I scarce know one Psalm of his ordering, out of which more, or worse stuff than this might not be produced. I have omitted many passages, because sufficiently in every bodies mouth. But surely may some think, his partner J. H. had better luck: Let us then take the first psalm of his handling, and 'tis a psalm of an excellent subject, and proper to fill Christian mens mouths; but rendered unfit for use, by reason a middle verse of it is made into intolerable barbarity or Non sense.  

This is the brood of Travellers, 
〈◇〉 〈◇〉 〈◇〉 ●. 6.   
In seeking of his grace:  
As Jacob did the Israelite,  
In that time of his race.   
Nor is he at all inferior to T. S. in his elegant and proper juncture of words. We will take a few instances. In his next Psalm, we have a graceful passage;  

Mine eyes w●x dim, my sight doth fail, 
Ps. 31. 9.   
My womb for wo doth ache.   
Certainly people might be very merry at singing these Psalms. Again v. 24.  

Be strong, and God will stay your heart,  
Be bold and have a lust.   
But not to trouble my Reader too far: there is one Psalm which is alone sufficient for instances of this nature, namely Ps: LXXVIII, and which will satisfy any who reads it, that I do not unjustly censure J. H. his Poetry;  

He rained down M●nna for them to eat, 
ver. 24.   
A food of mickle wonder.   
Risum teneatis? Would not a man take this for a Northern ballad? Nor does he handle God with more proper and decent expressions;  

For why, as stones thy strength is tried.  
Of which not one word in the Original. 
Ps. 31. 2 Ps. 77. v. 8.   
What is his goodness clean decayed,  
For ever and a day?   
And,  

Gods mighty hand can help all this,  
And change it when he lust.   
Again,  

Yea many a time he turned his wrath,  
And did himself advice: 
Ps. 78. 38.   
And would not suffer all his whole  
Displeasure to arise.   
I will not weary myself, nor Reader any farther. These instances I presume amply suffice to ●vince, that no man of sense or any tolerable education can sing these metres as they ly( except they be a little picked and culled) with devotion, and that the very Translation itself must needs flatten or n●●seate mens minds in this Heavenly exercise of singing to God.  
This will be more apparent, if we consider the Ordinary method of using it. The Parish clerk( a person commonly of as little judgement as most of the people, but of much more conceitedness and pertness) chooses any Psalm, that he has an humour for, that is many times, any that first comes to hand, which he knows, and can fit a tune for: this he dictates out of the book, line by line, and the people sing it brokenly, in such petite and imperfect shreds. Now herein are many mischiefs, of which the least is not the Clerks imprudent choice: He oftentimes shall begin in a broken sentence, with a causal, or illative, or such like clause; where for want of what went before, the act of judgement, or the perception of the subject matter and sense, being miserable incomplete, such needs must be all their devotion, who sing. This evil is not seldom occasioned by the division of the Psalms into First and Second and Third Parts: For it must be acknowledged, those who modeled them into this frame, having regard onely to the strict quantity of four or five staves, which they thought neither too much nor too little to be sung at one time, indiscreetly made such lame partitions of them. That will be evident by any slight inspection into the book. To omit precedent instances: the eighteen Psalm is divided into five parts; the second and fifth begin each with a copulative clause thus, And like, &c. And still like, &c. The third with a discretive But evermore, &c. And as if the mischief mentioned did not occur too frequently by this means, it having of later years been found too tedious to sing always one of those whole partitions at a time, there is occasion of subdivisions, and those made at the pleasure of the Clerk; so that as things stand in most of our Parish-Churches, 'tis three to one but these our public Hymns to God, begin with imperfect sense. If we should escape this rock, 'tis still as great odds, but the same persons imprudence drives us on another: A Psalm not proper enough to the Christian state, and which concerns not at all the divine praise, but some other particular remoter subject, shall be proclaimed to be sung to the praise and glory of God; and the abused Congregation shall in his praise sing confusion to their foes, that is, in effect many times, direful imprecations one against another.  
But admit we have a more prudent Parish Clerk( which God forbid but in some places we should have) or that he is directed and over-ruled in this case by the Minister, yet the Giving of the Psalm( as we usually term it) occasions the same loss or stumble to devotion, as before: the lines are so very short, and the sense of one so runs into the sense of the next,& that it may be into a third, that we must stay many times till the people have sung two lines, and the Clerk has red three, or both more, before we can comprehend what is the design of that sentence, the greatest part of which, notwithstanding we are supposed to have already sung to God; now in so long a suspense of the mind, how it can possibly frame such distinct and pertinent thoughts, as in this Heavenly act of Worship ought to employ it, let any person of reason judge.  
After all, admit we could avoid each of the mentioned inconveniencies, yet the mere irregularities and discordant jarrings of the multitudes singing, in most places, so grates the ear, as that it is very difficult even for the best, the most prudent and charitable men, to be devoutly conversant in this so necessary and ravishing part of Gods service. They are St. Augustine's words, and and not purely an objection of mine. In 
In Psal. 149.  choro cantantium quisquis voice discrepaverit, offendit auditum,& perturbat choru●●. Dissonant and clashing voices in a choir, offend the hearing, and disturb the whole choir. Now in our Parish Churches none being hindered to sing( neither young nor old, serious nor vain, nay, scarce fools& madmen)& all wea● and Pharisaical persons thinking, they then sing best when loudest, doth it not daily come to pass, that one part of the Assembly squeaks, another roars, a third chatters, &c. and scarce one in ten sings so much as in a decent, grave and reverend tone? From all these grounds, how many ungrateful disturbances of devotion do arise, it is not easy to comprehend or state: so various unhappy junctures do occur in our present parochial practise, and so frequent are the occasions of miscarriage!  
Now before we can come to consider 
Sect. 12.  what particular redress may be applied( especially in this last case) it is necessary we lay one foundation, as well to justify a certain particular means of redress, which we shall anon direct, where it is to be had, as for the full vindication of our Cathedral practise: and that is, some satisfactory evidence for the use of instrumental music in the public Worship under the Gospel. Touching this we must inquire, whether it be lawful and whether it be expedient, in the present, I mean the Evangelical state.  
The former of these I should not have thought necessary to have been asserted by any solemn proof( for it seems to me to have intrinsical natural clearness enough in itself, to approve itself to every mans reason) but that it has been gainsaid by some persons of great piety and learning, and therefore deservedly of great authority in all the Reformed Churches. Wherefore the onely proof conceive, it needs will be the Removal of the reason, on which they build their plea of its unlawfulness, and that is purely this supposition, That the instrumental music used of old in the Jewish Church, was merely a matter of ●remonial institution, and belonged to the Judaical pedagogy; no more therefore to be followed or practised by us under the Gospel, than their Circumcision, New moons, Sacrifice●, and the like points of their Worship. This has been affirmed by Mr. Calvin, as we have already seen, by Peter Martyr 
In comment. in 1. ad Cor. 14 ( whom yet we have found elsewhere commending expressly church-music, whatever he meant by the name) and divers other moderns;& indeed it seems insinuated by Aquinas himself in the place before-mentioned,& an elder author. In answer whereunto, though it might seem sufficient to say, it is( Gratis dictum) magisterially said, without reason assigned for it,& they who affirmed it, or do affirm it, by all law ought to prove( which I do not see to be possible in this case, nor have yet found fairly attempted) yet I shall propose such evidences, as may as fully evince the contrary, as a Negative can well be proved.  
Onely it will be necessary( in order to the making our way plainer) to premise that all circumstances of Worship, or modes and Ceremonies used by the Jews, were not purely Jewish& legal ● but some of natural right, and fit to all states of the Church. The Jews, for instance, used to pray kneeling, and lifting up their hands, and most times eyes; which postures, though evidently but ceremonies and circumstances of prayer, yet he, who will say they are Judaical and unfit for Christian Worship, because used by the Jews, must condemn not onely St. Paul, and the whole Christian Church ever from the beginning, but even our Lord Christ himself. In like manner, the Jews used to fast, which is but an appendage of divine Worship, yet is not fasting therefore peculiar to the ceremonial, but also proper for the Christian people. The same may be said of their Weekly Sabbath, plainly asserted to be ceremonial( Col. 11. 16.) which yet we do not doubt to copy in our Lords day. It were endless to reckon up all instances that might be alleged of this nature: The result then, in a word, is. That these modes and appendages of Worship, which genuine reason and natural fitness dictated to the Jews, are not to be esteemed purely Jewish ceremonies, or belonging to the legal pedagogy, but( caeteris paribus) fit for all ages of the Church. And of this nature do I contend, the use of instrumental music in the Worship of God amongst them to have been: And for proof hereof I say,  
First, it is of the essence of a Jewish or legal ceremony, that it be significative, or a Type of somewhat to come to pass, or to be done, under Christianity: And those things, which have an intrinsical aptness and efficacy to excite devotion, may not be accounted Jewish ceremonies, but natural and( as occasion serves) standing helps of divine Worship. Now if any will affirm instrumental music to have been purely legal and ceremonial, what will he assign in Christianity, as the substance of this shadow? Will he take up Clement of Alexandria his forced allegories in this case, and say? The Decachordum or 
Paedag, l. 2. c. 4.  instrument with ten strings, signifies the name Jesus, because the first letter of it Originally stands for Ten. And that the Psaltery denotes the human tongue, and the Harp the human mouth, which is moved by the spirit of God, as the Harp is struck by the hand. These things will not pass now, though they seemed 
Vid. Orig. in Gen. 1.  pretty to an age, which turned the very History of the Creation into Allegories.( And yet I shall show presently, that not even Clement himself disallowed instrumental music in the praise of God.) Or, as to the other point, if any will deny the natural aptness of such music to calm inordinate affection, to beget a divine temper, to draw forth the mind in love of God, and contemplation of pure and heavenly goods, to lift it up above earth, and, in a manner, above itself, how will he answer the experience and consenting suffrages of Mankind. It were easy to produce amongst the Heathen, many known passages of Socrates, Plato, Tully, nay, of tho●e severer men, Solon and Ly●urgus; 
Geogr. ●. 10. c. 11. Insom. S●ip. ●. 2. c. 3. 〈◇〉. l. c. 10. 1 〈◇〉. 16. 1●. 〈◇〉 〈◇〉.  the Collections of Strabo, Macrobius, and especially of Quintilian in this point. The case of Saul, when prophesying, the advice his wise men gave him, when the evil spirit should come upon him, the effect of his following their advice, together with what has been above touched of the Old Prophets, sufficiently speak the sense of the Jews; and more might be added out of Philo. And that the Christian world never conceived otherwise of the power of music is evident both from the practices of the Ancient Fathers, refining and accomplishing Church music by degrees, according as times would admit, and as the needs of the Church did require( of which an account particular enough has been already given) and from particular Texts of theirs, several of which have been already produced, and many more might be added: As St. Cyprian's, 
Epist. ● 2. ●p. 2 H●m●. in P●. 1.  Prolect at auris religiosa mulcedo; St. Basil's comparison of God, in his providential contriving of divine Mysteries into Psalms to be sung by the people, to a wise Physician, and the {αβγδ}, the delightfulness of the melody, and {αβγδ}, the soft and smooth notes, to those sweets wherewith medicines are made up to make them more grateful, and gently efficacious; St. Austin's acknowledgement of the tears which the Churches sweet singing the hymns and divine Songs drew from him.( Quantum flevi in Hymnis& Canticis suave sonantis Ecclesiae tuae? &c. 
Co●fes. l. 9. c. 6.  Touching which passages, and divers others, though it may be said, the Fathers spake onely of Vocal music, there being then no other in public Holy use amongst Christians, yet( first) it is plain, the words of the Testimonies( of the two first, at least) are very indefinite and comprehensive of all musical sounds whatsoever, and are therefore attestations of the power and usefulness of music in divine matters; and, Secondly, they all hold( à sortiori) touching our present use: that I will prove by setting down some of those wonderful effects, which the author of Quaest.& Responsion, ad Orthodox▪ in Just in Martyr▪ s 
Q●. ●●7.  Works attributes to singing. {αβγδ}, &c. It chee●s the mind into a fervent desire of what is celebrated in song● it allays all passions that rise from the fleshly part: it drives away the thoughts which our invisible enemies cast in. Many more passages of like nature, both there, and in the Homily of St. Basil▪ s but just now cited, were, I confess, spoken touching such music as was then in the Church, that is Vocal. But suppose people now to sing with due attention and understanding, instrumental music being adjoined both to govern and help their Voices, must not all these eulogies of the virtue of church-music be much more verified touching such accomplished singing, than touching that meaner way? Of this I may truly avow, what Luther does of music in general, if he be not misalledged by Sethus Calvisius for not finding that Epistle 
Ad S●● f●l●um musicum.  in Luther▪ s Works, I can onely speak it at second hand) Scimus musicam Daemonibus etiam invis●m& intolerabilem esse. No Devil can stand before such music. Nay, saith he, Planè judico nec pudet asserer, post Theologiam esse nullam artem quae posset musicae aequari. I am fully satisfied in my judgement, nor am I ashamed to aver it, that, Divinity excepted, there is no Science which can match ●musick; I suppose he meant as to its divine operations on the mind of man. And I really persuade myself, there is scarce any man voided of prejudice, whose natural temper can be so odd, as not to have some experience and sense of the power of music in general: Much deeper impressions then, must such music as I pled for make on all, were it not still, I say▪ for prejudice. To all this I might add( what has been noted 
Mr. 〈◇〉 〈◇〉. P. l. 5. Dr. Heyl. 〈◇〉.  by divers before me) there can no reason be assigned, why instrumental music should be ceremonial, and Vocal not: Either neither, or both, must be part of the Jewish pedagogy. The later our adversaries will not allow; let them therefore be just to their own reasons, and disclaim their assertion touching the former. I conclude then, that both were introduced( as we shall presently see, at Gods direction) into divine Worship, not as types, ●igures, or Jewish ceremonies, but as outward helps, and natural advantages of spiritual devotion.  
It is a further proof hereof, Secondly, that the institution of instrumental music, and of the Jewish choir, was much of later date to the delivery of the Levi●ical Law, and the sealing up the ceremonial Canon by the hand of Moses. Not onely the Moral Law, but the {αβγδ} and the {αβγδ}, The Judgements 
〈◇〉 〈◇〉 1 2.  and the Statutes, that is, the Judicial and the Ceremonial part were completed and consigned by M●ser▪ harken, O Israel, unto the 〈◇〉, and unto the judgments, which I teach you. 
and XII. 32.  Ye shall not add unto the word which I command you, neither shall you diminish ought from it. A new point of Jewish ceremony( purely ● mean such) might not be made; and it any thing of that nature seem to have followed in the Prophets, it was onely an explication of Moses his institutions, and no new institution of itself. Now after this consignation of the Judaical law, and so of the ceremonial Worship, by Moses, there had passed near 550. years, before ●● choir was ordained, or instrumental music introduced among the Jews: for this fell into the quieter and more settled part of King David's reign, After that the Ark had rest, saith the ●ext:( ● ●hron. VI. 31. and Chap. XVI. 4.) and is therefore by Ezra, by 
〈◇〉 〈◇〉 10.  way of eminency, called the Ordinance of David King of Israel, though the institution hereof were not purely by him: for the word of the Lord in this behalf came not by him alone, but by other contemporary prophets. Thus we rea●, 2 Chr. XXIX, 25. The Levites were set in the House of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of G●d the Kings S●er and of Nathan the prophet; For so was the commandment of God by his prophets. And though we find but three prophets here spoken of, yet by how many more this institution was confirmed, we know not: for even Asaph was a Seer( 2 Chr. XXIX. 3●.) and Jeduthun the Kings Seer( chap. XXXV. 15.) and Heman undoubtedly inspired also: and this same, or somewhat relating to it, is called the commandment of David, and Asaph, and Heman, and Jeduthun, in the place last mentioned. From all which passages it is evident, both that this institution came from God, and that this, and no other was the critical season, whence it is to bear date: and consequently, it will be very unreasonable to make that a part of the ceremonial law and worship, which came not into the world, till so considerable a tract of time after the consignation, reception and practise of that law and worship.  
To this argument, I see not what pretence of an answer can be made, except it should either be said, that Moses did not fully deliver the ceremonial law( which is very unreasonable, and besides intolerable in them, who contend he perfectly delivered the law moral, and withall contrary to divers passages in the New Testament) or that some instrumental music in the worship of God, though not so great variety, was ordained before this time, and that by the very letter of Moses his law. Now in this behalf cannot divine what should be challenged, except haply the silver trumpets, which the Priests the sons of Aaron, and they alone were to sound: and this pretence if it be made, I except against, as utterly voided of truth. For let the law touching these Trumpets be examined, and we shall find, that though they were designed to different uses, yet the paying any praise, or proper act of Worship unto God by sounding them, was not in any of those uses included or intended, any further than we may be said indirectly and interpretatively to praise or worship God by every common act we do in obedience to him. The place is, Numb. X, from v: 1 to 11. in the second verse we ●in● two uses of them expressly set down, both civil; they were to be ●ounded for calling Assemblies, and for the journeying of the camps. These two, together with the different sounds for each, are explicated and defined in the six following verses. In the 〈◇〉 verse a military use, for blowing and 〈◇〉, is assigned. The tenth verse seems to 〈◇〉 something of a more 〈◇〉 use, but that very impertinent to our case. In the day of your gladness, and in your solemn daies, and in the beginnings of your months ye shall blow with the trumpets over your Burnt offerings, and over the sacrifices of your Peace offerings, that they may be to you for a memorial before God. They were to be sounded on public solemnities and Festivals, for notifying to the people those Solemnities, and the offerings made thereon. To these uses and these alone were the two silver trumpets( and but two they were) appointed and limited: nor can any more reasonably or naturally be 〈◇〉 either from the law in this case, which I have faithfully represented, or from the Jews practise in obedience thereto. The affixing them to the Priests, so that none might blow with these trumpets, but the Priests( ver. 8.) does not at all 
Harmon● in 4 lib●. M●●. d Prae●. pr●m. in●●●●.  help the matter: For it is most rationally and judiciously observed by Master Calvin in this regard, that God thereby onely designed to root in the minds of the people a deeper ●aw and reverence in all public actions, Ut cunctis actionibus praeiret sacerdotum autoritas, That they should enterprise no public affairs without the authority of the Priests, and so of God. And for this reason he justly reduces this law of the silver tr●mpets, to the first commandment of Having no other gods. Therefore, saith he, they might not hold public assemblies, except called thereto by the Priests sounding the Trumpets, that they might regard God in all such assemblies, and learn all assemblies were accursed, which were not called according to Gods Ordinance. For the same reason, as he proceeds more at large, they might not go to war, but receiving the alarm from these Trumpets; that so rashness and private revenge might never draw them into battle, but onely due and approved cause. And as to the words of promise annexed 
Ver. 9.  thereto, And ye shall be remembered before the Lord your God, and be saved from your enemies; these are a further proof hereof, and as much as if it had been said, When you go to war thus duly called forth by God, it appears you act in obedience to him, sighting, as it were, under his Banner, and with trust and dependence upon him; he will therefore be mindful to preserve such his cons●●ling and obedient subjects. The same still, according both to reason, and the judgement of the said author, was designed by God in appointing the Trumpets to sound on their Festival Solemnities, and over their Sacrifices: they might not appoint Festivals at their own will, nor offer according to their own pleasure thereon.( Id perinde fuit, ac si palàm faceret D●us nullos se probare dies Festos, nee sibi placere sacrificia, nisi praeeunte suo mandato.— Authoritas proescribendi fuit penes sacrorum ministros) They were to expect Gods commands from his Priests, and when they met together according to his prescript order( thus signified to them) and offered accordingly, Their Feasts and their Sacrifices 
ver. 10.  should be for a memorial before God, He would regard their Offerings, and remember the Offerers with his fatherly loving kindness.— O si sic omnia! An excellent commentary, and such, which, as far as I am able to see, exquisitely reaches the whole intent and the very words of the Text! We have then here no instrumental music in the Worship of God prescribed, according to the judgement of Master Calvin.  
No more does the Feast of the Trumpets( Levit. XXIII. 24.) belong to 
Vid. M●●ster.& P● Fag. in locum 〈◇〉  this cause. For that was, say the Hebrews, onely a memorial of Isaac's being delivered from the altar, and exchanged with a Ram. The same also they say of the Feast of the Jubilee( Levit. XXV. 9.) and of the sounding the Trumpet thereon( though that was doubtless to proclaim it) Wherefore the Trumpets which they sounded on both these solemnities, were not the silver Trumpets of the Sanctuary, but others made of Rams horns, such as were used at the f●ll of the wa●ls of Jericho. And their doctrine and practise in these cases, they ground hereon, that {αβγδ} of old with them, and {αβγδ} still in arabic, according to their rabbis, signifies a Ram.  
Upon the whole then, it is plain, Instrumental music in the worship of God was not prescribed by the Ceremonial Law. There are indeed some footstep● of the use of it upon a public triumph, in thanksgiving to God, some months before the Law given; which the natural 
● xod. XV. 20  fitness of the thing, and possibly secret inspiration( for she was a prophe●ess that begun it) might suggest, and that precedent in like cases might sometimes after be drawn into practise: But it never was a Divine Ordinance, nor became a standing Church practise until Davids time; nor can therefore be a branch of the Ceremonial institutes.  
Thirdly, To him that rightly, and without prejudice weigheth the matter, I doubt not but it will appear, that instrumental music( so used, as I pled for) is not onely helpful unto us, exciting the heart, and enlarging the affections in the Worship of God, but that it is by a natural ap●ness, congruity, and some kind of justice, becoming certain more solemn parts and performances of that Worship; particularly I mean the public Office of singing to God. That we are to sing to him, is granted on all hands: the issue then or point in controversy, seems to be in truth onely this, Whether when we sing to God, we are to sing well or ill? Harm●●iously, and with a sweet consent of voice, as well as heart, or with such jarrings, confusion and disorder of Tones, as may make men even loathe the offerings of the Lord? No man can be presumed to be so voided of reason and justice as to say, Men may innocently for their own●r others delight and diversion, sing well and regularly; but when they sing to God, 'tis no matter what disorder there be in their voices; and disorder generally there will be, if instruments may not be allowed. The Scripture however gives the case on our side: Make ye his praise glorious, Psal. LXVI. 2. Sing unto him a new song, Play skilfully with a loud voice, {αβγδ} Make good play,( or make sweet melody) 
Ps. 33. 2.  on the harp, as Isa. XXIII. 10. To which, ● multitude of places out of the Psalms might be added. And it is certainly as reasonable, that we should praise God in the best sort we can, as with the best member which we haue, to 
Psal. CVIII. v. 1.  use the words of the old Version. In a word, s● necessary are instruments for the making up Harmony, and accomplishing public ●●●ging,& so fit,& eternally due to the divine praise, are such accomplishments, that even in Heaven, the Quires of the Blessed are represented, as if they not onely used Tongues, but 
Rev. V. 8.  Instruments, to those their H●llelujahs. In St. John's Visions, the four and twenty Elders fell down before the lamb, having every one their harps. And when the Lamb appeared on Mount Zion, and 
Revel. XIV. 2, 3.  his pure retinue of an hundred and forty and four thousand, which follow the Lamb wherever he goeth, I heard, saith St. John, The voice of Harpers harping with their harps. And they sung as it 
Rev. XV. 2, 3.  were a new song before the Throne. They also who bad the victory over the beast, and over his image, and over the number of his name( such, I hope, were not Popishly affencted) had the harps of God in their hands: and they sing the song of Moses the servant of the Lord, and the song of the Lamb. I do not conceive, that these things were real, or thus materially transacted in Heaven; but these are the images and resemblances, most naturally approaching to, and by which we can best understand, what is done there: and if the Holy Ghost thought fit thus to represent to the Christian Church, the pattern of the Heavenly praise, it cannot be unlawful for us on earth, with reverence and decency, to comform thereto.  
Fourthly, The ceremonial Law was given onely to the Jews, to be observed by them till the coming of the Messiah: But not onely Jews but Gentiles, all peoples and Nations, whatsoever and wheresoever, all mankind are called upon, and required to celebrate the praises of God, with singing and all manner of music, and that for the salvation wrought by the messiah, our Lord Christ Jesus. Hereof though divers evidences might be given out of the Psalms, yet none more full and satisfactory( that I know of) than what the XCVIII. affords, that being a Psalm undoubtedly designed by the spirit of prophesy, in praise of God, for the redemption of mankind and publication of the Gospel, to which, particularly, the second and third verses of that Psalm are four times expressly applied by the Holy Ghost, namely, 
Luke I. 54, 72.& Ch. II. 31.& Ch. III. 6.  in the Hymn of the blessed Virgin, of Zachary, and of Simeon, and in the preaching of John the Baptist; and the ninth or concluding Verse of it, celebrates Christ as Judge, as the former celebrated him as Saviour. Now in this Psalm, though the first Apostrophe, with which the Psalm begins, may seem chiefly directed to the Jews, that they should praise God for his righteousness openly shown in the sight of the Heathen, yet, Ver. 4. the speech is turned to all people, to the inhabitants of the Earth. and those that are on the broad Sea, Gentiles as well as Jews. Make a joyful noise unto the Lord all ye Earth, Make a loud noise and rejoice and sing praise. Sing unto the Lord with the harp, with 
Ver. 7.  the harp and the voice of a Psalm: With trumpets and sound of the Cornet, &c. Let the sea roar and the fullness thereof. the world and they that dwell therein To the Jewish ceremonial Worship, none, besides Jews, were to be admitted, nor might by the Law join therein, excepting onely the {αβγδ} the Proselytes of righteousness, persons thoroughly turned Jews: but to praise God with harps and cornets and all manner of instruments, and that for spiritual and Evangelical blessings, all the world, who are partakers thereof, are required and summoned. Therefore this institution cannot be merely ceremonial or peculiar to judaisme, but belongs to all ages and people even under the Gospel.  
Lastly, Where can any show us that passage, either from our Lords mouth, or from the Apostles hand●, which declares, or so much as insinuates this institution to have been legal and ceremonial, or abrogate? Or is it any where in the Old Testament intimated, that it was to be but Temporary?  
In sum then, and to bring the evidence given as closely as may be to our cause, and together to the obviating our adversaries suggestions: It is plain, instrumental music in the worship of God was of divine institution, and is expressly called a commandment of God; therefore it cannot be in itself unlawful, or what some may mean by Willworship: most passionate exhortations at least, if not commands, to this practise, are directed to all mankind, Gentiles as well as Jews; therefore it is not purely Judaical: and evident it is, the reason of this institution was not such, as of the ceremonies, no significativeness of Christian mysteries, but the natural efficacy of the thing to raise devotion, and its fitness to make the praise of God glorious, brought it in; therefore the reasons of the Law continuing, it is very unreasonable to say, the Law was temporary, except either at the making of this Law, it had been declared such, or some subsequent passage, or Evangelical precept, had annulled it, none of which can be produced. And to say it was abrogated in the Gross, as being part of the ceremonial Law( which all aclowledge abrogate by the Gospel) is still as unreasonable, seeing it is neither part of it, as being of later date many centuries of years, nor a kin to it, as being not at all Typical, but of natural usefulness and decency, becoming the service of God, and helpful to us therein. Instrumental music in the worship of God●, is therefore lawful under the Gospel: Or rather( because if it had been onely allowed of old, and that allowance no wise repealed, it might from thence have been concluded lawful, therefore having been once by God prescribed), it must be esteemed in some measure obligatory, to be continued and kept up, where the condition of affairs in the Church of God will admit.  
It remains now, that we examine 
Sect. 13.  the expediency of the practise we pled for: for, according to our great Apostle, many things may be lawful, which are not expedient And here, that none may have reason to suspect, I have witting waved any difficulty, the solution whereof might conduce to any mans satisfaction, I shall extend the consideration of this Point to all cases, as well general, as more particular, which I can judge subject to question. As first, Whether it be expedient under the Gospel, or in the Christian state in general? Then more specially, Whether it be expedient under the Reformation, or in a Protestant Church? And Lastly, whether in our Church particularly.  
When the Question is moved touching any thing, whether it be expedient, I presume mens common sense thereof is, Whether the thing, being considered according to particular circumstances, be good and eligible. Now under the Gospel, or in a Christian state of things, that which is chiefly to be considered as most particular or peculiar to 
〈◇〉 IV. 23.  the worship required by God, according to the very Doctrine of our Lord himself, is this, that by way of Eminency we worship God in spirit and in truth; not with external adoration, and formal addresses( as did a great part haply of the ancient world in general) nor with figurative rites and sacrifices, as did the Jews, but consecrating to him first of all our souls, and by faith and love sincerely cleaving to him in every act of Worship, which, according to his institution, we pay unto him. And hereto, if instrumental music were in the least repugnant, or( as I pled for it) prejudicial, would have a thousand times exposed both life and fortunes, before I would ever have writ a word in its defence. But, as I have above both asserted and proved it to conduce much to the composing the soul, to stirring up affections, and enlarging the heart, as well as to other laudable purposes, so do I profess before the ●earcher of all hearts, that I have not spoken or affirmed such things of it, but upon mine own experience and present sense, and upon as great assurance, as well can be had, of the like, from a multitude of serious and discreet Christians, with whom I have conversed. I confess, indeed, Singing itself( alone and without instruments) when tolerably melodious and orderly, much contributes hereto: but when meet instruments are added to make up the Harmony, the efficacy is much greater, and, to minds in any indifferent aptitude, well nigh irresistible. Being therefore ● find this practise to conduce so intimately to, and to comply with, what is most peculiarly the Evangelical worship( namely, the affectionate adhesion of the soul to 
1 Cor. X. 23.  God) I conclude it to be of the number of the {αβγδ}, not onely lawful but expedient under Christianity.  
Why any should doubt, whether it be expedient under the Reformation, I can guess at nothing else as a reason, but the common infirmity of human nature, which, through abhorrency of one Evil, too frequently runs into the contrary Extreme. There is indeed great abuse of church-music in the Romish Church. Gross and intolerable enough it had been, that all their public service should be in Latin, and so by the very language commonly unknown to the people: But that this Latin too should be so disguised by their music, and way of singing, that even the Learned themselves, except well skilled in the daily Offices( a matter of no small difficulty) and able to turn their books( which, if I mistake not myself, the mere laics seldom have) and, besides this finally, keeping their eyes almost constantly upon them, cannot possibly understand any considerable part of what is sung, or so much as in their minds go along distinctly, and join with the choir( this I say) leaves them no excuse, and renders their public worship mere Pageantry; both learned and unlearned( at least of the Laity) are unprofitable. Nor do we find their leaders at all concerned at this mischief: they are so far from designing their peoples understanding( in the public worship I mean) that they plainly contend it not to be necessary, and indeed may seem to have contrived all ways imaginable to blind them. Hence it comes to pass, that in a manner, all Religion amongst them is placed in the performance of certain external acts( commonly thus or thus frequently, or to such a number) and their people bread to believe, their mere having heard a Mass, or some such like office( of which they scarce understand a word) to be a principal service of God. Now, because it cannot but be a dull and tedious employment for men to be held by the ears, an hour or two, with words, the sense whereof they are ignorant of, it was therefore contrived in order to making the people swallow so unpleasing and senseless a worship, that all delicacy of music and Singing should be used in far the greatest part of their public Offices, whether the subject matter of them were fit to be sung, or not. So that upon the whole, the use of music among those people, in their public worship, is onely to amuse the minds of the weaker, and entertain the senses of the more delicate sort: 'tis a relish hi●ting, in some proportion, all palates amongst them; a very considerable part of those Solemnities, which make up one of the most marvelous Holy cheats in the world; namely, that of a pompous irrational show, obtruded not only on the more silly Vulgar, but upon men in other things sober and ingenious, in the room of a most divine and spiritual worship( such as was that which Christianity delivered) and by them all, as blindly as resolutely, acquiesced in. It is plain then, here is as notorious an abuse o● sacred music, as can easily be imagined: for, whereas the rule is, that we sing with understanding( both of ourselves, who sing, and as near as may be of the hearers) here b●th singing and music are designed to make the people digest a worship they understand not; nay, as would seem, to render that more unintelligible to them, so, as in the end, to put them off contented with a little noise and music, in stead of a reasonable and spiritual Service.  
This corruption being so gross, if mere indignation did in the beginning transport some Reformers so far, that they contended for the abolishing of all music in the worship of God, and bestowed, as above confessed, ill names upon it, this their transport may be excused, from the natural pro●eness of men to overshoot themselves through sudden passion, where the provocation is so great: in the mean while, the like indignation( which some yet conceive against our practise a● present) cannot be so excused, because there is not in our practise like cause. Let therefore such, who pretend to be sensible of the excesses of some good mens zeal in other like cases, and would themselves, in this and in all others, be accounted men of sobriety and reason, let them, I say, calmly examine things, and duly consider, before they pronounce. First, it is sure, Reformation imports the taking away nothing but corruptions: we are not to destroy all we find practised, and make all new, but to reduce all into due order according to institution. And secondly, in the doing of this, if we will not incur the just imputation of parti●lity& unreasonableness, we must be constant to our own reasons, and, as an admirable person advices, whatever measures we take, provide we contradict not our 
Mr. H. 〈◇〉. 〈◇〉.  selves. I say then, We found singing before the Reformation, as has been confessed, abominably abused, and swerving very widely from the institution and ends of it: Now we reformed it, not by taking away all singing( because singing itself was of divine institution) but by applying singing onely to such parts of the public offices as were proper to be sung, by proportioning it to its true ends, and, to that purpose, reconciling it to the peoples understanding. In like manner, we fi●d Instrumental music in use in the Church before the Reformation,& we have seen it at first to have come in by divine institution, and upon just& reasonable grounds: now, if we will be consistent with ourselves, we are to reform this in like sort; not by a total abolition, or banishing it utterly out of the public worship, but by accommodating it to due cases, and in proportion to its meet ends of helping the people in the praise of God, and raising in them a more Heavenly temper of mind. Thus, we redress the abuse of it amongst the Papists, as it was onely a public wheadle, and used for keeping the generality from ever understanding or inquiring into the matter of the prayets or praises, which they 〈◇〉▪& together we leave it pure( in the condition as ordained by God) an help in, and ornament of the worship of God. ●t is apparent therefore, that ●● 〈◇〉 understand Reformation and ourselves as we ought, or will be just to our own grounds, we must conclude instrumental music, in the public worship, to be expedient in the Church Reformed.  
●t remains now onely, that we inquire whether it be expedient in Our Church; which being a Christian Church and a Reformed Ch●rch, nothing can make instrumental music inexped●ent therein, but some unhappy particularity, which if it should fall into the catholic Church in general, or into any Reformed Church in particular, would there also a ke● revai● to ●lter the case. Of such possible 〈◇〉, I can conjecture but two, ●ublick distress, or an afflicted state of 〈◇〉, and the case of scandal to a considerable number of we●k br●thren. This I shall speak to an ●n a 〈◇〉 other objections; at present, therefore, as to the former onely, I say, Though the common people will be ever querulous, even in the greatest affluence of all things, and a certain vein of men, whom, by reason of their vices or negligence nothing can possibly make rich, always really indigent, though as long as the world stands, and men have different interests and passions, there will be taking parties, and prosecuting animosi●ies, and thence necessary some torte●ings and instability of State( all which must be acknowledged at present amongst us) yet this being no more, than what is in a manner every where, and has been in the most flourishing Kingdoms, we must allow, blessed be the God of our wealth and peace, we are very rar from being a poor or embro●●ed Nation; How far unsettled we are, though many talk, I am well as 〈…〉, not one man of ten thousand can 〈◇〉 define: as it ever was, men●●●●lousies are greater than their dangers, and their complaints than their sufferings. Th●se who are sober, humbl●, and 〈◇〉, find little di 〈…〉, ●one at all, from any public oppressions or violence. Now in such a state of affairs, if we will be Christians, we are to bless God( and that in the most glorious and zealous manner we can) for our present enjoyments and establishment, and we are very unworthy, and a thousand times deserving to lose what we enjoy, if we will not trust God as to what shall come. I would ●●in have any man of judgement in State-affairs, compare the time of David's Kingdom, when he established the good●y Choral service amongst the Jews, with our present condition( circumstantiated as badly as any m●●ec●ntents can with truth represent it) and upon due consideration, I doubt not but it will be resolved, We are now a more flourishing people, than at that time were the Jews. Witness the infinite Structure● amongst us, public and private, our sumptuous furniture, our Tables, our clothes, and not a few mens Coffers, I did not say debaucheries. Let us consider our Neighbours round about us, and we must certainly be false to God and ourselves, if we do not aclowledge Gods singular mercies to us in outward plenty and wealth now for a considerable tract of time. Even those scarcities we have felt( as to what concerns the generality) may vie with the plenty of divers other Nations. In such a state of things, to esteem that small cost which is bestowed on the worship of God, grievous, is to be highly ungrateful: whatever the charge of our Quires is, the age, God be thanked, may full well bear it. We●e the ●●ate of the Church such, as when holy Bishops ministered the Body of our Lord in Twiggen baskets, and his Eloud in cups of Wood; when the wal●s or their Oratories were Hurdles, and the c●●ering 
Speln. council. in Apparat.  sedge; or such as in a●ter●age, when tyranny having 〈◇〉 〈…〉 tudes of the faithful, a●● 〈◇〉 that could be raised by public cha●●ty, not sufficing to redeem them, St. Ambrose 
Ambr. office. l. 2. c. 28. P●ssid, v●●. S. Aug. c. 24.  broken and melted down the Churchplate, to purchase the liberty of the captive Brethren, which St. Austin afterwards, in the like case, is said to have imitated, were, I say, this, or any thing near it, our present state, something then might have been pleaded, of the inexpediency or unsuitableness of so costly service. But things being( praised be God) far otherwise, Alia aliam aetatem decent; if God give us cieled hous●●, 'tis sit the public places, for his worship, partake of some proportionable beauty: and if we can maintain music for civil purposes, it is unreasonable we should judge the expense burdens●●●e in sacred ●nes; especially when the endowments of very few of our Quires, are much due to the bounty of this age.  
From this, which hath been said 
S●ct 14  touching the present sta●e of our Church, we are furnished with a due answer to that scornful demand, ordinarily made by way of objection against our Church music, namely, Where were your Organs and Quires in Christ and in his Apostles dayes? Where in the Primitive age? They were, where the Jewish sacred music and singers were in the patriarches dayes, and in the time of the Egyptian bondage; where they were, during the wandring of the Church, in the wilderness, or its unsettled state, while planting in the land of Canaan, silent, and as it were in the womb of their causes, expecting the prosperity and meet condition of the church, as the fu●n●ss of time, to give them bi●th, and make them speak▪ We say, the outward modes and circumstances of divine worship, have been ever m●delled and altered according to the outward state of the Church: it was so under judaisme, it has been so in the several ages of Christianity, and it is reasonable it should be so at present. And this is the true reason, why ins●rumental music so slowly came in to the Church, both Jewish and Christian: at first, the state of neither would admit it. Wh●n the Jewish Church arrived at a settled estate, it came in thereunto by Gods appointment: The ●hristian church remained longer under persecution, and i● a● unsettled condition, than the Jewish, and hence it came to pass, that as the Primitive Christians took up onely the most simp●e 〈◇〉 of singing( such as their cond●ti●● 〈◇〉 bear) so the adv●●ces to Ar● were more leisurely: and there being never any sensible variations in public practices, but they find some contradictions and censures( Even St. Ambrose's Hymns were censured as a gui●eful stratagem upon the people) so it must not be denied, but these little gradations o● art met with( perhaps more than their) due shares: In the mean time, this must be acknowledged by all, that the Christian Church took up Singing itself( as they did the common gr●unds of their Religion) from the Jewish, though not as Jewish, but as of divine institution: and being taken up thence, the particular ways and accomplishments of the Jewish singing, have been imitated or revived under Christianity, by such gradations, as providence has given way and occasion unto. So that the imputation of Novelty here must necessary cease. Those practices, which having first obtained in the Church in obedience to positive divine laws, have been afterwards discontinued by the fate or necessity of times( and such truly was what we pled for) must not be accounted new, when retrieved.  
But the Primitive Church not onely used no instrumental music in their public worship, but the Fathers of the purer ages expressly condemned it. I do not deny, but some Ancients may have censured it( in my poor judgement, with more severity than they ought) yet not all, not many, that I can find: and those who are verst in the Fathers Writings must confess, it is no wonder to find the Fathers divided in their judgments upon points of greater moment than this. Though great Encomiums of Church-singing, and expressions of the wonderful effects even of the very musicalness thereof, may be produced almost infinite out of the Fathers, yet I remember myself to have met with onely four passages, which expressly& particularly speak of instruments wi●● relation to this purpose●▪ And 〈◇〉 faithfully set down the sense of 〈◇〉 The first and eldest is of Clemens of A●exandria, 
〈◇〉 ●. c. 4▪  in the place formerly mentioned. His design there is to show, what mirth or music becomes a Christian Table: and after he has banished thence, as unworthy of Christians, {αβγδ}, all the ●●●●ivious and effeminate music of the Gentiles {αβγδ}▪ and the witchcrafts of their 〈◇〉 notes and Numbers, by which t●●● drew their G●ests and selves into intemperance and vi●eness; he concludes, at a Christian Banquet, singing ●● God and Christ to be m●st com●●y: and then proceeds to o●r purpose: 〈◇〉 &c. But if you have a mi●●●o sing and play to the L●te or H●●p, you in●ur not blame: you sha●● herein imit●te the Righteous Hebr●w King, well-beloved of God[ wh● sung] Rejoice in the Lord ye righteous, praise is comely for the upright. ●●●ise the Lord upon the Harp, sing to him w●●h a Psaltery of t●n strings. 〈◇〉 a n●w song unto him. Let all the wo●●d judge, if this be to condemn grave and sober instrumental music in ●●e 〈◇〉 of God. The next, of the Antien●s( but he of no certain name n●● age) is the author of the Orthod●x Quest●ons and Answers in the Wor●● o● 〈◇〉 Martyr. His words are as follows. {αβγδ}, &c. If singing or Songs were invented by the Infidels or Heathen world onely for deceiving delight, and brought in amongst them under the Law( {αβγδ}) by reason of their being children in understanding, why do we who have received the perfect rudiments ●f Grace, far different from those mentioned manners, use singing in our Assemblies, according to them who were children under the Law? To which the Answer is, {αβγδ} simplo singing is not a thing which is agreeable purely to them, who are children, but singing with senseless instruments, with dancing and with Timbrels. Wherefore in our Assemblies, the use of singing with such instruments, and other Rites befiting children, is taken away, and simplo singing onely left, and then he runs on in a long praise of the virtues of Church-singing. Now it is considerable, that in this censure, we meet with instrumental music in company with the Jewish custom of Dancing with jingling or rattling instruments in their hands, which consists not with that gravity and decency, which we both pled for, and practise in our church-music; so that it is not simply our practise, but somewhat more, which is here condemned, and which we ourselves should have condemned, if any where in use in the Christian Church. But it will be said, he condemns instruments in general, as being part of those childish rudiments, and tells us onely, simplo singing was then in use. He does so, and speaks herein his own judgement, and as we have confessed the practise of those times: Of that practise, the reason we have already seen, and find not our cause at all prejudiced thereby; and of what importance his judgement is, let us now consider: First, the author, certainly, was not Justin the Philosopher and Martyr: for, he cites Origen, and Irenaeus, and calls the later of them a Martyr; whereas, it is certain by ●renaeus himself, that Justin Martyr was elder than them both: this is noted by 
In apparat. Sac. tom. 2.  Possevinus. He makes mention also of the Manichees, a Sect not in being till above one hundred years after Justin Martyr's dayes. Sylburgius Sixtus Senensis, and our Countryman R. cook have much more to the same purpose. Then, as to the credit of this author, This was the censure of the learned Scultetus, and 
Critic. Sacr. li. 2. c. 5.  from him of Rivet also, that there occur in that work, Tot frivolae, tot Justini candore, pietate●, doctrinâ indignissimae solutiones, &c. So many frivolous answers, most unworthy of the ingenuity, piety and learning of Justin, that if any take the pains to compare this, with the writings of the true Justin, he must aclowledge he has compared led with gold. This being their dearly beloved Rivet▪ s censure, let the Dissenters make much of the credit done their cause by the authority of that anonymous writer.  
The third author, I mean in order 
In Apotheosi Adver. J●daeo●.  of time, that I have found, is that famous Christian Poet Aurelius Prudentius: he being big with love and praise towards our Lord Christ, thus breaks out.  

Quicquid in aere cavo reboans tuba curva remngit,  
Quicquid in areano vomit ingens spiritus haustu,  
Quicquid casta chelys, quicquid testudo resultat,  
Organa disparibus calamis quod consona miscent,  
Aemula pastorum quod reddunt vocibus antra,  
Christum concelebret, Christum sonnet, omnia Christum,  
Muta etiam fidibus sanctis animata loquantur.   

What 〈◇〉 〈◇〉 or 〈◇〉 Trumpets sound,  
From their 〈◇〉 〈◇〉 〈◇〉 with a mighty 〈◇〉,  
What notes Theorboes, or chast Lutes rebound,  
What cords 〈◇〉 〈◇〉 of Organs cast,  
What caves, reflecting 〈◇〉 voices round,  
Let all speak Christ, all in Christs praise 〈◇〉:  
And let dumb Animals,  
Whose voice to harmony not falls,  
Into harmonious strings their hallowed Fibres twi●e.   
He who sung this, thought neither Wind nor Stringed instruments unfit for the praise of God and Christ.  
The last of those passages out of the ancient Fathers, which I have met with, express to this point, is in St. Chrysostome. The author of the Apology for the ●jected English Ministers, cites St. Chrysostome on 1 Cor. XIV. as having there taught, that this kind of music was to be reckoned amongst the childish trifles of the Jewish Church. He did well to city an authority, of so great credit, so at large, that men that could not spend a day or two to search the Father, and red over all his Homilies on every part of that Chapter, might through despair of finding out what they looked for, neglect to search, and not detect his idling and falsity. That person must have better eyes than I have,& have consulted more than Three Editions of Chrysostom, who can find any such thing there. In his commentaries upon the Psalms, if any where, a man might expect something on this subject: and therein on Psal. ●L. I find this passage, which may a little pleasure the Apologist. {αβγδ}, &c. These instruments were then permitted[ we have seen by the Holy Scripture, they were commanded, and that by God] by reason of their weakness, and to mould them into love and agreement, and raise their minds, to do with pleasure those things, which brought them advantage; and for that God had a mind to bring them to a great deal of diligence by such allurement. For God considering their sordidness, and sloth, and grovelling nature, contrived by this means to awaken them, mixing with the labour of attendance, the pleasingness of Melody. Against this Text of the Father, we have no exception to make, but onely what has been already insinauted, and for which, divers express Testimonies of Scripture have been alleged, namely, that this music was not merely permitted or allowed, but by prescript order commanded; and that though the command was delivered by David,& the contemporary Prophets to the Nation of the Jews, yet it is obligatory still( at least by way of direction to the Governours of the Church) in like state of affairs through all ages and peoples, because the reasons hereof are not temporary, but likely to last as long as the world: and as to that part, we need onely to appeal to the reasons here assigned by the Father. We aclowledge God, in this institution, regarded human infirmity, and designed the raising our souls, and making us in love with devotion and diligence therein, nor did we ever pretend otherwise.  
And now, what has the appeal to the judgement of the ancient Fathers advantaged our adversaries, or lost us? That passage of an uncertain author, which was most against us, comes not purely home to the point; and besides, his judgement, in the confession of our adversaries, is but very mean, and the writing certainly spurious. That passage of St. Chrysostome( as falsely reported, as cited by them) we no further dissent from, than as he manifestly abates the express term of Scripture, otherwise he makes for us. The testimonies on the affirmative side, are most closely pertinent, subject to no ambiguity and undoubtedly authentic. Others may add more, but this is sufficient to show, Primitive antiquity disallowed not our practise, though the state of the Church then admitted it not.  
Neither will the state of the Church now admit it( will some say) if you regard spirituals, and the scandal it administers to the weak multitude.  
To speak freely my sense to this Objection, I cannot but believe there are many persons, who pretend daily to be scandalised, that are not concerned in conscience what they pretend or say, nay, that understand not what scandal means. The pretence of scandal, as it is used, seems to be an Objection, when all others fail, against whatsoever men have a mind to opp●g●: when they are driven out of all other shifts, then they have recourse to this plea, 'tis matter of scandal to the weak Now let us onely in a word, consider what scandal is, and we shall find the pretence of it( though indeed commonly unreasonable in most cases, yet) most vilely unjust in this. It is very plain by the Apostles discourse in 1 Cor▪ VIII, that to administer matter of s●andal to another, is by our practise to embo●den or draw in any to do, what by reason of weakness( that is, by being young in the Faith, and not verst in discerning the differences of good and evil) he is not satisfied in his conscience he may do: and by how much the solicitation to such action is the stronger, by so much the greater is the scandal administered. Now in the present case, besides that it is very unseasonable for a generation of knowing men( as would seem at least) bread up in a Church, which has enjoyed the Gospel, powerfully preached in its purity, for above an hundred years in continuance, besides, I say, that it is very unseasonable for such people, in such circumstances, to pretend scandal and weakness, with what truth can any say, considering the present practise of our Church, that they are scandalised at our church-music? That others, whom it is not in their power to restrain, practise it, can be no sin of theirs: and if they judge, that the practise of it is a sin in those, who practise it, how are they the● scandalised, when their conscience is supposed resolved in the case, that it is a sin, and they have all the liberty they can desire to forbear it, no one going about to impose it on them. Our Cathedrals stand indeed open to those, who will thither resort to that kind of Service, but if any approve not that way, there are Parish-Churches for their free recourse, where the practise is plainer: none are forced to our Quires, nor blamed for not coming to them( if they attend the regular worship of God elsewhere) saving onely such who are of the body of them; and even they had their choice, whether they would have taken upon them those places, to which such an obligation is appendent. Whereby it is evident, that those who pretend the consciences of men with us, to be burdened, amongst other spiritual oppressions, by Organical music, and singing prayers, seek onely to draw an unjust Odium upon our Church, and discover their own complaints not to be without malice: That the world might think they have reason for their secession and clamours, they cry out of the pressure of injunctions, which are not in being.  
But it will be said, still there is the power of Example to induce men into this suspicious practise, and the influence of great mens example upon inferiors being considered, this is scandal forcible enough. I deny the practise to be suspicious: We avow it to be good, and neither doubt of it, nor of the sufficiency of our arguments to approve it to all unprejudiced persons; and therefore we practise accordingly with full satisfaction of mind. The disse●ters from our Church generally presume it to be evil, and if they have reasons, which satisfy their consciences therein, to them it is so; and accordingly they forbear it, and we censure them not for so doing: let them in like manner not censure us for the practise of what, in the fear of God and sincerely in our consciences, we allow, and reap benefit by. If in the mean while, there be any persons of an amphibious condition, who doubt whether the practise in contest be good as we say, or evil as they say, as these can be but very few( and therefore the pretence touching the multitude falls) so, if any of those do practise without full persuasion of Faith, let all judge who gives the scandal, We, who avow our own practise, and, though we are assured we can justify it before God and men, yet leave those who are unsatisfied to their liberty in this regard, requiring onely, that as they are not censured by us for the use of their liberty, so neither that they censure others; Or They, who s●ruple, wrangle, disseminate all the doubts they can, seek for knots in bulrushes, amuse their own minds and others, and when they have done, will neither quietly use their own liberty, nor be contented we enjoy ours. It is the resolution of a good Casuist of their own, touching a scrupulous conscience, that 
Ames ●● con●●▪ 1. ● c. 7.  is, a conscience, which though it doubts, yet rather inclines to one side than the other, That, first, endeavours be used, by a just examination of the matter in question, to remove the scruple: If that cannot be so effected, to lay the scruple aside, and banish it our thoughts; but if still it be troublesone to over-rule it, and act contrary to it. For( saith he) a Scruple being an unreasonable fear, and without due foundation, cannot oblige; nay, nay, by customary acting against such scruples, conscience becomes the stronger, and more quiet. Let them now act according to their own doctrine, or according to ours, and teach that others do so, and there will be satisfaction of conscience, and no sin in that behalf: but if they will do neither, but still perpetuate scruples, and pretences of scandal, we appeal to God and Angels, 'tis not we, but they that are guilty of the scandal, if any really be; and not of scandal onely, but of unreasonableness, inquietude and confusion in the Church of God: and so farewell scandal.  
All, that I judge material by way of objection yet unanswered, is, what haply some may speak with truth and candour, as they conceive, from their own experience; namely, That whereas we pretend this kind of music and Singing, to be an help of devotion, they for their part find it clean contrary. Possilly they will tell us, they censure not those who use it, nor load the practise with ignominious names, nor regard much any other arguments against it, but this their own sense, out of which they cannot suffer themselves to be argued: They cannot believe it fit for Christian worship, because they are conscious, that it consists not with the peoples understanding( which yet is required, as we have said in the Apostolical rule) and therefore if it do beget any good affection) as we pretend( such good affection must be onely some slight and confused passion of the more sensitive part, and short infinitely of that rational devotion, or those distinct acts of Faith, love and gratitude, which are exerted by holy men in the paying such a Worship, each passage of which is understood: and besides, there are very few, if any, of the common people that can join herein, so that such service cannot be the common act of the Congregation, but is limited onely to those of the choir, most of whom also are concerned merely as to the Notes and music, little, or seldom attending the sense, and engaging their souls Godwards, as is necessary.  
Now, as to this objection, I confess in good earnest, I look not upon it as a pretence or cavil in those who make it, but as their real thoughts:& as to the whole sober and serious part of those, who dissent from our Cathedral Service, I really believe, some such misprision, as this, is summarily the ground of their averseness. Before, therefore, I come to the particulars, supposed to be matter of experience or spiritual sense, I shall humbly request such persons, that they will do themselves and me, and above all, the cause of Truth, so much justice, as with me a little to reflect, modestly and impartially, upon this their experience in the gross. First, when they came to make trial( if ever they did) whether they could in a spiritual sort worship God in the Choral way, did they not come prejudiced against the Liturgy itself, against our Vestments and Ceremonies, as well as against the music? Having been bread up in time of a general desuetude of such things, and seasoned with ill opinions of them, were they not surprised with variety of passions and concernments, partly at the Novelty( as to themselves) partly at the ungratefulness of sundry occurrencies? And if so, then Secondly, How can they look upon themselves, when under such little disturbances, to have been capable of making a fair and candid judgement or trial? They were not haply, so far acquainted with the very Text of the Liturgy, as to understand the reasons and particular excellencies thereof, had it been officiated in the plainest way: how then can they justly lay the blame of their not understanding, of their want of due affection and consent, upon the sole music, when it is plain, they wanted such prerequisite information, as might capacitate them for such devotion; and besides, their minds, being not voided of disorder, could not calmly attend, much less understand, consider, and dispose themselves to consent. It may be very true upon the whole, in stead of devotion, they were under some confusion, and forfeited that composedness of mind which is necessary for the meet Worship of God: but possibly it is not true, that the music alone was the occasion of it; and they would have found it far otherwise, had they been acquainted with the service before hand, as our people generally are( which is but a part of due preparation) or had they not suffered by those other prejudices and disturbances, that arose from thence. Persons not well informed, or discomposed, are very unmeet Judges. These men therefore, whose experience is so contrary to that of other sober persons in the same case,( and possibly, to the general nature of mankind) have all the reason in the world to suspect this their experience: and though they may esteem it to be a kind of spiritual sense, yet perhaps it is but some peculiar complication of passions incident unto them, by reason of those unhappy circumstances they are or were under: And then, the judgement framed hereupon must needs be as fallacious, as its grounds. Wherefore, if they will reasonably and justly urge this argument, it behoves them first, to inform themselves of the particulars of our Service, and satisfy themselves touching the innocency of those small ceremonies in use amongst us, that they may not be surprised by the strangeness of either to them; then, to lay aside all manner of prejudice, which the fate of their education may have instilled into them; and being thus qualified, lastly, to make some second and better trials, wherein they may be able to avow their impartiality.  
And that then the success may be otherwise, will be evident by the examination of the presumed particulars of their experience; of which the first is, that our music and singing consists not with the generalities understanding. Whereto, I say, onr Quires may be better understood, as to what they sing, than any Parochial assembly in their common and mxit singing. The blending of so many different and irregular voices, their drawlings and affencted tones, much more confounded the words, than does our regular course. Witness our daily experience in the case: I forbear particular instances, how little our Congregations are understood in their singing( nay, how little many times they themselves understand, as to the greater part of them) because such instances might be odious. But that our Quires may, with great facility, be understood, if people will not be notoriously wanting to themselves, is manifest; First, for that as to the main, touching all that is commonly sung, it is known before hand, that it will be sung such a day, and such a part of the day: The general Hymns, Responds, &c. our people have without book: The Psalms for the day, or season, all that have Books can turn to, and most join with the choir: Those that have not, or cannot use them, may stand as near some of the plain distinct voices of the Singers, or of some of the people who sing plainly, as they can, and by this means understand all, and join, as to their minds, in the address. All the difficulty is in the Anthems, because these vary: but it is known first, that each Church has particular Books of its particular Anthems, which are dispersed amongst the people with intimation, which is the Anthem to be sung at that time. Then, that most Anthems being taken out of the Psalms, all who have Prayer-books are furnished with copies of them. Besides, that frequent use makes the particular Anthems known in each Church, so that our very people can repeat most of them. Lastly, there is the same advantage in this case, as beforesaid touching the Psalms, of some distinct clear voices, which may be understood every syllable by any, who attend to them. And indeed, our present graceful way of singing comes so near distinct pronunciation, that there is not so much difficulty in understanding all, word for word, as is pretended, especially to those who are the least used to it. So that I may confidently aver, such who without prejudice attend, may easily understand, what is sung in our Quires, if they are not negligent, or, in a sort, stupid.  
And the understanding being the great passage of all into the rational soul, this first imputation of our musics rendering what is sung unintelligible, being proved thus manifestly injurious, the other, for the main fall of themselves. For, as to the second, what shall hinder our Singings operating to as distinct and plenary devotion as may be, if all, that is sung, is, or( if people prove not grossly negligent) may be most distinctly understood, and with much more certainty& ease, than in the Parcchial way? if my understanding can frame distinct notions, my will certainly may exert as distinct desires or vows.  
And therefore Thirdly, if by the peoples joining with the choir, in the praises or petitions they sing, be meant the peoples consent, it is plain by what we have now said, that this is no wise hindered. But if thereby be meant, the conjunction of their voices to those of the choir, as this is not always necessary, so neither is it in far the greatest part of what is sung precluded. There are few, if any of our people, who are the least used to Cathedral Service, but can, and do sing with the choir the plain Tones of the Psalms, in which too very often, we sing our most usual Hymns, the Te Deum, Magnificat, and the rest. The same I must say of the Responds, when( as most commonly) plainly sung. Nay, even in the very Chorus's of our Anthems, as many as can sing musically may, and in the Versicles, or any other part of the Service, if any cannot or may not vocally join, it is sufficient, that the consent of their hearts distinctly go along with the voices of those who sing. wear certain in the ancient Christian Church, the people generally sung onely some {αβγδ} or closes of Verses:& this was taken undoubtedly from the like practise of the Jews, of which we have some foot-steps in 2 Chron. V, &c. where we find the words, at which the generality struck in, are said to have been, For he is good, for his mercy endureth for ever; and yet it was ●t this close, that the glory of the Lord siled the house. Notwithstanding it is plain by what we have said, much more is allowed, and daily practised by the people amongst us.  
But will some say, I cannot keep my mind attent to the things, except distinctly I use the words, which it is granted I may not( at least always) in the choir. I answer, that is a mistake, you may as well distinctly attend to the things signified by words, when those words are uttered by another, as when they are uttered by yourselves. But if the exercise of the Organs of of speech be to any always so necessary, there may be a kind of low whispering singing, as well as there is such a speaking, which many use after the Minister in the public Prayers, and which will spoil no Harmony, yet sufficiently exercise your private self. It is sure God understands this, and those who find it necessary may use such still voice, when they cannot, without disturbance of others, sing more audibly.  
Upon the whole, I profess I see no ●●advantage to devotion, which can be imputed to our Choral way, used as it ought to be, or may be, and I hope generally is. But if any do find it, to put them under any such disadvantage, as they ought to impute this to a certain {αβγδ} or particular temper of their own, so they may safely, and, as aforesaid, without censure from us frequent onely the plainer way. We take what we find best for us, and so let them do.  
Having thus answered all the objections 
Sect. 15.  I could meet with or frame, which I could judge of moment, against our Church music, I might here have ended this Discourse: for I may seem much to have anticipated myself, as to the last Head proposed in the beginning( the spiritual advantage to be made by our present way of singing) having evinced the conducency of our practise to the most spiritual or Evangelic●l Worship, the worshipping God with most affectionate adhesion of soul. But I have a bove insinuated, that even in our Choral use, there are some things ob●oxious to censure, and which, I con●eive, might be better ordered, or contrived: and much more in the common Parochial way. Besides, the freedom and ingenuity I have all along professed, may seem to require, that I proceed a little more openly and distinctly on the fifth propounded Question; which therefore I shall do. And let no man think I will spare any thing, which in conscience I judge justly challengeable. I hope ever to approve myself equally an enemy to Faction and Flattery; and that none shall be aggrieved, either ●●●h my partiality on one hand, or the confessions which I shall make, and the amendments, which I shall desire, on the other.   

CHAP. IV How the present ways of Singing in our Church, may be managed to the most spiritual advantage of all sorts.  
Sect. 1. A more express process to the last Head of this Discourse. No alteration of Laws necessary to redress what may be presumed amiss in the Choraluse. Sect. 2. A brief view of the old Jewish choir, their Number of Members, their office, kinds of music, and sorts of Song. Sect. 3. Of the constitution and present state of our Quires. Sect. 4. An account of the Particulars most obnoxious to censure in the Choral use. Sect. 5. The grand Original hereof, want▪ of Learning and due institution in the choir: men or Church-Musicians. Sect. 6. The necessity and facility of redressing such want. Sect. 7. Of further remedies necessary. An humble supplication to the superior Clergy, who shall condescend to red this Discourse, that they will please to resume respectively, and exercise their rightful powers in appointing the Daily Services and Anthems. Sect. 8. What may, without alteration or breach of Laws, be done in reforming the Parochial singing. Sect. 9. An humble address to the Parochial Clergy, to endeavour, as far as may be, such Reformation. Sect. 10. The Conclusion, by way of submission of all to the judgement of the Church, and earnest exhortation to all Quires, to be of Gods mind, in preferring Devotion to Art.  
I Have already said, I do not conceive 
Sect: 1.  myself yet discharged as to the last Head of this Discourse. My business therefore now is to inquire, more distinctly, how we may manage our present singing, in all our sacred Assemblies, to the most spiritual advantage: for it is sure, God is then most truly praised, when our hearts are most enlarged and drawn forth toward him. Now, to this purpose, the point of main concernment is, How we may redress whatever may be conceived amiss, or at least favourable, in our respective practices. Whatever those particulars are in our Choral way, I do not conceive any of them to be of such nature or importance, as require any alteration of public Laws. As to the particular statutes of some Churches, I cannot tell what may be said: I must necessary leave the judgement of them to such, who are particularly concerned and conversant therein, being myself but acquainted but in very few. It is, 
Gloss: ad Decr. Greg l: 1. Tit: 25. Ver: Donet Lecti. ones.  in effect, acknowledged by the Canon-Lawyers, that the different customs of several Churches, render it a matter very difficult generally to define, what belongs to the Office of each Dignitary in the choir. Yet, supposing any tolerable concord for the main, betwixt the customs or statutes of particular Churches, several Dignitaries or persons must, by their Office, be invested with a power sufficient for what inspection or correction we shall desire; and so, neither here will there need any change of Laws, if the persons empowered will be faithful to their Office. And truly the change, as to matter of practise, will be so easy, as that it cannot possibly make any noise wheresoever introduced: so that upon the whole, none concerned need to fear the danger of making such change, who shall be convinced, that the practise we shall propose( being supposed a Point settled by no Law, and therefore arbitrary and changeable) is better, and more conducing to spiritual Worship, than that which is in use already. Now, before I come to particulars, that I may not seem to have neglected any general, which may give light into the case in hand, I shall premise a brief View of the Old Jewish choir, and then consider the common state of ours; both which having in our eye, and together regarding the apostolical rules before laid down, we may hope, what we shall conclude may escape the censure of being Rash, though haply not of being Insufficient.  
The old Jewish choir is, as above-said, 
Sect 2.  that Divine original, whence first we derive, and which, with such variations as the Evangelicall economy, the present Age, People and State of affairs do require, we pretend to transcribe: of this therefore it is necessary we take some view. And certainly it was not without some considerable design of providence, that an account hereof is set down so particularly in holy writ, especially in the Chronicles and in the Titles of the Psalms.  
First, as to the Number of the Quiremen, it was exceeding great, as well it might be in a nation, wherein there was to but one choir, and yet, accounting from Thirty yeares old to fi●ty( for such was the first Order touching the Enrolling the Levites for service of the Tabernacle Numb: IV. 2.) there were no less than thirty eight thousand able persons, fit for one Ministry or other about the Taberna●le, when David first modelled the Jewish choir, 1 Chron: XXIII. 3. Notwithstanding By the last words of David the Levites were to be numbered from twenty yeares old( ver: 27.) which must needs considerably enhance their number. Of this vast multitude of the Levites onely Four thousand were set apart to praise God with the ●nstruments, which David had made( ver: 5) that is for the service of God choir▪ wise. But it would seem, onely Two hundred eighty eight, and those by twelve in a course, used to be in ordinary attendance; so many being usually choose out of the rest, as they were best Instructed in the Songs of the Lord, and cunning or skilful at their Instruments:( Ch: XXV. 7.) the rest being proba●ly as a semiuary, when●e vacancies, as they fell, or, at greater solennities, extraordinary members, might be supplied. Now supposeing, 
De Rep. Heb●: l: 2. c. 7.  as P. Cunaeus amongst others accounts, that after the hundred sixtyeighth day each courses turn came again in order, then every twelve attended their week, and at the weekes end were relieved by another twelve. Onely each twelve being to have their {αβγδ} a Chief Musician or Praecentor, and there being but three of these chosen by joint consent out of all the Levites, according to the number of the chief families of the Tribe, namely, Heman, Asaph, and Ethan( Ch. XV. 17.) who is also ordinarily called Jeduthun, the attendance of these three, or of their Deputies or Vicars,( for such we may suppose those Secundaries, or Brethren of the second degree, next to Heman and the rest, to have been, ver. 18.) the attendance of these, I say, must needs have had more frequent returns.  
Now to collect in brief the particulars of their duty in their Ordinary attendance. The choir of Twelve, with their Praecentor in the head of them( whose Office it was, as the Principal to begin the thanksgiving, Neh. XI. 17.) were to stand every morning to thank and to praise the Lord, and likewise at Even, 1 Chron. XXIII. 30. This was( as we may conclude from what is recorded of the solemn sacrifices offered by Hezekiah) at the time of the continual burnt-offering, Morning and Evening; For thus we red 2 Chr. XXIX. 27, 28. And when the burnt offering begun, the song of the Lord began also, with the instruments ordained by David King of israel— And this continued until the burnt● offering was finished. The same also seems intimated, though not in such express terms, 1 Chron. XXIII. 30, 31. And thus much is generally held by the learned, that since the dayes of David, the public sacrifices of the Congregation, which they offered as in strict duty bound, were never presented without solemn Hymns sung by the choir, according to the Ordinance of David. These Hymns, or this the song of the Lord, as above name, we may conclude to have been most frequently some of those four Psalms, wherein occurs that solemn laudatory form. For he is good, for his mercy endureth for ever. 2 Chron. V. 13. and VII. 6. Ezra III. 41. &c. Namely, the CVI, the CVII, the CVIII, or the CXXXVI Psalm: But not solely these; for none of these Psalms is entitled to Asaph, yet Hezekiah the King, and the Princes, commanded the Levites to sing praise unto the Lord in the words of David and Asaph the Seer, 2 Chron. XXIX. 30. And what Hymn they should sing at such or such time, if it came not particularly in course for the day, most probably their Praecentor did appoint at 
Vatabl. B●●tr 〈◇〉▪ 〈◇〉 〈◇〉. 15. &c.  his discretion; for this, divers learned men conceive to be the import of Asaph's, Heman's and Jeduthun's being to prophesy with harps, Praescribebant prophetias quas canerent, They prescribed the prophetic Hymns which the Levites sung. Now at the time of this their officiating, the Quires station was at the East end of the Altar, 2 Chr V. 12. on a Stage, or kind of Gallery, made for that purpose, as Maimonides tells us. But though we have said there were only twelve required to attend at 
De Eccl: office. 〈◇〉 c. 3.  a time( ten of whom, as Isidorus saith, on what ground I know not) made up a choir) yet others, whose course then it was not, might attend if they pleased: and those that did not, we may conceive employed, either upon new composures,( as is plain by the titles of the Psalms, directed for this purpose some to Asaph, some to Heman, some to Jeduthun, the three great Magistri Sym▪ phoniae, and others to The sons of konrah, who were also excellent Composers, but the three first undoubtedly inspired for Musical composition) or else in teaching or practising such Compositions. Thus, when Asaph and his brethren were chosen chief Musicians, Chenaniah was made chief Master of the Song, I Chron. XV. 22. Chenaniah chief of the Levites was for Song: he instructed about Song, because he was skilful. And it would seem to every course or Ward, there was such an instructor: for, at the first regulating of the choir, They cast lots, ward against ward, as well the Teacher, as the Scholar, ●●hr. XXV. 8. So that we need not fear to say, they had singing Schools, and their singing was very artificial.  
Such was their ordinary attendance and employment. On extraordinary seasons and festivals, the solemnity was onely greater, and the choir fuller: And besides the choir, there were certain Priests which sounded with Trumpets, but these, I conceive, distinct from the choir, 2 Chron. XX. 26. and to sound usually before the Song of the Lord begun, 2 Chron. VII. 6. The Priests sounded the Trumpet before them, and all the people stood. The design of the Trumpets was, as above proved, to notify the sacrifice to the people, and therefore it may reasonably be presumed, the sounding of them did not commonly interfeer with the Song( which begun, saith Maimonides, at the time of the Wine, that is, the Drink-offerings being poured out) but prepare the people for attention. I do not deny, but that upon some extraordinary solemnities, such as was the dedication of the Temple, the trumpeters and Singers were as one, to make one sound to be heard in praising and thanking the Lord:( 2 Chron. V. 13.) but neither was this at the time of sacrifice, for the sacrifice came, along after, Chap. VII. nor was this the ordinary sound or tune of the Trumpets, nor possibly were these the usual trumpets of the Sanctuary, made by Gods command all of one piece( for, of them there were by Gods command but two, whereas of these there were one hundred and twenty) but other more musical ones, fitted for consort by King David, the great inventor of Musical instruments for holy use. Further, I do not conceive the Priests to have sounded constantly at the continual burnt-offerings every day( which yet were constantly attended as beforesaid, with the service of the choir) but onely upon their Festivals and solemn days; because the letter of the Law, touching the institution of the trumpets limits the use of them( as to the 
P. coun. de Rep. H●ber. ● 2. c. 7.  point of sacrifice) merely to those, Num. X. 10. On these also, especially on the three great Festivals, even all the Priests, or, as many as would, might attend: onely those, whose course it was, were to minister about the sacrifices, the rest being employed either in sounding a greate● multitude of Trumpets, or, proving auxiliaries to their brethren attending in course, if overburdened by the number of Free-will-offerings. And upon such times, saith the learned Bertram, All the three chief musicians( and therefore, undoubtedly, 
De Rep: Iud. c. 15.  a greater number of the Singers respectively under them) were to appear, Asaph being to assist Heman on the right hand, and Ethan or Jeduthun to assist him on the left, and all to join in the song of the Lord. This, I presume, may be concluded in a great measure from 1 Chron. VI. 33, 39, 44. and 2 Chron. V. 11, 12. compared.  
Now, as to the Musical instruments, which they used in this their ministry, they were ordinarily Cymbals, Psalteries and Harps; for of these we have most frequent mention, in all Texts recording either the constitution, ministry or restauration▪ of the Jewish choir. As to the first, it is said David spake to the chief of the Levites, to appoint their brethren to be singers, with instruments of music, Psalteries, and Harps, and ●ymbals, 1 Chron. XV. 16. And of the Persons thus chosen,& their sons, when established by Royal authority, we red They were separated for the Service, to prophesy with Harps, with Psalteries, and with Cymbals, 1 Chron. XXV. 1. In the Records of their Ministration, though upon extraordinary occasion, we have mention for the main onely of the same instruments, with the addition of an hundred and twenty Trumpets, 2 Chr. V. 12 And when restored by Hezekiah, it is said, Hezekiah set the Levites in the House of the Lord, with Cymbals, and with Psalteries, and with Harps, 2 Chr. XXIX. 25. So also in the dayes of Nehemiah and Ez●a, Neh. XII. 37. Now these three sorts of instruments, if I mistake not myself, are of as different kinds as can be made. I find no ampler, nor can I conceive a more adequate division of Musical instruments, than into {αβγδ},& {αβγδ}, stringed 
Mersen. de instru. ● Harm. ● l. 1. ad Prop. 1.  instruments, wind instruments, and pulsatil or ringing ones.( That of mobilia and immobilia is frivolous) And touching the Harp, that it was a stringed instrument, there is no question; though of what fashion Davids Harp was, at so great a distance of time, and after so great loss of the Jewish Learning, we must, I think, be content to be ignorant: the most material point which I find of it, is, what Josephus 
Antiq. Judaic. l. 7. c. 10.  tells us, that it had ten strings, and was played on with a quill. That what we render a Psaltery( {αβγδ} I mean in the Original) was a Wind-instrument, I cannot much scruple. All agree it was an instrument like a Bottle( for {αβγδ} also signifies a Bottle, and is so used in divers places of Scripture) and the reason Etymologists give of the name, is, because it was apt to be filled with wind, as a Bottle with liquor.— Adjunguntur 
Pagnin.▪ in Thes. ●ing. S. ad vocem.  etiam fistulae perforatae, aut calami perforati, è quibus egreditur dulcis sonus. To this Bottle were joined several Pipes, with many holes, out of which comes a sweet sound. At this rate, it must have somewhat resembled a Bag-pipe. The learned Buxtorf alleges 
Lexic. Rabbin.  the authority of Aben Ezra, asserting that the Psaltery had in it Ten holes; though Josephus tells us, it had {αβγδ} twelve sounds or notes, and 
Ubi supra.  was struck or pl●ied upon with the fingers. This, possibly, may import no more, than the stoping the holes diversely with the fingers, in order to variation of Notes. However, in the Hebrew Glossary Aruch {αβγδ} is expressly interpnted, an instrument in form of a Bottle, on which they make music by blowing. I may not dissemble, but that I have met with considerable authorities to the contrary, asserting it to have been a stringed instrument; the chief whereof is the Translation of the Greek Septuagint, who three times translate, {αβγδ}, with a Psaltery of ten sirings. But let us here consult the Original: In one of the places, which they thus render, namely, in Psal. XCII. 4, The ten▪ stringed instrument, if we must so red( which then according to Josephus, seems to have been the Harp) and the Psaltery, are expressly distinguished by a copul●tive {αβγδ} Upon an instrument o●●e●●[ possibly notes or sounds, as probably as strings] and upon the Psaltery: which distinction makes it more reasonable to take {αβγδ}& {αβγδ} in those two other places, Psal. XXXIII, 2.& CXLIV. 9. for two distinct i●struments ( according as the Interlineary of Arias Montanus, as also Tremellius, and our English Version red) than for one and the same: The omission of a copulative is no infrequent thing in any Language I know. Besides, as is already intimated, though {αβγδ} should be an Epithet of {αβγδ}( which in my opinion is not so reasonable, I am sure not necessary) yet it will not infer the Psaltery to have had strings, it being equally applicable to sounds as well as strings. So that it is not conclusible from Scripture, that the Psaltery was a stringed instrument. Again, Mr. Ainsworth 
Of music in the Temple. At the end of his Note● on the Ps. ( a very learned person in his way) reports from authorities, which I have not opportunity to search, that the Psaltery had strings, and they played thereon. This being onely his Version, and not knowing what the words are which he renders had strings, and they played, nor consequently what the ambiguities thereof are, I cannot build much hereon: whether it had strings or no, 'tis sure they played on it. But however, the excellent Buxtorf helps us here again, who produces Kimchi upon Isai. informing us that there were Two sorts of Psalteries, some with strings, others without, and yet both came under the name {αβγδ} Psaltery. And that, there might be two sorts, is not improbable; for, after the Psalteries made and introduced by David, of the form of which we have already spoken, there were others made of Algum wood by King Solomon, and there were none such seen before in the Land, 1 Chron. IX. 11.  
Now that which induces me to this opinion, that the Psaltery was a wind-instrument( besides the multitude of authorities, divers of which I have produced, and could add more, were it not tedious) is, First, The Etymon of the word, by which it properly signifies a Bottle made of dry or dressed leather; and, that they should make a stringed instrument of such form or materials, seems to me very improbable. Secondly, the natural probability of the thing, it tending more( ad complementus Musices) to the perfection of music, and of the Quires performances in that kind, that these three instruments should be of three distinct kinds, than that two of them should be of one, and the third of another, when( possibly) of the noblest kind of instruments( for such do I conceive wind-instrnments to be) according to the contrary Hypothesis there must not be one. Thirdly, the authority of Josephus designing( as it may seem) to prevent, or favourably decide the controversy, who having  told us the Harp had ten strings, adds presently the Psaltery had twelve sounds. What precisely he meant thereby, we may be ignorant, but in the general, we cannot conceive he would have changed his terms, had the instruments he spoken of, been both of the same kind. I will set down his words, because none may suspect me of design, or wilful partiality: they are these; {αβγδ} Let each abound in, and enjoy his own sense.  
That Cymbals were a Pulsatil instrument, there is no question, though the form of them be not certain: Quaenam 
Harm instr.  fuerint Hebraeorum Cymbala vix est ut quisquam scire posset, is Mersennus's 
l. 4. ad prop. 16.  censure. As to their materials, we are sure from Scripture, that they were made of brass, 1 Chron. XV. 19. and in other places. And it is observable, that we have no Hebrew name signifying a Cymbal in the Old Testament, of a singular form. There are indeed two names for them, one in a ●ual form, {αβγδ} the other in a Plural {αβγδ}( both from the same root {αβγδ} Tinnire, Palpitare, Hab. III. 16.) which show us, by their Etymon, that Cymbals were a kind of ringing instruments, and by their Grammatical form, that they were used( at least) onely by pairs. And answerable are the suffrages of the rabbis, Erant dvo instrumenta aerea, 
R. David apud Pagn. in Thes. Ling. S. ad voc. Vid. ●● alios ibid.  quae se invicem collidentia sonum reddebant: Cymbals were two instruments of brass, which being struck one against another, made a Musical sound; and( as we shall see presently) a very loud one.  
These notions, or descriptions of their instruments in ordinary, come the nearest truth, to my poor sense, of any that I have had advantage to collect; and admitting them for truth, it must be concluded, that of old, they praised God daily in the Temple, with instruments of the greatest variety imaginable.  
But let the Psaltery have been a Wind-instrument, or a ●stringed-instrument, or some more artificial conjuncture of both in one( which possibly he meant, 
R. Salomon apud Buxt.  who said it took its name from {αβγδ} stultus, and gave the reason, quia stultescere facit omnia instrumenta Musica) it matters n●t much, for it is sure, that( especially on Festivals and greater solemnities) they used other instruments, besides the three above name, and such, which undoubtedly were windinstruments. Not to say any more of the hundred and twenty Trumpets, such was undoubtedly the Cornet, 2 Chron. XV. 14. Psal. XCVIII. 6, &c. which is the most proper rendering of {αβγδ} and possibly was meant by {αβγδ} too 1 Chron. XXV, 5. Such also the Flut● or Pipe, {αβγδ} Psal. CXLIX, 3.& CL, 4.& {αβγδ} Isa. XXX, 29. both from {αβγδ} Hollow, and, as our Masters teach us, made of fine wood or Cane. Such, lastly, the Organ, or Metalpipe {αβγδ} Gen. IV. 21.& Ps. CL. 4. and possibly some others.  
And if Cymbals should be suspected not to have been Pulsatil instruments, the Timbrel or Tabret, as {αβγδ} is indifferently rendered, 1 Sam X, 5. Ps. CL, 4. and many other places, can be imagined no other. The same, I conceive too, is to be said touching the {αβγδ} which( I suppose, for want of a fitter word) our Translators rendered cornets, 2 Sam. VI, 5. but perhaps signifies nothing like them. The Septuagint rendered it Cymbals( and liker Cymbals certainly were those instruments, than are cornets): St. Jerome, and from him Tremellius, more properly Sistra. The word truly signisies commoventia, as Arias Montanus renders it: and if we will hear the sense of o●● Hebrew Masters, these instruments were thus name, Quòd homo dum illa pulsat, agitet corpus& saltet: because he who beats them, m●ch stirs his 
R, D. ●. ap●● Pagn. in T●●s.  body, and, as it were, leaps in beating. They would seem a certain kind of Kett●e-drums. For, whereas some Grammarians have rendered Sistrum an instrument like an Horn, the mistake is intolerable: it was an instrument 
Vid: serve. in Virgil. Aen. 8. prope fin▪& Rader. in Mart. l. 14. Ep. 50.  made, è metallo arguto, of the most ringing metal, and used first by the Egyptians in the worship of their God Isis, name {αβγδ} from {αβγδ}, because being struck and tost, it made a shrill sound; and was after used in war in stead of a Trumpet:  
— patrio vocat agmina Sistro. Virg. More instruments of this nature possibly they might have: as also of {αβγδ} Ps. CL, 4. which I am contented to take for stringed instruments, though the rabbis are not yet agreed what its import is. In 1 Sam. XVIII, 6. we red of {αβγδ}, most probably instruments of three strings. It is also usually conceived, that they had instruments of eight strings, though I find yet no authority for it in Scripture, having reason otherwise to interpret, 1 Chron. XV. 21. and the title of Ps. VI. And of the Harps being a ten●stringed instrument, we have already spoken.  
Of the number of these instruments employed at one time, I find nothing more exact, than what Mr. Ainsworth reports out of Maimonides, and the Babylonish Targum. There might not be fewer than two Psalteries, nor more than six; nor fewer than two pipes or flutes, nor more than twelve; nor fewer than two trumpets[ namely, when any of the more musical trumpets were mixed with the other instruments] nor more than an hundred and twenty( as many as there was at the dedication of the Temple) nor fewer than nine Harps, but as many as they would, and one Cymbal onely[ that is one pair, as a foresaid] In all the days of the solemn Feasts, and at the New moons, there were Priests blowing with trumpets at the hour of the Sacrifice[ these were those trumpets of the Sanct●ary, Numb. X.]— Twelve daies in the year they played on the Pipe or Flute before the altar, viz. at the killing of the ●irst Passeover, and in the first good day of the Passeover, and in the first good day of Pentec●st, and in the eight days of the Feast of the T●ber▪ n●c●es. T●is great number of instruments, I conceive, is to be understood, to have been used only on more solemn occasions; Otherwise there needed more than a choir of twelve, for the mere instrumental performance, the least Quorum that could be for that purpose, being, according to this reckoning, sixteen.  
What their variety of tuneing was, it cannot be presumed, but we must be deeply ignorant, seeing we have little or no knowledge of their melody. Such singing as I have heard from the modern Jews, in their devotions, seems to me very barbarous, and infinitely short of what is in ordinary practise amongst us: but it may justly be conceived to bear such proportion to the old music in Temple, as their condition now does to the state of their Fore-fathers in those days. I do not doubt, but of old their ordinary instruments 
Vid. not. ad L●c.  were framed, if not tuned, to divers pitches In 1 Chr. XV, 20. we red of Psaiter●●s on Alamoth, which Tremellius worthily rendereth acutae symphoniae, Trebles, and gives this reason for it, that the word naturally signifying Virgins, the music denominated from them, may justly be conceived to resemble their voices. In the next verse we have Harps on the Sheminith, which proportionably he renders Gravis symphoniae, that is, as the word naturally signifies, an Eighth( we will suppose) lower. And in Ps. CL, 5, Even as to Cymbals, which we may conceive to admit of less variety, yet we find there were the loud Cymbals, and others of a much stronger and commanding sound than they, though both sorts to be employed in the praise of God. In sum then, as I conceive the Psalteries ordinarily amongst them to have been proportionable to our triple instruments, so the Harps to have born somewhat like our Tenor or base: and the Cymbals( considering the nature of the instrument) I cannot imagine to have supplied any other part, than what I may call a continued drone, though they might be of different pitches.  
The result of all is, that as they had all variety of instruments in their public Worship, so these so framed, contrived and managed, that there was most sweet and orderly Harmony amongst them. And no less can any man conclude, who shall consider, that secret inspiration at first provided for the performance in this kind: The musical instruments were all framed by, or at the direction of David, who received his art from the Holy Ghost. The art of composition to these instruments, as also of managing them, was inspired into Heman, Asaph and Jeduthun. And for securing succession on every instrument, there was appointed a chief Musician: one on Neginoth( Ps. IV. title) that is, as Tremellius truly, laying aside all the more conjectural Glosses of others, interprets it, On the stringed instruments: another on Nechiloth( Ps. V. title.) that is, according to the same interpreter, on Wind-instruments: and Asaph chief Cymbalist, 1 Chro. XVI. 5.  
Together with these instruments, as already proved, was sung the song of the Lord, yet so, as that some difference of song may be observed. This I ground upon the titles of the Psalms, some whereof are inscribed only Psalms, others Songs: Some {αβγδ} A song▪ psalm, as Psal. XLVIII, LXXIII, &c. Other {αβγδ} A Psalm-song, as Psal. XXX, LXVIII, &c.▪ Touching these two compound titles, I find this note of Tremellius: Both of them, 
In ps: 48. Tit.  saith he, used to be song with voice and instrument, onely with this difference. Canticum psalmum incipiebat 
Contra Isidor. Orig. l. 6. c. 19.  vox cantorum modulari,& praeeuntem sequebantur instrumenta, &c. The voice of the singers begun or lead in the Song-psalm, and the instruments followed their voices as they lead: But in the Psalm-song, the Musicians with their instruments first begun the melody, and the voice of the singers followed with the song. Vatablus 
In Tit. Ps. 30.  has the same note, onely he tells us, the present Hebrew Doctors will not aclowledge themselves acquainted with any such difference. But the titles importing some difference, and none being more probable, as far as I can see, than this, I account this reasonable: and in proportion hereto conceive, those, which were entitled merely songs, were usually sung with the Voice alone; those which are entitled simply Psalms, with voice and instruments both beginning together. And I should think, the import of the words, Canticum and Psalmus, may justify the conjecture. However, that the Jews sometime sung with the voice alone, none can deny, any more than that at other times they sung in a mixed way.  
Further, in the very self-same Psalm or song, some little variation of singing, I presume, may be inferred from that word Selah, which, to omit all the learned Glosses thereon, signifying in its natural import no more than Elevation, I take to have been in some proportion of the like force with them, if not as a sharp, yet as the usual letter for loud music is with us. But if not, the Septuagints rendering it {αβγδ}( that is, {αβγδ}, saith Suidas) will infer, that some variation of singing was designed to be notified thereby, though it doth not determine what. The like also do I judge touching Higgaion, Psa. IX, 16. namely, that it required some divers modulation in what it was affixed to, as several of the Hebrews also say, though I should think it very contrary to Selah: for its root {αβγδ} sometimes signifying murmumare, mussitare, it may be conceived to denote properly enough some very soft music. Nor do I forget when I say so, that it is joined with Selah, in the place where it is found: for, one part of the choir being supposed to be silent( as ordinary) while another part sings, the first might sing in a very soft low way[ Higgaion] the part following, on the contrary, brisk and high[ Selah] But this is onely a conjecture of mine own.  
That Shiggaion in the title of Ps. V●I, signifies a certain peculiar way of Psalmody is allowed by several of the rabbis. It was, saith Tremellius, Ode Erratica, id est, multiplex cantu, quae omnibus▪ rationibus musicae decantabatur simul: A mixed and changeable kind of song, which was sung with all musical varietyes at the same time. So that upon the whole it appears, There was in the old Jewish choir variety in their Vocal music, proportionable to that of their Instrumental.  
Nor was this their Chorall practise a business of one age, but from its first constitution under David, was continued, and still, if any disorder or neglect had insinuated itself amongst the Quiremen, orderly regulated and reinforced by the most Religious Jewish Kings; and when their afflicted state of affairs occasioned any interruption of it, forthwith revived with their first hopes and maturations towards a settlement, as is plain from Ez. III. 2 Nehem. XI. 17. and XII. 27. 1. Macccab. IV. 54: so that it may be justly said to have expired onely with their prosperity.  
Such was the Jewish choir, their number of members, their quality, office, 
Sect. 3.  performance vocal and instrumental, and such their time and continuance. It cannot be expected, that the Christian Quires should answer in all particularities; not especially in the number of members, nor therefore in the variety and multitude of instruments, nor possibly in divers other points: We must aclowledge ourselves for the main far out-done, and study to supply with spiritual and gracious hearts, what we want in outward grandeur and state. The first visible step to the forming a Christian choir, I take to have been, the appointing caconical psalmists or singers, of which we red early in the Church;& an account has already been given in that behalf. Now, though it be the Doctrine of the present, and was the Doctrine of the ancient Church( as we find by Isidorus 
De. Eccl. office. l: 2. c. 12.  Hispalensis, reporting the useages before his time) that Ad hoc o●●icium etiam absque conscientiâ Episcopi, solá jussione Presbyteri, eligi quique solent, quos probabiles in arte cantandi esse constiterit. There needs no ordination, nor even privity of the Bishop, to put particular men into this Office; but the Presbyters, whom it concerns, may choose such men, whom it shall be apparent to be skilled in singing, and by their own authority invest them; yet it cannot be questioned, but that to the first constituting of such a particular Office in the Church, or such an order of men, whose business it should be, by their Office, to sing publicly to God in the Church, there was not onely the advice of godly Bishops, but also of Synods or Councils. We meet, as before said, with caconical singers in that ancient Council of Laodicea. How long such an Order had been in the Church before that Council, I am not able to speak: but it is plain, such Order is by that Council approved, authorized, and privileged. There being a body, there would soon appear necessity of an head: and therefore it is very probable from the beginning of such singers, that, as well in imitation of the Jewish choir, as out of the expediency and needfulness of the thing, there was appointed some able grave person, who in singing should led and govern the choir. In the same Isidore( though in another book of his) I find 
Orig. ●n l: 7. c. 11.  the very present name Praecentor, and him defined to be, Qui vocem praemittit in cantu, the person who leads in singing. He mentions also a Succentor, the person who takes up the song from the former, singing after and answering, and Concentor, qui consonat, who strikes in and sings along with both. What his Incentor, and Accentor elsewhere 
Or●g. l▪ 6. c. ●●.  mean, I will not trouble my Reader with conjectures; nor concern myself whether by Praecentor, he designed a person, who by his Office was over the rest( as we now commonly take the word) or onely such an one, who, as occasion served, sung first: though I do judge it probable( because highly requisite to order) that there was one, whose Office it was usually to begin the song, or appoint who should; and that such person had some little rule, or government of direction over the rest of the singers: So that the Praecentor may seem( at least, both in nature, and order of time) the first purely choral dignitary. But he is not the first at present, either in order or power▪ by Law: and therefore all I conclude hence is, that in Isidore's time at least( and probably before, for he writes of these, as no new things, but long customary in the Church) that is, about the middle of the sixth century, there were regular Quires in the Christian Church, and nearly resembling our present constitution. In process of time, when Cathedral and Collegiate Churches came to be settled and endowed, those very endowments perhaps, or the consequences of them, made it necessary that there should be other Dignitaries instituted, one superior to the Chanter, though all of right subject to the Bishop. For, the notion of a Collegiate Church importing a society of Presbyters, and there being in every Cathedral Church such a Society or ●olledge, which were designed as the Council of the Bishop( and are by the 
De off. Archipr. extra cap. Ministerium.  Law, if I mistake it not, called Sacerdotes cardinales, by us, in common language, Canons and Prebendaries) and these being ordained to higher functions than merely officiating in the choir, though all of them have places, and ought in course to attend and ●fficiate in the choir, it was not reasonable they should be governed by him onely, who was at the most but head of the choir, and the Bishop could not always be present. This made the dignity and office of the ●ean necessary, which being a name first taken from Military discipline, and signifying him 
〈◇〉 〈◇〉 〈◇〉 〈◇〉.  who had the command over ten souldiers, by its an●ientest plea, would pretend to no more than a right of Presidency over ten Canons or Regular priests, 
Augustin. de morib. Manich. l. 1.  In Monasteriis Decani appellati, qui decem Monachis praeerant. And this, I believe at first, was the most regular number: but now, use has altered the case in that regard, though the name remain still. Now, for what further authority a Dean( as such) can pretend to, derived from the Law in common, and not founded on particular statutes and custom, he must be content to claim in another style, and under the name that the Canon-law gives him, that I mean of archpresbyter, with the addition of civitatis, which, that it was intended, touching the Dean, see the gloss ad Distinct. XXV. perlectis. vocem archpresbyter▪ And, as to the ancient particulars of his Office, see them in the same ●istinction, and de Off. Archipresb. extra cap. Officium. The more substantial part and sum whereof, as by later Canons may appear, is this, that he inspect the manners of the Clergy under him, and keep all in their duty. Vid. council. Colon. de Metropolit.& collegiat. Eccl. c. 2. In animarnm regimine,& morum correctione praemineat. stat. star.  
The next Dignitary in the choir, is the Chanter or Praecentor, who also for any further power than what that term imports, must claim in another name, and, as the Law calls him, Primicerius: a word onely derived, say some, from Primus, and not at all compounded, 
Brisson Lexic. juris.  and signifying in Suidas his language, {αβγδ}, the first of his Order, and belonging to the Chanter, who is the first of the choir, though not in the choir. His duty is set down in divers places of the Law, de Off. Primicer. extra cap. ut Primic. Et vid. Gloss. ibid. Et XXI. Distinct. Cleros. but most fully XXV. distinct. perlectis. the sum whereof, as to what is of present concernment to our Quires, I will set down. Ad Primicerium pertinent— Psalmistae at queen Lectores; signum quoque dandum pro Officio Clericorum, pro vitae honestate▪& Officium cantandi& peragendi sollicitè Lectiones, Psalmum, lauds, Responsoria Officiorum, quis Clericorum debeat dicere. Ordo quoque& modus canendi in choro pro solennitate temporis. Clericos quos delinquere cog●oscit, ipse distringat; quos emendare non valet, eorum excessus ad agnitionem Episcopi deferat. I translate it not, because all, whom it much concerns, understand it. The short of it is, he is by his Office to direct, instruct, reprove, punish and complain the choir, as he sees occasion.  
According to our present constitution, the next dignitary we have in our Quires, though not so much as insinuated, that I can find, in the Canonlaw( except we should thus understand the title of Custos, Extra de off. cust. cap. custos. Et, custos soll. which I do not conceive we ought) is the chancellor. The name in our Law-Glossaries, has a double Etymology assigned 
Calv. L●x●c. Jurid.  it: either from cancellando, because it appertained to the Chancellor to peruse public Writings, to cancel or correct such as were faulty, and to give solemn approbation, by his s●●l, or otherwise, to those he thought ●it; Or from cancellis, because this Officer being busied generally amongst p●pers and records, had his seat within certain rails or lattices for greater security and privacy. The great Sir Henry 
In Glossa●.  Spelman rather approves the latter. From such original the name being taken, is applied to several honourable Offices both in Church and State. And in our present case, the Chancellor is a dignitary, to whom( according to 
Extrac. Stat. sarisb. M. S. Penes Eccl. S. Patr. Dub●.  the institution of Osmund of happy memory, Bishop of Sarum, and, as is said, Founder of that Church, a Church which deservedly wears the title of Famous, and whose statutes are in practise in many Cathedrals besides itself) to whom, I say, it belongs to govern the Schools, to correct the books( such, I suppose, which are copied for the use of the choir) to keep the Church seal, to peruse and put in order their Papers, to red such letters and instruments as are to be red in the Chapter, and some other things, most part now out of date; I believe him regularly the Chapter Secretary. The last dignitary properly belonging to our Quires is the Treasurer, whom the Law calls by the name of Sacrist. De Off. Sacrist. extra cap. Ut sciat. To him belongs the care and custody of the Church-plate, Ornaments, and such like Treasury, the provision of Candles, and some other small matters. Vid.& 25. distinct. Perlectis. prope fin.  
Now, though these particulars in the administration of the choir, as others appertaining to the state of the Church, belong by Law thus distinctly, as stated, to each of the dignitaries by themselves, yet first, in the absence of any superior, his power, for the regulating any present occurrence, is supposed, both by law and custom, devolved to the next dignitary present. And secondly, as to matters of any great moment, to be transacted in either cases, there is nothing done without the joint-advice and consent of all the Dignitaries( or such at least of them, as can or will be present) assembled with others of their Brethren, the Canons or Prebendaries belonging to such Church; which Assembly we call the Chapter, of whom the ●ean is the head. So that, by the by, we may take notice, whatsoever some people talk of the sole jurisdiction of Bishops, there is, as we see, a college of Presbyters, whom, as need serves, the Bishop calls to him, in every Cathedral Church: The ●ean and ●hapter, as odious names as they are to some, are no other.  
But to return to my purpose. This is the Government of our Quires: As to the body of them, they co●sist of children and men. The children we usually take off from their parents, by their parents consents, and breed up ●n the art of music, and in some other parts of good literature, as we find them capable. And why it should be any more unlawful to teach children to sing sweetly and decently to God,& to employ them afterwards daily in such singing, in our Quires, than to suffer them to sing rudely in our Parish●●hurches, I confess myself not able to imagine. The men are commonly such pers●ns, as have been bread up in our Quires from their childhood, and therefore intimately understand their business, as to point of singing. Some few of the elder more able of these are usually ordained Deacons or Priests, for for the service of God in the choir, and in that capacity officiate in our Quires: the others still retaining their Lay-condition. The number of these is very different, according to the several constitutions, endowments, and foundations of our Quires respectively: but a choir of less than twelve, in duty bound to attend, I have no where, to my knowledge, seen, and seldom or never of so few.  
As to instruments, we generally content ourselves with the Organ alone, that indeed being( as now it is perfected) deservedly to be preferred before, and supplying well the room of all other instruments; and besides this its pre-eminence in variety and fullness, employing fewest hands, and not obnoxious to be out of tune upon every little accident, or requiring new tuning each time it is used, as commonly stringed instruments do. Notwithstanding we neither do, nor can condemn the grave use of stringed instruments, which therefore in the Kings chapels, and perhaps in some other greater Quires, are upon some more so●emn occasions employed. But as to those which I call properly pulsatil ones, they are not, nor ever, that I know of, were, used in the Christian Worship, any further than to call the people thereto.  
Such being the constitution, and such the government of our Quires, it 
Sect. 4.  may seem a little wonderful, that after such strict discussions of the expediency of all things, as this age has seen, there should any thing remain amongst us▪ practised in the Worship of God which sober men might esteem obnoxious or blamable: and truly I know nothing of that nature, which can pretend to the authority of Sanction, or even of approved custom, for its support. The levity and unconcernedness, that some of our Quire-men discover in the performance of their Office, is, I am sure, frequently check●t, and not unpunished in several of our Quires. What is near a ●kin hereto, their precipitant posting over the Psalms, and the like parts of their duty, as if weary thereof, and desirous to have them at a speedy end, escapes no better. And, I trust there are very few places, in which, from any overt acts, connived at by their superiors, the performers may justly be taxed of want of seriousness. If there be such instances, let all the world know, I apologize not for them, nor is it my intent in this discourse, in the least, to excuse them. But, to speak freely my sense, the sum of what I judge most obnoxious to just censure, is made up of the particulars following.  
First, it may be conceived, that some of our Anthems and Services, as our Church-composers have ordered the matter, savour more of curiosity of music, than design of devotion. Whereas all music used in the worship of God, ought to be reverential, grave and easy, accommodated as well to the intelligibleness of the words, as to such tender affections and meltings of soul, as we profess it intended to beget, we may observe, on the contrary, our Gentlemen sometimes bring us airy, and even mimical composures, difficult and distractive of the Performers thoughts, and not consistent enough with the hearers understanding. They contrive our church-music, in compliance with the vanity and vices of the age, and are more concerned to show themselves Artists a la mode, than to fit their Melody for the engaging their own and others hearts in pious affections towards God. From hence it comes to pass, that, Secondly, we have, in several of th●se new pieces, strangely needless and nauseous, not to say senseless, repetitions; of such words or clauses I mean, on which no Emphasis lies fit to detain thought, or exercise devotion. If any word consist of consonant and voluble syllables, fitter than others to bear some little sequel of Notes, which the Musician fancies, it shall be da●lied with, and tost as a feather in the air, for no other reason, but because the Artist would show his skill thereby, and tickle the ears and fancies of vainer minds: Whereas it is truly more a●t, I am sure it ought to be more the business of our Choral Masters, to reconcile music, and the sense of the words. The Notes should follow the matter; and as for such repetitions, as the completing the music does require, they should be made on words or clauses, which, by reason of their pregnant import( decies repetita placebunt) have still a new gratefulness in them, the more repeated, because they administer fresh matter of thought, and ardour of affection, to the devout soul. Thirdly, it may be adjudged another fault, near a kin hereto, that these Gentlemen choose out words for Anthems as they sound, and not as they signify. Nor is it enough to bear them out, that they be able to say, the words are express Scripture; for, according to what we have above spoken, words may be unfit for Anthems, not onely because the soundness of their sense is suspicious, but, because they do not properly svit with the business of divine praise. Unsound, we will suppose, nothing of Scripture can be, but, it is not the hundreth part of Scripture that was designed for La● is, nor ought therefore to be sung to God Anthem wise. People might as well turn the Genealogies of the patriarches, or of our Lord Jesus, into Anthems, as some places of Scripture which they ha●● done.  
Lastly, I cannot tell, whether some may judge our simplo Voluntaries, or music, which no words accompany, not so congruous to the Christian state, and Worship. For my own part, I profess, they offend not, but help me: yet I will not say, but something more apt to general edification, might be substituted in their room. This is the sum total of such particulars in our Choral practise, as I can judge blamable or favourable.  
Now, if we search into the Original of these( and that is the first step towards 
Sect 5.  their redress) we shall find them, for the greatest part, due to the want of Learning, and meet institution in the common sort of our Quire-men and Church-musicians. To confess ingenuously, when it pleased God to bring back the captivity of Zion, if we were not as men that dreamed, yet we were truly surprised, and unprovided in a great measure, to celebrate, as we would, the happiness God had vouchsafed us, and the wonderful and most undeserved grace and goodness of the donor. The truth is, the rage of the War, having scattered our Quire-men, and ravished from them their subsistence, had also put them to seek their bread in mean, miserable and illiberal ways: and those few Principles of Literature, which any of them had, were, by that means, extinguished or lost, rather than improved, their natural parts lowerd and debased, or worse: so that the thin number of them, who survived these calamities to see the Restauration, retained nothing but their music, which possibly they would have lost too in a great part, but that their necessities would not permit them to hang their harps upon the willows, their Musical skill being the most considerable means of support then left them. nevertheless, they were not then to sing the Song of the Lord, nor any of the songs of Zion, but to contrive their melodies to the humour of such who would feed them: The influence hereof, both upon our Musicians, and music, is sadder than I will speak of. Now such as these generally being the persons, which, at the Restauration, were to be made use of( or none) to retrieve the goodly Choral practise, they contented themselves to indoctrinate those, whom they were to breed for succession, in what onely themselves now understood: and, if they made even the most pregnant of these to be excellent Musicians, they esteemed it a mighty service done the Church, and thought themselves amply to have discharged their Office. This I take to be the great reason, why many of our Church-musicians are nothing but Musicians. And, besides this, I do not know, whether there be not some little fate, or secret fascination, in the case, that those, who intimately study and understand music, without great importunity, never give themselves to the study of any thing else, and admire no excellencies so much as, those of their own art. I confess myself to admire music, as much, I think, as any man ought to do: but notwithstanding all the value I have for it, I cannot think this alone is a sufficient accomplishment for a rational creature, or ought to be made, as it were, the sole business of a mans life: and it would really move lamentation in any considerable man, to see how ill very great skill in music oftentimes dwells. Some persons, upon this alone, may be observed to value themselves above the most universal scholars ordinarily to be met with; whereas, take them out of that art, and they want the common judgement of men. And, though few or none of our Quire-composers may, I hope, deserve so severe a character, yet, with grief I speak it, if I should be challenged, out of all them that I have known, to produce ten persons, who, with their music, understood Grammatical English, I should be to seek for some of the number. All the consequences hereof ●urge not, but, I may safely say, such being the defect in these mens education, Hence it comes to pass, that the younger sort being intent on the music, generally neglect the matter of what they sing; and the elder have onely a confused notion thereof: Hence, too, that levity, hast and unconcernedness, which is observable in some of their performances. These were the two first imputations mentioned. Of the same Original, also, is the unmeetness of much of our new music in excessive curiosity, aieriness and difficulty; as also those frivolous repetitions, and that playing with words above taxed. Nor, in sum, can I refer the imprudent choice of Words for Anthems, and whatever there is of like nature, to any more unquestionable source: and I have good reason to assure myself, there are not a few of my mind.  
Now the redress of this defect is as 
Sect. 6.  necessary, as easy, though possibly it cannot altogether beeffected on the sudden. That it is necessary, none can doubt, who believes the Worship of God to consist in any thing else, but trifling, sport, lip-labour, and gratifying mens carnal sense: and all the difficulty, that is in it, lies in taking care, for the future, of better educating our Choristers, and of supplying vacancies, as they fall, at present with men of more solid learning, though not of so exquisite voices and skill. music moderately good, is best, perhaps, to all intents and purposes; but of this more anon. In the mean time, the first step to a redress in this case, I have said to be greater care in the education of our Choristers, that they be not taught music alone, but, together therewith, Grammar, and some human Learning; but, especially, that they be well instructed in Religion, by being brought not onely to repeat their Catechism, as usual, but intimately to understand it, and carried a little further into the doctrine of Christianity. For, it is plain, by the title of our Church-Catechism, it was designed chiefly for children before Confirmation: and no one can doubt 
Dr. H●m in Pract: Cate●●. in 〈◇〉.  their fidelity to the Church, who have propounded further methods for growing peoples instruction, as judging much more necessary for them. And 'tis certain, there is no surer way to make men serious and sincere in Religion, than by bringing them to a clear and good understanding of it. That the soul be without knowledge, it is not good, was the judgement of the wisest 
Prov: 19. ●2.  of mere men. This begets in mens hearts, a persuasion of the real truth and importance of Religion, and that a sense and fear of Gods Goodness, Majesty, Omniscience, and being privy to all our actions and thoughts, but more especially, eyeing our demeanour, both of soul and body, in all acts of worship to him. Now, for such institution of these small people as I desire, I cannot suppose, but the statutes of every Cathedral or Collegiate Church, have made provision: at least I never knew, nor heard of any such Church in England, which had not a Grammar-School belonging to it. Nay, even in all lesser Religious Houses or Bodies, where the Fraternity maintained before-time, a Grammar-School-master, and a Preacher, it was 
1 Edw. 6. c. 14  enacted by Statute, soon upon the dissolution, that lands, tenements& hereditaments should be s●t apart for the maintenance of such a School-master, and a Preacher. So that I cannot suppose any such Church, as I speak of, destitute either of a School-master, or a ●arechist: and, in the ●onstitutions of such Schools, there are commonly clauses for teaching the Choristers. This shows us, the judgement of the Church-men of those dayes was not, that learning to sing was the business of a mans life: and, if any of our Musicians now are so fond of their art, as to tell us, if we will have boys fit for the choir, they must attend nothing but song and music, their ignorance is not to be indulged, nor they allowed their humour herein. After a year or two sole attending song, if the boyes are capable, and the Masters diligent, some lesser practise daily will perfect them, and a good part of each day may be allocated to such purpose, as I contend for. The influence hereof would be much greater, than I have yet spoken: for, by this means, our Quire-men being in part bread scholars, would be more intelligent and serious, not onely in their Office in the Church, but abroad in their conversations; and in private too, they would be able to entertain themselves, and delight in reading, study and meditation, which might both improve them in knowledge, virtue, and even in Divine music itself, and also keep them from having their time●ly upon their hands( as now many of them have) and the intolerable inconveniencies consequent, of which I am silent. Pudet haec, &c.— Now, if there should be any who are of a contrary mind, and patronise a practise contrary herein, I beseech such persons seriously, and in the fear of God, betwixt God and their own consciences to consider, how they will answer God one day, for all the ignorance, idleness, irreligion and ●ewdness of a certain Order of men, which is the unavoidable consequence of these their sentiments and practise, and from which, in all human probability, they had been delivered, to the preservation of their souls, the glory of God, the removal of scandal from our Church, had they had such education as the Laws of our Churches designed them, and I here contend for. I dare put it under my hand, there will never be a devout religious succession of young people in our Quires, without a diligent Schoolmaster, and a conscientious Catechist, or some good persons, who will discharge to the Choristers those parts. And, except our Quire-men do approve themselves, in divine offices serious and devout, worshipping God in spirit and in truth, and paying to him a rational, as well as an harmonious service, and, in their ordinary conversation, discreet, sober, and, in some measure, exemplary persons, at least free from ignorance, impiety, luxury and idleness, we can expect no other fate to our Quires, than what befell the Nests of lewd and ignorant Monks. God forbid, I should say or think, all at the Dissolution deserved that character; but, if we may believe History, so great a number of them were such, as, in all probability, brought the judgement of God on the rest. Not that I justify neither all the proceeding of those daies in that affairs for, I understand not desolation to be a method of Reformation: But I just●ie the Holy God, and own the demerit of human guilt.  
But to return to our purpose: This care being taken for succession, till such time as a more ●efined race ●f Quiremen might be thus bread, I must confess, I see no reason, why Vacancies, as they fall, should not be supplied with men, who have somewhat else to commend them, besides their musical skill. Methinks it is a little iniquitous to prefer music alone, before music in conjunction with other liberal Arts and Sciences. It hath really moved pity in me sometimes, to consider a virtuous, grave, learned person, who had served a double or triple apprenticeship to good literature of all sorts, and past several Scholastical degrees in the Univerisity, to have sat down in a country Vicarage, or small Rectory, of fifty or sixty pound per ann. whither, possibly, he might bring with him, amongst his Books, from the University, a base Viol( the more portable and most considerable reserves of his other instruments, and musical divertisements) which he could tune three or four ways, and, betwixt his voice and it, with pretty variety make a little choir by himself: This person, besides great diversity of other Learning, and deep knowledge in Divinity, understanding the ancient and modern music in a manner from the first grounds thereof,& being fit to be a professor almost in any thing, yet, in frugality and content, shall enjoy himself and friends on that slender annual income, one equal whereto, our young gentlemen, puffed up onely with their own airs, daily huff at and complain of, as insufficient for their maintenance, and below their worth. Now, of these two orders of men, let even prejudice itself speak, which is to be preferred? But, to what purpose is this writ? will some say. Shall we think of fetching those reverend persons from their contented privacies? By no means: they do a greater service to God and his Church, amongst their country Neighbours. They are happy enough to pity the Grandees of the age, and more may envy them, than can equal them. But there are in both our English Universities, hopeful young Scholars, of no contemptible standing and proficiency, who, had they the advantages of some small addition to their fortunes, might become as accomplished persons as those before spoken of, but it has been their lot to have miss't Scholarships or Fellowships, for that onely reason, that the Houses are full: these would be glad of a support, which would give them leisure for their studies, and would with their hearts accept and adorn the places we speak of. Besides such students, sometimes we may find other persons of another education, though not Choral neither, who understand music as intimately as most do, and are masters of many other accomplishments therewith, who would not look upon the Quire-service either as toil some or dishonourable. Now, suppose some persons of either sort( and both are supposed men of understanding and seriousness) should be taken in to fill up places as they become voided, till such time we have like hopeful Plants out of our own Nurseries, would it not be more for the credit of the Church, and interest of Religion, than to entail this Divine Office on men, for the most part, merely musicians; touching which profession, I need not fear to record this observation, that, as there is nothing more sweet than that soul wherein Learning, Virtue and music dwell, so, on the contrary, there is nothing usually more intolerably conceited and fantastical, than a mere Musician.  
There are onely two things, which I see objectible against what I have commended touching these supplies, whereof the former is, that this would be a great discouragement to our young Quire-men, who have been bread up, and done service in expectation of these little promotions, which, according to this practise, they must certainly be disappointed of. Whereto I say, First, I conceive it will rather be to them an incentive to diligence and seriousness, when they see it is not their mere musical skill, but their other improvements in religious knowledge and virtue, which must prefer them: and if they are thus improved, God forbid that they should be put by. As on the other side, Secondly, if they be, for the main, devoid of such improvements, the places they have, be they as mean as any of them use to be, are encouragements enough for them; and, if any of them think otherwise, let them seasonably divert to other employments, and, possibly, both they and the Church may be better provided for.  
The other Objection is, that by this means, our church-music may become much poorer, and degenerate from those refined perfections, to which it is at present arrived. And to this, I answer, in a Text of the Canon-Law. In sacro ministerio dum blanda vox quaeritur, congrua vita negligitur:& cantor minister Deum moribus stimulat, cum populum vocibus delectat. It 
Dist. 92. In Sancta.  is not impossible, some men have been more curious in church-music, than God or his Church will thank them for: and, if we will harken either to Fathers or Councils, such nicety in singing, as some men seem to affect, may well be forborn. Art, indeed, was by divine institution to be used( as we have seen) and otherwise it is scarce possible, but that singing to God, must be one of the most ungrateful, nauseous and reproachful Offices imaginable. We would not therefore, that persons either wanting musical skill, or of grating and untuneable voices, should be appointed to this Office, whatever their other learning may be. Let herein Rabanus Maurus his advice be heard, Psalmistam& voice& arte praeclarum 
〈◇〉 in 〈…〉 Cleric. lib. 1. c. 11.  illustremque esse oportet: Singers ought to be excellent both for voice and art. But it is sure, that as this ought not to be their onely excellency, so neither ought their singing to be otherwise than grave, aweful, and savouring of devotion and attention to the matter sung. Those delicacies, which by too much tickling of the ear, draw the mind off from the subjectmatter, have, in the Worship of God, been ever condemned, and must still stand so: and there ought certainly to be more simplicity in church-music, than in that, which is fitted for curious and wanton ●ars at Entertainments of mirth. I cannot but transcribe that passage of St. Hierom to this purpose, commenting on St. Paul's melody of the heart, part of which Gratian too makes use of in the Distinction now mentioned, Audiant haec adolescentuli, audiant 
In Ephes. c. 5.  hi quibus psallendi in Ecclesia officium est: D●o non voice said cord cantandum est, nec in Tragoedorum morem guttur& fauces dulci medicamine colliniendas, ut in Ecclesiâ Theatrales moduli audiantur& cantica, said in timore& opere, in scientia Scripturarum. Qamvis sit aliquis( ut 〈◇〉 ●lli apparere) {αβγδ}, si bona opera hab●erit, dulcis apud Deum cantator est. Sic cantet servus Christi, ut non vox canentis, said verba placeant, quae leguntur, ut spiritus malus, qui erat in Saule, e●iciatur ab his qui similiter ab ●o possidentur,& non introducatur in eos qui de domo Dei scenam fecere populorum. The sum is, as the manners of Quiremen should be very different from those of Players, so should their music too, not savouring of th●se delicate rellishes which may be expected at a Theatre, but onely in a grateful sort transmitting such words and sense to the minds of the ●earers, as may enlarge their hearts towards God, and cast out of them the evil spirit( all vile and worldly affe●● 〈◇〉) as David's music did the evilspirit out of Saul. Let us hear also the words of an ancient Synod in our own Nation, 
council. Clove. shov. can, a pud 〈◇〉. Tom. 1  in the Year 747. Presbyteri— ne tragico sono sa●rorum verborum compositionem ac distinctionem corrumpant vel confundant, said simplicem sanctamque melodiam secundum morem Ecclesiae sect entur. Let not the Priests in singing corrupt or confounded the frame and distinct pronunciation, or hearing of the sacred words by Theatrical Notes, but let them observe or use plain and holy melody, according to the custom of the Church. I could add more of this nature, but that I have above ha●ped on this string. Upon the whole, plain enough it is, that we ought not to be so solicitous for the curiosity of music or Voices, as for the devotion of the performers and people: and it were to be wished our hearts were better, though our music were more ordinary: at least, even herein, a Mean is best. Further, let ●s consider, what many times we gain, in having so much regard merely to exquisite Voices: we take in persons with such voices, for their voices sake, and as Jesu●un, they wax fat and kick; nay, by their own ill manners, they many times spoil those their voices, and then theres nothing left good in them: Now can any man of ordinary devotion not nauseate, in some measure, the praises of God, when coming out of such mouths? Wherefore I stick to this former assertion, that one means to improve our Choral practise to more spiritual advantage is, to fill Vacancies in our Quires, as they fall, with men of as good learning, and as much seriousness, as we can get, although their Voices be but tolerable; who may both themselves sing with understanding, gravity and devotion, and promote, at lea●● not prejudice and disturb, the like melody of the heart in the people.  
This same expedient too, if applied, would also speedily redress those other points supposed censureable, of any unme●● 〈◇〉, ●●●volous repetitions or less proper word● in our Anthems: for persons of the character given, would s●●n most intimately perceive those blemishes, and either cure them, or, of their own accords, lay aside any thing, if incurable.  
But, is there no remedy in these 
Sect. 7  last mentioned points, till such new modeling our Quires can be brought about? Yes verily, and that most easy. For I do aver it, that particular Anthems and Services are not to be pitched upon, or chosen day by day, at the pleasure of the Quire-men, or as they agree, but by the direction of their superiors. Let the● compose what they will, they ought not to bring their Composures into public use, much less have liberty so to do, till such their Composures shall be allowed by those, whom it concerns in that behalf. Such subordination we observed in the Jewish choir, that the chief Musician, or Head of the choir, prescribed what for that time they sung; and therefore, certainly, it was allowed by him, at least before it was sung. And, supposing that there are in our Churches Anthems and Services already allowed, to whom it belongs to appoint them, de jure, we have already spoken. But, as to the allowance of any new Service( by that term, we mean onely some new musical composure of our ordinary Hymns, the Te Deum, ●enedictus, &c.) whatsoever right the Praecentor might claim thereto, because there is nothing in it new but the music( and to him by his Office, as aforesaid, belongs the Ordo canendi) yet all such allowance& right of his, must be in subordination to the Bishop, as will appear by a Text of the Canon-law, presently to be produced. And, as to any new Anthems, because therein not onely the music, but the words are new,( new at least, as to this kind of use and design) therefore none but the Bishop, or he whom the Bishop cats or authorises in that case, has power to give allowance thereto. This I prove hence: The Act of Uniformity gins no other Form of Service shall be used in public, but the Book of Common-prayers, and that in Order as established. That Book contains not such Anthems as we speak of, but in the rubric supposes, that in Cathedral Churches and places where they sing( viz. in a Choral way) there used to be Anthems, and assigns the proper place for them: therefore, there being no new sanction, as to either the matter or form of such Anthems, it is left to those to appoint both matter and sorm meet for them, to whom, by ancient Ecclesiastical law and custom it did before appertain: But, by some of the most ancient( anons as we have seen, nothing might be sung in the Church without( at least) the Bishops approbation; and by custom, before any such law, godly Bishops, as we have said, have framed or directed the new framing of Hymns, or Anthems, according to new emergencies, for the use of their Churches; and finally, the letter of the Can●nlaw is express to this purpose, ●um praecesserit unusquisque in suis ordinibus ipse 
Dist. 25. Perlectis. [ i. e. Episcopus] est praeordinator in cunctis: Whatsoever pre-eminence of power any hath within his Order, notwithstanding the Bishop has a superintendant direction or authority in all, namely, over all his Clergy, however dignified: Therefore nothing new, as to form of words, or mod● of music, may be admitted, at least stand allowed, in the choir, without the approbation of the Bishop: And further, it is plain by the promises, that if by the connivance, or, which is more likely, without the privity of any preceding or present Bishop, any thing obnoxious, in the regards before mentioned, should have silently crept into use, it is in the power of the Praecentor, or, in his absence, in the power of him, to whomsoever his power is devolved, to lay aside such obnoxious Services or Anthems, by appointing still, from time to time, others to be sung, which are not so.  
Supposing therefore, as needs I must, that both the Bishops and Choral Dignitaries, are persons of such learning, that they will easily discern, and of such integrity and devotion, that they will not give their allowance to things thus censurable, in the stead of meditating any new particulars of redress in this kind, I will humbly take the boldness to become a passionate and dutiful suppliant to the Fathers, and all the ●athedral Dignitaries of the Church, that they will be pleased to consider their own Right, and to resume and exercise their invaded power, by taking an usurped liberty out of such mens hands, who know not how to use it for edification. It is not usually difficult to prevail with men, to claim and take what is their own; and there being no way so easy, so natural and regular, for the redressing the points conceived obnoxious, as this is, and withal this being surely effectual to this purpose, if applied, I cannot but rest confident, my supplication will as soon speed, as it comes to the knowledge of any concerned herein; if yet the matter ● pled for, be not already the practise in most Chu●ches. I am sure all men must conclude it unreasonable, that such people should at pleasure prescribe matter and form for the public devotion( as our Quire-men do, when upon their single fancy, they put new Anthems upon us) whom we have reason to lament, as not understanding so intimately, as they should, the nature of devotion themselves.  
The onely point of this kind, yet remaining undispatcht, is our Voluntaries, of the lawfulness and design of which we have already spoken; but, whether they are not favourable,& how, is at present to be considered. Possibly, they advice not ill, who would have little difficult music, and none at all which might be accounted Mute( that is accompanied with no Hymn) in Church-use. We observed above amongst the various musical Performances in the Jewish Church, what the titles of the Psalms style a Psalm-song, wherein we found the practise to be this, the mustick begun, and the Song or Hymn followed: If this use were gravely or decently drawn into example, and in stead of simplo Voluntaries, some single voice, or lesser Chorus, attended the Organ with a short Hymn, many peoples devotion would be less at a loss, and in stead of rambling at large, have whereon to fix, and such a conduct of thought, as, it may be, many want. I have observed in some Churches, in stead of Voluntaries, a Sanctus, or the Hymn Holy Holy Holy Lord God of Hosts, &c. to have been sung, the Organ joining as usually in other things. I wish that practise more general, or else that some Versicle( or Heavenly strain) out of the Psalms were used,& then I know not, what malice itself would have to say against such practices nor indeed against any thing in our Choral use, if thus managed as is humbly submitted. 
Sect. 8   
I now come to consider what may be done for the better regulating the Parochial practise. And the first step to a redress in the several m●scarriages herein must be( as ● conceive) the taking away from the Parish-clerk the power, which God knows how he came by, to set the Psalm, as is usual, or to choose what shall be from time to time the Psalm to be sung. Reason enough have I given already, in my poor judgement, for so doing: and none can imagine, but the minister of every Parish may effect it at pleasure. Let then the Minister, as often as any Psalm is to be sung, assign to the ●lerk what, and how much, for such time shall be sung. And here I cannot b●t judge the Ministers prudence will be such in his choice, as to avoid the most of the inconveniencies taxed( for all of the●, I do not judge, can be avoided, till we have a new Version of the Psalms brought into use, and, perhaps, somewhat else): Namely, nothing will be sung, as we may reasonably hope, in the ongregation, but what is fit, proper and apposite to the Christian estate, al ridiculous or equivocal passages in the Translation will be declined and la●d aside, and, possibly, the people enured to such a constant series or known course of Pslams, as that they will be able to sing with understanding, because they sing what frequent use shall have made them well acquainted with; besides other advantages, that Psalms suitable to the time, or to the subject matter of the Sermon( which is much conducing 〈◇〉 the benefit of the people) may be ch●sen, &c.  
● confess we shall still, while J. H. and T. S. and the rest of that vein, must hold the possession of that authority which no one can justify, be at a great 〈◇〉, comparatively to what we 〈◇〉 be, might a new Translation of singing Psalms be substituted for this so faulty one of theirs. And I humbly beg pardon, if I seem guilty of a Paradox, in asserting, that the Reverend Fathers of the Church both might( as ● conceive) and would effect this, were it not adjudged imprudent to thwart a radicated popular humour, though unreasonable. I have said, the Bish●●●f the hurch, and none regularly by common right but he, may appoint in his Church the matter and form of Anthe●n: and thence I infer further, Therefore he may appoint Singing ●salms, parcelld out, and accommodated in the best sort he shall judge, for the use of his charge; for that these Psalms are sung onely as Anthems: and, if he have power to do as much as this comes to, nay, the very same in a manner, in the ●athedral, much more has he in a private Parish. I add further, that such Psalms so allowed and directed by the Bishop of the Diocese, would be of much more regular authority than these, which the people now sing: and even without the approbation or direction of the Bishops, as to these which we now have, I must say, as there is no English Version extant, that I ever yet could see, which is not incomparably better than them, so there is one which has much better authority already, particularly, that excellent one by King James of blessed memory. That, beside the authority which it derived from its Royal author, was published cum privilegio regiae majestatis, with a Royal privilege from his Majesty; and of what force the Kings Prerogative is in such Ecclesiastical affairs, I leave to those to dispute, who allow many things in public Worship, without authority from it, or indeed, without any other sanction.  
But perhaps, what many others, as well as myself, would persuade, might we be heard, touching this Version of King James's, or any other to come in the room of that usual, may be a good while unpracticable: and therefore, all the redress we can at present expect in this behalf, must be from the Ministers of the respective Parishes, by their picking and culling out what is fittest for their peoples devotion, and instructing them in the due use thereof. Commonly it may not be expedient to take a whole Psalm as it lies, but here and there a verse: and though possibly, some people would not endure the introducing of a Translation wholly new, yet the altering sometimes a word or two, may a little polish the style, and advance the sense, and by this means, some small amendment of the singing. Psalms may be effected.  
The next step must be to tune the peoples voices into some Decorum, or tolerable harmony, that the Praises of God may be sung so, as not to make a great number loathe the performance: and for this purpose, there is not any better mean than an Organ, which it were to be wished in all richer Parishes were provided; nor would it be a matter of so great difficulty or expense, as is generally conceived. But, because this can be had onely in some few Parishes, we must turn our thoughts to what other methods we can device. And in the first place, let care be taken, that such a person begin the tuning of the Psalm, as has himself a tuneable and ha●monious voice, which may a little set the people in: Then let some others who will keep tune tolerably, be placed at meet distances, whose voices may be a kind of guide and government to the rest. A●d i● there are any( as in most ●ongregations there are some) who squeak, or bawl, or otherwise by indecent voices, disturb the rest, let those people be privately admonished by the Ministers, not so much quiter to desist from singing( for their hearts may be good) as to sing softly, and little above a whispering tone, to be heard chiefly by God and themselves. Lastly, let the mothers, or those women, who attend the little children in the respective families of the Parish when they first begin to prattle and harp at tunes, be privately encouraged to teach them some ●ort Psalms, and the tunes of Psalms: for these persons many of them have fine pleasing voices, naturally musical, and delight too in the using them; and withal, children generally delight in singing: now, why ●●ould we not herein imitate the ancient Christians, of whom we have above spoken, and breed our Children in their tender years to have the praises of God and Christ in their mouth●? Every Ministers discretion will add to these methods, wherefore I am the briefer in them; and by care and diligence herein, we may, by degrees, improve our parochial assemblies into a more decent course of singing.  
I cannot conceive, I need to say much 
S●ct. 9,  to persuade any of my Brethren, incumbent on cures, to this endeavour. For, though as to singing to God, that, which we are chiefly to design, is that our Congregations sing with understanding, and grace in their hea●ts, yet there being a bodily Worship due to God as well as a spiritual one, and gravity, seriousness and decency being necessary therein, and withall, an harmonious concent of the voices of the people being a very great furtherance of such inward affection, as ought to be employed in singing, there is no truly conscientious pastor, but will concern himself, that the outward manner of singing be such in his Congregation, as becomes the majesty of that God whom we worship, and may most t●nd to the raising that devotion which we owe. And such persons ● hope will please to consider further▪ that it is not merely the outward manner of singing, the redress of which( where faulty) I have presumed to commend to their care and prudence, but also the unmeet matter and form of what is sung. Hath it not been made evident, that from the very beginning of Christianity, and even under judaisme itself, singing praise unto God was ever esteemed a principal& most acceptable part of his Worship? And can we, whose business it is by way of office, to minister,& conduct others, in the public Worship of God, justify less care in the praise of God, than in praying to him? How comes it to be a less solemn act of Worship to praise God, than to pray, to sing than supplicate? Of the two, it is certainly the m●●e ●oble: and there is nothing on earth s● like Heaven, as a Christian assembly sweetly joining with hearts& voices▪& ●●nging the Divine praises in the solemn and dedicated places of 〈◇〉 Why then shall the direct● 〈◇〉 ●●naging this Office, be per 〈…〉 〈◇〉 〈◇〉 Clerk, an ignorant 〈◇〉 〈◇〉 indeed deserves to imp●●● the wisdom of an A●ge? If we 〈◇〉 not trust him to direct a Prayer for u● before Sermon, why should we trust him to choose ●sal●s ●or us? Especially, when all circumstance being considered, 'tis ten to one but he chooses unluckily. I hope there are vary few amongst us much negligent herein; but if any of us be, seeing the ●●gligence is every way in●●●●sable, and most unworthy of o●● Office, let us not con●inue it any one instance more: For we may be wel● assured, that it will both enhance our own gui●t, and trash our peoples devotion; and ●t i● no 〈◇〉 ●han ●● aff●onting the M●jesty of God in one of the nob●●●● p●rts of hi● Worship.  
I have thus, w●th all 〈◇〉 ●● an● si●●●rity, spoken my tho●g●t●●n this other great Chris●●a● 〈◇〉. 〈◇〉 well assured, the ends ● proposed to myself are such, as ● shall not be ashamed to own at that Tribunal, where, the most secret designs of all men shall become public: yet I am not unsensible, but there will be found some, who will judge I have strangely overshot myself in censuring( or acknowledging to be censurable) several particulars, which are quietly, and, as some may suppose, laudably practised in our Church. Nor will they, or others perhaps, thank me( 'tis well if either will pardon me) for my severity against want of sober Christian knowledge and seriousness in a certain sort of men. I must aclowledge myself of the mind of th●se people, who had rather rectify any thing which they see obnoxi● us( though not actually taxed) then 〈◇〉 in and applaud, what it is difficult to defend: And, if I have been guilty of any harsh expression touching any things or persons in this behalf, it is truly my zeal for the honour and interest of our Church, that has transported me thereinto. I would not have it said, that a Church, whose reformation is the most accomplished precedent in the Christian World( in the very judgement of foreigners) should be out done by any probable pretences to a more rational and spiritual sort of lauding God, than what is in practise with her. I have not censured any thing, which is in use by any of her Laws, as far as I know. What little redresses or alterations in any case I have projected, I trust I have shown to be every way congruous to ancient and Present Ecclesiastical constitutions, as well as to right Reason, natural Equity, and the general Rules of Holy Scripture. Did I know any thing herein contrary to any Law or determination of our Church, I should either expunge it, or lay aside the whole for the sake of what were Heterodox, and not comform to those Rules which the Church gives us, and to which I hearty submit myself, promising to revoke any thing I have written, if I shall be convinced of any discrepancy thereinto the Doctrine or allowed practise of our Church, or to the great end of advancing true& spiritual Devotion.  
In the mean while as the severest expressions, which have fallen from my Pen, to my best remembrance, are leveld against mere lip-labour, and contenting ourselves with outward Melodies, when the heart is no whit at all engaged in the divine praise, so I profess I see no reason to repent of them, or desire them back again: but I rather think I ought to resume my concernments in that regard, and to conclude with fresh and earnest importunity to all, of what rank soever in our Quires, whether the Dignitaries which preside, or the Composers, or Performers, that each in their order will, both for the Peoples and our Churches, and even for their own sakes be of Gods mind, by all their Art and Power designing above all the melody of the heart, and preferring this to any Opinionative skill, or fancies of their own. Such fancies may do prettily elsewhere: Quaint divisions, sporting shakes and Trills have a metre place. It has ever been accounted of most dangerous nature to sport in holy things. Wherefore, in the Name of God, let both all our sacred performances, and even our outward gestures in this the discharge of our Office, express all gravity, seriousness and devotion: the contrary interrupts, disturbs, and, in a sort, profanes both our own and others devotion; besides, that it brings inevitable scandal on ourselves, and on the very service we are employed in. It is a glorious Character we meet with of the Jewish choir in the days of Hezekiah, 2 Chron. XXIX. 34. The L●vites d●● help them[ viz. the Priests, wh●● by their Office indeed, they were to 〈◇〉, as being inferior to them] till the work was ended, and until other Priests had sanctified themselves: for the ●evite▪ were more upright in heart to sanctify themselves, than the Priests: And, shall the Jewish choir out do us even in Spiri●●als too? In a word, we see how reasonable, how ancient, how pious, divine and Heavenly the whole c●nstituti●n of our Quires is. As therefore, on the one hand, we ought not to be shaken in our profession and way of Worship, by the ●avils of dissent●ng and humoursome( though well-meaning) men, so neither must we content ourselves herein, that we are in the possession of a Worship, outwardly most goodly, and established by Law; but to employ the utmost intention of understanding, will and affections therein, which is our reasonable Service. God and his Church have provided we shall sing with the spirit, the manner of our singing being with Art( a common gift of the spirit of wisdom) and the matter sung generally of divine inspiration. Let us take care we sing with the understanding, and in the Holy Ghost. Then shall our Psalms be unto him a swee● smelling savour: Our Prayers and our Praise shall be set forth before him as incense, and the lifting up of our hands as the Evening sacrifice. He shall meet us and bless us, and that in the beauty of holiness;& in holiness& beauty we will again praise him. We will praise him till he shall catch us up to m●et himself,& till we shall be ●ver with him: and then too we will sing and praise him again; we will then sing and praise him better, and world without End.  
Amen. Hallelujah.    

OF THE OFFICE AND DUTY OF Preaching.  In nostro Opere aliquando cavendum est Scandalum proximi, aliquando pro Nihilo contemnendum.— Si autem de veritate Scandalum sumitur, utilius permittitur nasci scandalum, quàm veritas relinquatur. Gregor. Mag●: in Ezekiel. Homil. 7. 
DUBLIN, Printed Anno Dom. M. DC.L.XXVIII.   

Of the Office and Duty of Preaching.  

CHAP. I. Of the Nature of our present Preaching, and its Difference from that spoken of in Scripture.  
Sect. 1. Different Judgments as to the Nature and Necessity of our present Preaching. Sect. 2. The Heads of this Discourse attemperated thereto. Sect. 3. An Entrance upon the First. Head, by considering what Preaching the Gospel signifies in the N●●estament. Sect. 4. The difference between Preaching the Gospel, Teaching, and Prophesying. Sect. 5. What was most peculiar to that First preaching. Sect. 6. There neither is, nor reasonably can be imagined, will be in the present or future ages, any such Preaching of the Gospel, as that in Scripture. Sect. ●. The Nature and frame of our Present Sermons Sect. 8. The name of preaching taken in a new Notion, when applied thereto. Sect. 9. The main particulars of the Difference between our Preaching, and that spoken of i● Scripture. Sect. 10. What pretences there may be at present to the Gift. Sect. 11. The sum of the whole.  
IN relation to what we now call Preaching, the sentiments of all sorts who pretend to be serious in Religion( to which sort of men onely I design these discourses) may be reduced to three Heads.  
As the First of which I will set, the Fancy of those men, who seem to make Preaching, in a manner, the whole business of the Ministry, and Hearing all the Religion of the People: As if to be a sincere and zealous Christian, were onely to be Ever learning, and never to come to the knowledge of the truth; to have itching ears, and a confused head, and an unstable heart. With these men to have heard a Sermon is much the same, as with the Papists to ha●● heard a Mass: and however they are usually great pretenders to, and admire●●●● Gifts and the Spirit, yet the most of them have but a very mean share of sober sense and reason▪  
The second Opinion is of a more solid sort, who having observed the great mischief, that some kind of Preaching has done, could be very well content to have a general restraint of that arbitrary exercise hereof, which all Ministers take; and supposing that they had constantly the public prayers and the Scriptures red, and now and then an Homily or two for the Generality, and the Catechism f●r their children all which▪ I here make known, I am far from slighting) they 〈◇〉 complain of no scarcity of spiritual food: but as to commonly new Sermons( though something fo● state and greater solemnity they would allow to Bishops, and great Doctors, in more eminent Churches, and at certain seasons) commonly new Sermons, I say, they conceive generally useless, if not pernicious. These men mean well, but the estate of our Church, and the manners of our people would be very ill consulted, should their advice take. The World will not now be persuaded, that the Ministry need no personal abilities or gifts of their own, or that, having them, they are not to use them. There are men of very different principles, who will tell us to our faces, that if all our Ministry lie in the Reading to the people certain Offices, and Old fashioned essays, from the Book, they are as well qualified for our function as we, and can discharge it as well, if not better, than many of us; and that we take too much upon us in pretending otherwise. Now, though haply we may not be able to stop all such peoples mouths, do we what we can, or preach we never so often, or so well, yet it is not fit they should have so plausible a plea against us, as this amounts to.  
The third is the judgement of those, who hold the middle between these two Extremes: and though they are as little sond of whimsies, novelties or changes, and as much admirers of our Churches institutions, as most men are, or any need to be, yet considering the Genius and manners of the age, and together the state of the church, as of a V●siel afloat between two Gulfs( the wind, that blew her in, must blow her forth, and keep her thence) they conceive the Pulpit to be one of the most likely means, as well to reform manners, as on both hands to secure our Church. There is indeed a difference betwixt what preaching the Gospel was at first, and what we call preaching now, as we shall presently see; and 'tis not impossible, there may be a multitude of pretended Gospelpreachers( an 〈◇〉, unreasonable and importunate Nation, that will neither speak sense and truth, nor hold their tongue) who cry out there is Necessity laid upon them to preach, when really there is, and long has been, a public Expediency, if not necessity, that the most of them were silenced, or sent to try that spirit of power, which they pretend to, in a way which seems to need inspiration: But yet as to this, which at present we call preaching, such of it, as is according to truth, holiness and sobriety, there are many crave the pardon of deeper judgments, if they think, and publicly profess, there is a Necessity both that it should be, and that it should be frequent; and Wo be to our Religion, when such Preaching failes, or grows more rare.  
To promote sound Understanding 
Sect. 2.  and ●hristian temper in a matter, which is now become so great a part of Religious Service, as the present Preaching is, I humbly crave to be heard with a sedate, unprejudiced and even mind, while I present a sober, and I hope, a modest discourse on these Heads, which I conceive the different senses of men, now mentioned, make necessary to be discussed. Namely( 1.) Whether the Preaching of the Gospel, spoken of in Scripture, and Gospel-preaching, or what we call at present in usual speech Preaching, differ? And supposing there be a difference, in what points mainly that lies?( 2.) Of what authority then our present Preaching is?( 3.) On what occasion, and by what means and degrees, this diversity has come into the Church?( 4.) What Necessity any men, in truth and reason, may pled, lies upon them to preach, as at present we understand Preaching? And Lastly, what in probability would be the mischiefs ensuing, in case what we now call Preaching should grow into disuse, or be generally restrained in ordinary Congregations? And I trust in the management of each of these, none shall have reason to complain of my want of temper.  
For satisfaction to the first of these, 
Se●●. 3.  it will be necessary to consider, What preaching the Gospel strictly signifies in the New Testament, and then to reflect on what that preaching is, which we have in present practise.  
As to the strict importance of this Phrase in the New Testament, there can no notion be more certainly made out by the very Letter of Scripture, than that preaching the Gospel signifies the publishing, proclaiming or making known the Christian doctrine to people, who at the time of such preaching had not received, or perhaps heard of, Christianity. Thus the words which are rendered preaching, and the perpetual use of them, as well in the holy as in common Writers, most plainly prove. {αβγδ} is the most usual word for preaching, answering the Hebrew {αβγδ}, whence it seems derived: now both in the Old Greek of the Septuagint, and in our New Testament, it signifies to proclaim or publish any decree, law, or other matter of public concernment, as an Herald at arms does in the way of his Office. In the case of Joseph's advancement, when he had interpnted ●harao●'s dream, and, as an especial honour done him, was made to ●ide in the second Chariot Royal, {αβγδ}. They cried before him, says our English, or word for word if we keep the same style, The crier cried before him; but that way of speech seems not to be artificial enough, nor to observe due Decorum. 
Vid: p●●●pl●r. ●●ald: targe: H●e●os:& Jo●ath. Ben●ziel.& Heironym. qu●st. Hebr.  The title to be proclaimed before him was {αβγδ} The King● Father, according to that Chap. XLV, 8. God hath made me a Father to Pharaoh: Now, a ●ryer, or Bell-man, does not use to go on such a service, but some principal Officer at arms. And in the case of Jonah and Niniveh, Jon. I, 2. Go to Niniveh that great City, and cry against it. {αβγδ}. Make proclamation, summon it to yield. Then upon the Cities repentance, Cha. III, 5. They believed God, and pro●●a●med a fast. 〈◇〉 ●● 〈◇〉 Greek, elder than this, 〈◇〉 〈◇〉 {αβγδ} is, as by Proclamation▪ 〈◇〉 mon the Graeci●ns to Counc● 〈◇〉 〈◇〉 according to such use, do we 〈◇〉 word put in the New 〈◇〉 
〈◇〉 〈◇〉 ●.  Whatsoever is done in secret, {αβγδ}, shall be proclaimed upon the House to●: see too Revel. V. 2. &c. Now this being in authors of a●l sorts the import of this word, when we find it put into the Apostles commission to preach, as it is expressly Mar. XVI, 15. as also when we find it used in the Historical reports of what they did by way of execution of their Commission, and in other like cases, we can reasonably interpret it no otherwise.  
The other word ordinarily rendered by preaching the Gospel, and used in that eminent, but much abused Text of the Apostle, 1 Cor. IX, 16. is {αβγδ} This signifies indeed someth●n● more, namely, to proclaim, or bring good tidings; but it still imports the n●tion of New,( for what was known before, cannot well be called tid●ings) as well as of good and published. So that by the no●ation of this word also, To preach the Gospel, will be to publish the glad ti●eings of happiness and peace, through the b●oud of Jesus, to such to whom this doctrine is new.  
There are indeed other words of frequent 
Sect. 4.  u●e in the New Testament, which seem to be a●lied hereto, those I mean, o● teaching Christ Jesus, and of prophesying: But the Learned have always observed as great a difference, as my discourse designs, betwixt these terms; and that difference evidently grounded in the Texts, where the words are used, Act● v. 4●. They ceased not to teach and prea●h Jesus ●hrist: and ch. XV, 35. They continued at Antioch, teaching and pr●aching the Word of the Lord: Teaching it to the Church, or Faithful; Pr●aching it to the Jews and Heathen, who believed it not. And this propriety of speech is expressly observed by the Apostle, where professing his zeal for propaga●ing the Gospel, he reckons up many of his Travels to that purpose, and avows that He strived to preach the Gospel where Christ was 
Rom: 15 02  ●ot yet name, that he might not build on anothers f●undation. Whence we ●●●dently see the difference betwixt Eva●gelists and Teachers: the 〈◇〉 we●e persons taken in by the Apostle●●o their assistance in conve●ting i●fi●els, the later persons settled in Churches, to instruct the Faithful for further edification and growth.  
Very near a kin hereto were those called prophets in the inspired d●ies; nay certainly many of the Teachers or doctors were also Prophets, that is, had the gift of prophesying, in the sense wherein the New Testament mainly uses that term, and as it signifies interpreting or expounding the more difficult parts of the Prophets or O●d ●est●ment, and thence demonstrating christian Religion. Act: XIII, 1. There were in Antioch certain persons, belonging to the Church, Prophets and Teachers, as the Greek Text naturally is to be rendered. And chap. XV, 32. J●d●s and ●ilas being prophets also themselves, exhorted the brethren in many words, and confirmed them, as to the grand Question touching Circumcision and Jewish Ceremonies. If these persons had been onely prophets, we should scarce have found them in this great Council of the Apostles; we may therefore conclude them also Governours, or Teachers, or both. Besides, those, who have little kindness for Bishops, will allow Exhortation to be ●hiefly the work of the Pas●o●, and confirming the brethren in the Christian Doctrine, the work properly of the Doctor or Teacher. And what could this confirming of the brethren here spoken of be, but, after the Apostles had delivered their sentence, these mens arguing from the Scriptures of the Old Testament( the great topics likely to take with Jews) touching the reasonableness and agreeableness of the decree. So that we must allow, both that many Teachers were also prophets( for what should hinder more gifts than one to be incident, or concur in the same person? Or, what gift more fitly qualifying a person to be a Teacher in the Church, than that of prophesying in this notion?) and that prophesying in the New Testament, signifies interpreting Scriptures, as abovesaid; though( as the learned Dr. Hammond notes) not excluding, but containing sometimes the gift of foretelling things to come, as we red of Agabus and others. That this contended for is the main sense, wherein prophesying is to be taken, as thereby we mean a certain Gift or Office in the inspired Church, is most plain from the whole XIV. Chapter of the first to the Corinthians, and from divers other places of St. Paul's Epistles on the same subject, too long and too many now to insist on. That this may reasonably enough be styled prophesying, is evident from hence, because supposing the interpretation given, consonant to the Scriptures, it is but delivering the same Doctrine that the Prophets did, onely removing the obscurities, and making the Vision plainer; a kind of continuation and perfecter advance of their Office. And this, the case of Daniel, as to the seventy years, will most satisfactorily evince. Jeremiah had predicted, that after seventy years were accomplished, 
Jer. 25. 12.  God would punish the King of Babylon, and that Nation, and the Land of the Childaeans, for their in●quity; and that he would visit his people 
Cap. 29.  who were Captives there, and cause them to return to Jerusalem: The discovery of the Period of these seventy years, and ascertaining their accomplishment, from that particular occurrence, of Darius, son of Ahas●●rus, of 
Dan: 9. 1, 2.  the seed of the Medes, being made King over the Chaldaeans( which was a ●●nishment of Babylon, and of the former King thereof, the Kingdom being translated from the Chaldees to the ●l●des) was a Prophetical act in Daniel, or a particular instance of the prophetic spirit in him, as well as many other passages of his, which needed a second Daniel to interpret them. And yet this was onely an interpretation of Scripture, for he himself says he understood it by books, namely, out of the prophesy of Jeremy, which was at that time extant in scriptis, and in the hands of the Jewish Church. To allege modern Authorities for this sense were endless, the whole stream of interpreters in a manner running this way; I shall therefore content myself onely with an Emphatical one out of the Ant●ents. The author of the Commentaries ascribed to St. Ambrose, whom though Bellarmine is plea●●d to account an heretic, yet he allows to be of the same age 
Ambros in 1▪ ad Corin. 14.  with St. Ambrose, wri●es thus. Prophetas dicit interpretes Scripturarum: sicut enim propheta futu●● praedicit, quae nesciuntur, ita& hic dum Scripturarum sensum qui multis occultus est manifestat, dicitur prophetare; By prophets he understands interpreters of the Scriptures: for as of old the prophet foretold things not known, so the Expositor while he opens the sense of Scripture, which is hidden to many, is said ●o prophesy. This indeed is the fullest passage I meet with there, but the same sense frequently occurs in this author, and even upon this same Chapter. But of this sort of prophets, we shall have occasion to touch again hereafter; and what we have said already, may amply suffice as a foundation, whence to discover a wide difference betwixt the first sort of preaching, and that, so called, in present use.  
To return more closely to the point in hand, there is nothing that I know remains to make up the full and adequate notion of what the Scripture means by preaching the Gospel, but what we may collect from a brief view ●● the Commission and Powers given to those who were sent to preach it at first. Their Commission was, Go ye into 
mar▪ 16 15. 26  all the world, and preach the Gospel to every creature. He that believes, and is b●ptized, shall be saved; and be that believes not shall be damned. These Preachers had the world for their Diocese; and our Lords thus commanding them forth thereinto, was their Outward call. Then as to the powers or internal accomplishments they went out with, those were immediately from Heaven. 
Lu●▪ 〈◇〉  Tarry ye in the city of Jerusalem, till ye be endued with power from on high. In plain terms they were possessed of extraordinary and immediate inspiration; as elder Brothers, of a double or manifold portion of the spirit, by virtue whereof, whatever they delivered by word of mouth, was as infallibly truth and Gospel, as what they left consigned in their writings. And though there may be just question, whether that Philip, who Preached Christ to Samaria, were Philip the Apostle, or rather the 
Acts: VIII. 5.  Deacon( Acts VI.) and so, whether he had that immediate outward mission before said to have belonged to the first Preachers of the Gospel, yet, as I make 
Vid: Act: 21. 8.  no question, but all will allow him to have been an Evangelist, so I am sure there can be no doubt of his being immediately inspired; for so much the sequel in the History of him, relating to the Eunuch, doth manifestly evince: Besides that it is certain, Samaria at the time of his Preaching had not received the Faith. So that we are still enforced to conclude these two points peculiar to the first and proper preaching the Gospel, Divine inspiration for the assistance of the Preacher,& Infidels, or which is much the same, Jews, for his Auditors: and truly I see little reason not to admit the third also, of an extraordinary commission: for, supposing the first and onely proper Preachers of the Gospel, to have been either Apostles or Evangelists, there is none of sobriety, will not easily allow their mission or commission extraordinary.  
In sum then, the Preaching of the gospel spoken of so oft in the New Testament, at least that Preaching, to which St. Paul said there lay a Necessiey upon him, was a Publication of Christianity to the Unbelieving world, and that pursuant to an unlimited Commission( and by the infallible conduct of the Holy Ghost) given immediately by Christ Jesus. And I shall not conceive, I need to concern myself in saying any more for the proof hereof.  
By what is said, it plainly appears, there neither is at present, nor except immediate Inspiration should return, can hereafter be, any proper preaching of the gospel in the World. That which comes next to it is the public Reading the Gospells to those, who as yet known them not; for they are infallibly Truth and Gospel: Thus the reading Moses in the synagogue is( a little Catachrestically) termed Preaching him. Acts: XV. 21. Moses of old time hath in every. City them that preach him, being red in the Synagogue every Sabbathday. And next to that, The publication of Christianity, in sense and terms as agreeable as may be to scripture, either to Jews, Indians, or such unbelievers, who never yet so much as professed to own the Doctrine of Jesus. Now though both of these may with good colour of reason be Styled Preaching the gospel, yet it is evident, neither of them comes up to that first apostolical performance in this kind, which, as we have said, can onely be accounted the proper Preaching of the gospel, commonly spoken of in Scripture.  
And Now to reflect upon the preaching 
S●ct▪ 7▪  in Present practise with us, and to take our Measures from Sermons, which deservedly we may account sober, Learned and Pious: They are discou●ses of this nature. The Preacher( as we call him) First, truly in the Fear of God& with good conscience, as he must answer it to the All seeing God at the great day, considers the temper and quality of the people, whom he is to instruct, 〈◇〉 from time to time may be most necessary and profitable for them, to make them sound in the Faith, upright in Heart, zealous of good works, sober and peaceable. Such subjects being still found out and chosen, he bethinks himself of a place of scripture, whence he may be able most naturally methodically, fully and perspicuously to deduce such matter as he has to discourse on that subject: he reads both upon the Subject and Text, he meditates; Hoc amat, hoc spernit; He sometimes sees fit to change his first choice of Text, method, &c: and at length having resolved, as he judges, to best advantage, he sets upon the framing of his discourse, disposeing and modeling his matter, as he thinks most convenient for edifications possibly, first propounding his design, showing how his Text is pertinent thereto, and to that purpose giving perhaps account of its connexion, sif●ing its meaning, making such Partitions as he pleases, or it admits: He speaks to each as opportunity serves, Stating proving, argueing, from scripture, from Reason, from authorities of Fathers, 〈◇〉 〈◇〉 others. In the end, he endeavours to bring all home to mens Consciences; either Expostulating and pleading with them in the behalf of God, or Reproving, Exhorting, Directing, encouraging, as the matter best will bear, or as he sees most needful. And all along he clothes each part with such Expressions and Ornaments of speech, which he hopes may give his matter most advantage. Is it not plain that this, or some such as this( for I concern not myself as to those little particularities of method, which some Divines use, or have prescribed) is the constitution& structure 
Sect. 8  of our present Sermons?  
Now of a discourse contrived and framed after this manner, or any better one that wee may conceive, what can we say? Can we call this Preaching the gospel, in the true scripture-notion of the phrase? We cannot certainly: For, as it is an Explication of scripture, if of the old Testament applied to Christianity, it is properly, as we have seen, what the first Christians meant by Prophesying; and if of the New Testament, it is still ( at least Analogically) Prophesying; nor is there any scripture-term so properly applicable to it: As it handles or entreats of any particular Christian Doctrine, it is Teaching or Doctrine: 
1. Cor▪ 14. 6, 26.  As it contains what we call the applicatory part, it is Exhortation, Reproof Consolation, or the like; which by way, of Office of old particularly belonged to the Bishops or Pastors of the particular Churches respectively. So that our Preaching, as it is at present exercised, takes in the work of primitive Prophets, Teachers, and Bishops or Pastors: but yet, neither is any one of these, nor all in conjunction, the Publication of Christianity to Infidel People; for they all rather suppose Christianity received, and are accommodated to edification of professors, not to the Conversion of aliens. The name of preaching then, as it is at present given to our Sermons, or may be verified of them, must be acknowledged to have become a Term of art and to signify a New, and clea● another thing, than 〈◇〉 〈◇〉 〈◇〉 intention and instituti● 〈◇〉 〈◇〉 〈◇〉  
For the difference is great and in many regards. First, the Subject matter 
Sect. 9.  is Particular in our Sermons, viz. this or that point of Faith, or matter of practise: The subject matter to them who Preached the gospel was general, Christian Religion; to tell men what it was, and to persuade them to it, taking the best occasions and advantages they could for every thing, and confineing themselves no further to any, than they saw reason from particular circumstances, and the quality of the hearers.  
Secondly, in respect of the manner of handling, there are many points of difference might be insisted on. Their preaching was natural, loose and unpremeditate; Ours artificial, methodical and studied: But chiefly theirs was brief, Various, and Interlocutory. They continued their speech, usually, but a very ●short space, and then fell off, as their auditors gave them occasion into disputes and reasonings with them, answering, pro re nata, their demands, Objections, Doubts. Our discourses are set, as near as we can Even, continued a considerable time, and I fear, as some auditors too often judge, tedious. As to particular doubts and questions, we must and do answer them in private: Respect to the assembly, and it may be to the very persons, that propose them, permit not that this be done, neither always nor ordinarily, in the Congregation.  
Thirdly, there is yet a greater difference in regard of the Principle, by which the Preachers are supposed to be acted. They were assisted immediately by an infallible spirit, so that all they spoken was gospel; and therefore they might require absolute belief and submission: we have indeed the same sure word of prophecy as they had, but that onely recorded in Scripture. Our Argumentations& deductions from thence are onely by the strength of reason improved by study, observation, converse, prayer& the Ordinary assistance of the Holy Ghost upon all these: and they are so far onely certain, as they agree with scripture and the Analogy of Faith; nor do we urge them further upon mens consciences, than we can approve them such. Then as to the applicatory part, they of old had that wonderful gift of 
1 Cor. 12. 10. Act. 8. 2●, 22.  the discerning of spirits, and by this undoubtedly knew many times how to direct their discourses to the hearts and particular state of their hearers. We can proceed onely upon common acquaintance with people, credible information, and very often our own prudential Conjectures, and therefore must needs in a great measure shoot at a peradventure.  
Fourthly, the Auditors, and immediate design, are very different. To the primitive preachers of the Gospel, as we have already observed, the auditors were generally Infidels, Jews, Greeks, Barbarians: To us real, or professed Christians. They were to suppose their hearers strangers from or enemies to the Truth: We are 〈◇〉 of an un-Christian sin, called uncharitableness, if we think ours 〈◇〉. Ours are as truly of Gods Family, as ourselves; for ought we know, many of them as sincere Christians, o● however, if of different proficiency, yet all baptized with us into the same Faith. The thing designed by them, was the bringing their auditories over to Christianity: We finding ours generally Christian, can onely build them up in our most Holy Faith, the profession whereof they have already undertaken.  
Lastly, There is a difference also, and that very great, in our very mission and sphere of action. The Preachers of the Gospel, in the Scripture-notion, were sent either immediately by Christ with a Commission to preach to All Nations for the gathering Disciples all the world over; {αβγδ} and when 
〈◇〉. ul●.  they had preached a while in one place with such success, as to gain any considerable number of Proselytes, were to run into another( having frequently immediate revelations to this purpose) and s●leaving onely a Seminary( that is the faithful, whom they had converted, formed into a little Church, little comparatively to ours at present) were to take the world before them. Or where the Apostles themselves could not go, the inspiration which was in themselves directed them to sand other inspired persons, who were plentifully in their Company, and to whom, the Holy Ghost guiding them herein, they gave Commissions, as they ●●w sit, as large often as their own. Of this sort, and of such authority were they, whom the Scripture saith to have preached the Gospel. Whereas we are sent immediately by the Church onely, and but mediately by Christ, without any pretence of inspiration in the persons immediately sending or sent, and our Walk is limited and appointed us; we are to have the charge of such or such a Flock, and to move onely within our allotted Verge.  
There might possibly have been assigned several other points of difference, but I presume these the principal, and amply sufficient to my design. Onely I must aclowledge there is one sort of Preaching, called commonly, but cantingly, Gospel-preaching, the difference of which, from the Scripture notion of preaching the Gospel, I have not yet stated. Gospel-preaching some men call that, which is opposite to the ●aching men their duty. If a man cry up Antinomian Free-grace, if he proc●aim the favour of God, and pardon of●●n, and promise men Heaven through Christs blood, without any regard to that part of the Covenant of Grace, which concerns us on our side, without any engaging them to an Holy and Christian life, if he extol a resolute Faith, and no need of any thing but casting ourselves( even blind-fold) into the arms of Christ, this is Gospelpreaching: Whereas he, who tells men, it is non-sense to talk of a Covenant, wherein there is not some part on both sides, and that the blood of Christ operates not to the pardon or salvation of those men, who, by ungodly and impenitent lives, put themselves out of the Covenant of Grace, this man is onely a Legal preacher. Now truly such Gospel preaching as this, differs from preaching the Gospel, just as Christ does from Antichrist; 'tis the preaching another and contrary Gospel, and if any of those men, who thus preach or thus believe, come to Heaven, it must be by leading better lives, than their principles induce them to. But to return from these extravagants.  
By what we have already said, we 
Sect 10.  are able to make a judgement of the pretence to the Gift of preaching, a thing that has made so much noise in late years. If we take Preaching in the strict sense, wherein the Scripture uses the term, to pretend to a gift thereof, is to pretend to qualification for an Office not in being in the present Church: Again, if we take the name in the new and more improper notion, the Gift thereof must import, not what the pretenders are Masters of, a little Theological Lullianism, or ability to prate endlessly on Holy matters that we understand not, but a sober insight into Scripture and Divinity, both Controversial and Practical, and to that purpose good skill in Tongues, logic, rhetoric, History, and great variety of other Arts and Sciences; and superadded to all these, a faculty of clear expression in each. For in the form of our present Sermons, we observed to concur prophesy, Doctrine, and Pastoral Application of all, according to the nature of the matter, and circumstances of Time, Hearers, and the like; in which last part, the great business being to persuade, it is not speculative and slight, but the most practised and profound Oratory, that will 〈◇〉 in stead: Now where are those merely Gifted men, that can show a 〈◇〉 able share in all these 〈◇〉 is true indeed, in the Miracul●●● 〈◇〉 {αβγδ}, the 〈◇〉 properly so 
Chrys. in 1. ad Corin, Hom. 36.  called, the Prophets, Preachers 〈◇〉 ●astours too, many of them, did all by Gift. As there were 〈◇〉 Poets, according to what we have above discoursed, so were there also inspired Linguists, orators, Disputants,& what not? But amongst all the pretenders to gifts in the present age, where ever yet was found the man, who having not learnt Tongues by usual means, was able to red the Hebrew or Greek Testament into English? And yet when Gifts were really in the Church, the interpretation of Tongues( which, say the Learned, had a particular reference to that of the Hebrew) was amongst the number, and as ordinary as that of prophesy, Doctrine or Exhortation. Where then would our Gifted Brethren have been, had not the deep study of some men, which way they judge themselves to much above, furnished them with Translations? And yet after all the advantages of Translations, Comments, and even Analyses of the Bible in English, after so great plenty of Treatises on all parts of Divinity, and of Sermons every day from the Pulpit, what miserable stuff is it, our merely Gifted Brethren vent in this kind? They are to be much lamented, if themselves are not sensible of it. Yet this very faculty which they have, what is it but an Ordinary and mean habit of talking, acqui●●● 〈◇〉 certain unartificial kind of 〈◇〉, and their own practise there●●●● as before said in the Discourse of 〈◇〉 〈◇〉 of Prayer. In sum, all that may be soberly admitted touching any Gift of preaching is this: If men will go through a due course of Learning by way of preparation, and then set themselves to the regular study of Divinity, and withall to the practise of it, studying too their own hearts, upon this their industry accompanied with their prayers, they shall undoubtedly find such blessing and assistance of the Holy Ghost, that their minds shall by degrees be furnished with Holy knowledge and Counsel, their thoughts refined and lifted above poor and mean ideas, their affections by contemplation of such Notices, as are supposed Treasured up in their souls, habitually warm and active in holy matters, helping much. Cogitation and even expression itself. In a word, all their rational faculties will be improved, strengthened and advanced, and the more they exercise themselves, towards, or in, what we call preaching, the greater will be the facility of it to them, and their dexterity therein. Their two talents by such use shall become four; or their five, ten. In the mean while, here is nothing of an immediate or sudden Afflatus; all is supposed acquired by rational means: And to expect Gifts otherwise is Idle, Enthusiastical; and, either to pretend to them as otherwise come by, or to put ourselves on Offices, which require gifts above what Nature furnishes the ordinary sort of men with, when we have no such Gifts, is impudence and sacrilege, a profanation of holy things, and an approach to Blasphemy, in in●i●uling the holy spirit of God to our crudities& presumptions.  
Upon the whole, we see the preaching 
〈◇〉 II▪  spoken of in Scripture, fell onely into the beginning of Christianity, it being a publication of the Gospel to infidels by inspired persons: and that even in that very extraordinary age, when once people were brought to the Faith▪ the further institution of them was by more ordinary means, and in a more ordinary manner; namely, by prophesy, or interpretation of the Scriptures to them, by Doctrine or a kind of Catechistical or larger exposition of the Faith; the Pastours likewise in every Church did exhort, rebuk with all authority. 
〈◇〉 2. 〈◇〉  There was ever in the Church an Order of men( though of different degrees and power) whose business it was to ●eed the flock of God with instructions, counsel and m●nitions. At present indeed, tho●gh we retain the name of preaching still, yet the thing we call so, is much different from that so called of old, being no such extraordinar● performance, but rather made up of those ordinary kinds or modes of instituti●n used in the Church from the very plan●ing of Christianity, all of them being as it were conjoined in our present Sermons; which Office therefore requires not merely some strength and pregnancy of natural parts, or some superficial knowledge of the Faith, and confident readiness of speech( all which together some men are pleased to call a Gift of Preaching) but Universal learning, deep study, and considerable practise both in godliness as a Christian, and in the methods of communicating knowledge as a Teacher. And such should be the accomplishments of each person to be admitted a Preacher, and such our present Preaching.   

CHAP. II. Of the Authority of our present Preaching, and how this Difference came in,  
Sect. 1. The second Head proceeded to: and first of the authority of our Office. Sect. 2. Different Orders of the Ministry in the inspired Church. Sect. 3. Of such Orders as were to be of perpetuity. Sect. 4. Of the authority, that is, the certainty or truth of what we teach. Sect. 5. A proceeding to the third Head: and first, Of the Occasion which introduced this Difference. Tis such as justifies it. Sect. 6. Of different modes and methods of preaching. There have been, and ought to be such. Sect. 7. Of what Preaching there was in the Old Jewish Church. Sect 8. Of what Nature the Apostles Sermons. Sect. 9. Of the Sermons or Homilies of the Fathers. Sect. 10. The original and continuance of Pos●ills. Sect. 11. Of the breaking off of that course, and the introducing the present way, both in the Protestant and Romish Ch●r●ches. Sect. 12. An Apology for the Freedom above used. Sect. 13. Coro●ary touching the reading our Sermons▪ and Sect. 14. Of modest names to be given to our Sermons.  
THE Nature of our present Preaching 
Sect. 1.  being such as acknowledged, it follows that we consider of what Authority it is: for possibly being so different from the Apostolical preaching, it may seem to some justly to be little regarded. And here it will be necessary to speak briefly; First, as to the Right& authority of our Office,& then as to the authority of what we do in discharge of it,  
As to the authority of our Office, or our Commission: We cannot indeed pretend to be Apostles, or Evangelists, or even Prophets, as thereby is meant persons immediately inspired with the faculty of interpreting Scripture; we therefore must not, we do not pretend to such preaching of the Gospel, as was that by those inspired persons. But we do say, our office is set down in Scripture under the more ordinary terms of ●a●tours and Teachers, and that it was designed 〈◇〉 〈◇〉 should be of perpe●●●●, 〈◇〉 〈◇〉 duration with the Church 〈◇〉 〈◇〉 We do say further, 〈◇〉 〈◇〉 in that extraordinary age, 〈◇〉 〈◇〉, ●r interpretation of Scripture, was not by virtue of miraculous and inspired powers, but some( and that not infrequently) by more ordinary skill, acquired through study, converse with those who understood Mysteries, practise, prayer, and like usual means: And nothing hinders but such sort of Prophets and prophesying may still remain in the church; Nay, it is necessary such sort should remain. Now for the clearer comprehension hereof, it will be necessary we consider in a few words the different orders of those who laboured in the Word and Doctrine in those apostolic and extraordinary dayes.  
And though it may not seem easy 
Sect. 2. ( nor perhaps prudent to undertake) to define how many different Orders there then were, yet that there were different Orders, is most certain. The Apostle designing to set down for peace& regularities sake in the Body of Christ, which is his Church, of what dignity the several Offices and inspirations in the Church were, gives us this account as to the point in hand. 1 Cor. XII. 28. God hath set some in the Church; First Apostles, Secondarily Prophets, Thirdly Teachers. The other, whether gifts or offices, as not so nearly belonging to our present purpose I meddle not with. What the Apostles were, we have sufficiently( to our design) spoken already: these had the plenitude of the Holy Ghost and of power( as I may so speak) extraordinary inspiration, and a Commission to preach all the world over. I do not doubt, but those prophets mentioned in the Acts of the Apostles, and in St. Paul's Epistles, and particularly in the passages last cited, and said to have then been in the Church, were persons immediately inspired, and that amongst other gifts, especially with the gift of interpreting the Prophesies and Scriptures of the Old Testament, for the happier conversion and confirmation of the Jews. Out of these I conceive generally the Evangelists to have been chosen, who were a kind of secondary Apostles, inspired persons, taken in by the Apostles to their assistance, and sent abroad endued with Apostolical power to preach the Gospel where they themselves could not come( for they could not be every where) and they were most of them, as Antiquity tells us, of the seventy Disciples, 
Luke: X. 1.  whom our Lord sent Two and Two before his face. These were all extraordinary, and ceased with that extraordinary state of the Church, and to those onely it did belong properly to preach the Gospel; for these onely were qualified with an inspiration, which capacitated them thereto.  
But whoso diligently considers the Apostles discourse in the Twelfth and Fourteenth of the first to the Corinthians, will find that there were even in those inspired dayes, prophets and prophesying of a more ordinary condition than that above mentioned. For chap. XII, 31, He conjures them to be zealous of the best gifts; and chap. XIV, 1. Be zealous of spiritual gifts, but rather that ye may prophesy; again ver. 39. Be zealous, that is, earnestly desire and endeavour, to prophesy: and in order to the obtaining that ability, as in case of another, ver. 13. Pray. Upon which passage, saith St. Chrysostome, {αβγδ}. {αβγδ} Let each do what is in him to obtain such ability: for, saith he, it is manifest by the Apostles prescribing such means, that it is partly in our power to obtain the Gifts he speaks of. But the same St. Paul is more express to Timothy. Ep. 1. c. IV. v. 13, {αβγδ}, &c. Attend to reading, to exhortation, to doctrine: meditate upon these things, give thyself wholly to them, that thy profiting may appear unto all. Now as those were natural means, things which are not above mens natural powers, supposing an ordinary divine concourse, so that the Gifts attained hereby were not always, even in those dayes, immediate and supernatural inspirations, is evident as well from the nature of the means, as also from the Rules given by the Apostle to the Corinthians, in the exercise of the abilities or Gifts they pretended to, 1 Ep. XIV. v. 29, 30, 31, 32. Let, saith he, the prophets speak two or three, and let the other judge: If any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy( that is, all ye who are prophets) one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the spirits of the prophets. Had all of them prophesied by virtue of an immediate and divine inspiration, whatever had been spoken thereby, would not have been to be judged, but to be received and believed, as coming from the infallible spirit. And when he saith, If any thing be revealed to him that sitteth by, let the first hold his peace, it is plain he supposeth the person who spoken, n●t to speak by revelation; for the design of the revelation to him, that sat by, must be to control, rectify or explain what the other spoken by ordinary skill, or to some such purpose: wherefore it follows, The spirit of one is subject in such cases to the spirit of another, his namely who had not the revelation( at least at that time) to his who then had it. And the gloss in the ●orementioned Commentary ascribed to St. Ambrose, is pertinent hereto. Id●ir●o dixit subjectus est prophetis, ut ingen●● accend r●t hac spe, quod spiritus conat●● adjuver. He therefore said is subject to the spirits of the prophets, that he might inflame their natural powers with this hope, that the spirit would help their endeavours. It is further worthily observed by the Learned and Venerable Mr. Thor●dike, that this command of the Apostles to the Corinthian Converts, 
relic. Assem. ch. V.  touching zealous pursuit of spiritual gifts in this method, was occasioned by what had been the practise of the Disciples of the Prophets under the Old Testament: for those, who are so often styled the sons of the Prophets, are to be understood onely to have been their Disciples; and the Chaldee Paraphrast Jonathan, a person well known in the Jewish Customs, accordingly renders them usually {αβγδ} The Disciples of the Prophets. 1 King. XX, 35, &c. which was undoubtedly the meaning of 
14,  Amos also, when he professeth, I was no prophet, nor the son of a prophet, but a● Herasman, &c. neither a prophet, n●r a person that gave myself to the study of prophesy. Now the practise was on this sort: there were in divers more em●nent Cities, public places, or noted Schools, where a society of such as would, gave themselves to a more regular life, and religious exercise, and especially to the study of the law of Moses( most commonly under the conduct of some confessedly inspired person) that they might also arrive at the like spirit of prophesy. Thus as we find at Jerusalem a college,( 2 King. XXII, 14,& 2 Chron. XXXIV, 22.) {αβγδ} An House of Learning, saith the same Paraphrast, so too at Ramah, where Samuel dwe●t, and whither David fled to dwell with him: and accordingly our Paraphrast renders Naioth, the place of Samuel's abode in Ramah, The House of Learning, 1 Sam. XIX, ●8. 19. And whereas the Original Hebrew saith Samuel standing amongst the company of prophets as appointed over them, he rendereth {αβγδ} standing as a Doctor or Teacher over them. The like is to be said of the sons of the prophets at Bethel and Jericho, 2 Kings ●●, 3, 5. where the same reading of Disciples is stil observed: and of those also, over whom Elisha presided, 2 Kin. VI, as Samuel had done before over the others, ●t is true, the Gift of prophesy, as thereby we understand an ability to utter things beyond mens natural powers or habituated capacities, was indeed of immediate inspiration from God: but that which qualified men for it, as a previous disposition, was the study of the Law of Moses, and manners suitable to it; and in this way, as is evident, of old they sought it. Now of those who thus sought this gift, some by divine dignation attained thereto; others, I say, stayed in that Ordinary knowledge, which by such studies they acquired. Nevertheless even these later are by the Scripture called Prophets, in the latitude of that name: for so I take those passages, 1 Sam. X, 5. and Chap. XIX, 20. A company of prophets, which our Paraphrast renders {αβγδ} A company of Scribes, understanding the prophets there spoken of, not to have been all of them inspired persons; and therefore giving them that name, which in after times was the proper style for persons deeply studied in the Law,( 1 Chron. XXVII, 32.) and who some of them had run a course under eminent prophets, but themselves not attained to the like inspiration; as was the case 
Mor●h Neboch. par. 2. cap: 32  of Baruch( if we may believe Maimonides) which Baruch is frequently called a Scribe. See Jerem. XXXVI, 26, 32, &c. This acceptation of the word prophets for persons learned in the law of Moses, and Teachers thereof, though not at all inspired, is founded on many other Texts of that Paraphrast, who generally when he conceives the Text to speak of prophets inspired renders them {αβγδ}, but when of prophets by more ordinary means, and of more ordinary rank, he keeps to the abovementioned style of Scribes, or {αβγδ} doctors, Jerem. XXVI, 16, XXX, 1, 15, &c. And such as these, beyond all question( though indeed not brought up under inspired men) were the ●cribes and doctors amongst the Pharisees in our Lords time, who sat in Moses's chair, and instructed the people in Moses his Law, of which way of instruction we shall have occasion to speak more hereafter.  
In sum; That Prophesying, to which men arrived by the ordinary means of study, prayer, exercise, and Conversation with able persons, and which was controleable by immediate Revelation, such as we have found in the Corinthian Church, and have observed the Original pattern thereof in the old Jewish Church or Synagogue, that prophesying, I say, was of a sort much inferior to the other, which was by divine inspiration: There were therefore even in these extraordinary dayes, a secondary and more ordinary sort of prophets and prophesying.  
Now as out of the inspired prophets before spoken of, I conceive to have been chosen the Evangelists, so out of these more ordinary ones, the Pastours and Teachers in those primitive dayes. For I suppose it will be easily allowed, that generally the Pastours and Teachers were persons in a good measure skilled in the Scriptures of the Old Testament: and that they all had that skill by immediate inspiration, I do not know it to have been so much as pretended by any men in their wits. {αβγδ}, saith the Greek Scholiast The prophets( namely those of the inspired Order) spoken all from the spirit, but the Teachers by their private skill. However though neither Pastours nor Teachers were necessary, as such,( nor, I believe, generally) inspired men even in those dayes, yet they were nevertheless God● ordinance. He who set in the Church first Apostles, secondarily Prophets; set also Thirdly Teachers. {αβγδ}. They were of Gods constitution. And Ephes. IV, 11. Christ gave some Apostles, some Prophets, some Evangelists, some Pastours, some Teachers. They were Christs Gift.  
Further, that there should be a succession of men, whose business it should 
Sect: 3.  be by way of Office to feed the flock of Christ, and that this succession should continue, or be of perpetuity in the Church, is clear. When our 
〈◇〉 XX. ●●  Lord at first gave Commission to his Apostles, he authorized them in this form. As my Father hath sent me, even so sand you. His Father sent him with a power, among●● other things, to sand others, as well to gather together, as to feed his flock: and as his Father sent him, with like power did he sand his Apostles. This power they well understood themselves to have received, and accordingly did sand others, and them too as they were sent themselves, with a power for supply of their own mortality, or where the Work was too great for them, to sand others also. And it is most plain from the Acts of the Apostles, and from St. Paul's Epistles, especially those to Timothy and Titus, that the Apostles in such places where they had converted numbers to Christianity, did out of the gravest and ablest of the flock, choose persons whom they laid their hands upon, with Fasting and Prayer, and thereby set them apart, or ordained them to minister in Holy things, to take heed unto, and oversee, 
Acts XX. 17 28,& ●  and feed the Churches in their absence. These persons thus set apart and empowered, were called {αβγδ}, Elders or Presbyters, and we in English( as most of the European modern Languages have shortened the word) thence have the name Priests. Over these persons the Apostles themselves presided, while alive and present; and afterward, in every greater and more famous Church choose such a particular person, as they saw to be fittest, and appointed him to preside, both in their absence& after their death, called both in Scripture, and in the language of the Church generally ever since, a Bishop: To him within his Church, has ever appertained the power of ordaining others. Thus was Timothy set at Ephesus, Titus left at Crete, and others otherwhere. And it is most plain, that 
Ti●. 1. 5.  Timothy and Titus being sent by St. Paul, did also themselves sand others, ordain the Eph●sians and the ●retians Elders in every city. Of these Elders or Priests, some laboured in the Word and Doctrine, were principally taken up in instructing the Faithful, and were thence called Teachers: and he who was principal in any Church, we may account to have been styled pastor. Others there were, who moved in a lower sphere, as entrusted, qualified and empowered, attending meaner Ministries, and were from such Ministration termed Deacons. And accordingly 
Rom. XII. 7. 8.  the Apostle commands to keep each to his business, or that part to which he was set. He that ministereth, let him wait on his ministering: Deacons on the services assigned them. He that teacheth on Teaching: doctors on instruction. He that exhorteth on Exhortation. Pastors on Pastoral counsel& conduct. He that ruleth, with diligence: such chief Pastours as are to govern, let them be diligent in their inspections. 'tis plain, that though all these derive their authority from the same fountain of power, Jesus Christ, yet these are all different: Having gifts different, ver. 6. Ruling& Teaching do not necessary meet, nay did not even in these inspired days, in the same person: Yea, even Teaching and Exhorting, though now commonly the work of every Minister in every Sermon( so much difference is there betwixt our Preaching now, and their Discourses then) yet, were not in those dayes always of the same person. Doctrine& instruction belonged to one, afterwards. perhaps styled the Catechist; Exhortation to others, and chiefly to the Bishop, as shall presently be further evidenced.  
To sum up all: Jesus Christ sent his Apostles, and empowered them to sand Others: They exercised actually this power, and did sand others, and ordered those Others thus by them sent to sand Others, to ordain Elders or Priests in every city, some of whom( as to the point in hand) by their Office and charge were to Labour in the Word and Doctrine, which we at present call preaching. These also in their Generation regularly ordained others, as they were appointed and empowered to do;& the orderly succession is come down to us in this present age and Church: This is the sum, of all the sacred right, or Divine authority, of our Office, which as Pastours or Teachers, we have or pretend to. 
Sect. 4.   
Briefly now as to the Authority, that is the certainty to truth of what we teach in way of discharging this part of our Office.  
First, as to the Foundation upon which we build, it is of Divine and infallible authority, Scripture given by inspiration of God; the same Doctrine which those infallible preachers of the Gospel delivered by word of mouth first, and then consigned in writing. We teach nothing necessary to be believed or done in order to salvation, which is not there contained, or does not, to any mans reason who understands common sense, follow from it. If at any time we teach such matters, which may seem less necessary, we let the world know, they are onely prudential, and we press them onely proportionably, and with prudential Motives. And herein also we have the example of the great Apostle, expressly discriminating his own sense and advices from Divine oracles and commands. To the rest speak I, not the Lord▪ 1 Cor. VII, 12. And again, This I speak by permission, and not of commandment, ver. 6.  
Secondly, as to our interpretations of Scripture, and deductions from thence, we proceed not upon our own heads. We search what has ever been the sense of the Church, or what the purest ages have consented upon, and we interpret Scripture, where we can have it according to such consent, either of the Church Universal, or of the Primitive and purer Church. Where we find not this consent, we compare Scripture with Scripture, and apply the Analogy of Faith, we examine the context, design, expressions, we pray the assistance of Gods spirit, we red again, we study, we consider again and again, before we presume to speak our own sense. And after all, we exercise no Dominion over the faith of any, but desire to be believed according to the strength of our reasons.  
And Lastly, As we openly profess to all the World, that we are not infallible, but men of like passions with the rest of Mankind( though we hope ours a little more subdued to reason and conscience than all mens are) so on the other side, that we should not be so obnoxious to error, as are the common sort, there is all the reason in the world to believe. We are, as the ancient Prophets and Prophets sons above spoken of, bread up in the reading and studying of Holy Scriptures from our Childhood; we are instructed in Arts and Sciences, and peculiarly in the Original Languages of the Scriptures; we enter into the sheep-fold by the door, and climb not in any back-way; we give our selves up to these things. And then if he, who promised, when he sent forth his Apostles to preach, that he would be with them to the end of the world( and that by his, Spirit the Paraclete, which should guide them into all truth) can now, the Apostles being dead, most of them( if not all) sixteen hundred years ago, can, I say, now no otherwise perform his promise, than by being with them in their successors, it is plain that if any sort of men may expect the guidance of the spirit more than others, we are the men. This is the sum of the Authority our Sermons pretend to. For a conclusion whereto, I shall onely say, that were I a Lay-person myself, I had rather in a difficult and uncertain matter, undetermined by the Church, err with my spiritual Guide, than venture at being in the right by my own self-conceit and way▪ wardness: For as it is scarce possible, that the error could be in any great matter, being a point supposed not yet determined by the Church, so it is very probable there would be more sin in such my holding of the truth, or, at least, in such my venturing at it, than in an humble and submissive error, where there were still a preparation of mind to embrace the Truth when seen.  
I now proceed to the third matter of 
Sect. 5.  Enquiry, upon what occasion, and by what means and degrees, this difference betwixt what truly is, and what now is called, preaching the Gospel, came in?  
And I say, the true and great occasion of this difference, is the different state of the Church. The alterations in the state hereof, since the Apostles departure out of the World, and the times immediately connecting therewith, have been so great, as have rendered that Primitive preaching the Gospel, both impossible and improper.  
It is first impossible, by reason of the cessation of that miraculous and infallible guidance of the Holy Ghost, which as it was not Universal then( for though the Apostles, and Prophets, and Evangelists generally had it, yet not all the Teachers of the Church, as we have seen) so it seems not to have been necessary in the Church any longer, than till the Canon of Scripture was finished; the Church having that certainty now in these mate Records, which she had before from those living and vocal ones, the Apostles and Apostolical men. We therefore confess ingenuously, we do not preach as the Apostles did, because we cannot; and we cannot, because God hath not thought it fit or necessary to continue such a measure of his holy spirit upon particular persons, as he indulged them. In the mean while, as the present Ministry are not accountable for having taught no better than they could, so neither are the people, for having been no better taught. The condemnation of this age will not be, for having been meanly instructed. Let the people believe as soundly, and live as holily as the Regular Ministry teacheth, and there is no fear of their miscarriage.  
Again, the Apostolical preaching of the Gospel, would be in a great measure impr●per in the 〈◇〉 state of the Church. It 〈◇〉 〈◇〉 as we have already made 〈◇〉, the people to whom it was addres●, not onely ●●●idel, but even ignorant of Christianity: now neither of those can be supposed generally of our people. Besides, we have seen it was various, occasional, interlocutory, which will not consist with the reverence due to the public Worship of God in our Assemblies wherein we are to preach, nor even with the regard to be had to particular persons. For let any one judge, should we come, and in a short speech exhort people to turn Christians, and then give way to all the Questions, ●avils and Objections which any of our auditors would put to us upon what we had said, or upon any other point in the whole Doctrine of Christianity, what confusion and ridiculous entertainment▪ not to say worse, would some mens impertinencies and weakness, others profane Atheistical vein create, both us and our auditors?  
Thus the great Occasion of this difference is manifest; and withall appears to be such, as that it justifies or warrants the difference which it hath caused, and leaves not the blame thereof at the door of the present Preachers.  
As to the particular modes and methods 
Sect: 6.  which have been used in what we call preaching, since this difference came in, they have been very various; and indeed they ought so to be. For it being our grand design to persuade men to the sincere practise of their Christian Duty, we must persuade them as we can, that is, as they will suffer themselves to be persuaded. And this justifies our alteration of method, style, and many other circumstances according to the temper and Genius of them, with whom we have to deal. A Physician, that has a melancholy, humoursome and self-willed patient, is not blamed if he cure him with a trick, though he never talk to him in terms of Art, nor writ a formal Recipe. Let us bring men to God and their Duty, and it matters not much how we do it. St. Paul our great pattern in this part of our Ministry, doth not deny, at least is not ashamed to own the imputation, that being crafty he caught them with guile, 2 C●r. XII, 16. In other terms, he saw what course would take with them, and that course he took. And is the most charitable construction we can put upon that great variation of the way of Preaching, which from time to time we cannot but observe to have been introduced and practised in all ages of the Church, as well ordinary as extraordinary. For we shall find, that even in those inspired dayes, not onely the way of one apostles preaching differed from anothers, but even upon different occasion, the same apostles from his own at other times. We will begin with what certainly gave the first occasion, at least some precedent, to all such preaching as is now in use amongst us, and observe the difference all along.  
Now that was certainly that kind of 
Sect. 7.  interpreting Scriptures, which was practised by the Scribes and Doctors in the Old Jewish Church; which that we may see as particularly as we can, we will trace it from the very first beginnings, or even appearances of any practise tending thereto. I cannot observe, that by any letter of the Law, the Priests or Levites are commanded to instruct the people in the Law at their public Assemblies for Divine Worship, no nor so much as thereat publicly to red it. We find indeed in the case leprosy, this command to the people; Take heed in the plague of leprosy, that thou observe 
Deut. 24. 8.  diligently, and do according to all that the Priests the Levites shall Teach you. And more generally, it is enjoined 
Levit: 9, 10, 11.  Aaron andihis sons, that they should not drink wine nor strong drink, when they went into the Tabernacle of the Lord, to the end that they might put a difference between the holy and unholy, and between clean and unclean,( that is, judge aright in all cases of conscience, which they should meet with) And that they might teach the children of Israel all the statutes, which the Lord had spoken. Both these places indee● suppose the Priests and Levites were to instruct the people in their duty according to the Law of Moses: And it is further a part of dying Moses his benediction to the Tribe of Levi, They shall teach Jacob thy judgments, and Israel thy law, Deut. XXXIII, 10. But if we consider all these places with regard to the respective connexions and dependences of each, we shall find that Teaching to have been onely the Priests deciding emergent difficulties, or resolving doubts and Cases of Consciences, touching the obligation of particular points of the Law, as spiritual Guides and Judges in such matters: The pronouncing to such as came to consult them, what the obligation of the Law was, and particular resolving their Consciences therein, most plainly, I say, appears to have been the Teaching there spoken of. And correspondent hereto is that passage in Malachi( Chap. II, 7.) The Priests lips should preserve knowledge, for he is the Messenger of the Lord of Hosts; where what is in the Hebrew {αβγδ} Messenger▪ our Paraphrast renders {αβγδ} He ministereth before the Lord, of which rendering, the above celebrated Master Thorndike tells us, the Jews give this reason, For standing to minister before the Lord in the Temple, he is always ready for those purposes of satisfying their inquiries. Now this is very short of Lectures in course, or solemn Expositions of the Law at all their public Assemblies.  
And as to any reading of the Law, all the express injunctions thereof that I can find, were onely for the Kings reading it privately, Deut. XVII, 19. and for a public reading it at the end of every seven years, in the year of the release, at the feast of the Tabernacles, Deut. XXXI, 10. But who was publicly to red it then, will be some question: If we may interpret the meaning of the Text by the Jews practise in this case, truly not the Priests or Levites. Let us hear the Comment of the Learned P. Fagius upon the Text. When all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt red this law before all israel in their hearing, ver. 11. Loquit●r Mosi, & qu●●um locum in populo post illum obtinerent, &c. He speaks, saith he, to Moses, and to those who should be his successors in that place, as were their Kings, and before them their Judges. In the time of the Kings, the King himself, in the Women's Court, because that was the largest of any of the Courts of the Temple, from an high place, that is a wooden Pulpit, which they called {αβγδ} red the law, not all of it, but some chief places out of Deuteronomy, that the people might be stirred up, and as it were moulded into the performance of it. — Furthermore( as after a while he proceeds) it was the solemn use, according to what the Hebrews report, that at such time as the King red, and published the Law in the Womens Court, Levites appointed to this purpose, called together the people with Trumpets through all the City of Jerusalem, and stirred up the whole multitude to the hearing of the Law: that being wrapped into admiration by such solennity, they might begin more attentively to harken, and those, who were yet ignorant of the matter, might more diligently inquire. More he has to this effect. Herewith also agree Mr. Ainsworth's Annotations. This was, saith he, performed by the Chiefest of them, either the High Priest, as Ezra, or the King: For this Commandment was to Joshua( more right in that than Fagius, see ver. 7.) and therefore the King red it.— The King red sitting, and if standing, it was more commendable. He red from the beginning of Deuteronomy, &c. They set up a great Pulpit of Wood in the midst of the Court-yard, and the King went up and sat therein, and all Israel gathered round about him. And the Minister of the Synagogue took the Book of the Law, and gave it to the ruler of the Synagogue: And the ruler of the Synagogue gave it to the Sagan or Captain of the Temple( Acts V. 24.) and the Sagan gave it to the High Priest, and the High Priest to the King, to honour him before the multitude. And the King took it standing, and if he would he sat down and red, &c. More is to be had there, out of the rabbis, of the particular Rites and Circumstances at this solemnity: but this is amply enough to our purpose. Now hereby it does not at all appear, that it was either the Duty, or the custom from the beginning of the Jewish Church, for the Priests or Levites so much as to red the Law to the people in their solemn Assemblies. And though it may be said, from Moses his writing this Law, and delivering it to the Priests the sons of Levi, which bare the Ark of the Covenant, that this his committing it to them, was in order to their reading it to the people, yet this is Gratis dictum, and the reply is easy; he gave it to them as the Keepers of the Holy things, as they bore the Ark of the Covenant: and besides he gave it not to them alone, but also to all the Elders of Israel. The public reading of the Law in the dayes of Joshua( Josh. VIII, 34.) was occasional: so too was that in the dayes of good Josiah, 2 Kings XXIII, 2. But in neither instance was it performed by the Levites, but, according to what has been already spoken out of the late cited authors, by the Chieftains of the people, Joshua, and Josiah themselves. Of the same nature too( occasional I mean, not solemn, and by way of settled course in the public Worship) was that Teaching, performed indeed by the Levites( assisted by the Princes to bring the people into obedience) at the command of Jehosh▪ phat, and designed for the reformation of what abuses, oblivion and a long neglect of the Law had introduced. In a word, it is generally received by the learned, that the Weekly reading the Law in the public Assemblies, was brought in by Ezra( however as some sa● it was appointed before) and not in use till his time. That, which before his dayes supplied the absence of this Office, was the frequency of Prop●ets, which God raised up still amongst the people as occasion required. So that hitherto,( till the time of Ezra I mean) we can find no preaching in the Jewish Church, but either the Priests declaring the obligation of the Law, ●n cases put to them as doubts arose, what was clean, what unclean, what fit to be sacrificed, what not; Or public reading it( especially the Book of ●euteronomy, which most say was the onely Book first used to be red publicly) once in seven years by the King or Chief governor; Or lastly, the prophers reprehensions, exh●rtations, instructions and predictions, according as they were immedia●ely directed by the Holy Ghost, which prophesies were all of infallible authority, and most of them in all probability recorded in the Scripture.  
We are now to see wh●● Ezra set up: And if we rest in what the scripture records, we shall surely come short of any weekly or daily course. ●n the first instance of his practise, we have little or nothing new, but what some particular circumstances in the state of the Jewish affairs did then require. For the public reading of the Law, then was partly occasional and extraordinary( as that in Joshua's and Josiah's time before mentioned) and partly in pursuance of the C●mmand, Deut. XXXI, touching the seventh years course. We will view the place, Nehem. VIII, 1, 2, 3. All the people gathered themselves together as one man into the street, and they spake unto Ezra the Scribe to bring the Book of the Law of Moses, which the Lord commanded Israel. And Ezra the Priest brought the Book of the Law before the Congregation both of men and women— And he red therein before the street that was before the Water▪ gate from the morning[ or first day-light] until the mid-day. And Ezra the Scribe stood upon a Pulpit of wood which they had made for the purpose, &c. In short, the City being now built and replenished with inhabitants( Ch. VII, 73) newly returned from the Captivity, the people, in order to further settlement, required the Laws, by which they were to live. Here is the extraordinary occasion. And with this the peoples importunity, most happily did concur( at least very nearly) the time by the very letter appointed for the public reading of the Law: For it was in the seventh month, Chap. VII, last, and VIII, 2, that is in the month Tisri, our September, into which month fell the Feast of Tabernacles, Levit. XXIII, 24; at which time it was enjoined, the Law should be red, Deut. XXXI, 10. Unto which command, that Ezra had regard, is evident from all the circumstances; He red before all Israel gathered together, from a Pulpit of wood, as the custom was; placed indeed in the midst of the street, the ●ourts of the Temple not being able to contain the multitude: and he red, from the first day light to the mid day; not a single Parasha or Fifty fourth part of the law( for then they could never have advanced so far, as by the second dayes reading, to have found it written in the law, that they ●●ould keep the Feast of Tabernacles, as they had ver. 14.) nor any such portion as the Jews pretend to be of Ezra's institution. Now as to Ezra's reading, and Jeshua's, and Bani's, and the other Levite giving the sense, and causing the people to understand the reading, this was no commenting on, or expounding the Text, but a bare rendering of it into a Dialect, which the people understood▪ They were but now returned from Babylon, where they had( what they say they did not in Egypt, nor in all their wanderings in the Wilderness) changed their language, and they now spoken Chaldee, so that the Original Hebrew wherein the law was writ, was become strange to them, and they needed interpreters: Accordingly, though the law was red, as w●it, in Hebrew, yet these interpreters all along rendered it in Chaldee, as the people understood. And this Text I take to be a very pertinent one, to prove that the Scriptures ought to be translated into the Vulgar Tongu●s of all people that have them; but I conceive it wronged, if extended further.  
The other instance of Ezra's practise, we have Chap. IX, 1, 2, 3. Now that reading, I mean the reading at that season, cannot that I know of, be founded upon any precept of the law; for it was upon a solemn Fast kept by all the people, not by the law, but upon public Order and custom amongst themselves: and they red one fourth part of the day, and one fourth part they confessed. Yet forasmuch as it is said of the Readers, that they stood up in their place, and red, it would seem that this was in course and usual on such Fasts; at least that this was the beginning of some such course for the future. This is the sum of what reading of the law I find recorded in Scripture to have been set up by Ezra.  
As to any thing more, we must be beholding to Jewish rradition for it; and that perhaps may fix the institution of public reading the law three times a Week, on an elder and greater author than Ezra: for thus saith Maimonides, our M●ster Moses appointed Israel 
Tephill▪ Ubirch C●hen. cap. 12. ●. 1.  to red the law at Morning-prayer upon the Sabbath day, and upon the Second and the Fifth day[ that is, Saturday, monday and Thursday] that they might not rest three dayes from hearing the law: And Ezra appointed to red it at Evening Prayer upon the Sabbath, because of idle persons. And he ordered that three should red on the second and fifth dayes, and none less than ten verses. But still we have bare reading, no Exposition or Comment: this came in by little and little after the dayes of Ezra, as is affirmed amongst others, and I conceive most truly, by the learned Peter Cunaeus in these words; Sub priore templo lex recitata duntaxat à Levit is populo est, autetiam 
D● Re●●b. Hebr. l. 2▪ c. 17.  domi à singulis legebatur; interpretatio Magistrorum commentatioque nulla erat. At sub posteriore, oraculis cessantibus, receptum paulatim more publico est, ut verba Biblici contextus sensaque explicarentur; ad quam rem eruditi ingenium suum advocavere: Under the first Temple, the law was onely red by the Levites to the people, or every man red it privately at home, there was no Exposition or Comment of the doctors: But under the later, Oracles, that is, inspired prophesies, ceasing, by public practise it grew in use, by little and little, that the words and sense of the Holy Text were expounded: to which purpose the learned amongst them applied their wit and study. This, I say, I take for a great truth, as to the date of their Expositions; but yet cannot but much admire, that if the public reading of the law in so frequent returns of course were appointed by Moses, it should not be more constantly practised before Ezra's dayes; or if practised, that we should hear nothing of it in holy Scripture. I know indeed almost as much, as what Maimonides says, is said 
Adv. Appi● O●● 2  of Moses by others: by Josephus, {αβγδ}, &c. Moses commanded to assemble for the hearing of the law every Week, ceasing from other works, and that we should exactly learn it. And there is a passage or two in Philo Judaeus in his third Book de Vita Mosis, which look this way: but it is not unusual for these people to derive such Traditions from Moses, which are of much later date.  
That the Ceremonial Worship of God by Sacrifices, and like rites, was of old, amongst the Jews, confined to the Temple, is generally plain from Scripture: that the public Moral Worship of him, by Prayers and hearing of the Law, was performed in their Synagogues, at least by such, who could not come up to the Temple, may not be doubted. But, if there had been any such constant public reading of the Law from Moses's dayes, or under the first Temple, we should certainly have heard more of these Synagogues, than we do in the Old Testament. The judicious and deeply red Mr. Thorndike produces R. Menahem, 
relic. Ass●m. Ch. 2.  proving after the Cabbalistical way from Isa▪ ●, 21. that there were, even before Isaiah's time, CDLXXX Synagogues in Jerusalem: but though he allow this may pass for an Historical truth under the second Temple, yet he rejects the assertion of it under the first, as one of the crotchets, with which those mens brains are always teeming; and concludes that ●● there be any express remembrance of Synagogues under Solomon's Temple, in the Scripture, he supposes it to be, Ps. LXXIV, 4. 8.— But that remembrance so obscure, that it cannot be thought they could aff●rd the body of that people means to assemble for the Service of God. And truly the ambiguity of the Original Text, and the divers rendrings it has received are so great, that it may be reasonably questioned, whether it be to be understood of Synagogues at all: so that I have good grounds to stick to my first assertion, of the very seldom reading the Law of Moses, in any public Assemblies, till the time of Ezra.  
And from that time, as already said, the reading of the Law became frequent and of so●emn course; and so may be presumed to have continued till the abomination of desolation set up by Antiochu● 
● Ma. ●b. l. &c.  ●piphanes, who not onely profaned the Temple and the Altar, and forbid them to circumcise their children, and many such things, but also interdicted the reading of the Law of Moses under pain of death. On this occasion, least according to Antiochus his design, they should forget the Law, and all their Ordinances be changed, this expedient was devised: in stead of the Section of the Law, or Parasha to be red of course 
Vide Weems Ch●in. Synag. ●1. c● 4. Answ. ●n Gen. VI. ( for they had divided the Pentateuch into 54 Sections, so that taking one each Sabbath, and putting two of the shortest together on two Sabbaths, they dispatched the reading of the whole in a year) in stead, I say, of a Section of the Law, they red a Section out of the Prophets called {αβγδ} as near as they could of the same subject with that, which ought to have been red out of the Law: a kind of Concordance of which Sections of the Law and Prophets, we have generally printed in the end of the Hebrew Testament, {αβγδ}  
When this persecution was over, they returned again to the reading the Law of Moses; yet so, as they left not off the reading of those parallel Sections out of the Prophets: so that these later may seem thus to have become a kind of interpretation of the former, the Prophets of the Law. And this is the sum of all the preaching yet to be found in the Jewish Church, namely the reading the Law of Moses in course, with some Analogous part of the prophets, which might seem an explication of it.  
But it is sure, before our Lords coming into the World, much more had obtained: for though we find the Law 
Act. XIII. 15. Luk. IV. 16.  and the Prophets were red in their Synagogues, every Sabbath day, yet by the peoples expecting, and the Rulers of the Synagogues desiring from our Lord and his Apostles, after such reading or Lessons, some explication or word of e●hortation to the people, it is plain, their doctors had accustomend them to some such thing. The teaching in use amongst their doctors, when sat in the Synagogues, is thus described by Philo. {αβγδ}, &c. 
In. lib. ●mn. 〈◇〉. I be●●m 〈◇〉.  One reads the Holy Te●t; another of the most skilful amongst them, passing through whatever is difficult, gives an exposition thereof. But the rabbis are more punctual in the account they give us: it being generally concluded amongst them, that one great design of the Sabbath and Feasts was, that the people might thereon learn the Law, they tell us, the teaching thereof, which ought to be on the Sabbath and Feasts, must extend to three particulars. The 
vid. R. Isaac. Abarb. in Deu. V. 12.  first {αβγδ} the true delivery of the words, according to the received reading of them; a piece of no small skill of old amongst the Jews. The second. {αβγδ} the Exposition or explication of the sense thereof. The third {αβγδ} An account of the Criticisms or subtleties thereof. These two last undoubtedly employed their greatest doctors, Scribes or Wisemen, as they are called, Matth XXIII, 34. And the performance thereof, especially of the second, they called {αβγδ} an inquisition, consultation, debate, or search touching the meaning of the Scripture. And the performer hereof {αβγδ} in the Greek of St. Paul {αβγδ}, a Disputer, 
1 Cor. l. 20.  one that debates or discusseth any point. And to this purpose, many of their doctors used to sit together in the Temple, and in their Synagogues, and to speak severally to the same subject, for the finding out the true sense of any part of the Law, or the due stating any difficulty▪ Thus we find them in our Saviours dayes, and him in the midst of them, Luke II, 46. His parents found him in the Temple, sitting in the midst of the doctors, both hearing them and asking them questions. Such e●position of scripture, as we have seen it to have been called in the New Testament prophesying, so the learned Grotius 
Vid. Grot. in Act. IV. 36  proves to be the same with St. Luke's {αβγδ} or word of exhortation, as we render it, Act. XIII, 15. but imports no more than word of prophesy, taking {αβγδ} in the Hellenistical sense. And this I take to be the highest pitch whereto the Jewish preaching or teaching ever arose( the word of God in the mouth of the inspired prophets onely excepted) namely, a cursory exposition or debate, by several of their doctors, one after the other, touching any thing more difficult, which occurred in the portion of the Law or the Prophets, for that Sabbath red in the Synagogue. In allusion whereto is 
1 Cor. XIV. 26.  that of the Apostle to the Cori●thians, Let the prophets speak two or three, and let the others judge, &c.  
Now this kind of Discourses being, 
Sect. 8.  as is evident by what has been said, rather of men opineing, and aiming at the truth, tha● of those who were assured that they had it by divine revelation, and besides being miserable servile& unsatisfactory to human nature, as being employed generally on such points as the washing of Hands, Cups, Dishes, or the curing of meats according to tradition, and like Ceremonial apices; or, if any point apprehended to be of greater moment did offer itself, leaving 
1 M●c. VI. 46.& XIV. 41  that in suspense till a proph●t should come, as their usual speech and practise was, this kind, I say, gave very great advantage to our Lords and his Apostles preaching: For( even to the Disciples may I apply, in a great measure, what is said of the Master) They taught as persons having authority, and not as the Scribes. Our Lord himself was so far from determining any difficulties of the Law, that he professedly took upon him to teach, wherein the Law came short of that more excellent Doctrine, which he came to publish. He brought to light a new and living way, avowing himself to be immediately sent from God to that purpose, which the Jewish doctors could not so much as pretend: and both by the concordance of his life, condition and doctrine with what the Prophets had taught, and by such miracles as had not been before heard of, he proved what he said, that he was not onely a prophet and inspired, but The prophet which was to come, of whom both Moses and all the prophets had spoken. His style or way of speech was free, but most pregnant and powerful, his matter sublime, divine, and which by intrinseck evidence approved itself to be from Heaven, not trashing human life with slavish bodily observances, but advancing it to the greatest perfection of Virtue and inward Peace: his manner of delivery with all assurance and Parrhesie, never at any loss, hallucination, or surprisal. When consulted on a sudden, he was the same( as much resolved in his own mind, and as profoundly satisfactory to all his Hearers in the answers he gave) as if he had Forethought. In a word, whatever there was of rectitude or worth, either in the ordinary or extraordinary way of the Jewish preaching, we find, but most infinitely transcendent, in his. He seems to have stooped so low, in the entrance on his prophetical discharge, as to have become some while a Reader. As his custom was, he went into the synagogue 
Luk: IV. 16, 17. &c.  on the Sabbath▪ day, and stood up to red. And there was delivered to him the Book of the prophet Es●ias: and we find he opened it, and red. Having finished his reading, he sat down, and, as we have seen the custom to have been amongst the Jewish doctors, he interpnted that Scripture to them, but not as they; for he shewed it to be verified in himself: This day is this scripture fulfilled in your ears. And such was the evidence he gave hereof, that All who heard him bare witness, and wondered at the gracious words, that proceeded out of his mouth. As to the other kind of Ordinary preaching, in use amongst the Jews, by resolving difficulties that arose, and informing mens consciences, Those who tried him with the hardest Questions which their doctors malice could pick out to confounded him, went away confounded themselves; and those, who out of sincere purposes consulted him touching any point, wherein they wanted counsel, found more satisfaction than they ever expected, and were surprised into a new and Heavenly life. The extraordinary preaching amongst the Jews, was that of the prophets, by virtue of immediate inspiration; now whereas in all the prophets unto him, there was a certain stint of the spirit of prophesy, some particulars revealed, and infinitely more reserved( the spirit breathing in them when and how long it listed.) to Him God gave not the spirit by measure, John III, 34. He therefore did most infallibly and uncontroleably interpret scripture, publish further the will of God, foretell future events, dispute, determine, counsel, comfort, exhort, warn, reprove, rebuk with all authority. In fine, in his preaching did all kinds and parts of this Office, in the most accomplished sort, concur.  
Nor was the Apostles preaching much unlike to their Lords, by reason of their ample participation of the same spirit: onely some Footsteps of their different natural tempers, education, and former condition of life, might perhaps be respectively discerned in their preaching, if we may judge( as to me seems just) of their way of speech, by their manner of writing. Thus much will any man of moderate insight into the different Characters of speech easily conclude, who shall take the pains to compare the Epistles of St. John, and St. James, and St. Peter, amongst themselves, and all of them with those of St. Paul. All their Sermons that we have extant, are comprised in the Acts of the Apostles: Those generally agree with the account I have already given of them; namely, that they were discourses framed, as occasion offered, for the publication or assertion of Christianity. To this purpose the main point they avow, is the Resurrection of Jesus Christ from the dead, by which they prove him to have been the messiah, and his Doctrine from Heaven, and to require therefore the belief and obedience of Mankind. In this regard they had something in their subject different from that our Lord had: He onely foretold his resurrection, and gave it as a sign and proof that he was sent of God; they attest it as really come to pass, and publish this their testimony to the world. Besides, our Lord not going but to the lost sheep of the House of Israel, who already believed the true God, and the Oracles he had committed to them, kept himself, as I may so speak, in a narrower compass of topics, arguing chiefly either from Moses and the Prophets Writings, or from his own Works, which he wrought in witness that his Father sent him: Whereas, the Apostles being sent into all the World, to preach the Gospel to every creature, and being to convert men from idolatry, and perhaps Atheism 
Act: XIII.& XXVI. 22.  too, as well as from judaisme, took a larger scope as they saw occasion. Thus St Paul, when he has to do with the Jews, urges onely Moses and the Prophets and that he taught nothing but what they said should come to pass: yet when he is to preach at Athens, a place 
Acts XVII: 18.  of Heathen literature, we hear nothing of Moses or prophets, though he had still, for the main, the same subject, Jesus and the Resurrection; but in order to the taking those people off from their idolatry, and bringing them to the Faith, he takes arguments out of Philosophy, and Philology too, as best suiting his auditors Circumstances. So that, as beforesaid, we may reasonably affirm, the very self same Apostles way of preaching differed much from his own at another time. We cannot see, but they took all occasions for all kind of teaching or preaching: Thus Philip preaches to the Ethiopian Eunuch, who was reading Isaiah, out of Isaiah, Act. VIII. 35. He opened his mouth, and began at that same scripture, and preached to him Jesus thence, interpreting no doubt that place of Jesus, and showing how it was verified in him. And it is very probable, St. Paul's Sermon to the Jews in the Synagogue, after the reading the law and the prophets( Acts XIII. 16.) had the like foundation in the portions of the law and the prophets at that season red. At other times we shall find them not making set discourses, but disputing and arguing. Act. IX. 29, and XVII. 17, and XIX. 9. Again at another time, not so much teaching or proving any thing new, but upon what was already known and believed, exhorting and stirring up to particular duties( Chap. XX. 28, &c.) and as occasion required, intermixing prophesies, and foretelling future events, Ver. 29. In a word, as the Apostolical Office was universal and extraordinary, so there is no ordinary kind of ministering the word, belonging either to pastor or Teacher, which we may not observe, or conceive, the Apostles to have practised, as occasion served; though still with the addition of what was extraordinary, and at present unpracticable, as aforesaid.  
Of what kind or frame their first 
Sect 9.  Sermons in the Christian Church were, immediately after the cessation of those miraculous gifts spoken of, I know not whether any certain and distinct account can be given: It would seem they were onely brief Exhortations, made by the Bishops or Presidents above mentioned, immediately after the reading of the scriptures. Thus in that account given of the Christian Assemblies on the Lords Day by Justin Martyr. On the Lords Day called Sunday, saith he, all of us that live in the City or Villages about it, meet together in one place, and the Records of the Apostles, or the writings of the Prophets, are red, as the time will suffer. Then the Reader ceasing, the President or Bishop( {αβγδ}) in a speech 
Apolog: 2. versus finem.  makes an instruction and exhortation to the imitating such good Works as are supposed to be red of.( so I render it, not seeing what the words {αβγδ} can refer to, but somewhat in the Lessons). And in that ancient, however Pseudonymous work, entitled, the Constitutions of the Apostles( {αβγδ} &c.) the Sermon, which is ordered 
L●b. 2. ●●●. 57.  to succeed immediately the reading of the Gospel, is called an Exhortation to the people. This in Tertullian's Latin is 
Lib: de Anim. c. 9  called an Allocution, or speaking to the people[ Prout scripturae leguntur, aut Psalmi canuntur, aut Allocutiones proferuntur, aut Petitiones delegantur.] Truly all these names, which are produced out of authors coming as near those extraordinary dayes, as most we have, seem to intimate, the Sermons were then onely some brief Hortatory or Monitory speeches to the people, to which the speaker took the meetest occasion or subject that the portion of scripture red, in his judgement, afforded to him: And if so, this practise evidently came from the synagogue, whose way, if our Lord and his Apostles thought good to improve, the following age might well insist in thus improved.  
We shall be confirmed the more in these thoughts, if we estimate the Sermons of that age, by those which we have of the Eldest Fathers. The first extant( as far as I can find) are those of Origen's, called in the Latin Version 
De ritu Conci: on, ●●. c. 5, ●  commonly Homilies, some of them Tractates. An Homily, saith Ferrarius, is a very familiar speech, and as accommodate as may be to the sense and understanding of the Common people. Tractates, we know, is a name, which the ancient Latin Fathers properly enough gave their Sermons, with whom Tractare is to preach, in the new sense of preaching, that is as it signifies to handle Scripture by way of Exposition and Application( It were f●ivolous to allege instances to this purpose, as were easy out of Optatus, St. Austin,& others.) And Tra tatores such Preachers. 
A l●. Hae., cap. 4. ●. [ doctors, qui nunc Tractatores appellantur] Whom the Apostle calls Tea: chers, we now call Tractators, saith Vincentius Lirinensis. Now Origen, who certainly flourished early in the Third Century, takes several of the Books of the Old Testament in order, making a roveing Exposition on a passage here and there: so that on all Genesis he has XVII Sermons, on Exodus XIII, on Levitious XVI, and to omit others on the Book of Kings ●● and scarce any of these half an hour long. That he took his subject generally out of what Lesson, had been red immediately before, is evident from infinite 〈◇〉 ●● his H●milies; I will mention one or two which first come to hand. I can not, saith he, set forth at present the difference of all these( namely statutes, judgments, &c.) Exigimur enim ad explanationem 
Homil. X: in Exod.  horum quae lect a sunt, being required to explain those things which have been now red. And that we may know the same person was not Reader and Preacher, or that it was not he himself who had red, we find him expounding on one Translation, whereas the Reader red another. Lector quidem praesentis lectionis it a legebat, 
Homi: 〈◇〉: 〈◇〉.  & timuit populus Dominum, &c. The Reader of the present Lesson red thus, And the people feared the Lord all the dayes of Joshua: but we have it, And the people served the Lord. Which passages I confess, together with the nature of his Expositions, being considered, confirm in me the belief of what Eusebius reports of Origen's Sermons; Origen, saith he, being now past the sixtieth year of 
Eccl. Hist. l. 6 c● 9 ●li●s 26.  ●is age, and having by long use and study, attained an habit and perfect maturity in Teaching, permitted, what he never did before, that both his Disputations and the Sermons which he made in public, should be taken by persons who wrote fast. It would seem then, his Sermons were chiefly extemporaneous Expositions, and many of them perhaps not so much as revised by himself, being taken, and possibly published, by other hands; and many of them undoubtedly never taken, but dying with the breath that uttered them.  
To view a little the Sermons or Homilies of others of the Fathers; they must be acknowledged very divers and unlike one another. Sometimes they have a Text, sometimes they have none, but pitch on any one or more subjects( what, and of as different natures as they please) and make thereon a short cursory speech to the people. Thus S. Chrysostome has one Sermon Against Drunkards, and Concerning the Resurrection, between which two subjects, though a man by wit may frame a connexion, yet is there no natural relation or affinity of the one to the other: And notwithstanding he has two such copious subjects, his Sermon seems but very little above a quarter of an hour long.  
There are an 100. of St. Austin's Sermons, supposing most of those his which are sound in the tenth Tome of his works( not that I am so credulous, as to think all therein contained to be St. Augustine's, but ●see not how it can be disproved, but that the greatest part of them are his, and whether they are, or are not, it is sure they were Serm●ns preached near about that Century, and so show us the use of the Age) there are, I say, an hundred Sermons there extant, which I dare be bound to pronounce distinctly, and deliver decently, in the space of eight minutes, and some in almost half the time: A multitude of S. ●er●ards are not much longer. Nor w●l I doubt further to say, of many as well of St. Chrysost●m●'s Homilies, as of much a greater number of those intitu●ed to St. Augustin, what I have already proved touching Origen▪ s, that they were made and delivered in the same 〈◇〉 and place: in plain terms, they were extemporaneous discourses, or such at the utmost, which very little thought furnished; and there needs no other proof hereof, than the mere perusal of such of them. Res ipsa loquitur. Yet if any desire further proof, that not onely th●se three name, but also divers others of the Fathers, used thus to preach, either ex tempore, or as said upon very little thought, there are Authorities enough produced by Ferrarius to this purpose, both out of 
De ri●: contion: ●l: 2: c: 8:  Church-Historians of undoubted credit in this matter, and out of the very preaching Fathers themselves; to which Authorities it were easy to add. One of them is so pregnant, that I think I may not well wave it. It is of St. Gregory the Great, who having professed he undertook not the Exposition of Ezekiel 
Homi: 14: in Ezek:  out of rashness but humility, adds somewhat a strange reason of that his extemporary commenting; Scio, quia plerumque multa in sacro eloquio sunt, quae solus intelligere non potui, coram fratribus positus intellexi. I have found, saith he, that there are many things in the Holy Scripture, which being alone by myself I could not understand, but being placed in public before my Brethren, I have understood them. By which understanding I endeavoured to gain this also, to know for whose sake[ quorum merito] such understanding was given to me. For it is evident, it was given me for them, in whose presence it was given me. By which means through Gods grace, it comes to pass, that my understanding increases, and my self-Opinion decreases, while for your sakes I learn amongst you, what amongst you I teach; quia verum fatcor, plerumque vobiscum audio quod dico; For to confess the truth, for the most part I first hear with you what I say myself. An ingenous acknowledgement! and by which it appears this way of preaching, as I may so call it, was not accidental or on some extraordinary occasion, but usual to this great man, and out of choice.  
That in these sudden discourses they did not always take a whole sacred book before them, but occasionally took their Argument( or subject) out of what happened to be red on the day, is clear from almost infinite passages of those sermons in St. Austins last Tome. I will take any instance that first offers itself, Aposioli lectionem mecum pariter 
De tem●: Serm: 190.  audistis, frotres dilectissimi, &c. you have heard, most beloved Brethren, together with me the Apostle red unto you: and so he goes on cursorily treating of what had been red. Any may see more in the Book who pleases.  
I am far from pretending this was the onely way of sermonising amongst the ancient Fathers: nor can I but aclowledge multitudes, even of St. Chrysostome's and St. Austin's Sermons, to have been studied and elaborate. The same must be said of St. Basil's, the two Gregories, Nazianzen's and Nyssen's, of whose I red nothing which smell● not of the Lamp: the same too, I conceive, of all St. Ambrose's genuine Discourses, and I believe of many others, which my leisure or opportunity has not given me acquaintance with. But in the mean time, while I allow divers of the Fathers, and especially the Greek ones, accurately to have penned many of their Sermons, I cannot say they did so always: for it must needs be presumed, they preached much oftener, than appears by these Sermons of theirs extant; and had al been so accurately penned, we cannot imagine, but we should have had more of them come to our hands: nor can I allow all their neat Orations( no not all of Nazianzen himself, notwithstanding he is sti●ed the Divine) to have been properly Sermons. I must needs conceive their general way of preaching to have been more free and popular; and for this, as well as many other excellencies, I admire St. Chrysostome, 
De Eloq: lib: 16●  whose way I judge, with the worthy Caussinus, to have been the completest Idea of preaching to be found amongst any of the Fathers I have seen.  
In sum, the Sermons of the Fathers, as far as I can comprehend them under certain heads, were either, as already said( 1) some Expositions( too often Allegorical and roving) on Holy Scripture, sometimes taking a Book before them, and having dispatched that, proceeding through divers others; sometimes singling some pa●●, or par●, out of what had been red, or was to be red, that day( vid. Augustin. Sermon. de Temp. 200.) Or( 2) Some brief occasional speech suitable to the season or Festival; Or( 3) In the praise of some Ma●tyr, Saint, or deceased Bishop; Or( 4) ●n commendation of, and exho●tation to some Virtue; Or( 5) Against some 'vice, or heretic, or like subject for invectives and reprehension; Or Lastly, Some Discourses like essays on some Moral Aphorism; as that of St. Chrysostome's on this subject, Neminem laedi nisi à seipso, That no one is hu●t by any but himself; and his, and others on such like: But in many of these, usually( Absit dicto invidi●) that clearness and ●●turity of notions, that regularity of Method may be desired, which is to be found in our Modern Writers on like subjects. Though those might be excellent Sermons then, they would not be such amongst us at present: nor indeed can any think it should be otherwise, at such distance of time, and after so great changes of the manners, temper and condition of the Church.  
In process of time, but in what age 
Sect. 10  first, I dare not take upon me certainly to resolve, it came to pass, that the chief preaching in use, was onely some explication or descanting upon the Gospel for the day. The Original of the 
Platin. in vita Sixt● I.& Berno Abb ● 1.  yearly course of the Gospels the Roman Tradition affixeth to St. Hierom: He framed, they say, what they call the Lectionary. Whether that be so or not, it is sure the Order of reading certain portions out of the four Gospels at the Eucharist was very ancient, as appears both by the forementioned Constitutions( Lib. 2. cap. 57.) and by the ancientest Liturgies both of the Eastern and Western Churches( however Beza denies 
De Coen. Dom. contr. Westphal.  the use to have obtained in the East or even in afric, but without reason that I can see). It is apparent also by St. Augustin's Preface to his Tractates( that is, his Sermons) on the ● Epistle of St. John, that in his time, upon all Festivals, there were[ certae ex Evangelio Lectiones, quae ita sunt annuae, ut aliae esse non possint.] Certain Lessons out of the Gospel, which came in yearly course, and were not alterable. Now it would seem by the Sermons of the Fathers of that age, that even then it was very usual to handle some part of the Gospel red, in their Sermons. The name indeed by which we call such Expositions, viz postils, by its barbarity shows itself to be much of later date: whether we derive it from the ordinary initial form of the Gospels Post illa tempora, or from Post illa verba, because the comment followed 
Sp●im●n& Martin. Dr. Skinner.  the Text, or from the French Appostile, it will be concluded new enough; but the thing itself must be allowed ancient, and not taken up through the laziness of the Bishops, as gentle Beza saith, but in imitation of the Prophets in the primitive Church, and even of the Jewish doctors, expounding( as we have seen) the difficulties of the 
Ubi modo  portion of scripture red in course, or on occasion. And this use being once got in, became so general, that it was for many ages in a manner all the preaching they had, except in time of Lent. True indeed, as the Mass and the corruptions thereof came to prevail, even this, as well as all other preaching, begun to grow very rare in the Roman Church, till such time as the dawning of the Reformation awakened them; but if they had any, it was, I say, generally this: and which was the mischief, notwithstanding the long continuance of this way, it was as little improved, as can be imagined. Amongst those multitudes of Volumes of this kind, I can scarce say ●ever saw three worth the reading.  
At present this course is much broken 
Sect. ●●  off, as well in the Protestant, as I believe in the Roman Churches. In the church of Geneva, having laid aside almost all footsteps of the ancient Form& Manner of Liturgies,(& therefore Gospels) this way of ●ostilling ceased therewith: and it is not rare to find both Calvin and Beza inveighing against it. Their way generally was to red or expound upon such Book of the Holy Scripture, as they choose to themselves, taking the whole Book orderly before them: and it must be acknowledged to have been very useful, and much to have furthered Christian knowledge. Amongst the Papists, Baronius tells us, about thirty years before his time, Father 
Ad an. 57. n. 164.  Philip Nerius, the valentine, Founder of the Oratorian Congregation, and his Disciple Franciscus Maria Tarusius brought up the ensuing course, Divino planè consilio, as he is pleased to say. Such persons who gave themselves more than others to devotion, meeting daily in the Church in the Afternoons, a Brother of the Oratorians begun with a Prayer, and then applied himself to reading such a part of scripture, as was meet to stir up the Hearers minds to piety. All along the reading, the Father● who was president used to interpose, and explain, amplify and apply what he thought fit of the things red; and sometimes to ask any of the Brethrens judgement touching what was red or said: and thus the exercise continued, almost Dialogue-wise, for about an hour. Then at the presidents comn and, one of the Brethren went up into the Pulpit, and made a speech out of the received lives of the Saints, and holy scriptures, and the writings. of the Fathers, in a free and natural way, without Rhetorical colours or flourish. After him came up a second, and then a third, but each on a different subject, and the last commonly treated of Ecclesiastical History, relating things in the Order of time as they were done. Each continued his Discourse half an hour, with great profit and delight of the Hearers; and then singing a Psalm, or Hymn, they went to prayers again and concluded the Assembly. This practise he conceives most nearly to resemble those Apostolical Assemblies spoken of in the XIV. of the first to the Corinthians. The way has taken much, they say, in the Roman Church: and truly those amongst us, who separate from the Church of England, seem very nearly to have imitated it( except in the particular of Church-History, which was too painful for them,& often above their Learning) but that their prayers and discourses generally are of greater length. Notwithstanding it is very sure, that both in the Roman and Lutheran Churches, the way of Postilling still continues frequent; and as it might be ordered, it would be of great use and advantage.  
As to the present usual preaching by Doctrine and Use, the first that ever I find to have brought it up, was Dr. Ames, generally, I believe, a pious and good man; but given to more and much worse Novelties than that,& as far as I can see, amongst us a great Father of Independency. How much this way has taken and been improved since our late Civil Wars( at the beginning of which it was scarce twenty years old) as being a method in which even illiterate men could practise, I need not here speak. Thus much must be allowed, by running to and fro, knowledge has been 
D●n XII. 4.  increased. Those, who had nothing but noise and zeal to draw the people after them, gave occasion to the greater industry of such, who provided them more substantial, and yet more delicate food: And thus both notions and language being refined, and Christian Doctrine in many points cleared, and withall the clearest, most taking and prudent Methods contrived and used, I am apt to think, that what we call preaching has attained, in the better part of the conformable English Clergy, such an height, beyond which it will not easily be improved, and to which, since the cessation of miraculous gifts, it never arrived elsewhere.  
These things I have thus freely spoken, 
Sect. 12  not out of any slighty opinion of the ancients; they were certainly admirable in their age, and it is at a vast disadvantage that their Writings now come to us: yet, notwithstanding all disadvantages, are those very Writings a glorious light to us, and such without which we should be to seek, not onely in the ancient Rites, customs, Laws& Discipline of the Church, but in many points as to the true ancient catholic Faith;& unable to defend the genuine Christianity against the pretences and, innovations, as well of Lesser heretics and ●chismaticks, as especially of those Grand corrupters of Christianity, our Roman adversaries. And in whatsoever those ages may be conceived to be outdone by us, by reason of any advantages we have above them, it is sure in the main they out did us: There was more sanctimony, true zeal, and singleness of heart to be found in one of them, than in an hundred of us; they Lived more Sermons than we Preach, and these were the greater excellencies. People might go to Heaven without scholastical notions, and Rhetorical or polite discourses, but they cannot without sincerity, resolution and holiness. Let therefore none think I have forgotten the fifth Commandment, or go about in the least to detract from the reverence due to Antiquity: by speaking freely of their way, I at once both aclowledge and vindicate their true worth. My design in any thing, which may seem to reflect upon them, is onely to show how variable a thing that which we call preaching is, and ever has been, since the proper and Apostolical preaching ceased; and so to bring people to a sober understanding that they may not, to the justling out of other parts of the public Worship, over-value Sermons, as admitting of more variation than any other office thereof: nor yet on the other side undervalue them at present, this office in all ages of the Church having continued, and being of divine institution; and the exercise of it in our Church being advanced to so elevate a degree of eminence, as must be acknowledged.  
Before I conclude this Head of the 
Sect. 13  different Modes there have been of Preaching, there are one or two things which I think fit to add by way of Corollary. And first, that it is a little iniquitous to expect, that the whole essential frame and structure of our Sermons should be altered to such a degree of accuracy from what Sermons used to be, and what they still are otherwhere, not without vast pains and industry on our sides, and yet generally to require such inconsiderable circumstances, which are to the auditors( except they will be humoursome) indifferent, but would be to us of great ease. should still remain the same. As to what of Doctrinals we deliver, we must, all points controverted on both hands being weighed, state maturely, prove demonstratively, refute convictively; and in the Applicatory part we must persuade passionately, and as far as we can omit nothing which may move the deepest concernment: and two such Discourses at least, each of an hour long, we must bring forth every Week, which we are content to do; But after we have framed them with our utmost care, and perhaps know not how to alter or omit a sentence for advantage, if we do not like schoolboys say all by heart, we are censured as lazy; and this because the ancients perhaps, and most foreigners( who generally take not that pains in ten Sermons, which many of us do in one) use so to do. Now I am bold with submission to say, this circumstance of reading or not reading, is indifferent to the Auditory: for suppose a man pronounce well, and as he ought, what matters it to those that hear him, whether his Book be open or shut, in his hand or in his pocket? We are commanded to red the prayers, and they are not supposed therefore to affect less; where then is the disadvantage in decent reading our Sermons? But though this matter signify nothing at all to any s●ber Hearer, yet, I say, it signifies much to the preacher: it frees him from terror, confusion, and perpetual anxiety, while he is speaking; besides, that it saves him before a great deal of precious time, which might be otherwise well spent, and which, it may be, he can ill afford from his other spiritual cares. To speak ingenously, and as the case stands: Account has been given what the old Preaching was; Give us that their Old liberty, or give us the New liberty which some men take, we●l never red, nay possibly, many of us need not study. What man so barren, who could not run a loose descant upon the Gospel in the Morning for a quarter or half an hour; and do as much by the Epistle, it may be, in the Afternoon? Or, who could not cut of such Text as he pleaseth to choose, deduce empty Doctrines, and give them needless proofs; and then while out as empty an Application? But if in stead of a quarter of an hours roveing discourse, or such longer trifling, as insinuated, there be expected from us a solid Divinity-lecture of an Hour long, and not onely the Teachers or Catechists, but the pastors and applicatory part too( in a manner a just Treatise) and these so often, truly those, who red such Sermons, may be pardonned if they do thereby offend, seeing the offence is onely by too much care not to offend. In a word, if we may not red, we must be more bold with our Hearers, and less accurate in our provisions: we must put in practise his rule,  ( Rem been praevisam verba haud invita sequuntur) 
study well our matter, and neglect style, contenting ourselves with such expression as naturally offers itself; and then, when we do not writ much, we cannot red; which for ought I know, as the world goes, may be the better way.  
What I have said by way of extoling many of our English Sermons, ● 
S●ct▪ 14  would not have so understood, as if I valued them at that rate that some seem to do, who have the vanity and weakness, not to say worse, to thrust o●t in a manner all public reading of the scriptures, and spend the who●e time, desing'd for that, in what they call preaching the Word: nay, so highly do they magnify their labours in that kind, that they call their very Sermons, the Word of God in their ordinary language. I do admire indeed, as I have said, a multitude of our English Sermons; but I would never equal the best of them, to that which seems the meanest part of Holy scripture, nor allow them the name due onely to the divine Oracles. It is evident by what has been said, we cannot pretend to such preaching, as was that of the Apostles: we must not therefore give our Sermons those names, which theirs both had and deserved; which is the other point I would add by way of Corollary. Let us but have so much sobriety and reason as not to contradict ourselves, but be consistent with our own principles: We deny infallibility to the Pope and Church of Rome, and for most just reasons; And shall we each in terms assume it to our private selves, when we deny it to a Church? We do assume it, if we call our Preaching Gospel, or our Sermons the Word of God: they are at best but comments or Tractates upon it. The Fathers, and the Primitive Church have ever contented themselves with the more modest appellations of Homilies and Sermons, and them not God's, but theirs who made them. It may be generally observed, those men, who most confidently thus arrogate to their preaching, have as little reasons for this high style thereof, as any men: but whether we have or we have not, it certainly becomes us to imitate the Fathers, at least in their humility, and to speak as the catholic Church ever had done. And thus of the different modes of preaching, and their occasions.   

CHAP. III.  
Sect. 1. Of the fourth Head. The unreasonableness of some mens present alleging ●t Paul's plea of Necessity of Preaching for theirs. Sect. 2. A Two-fold call necessary to authorize a present Preacher, and first, of the inward ● all. Sect. 3. Of the Outward call, and its necessity. Sect. 4. Who may confer it. Sect. 5. Of Necessitated want of Episcopal Ordination. Sect. 6. None amongst us can now pretend a call to the Ministry, much less a necessity of preaching, who have not received Episcopal Ordination. Sect. 7. The pretence of mere conscience frivolous, and fits all heretics and Sectaries. Sect. 8. Of imaginary cases extraordinary. Sect. 9. Of the felicity of the Church of England in regard of regular Ordinations above other Reformed Churches. Sect. 20. What necessity of preaching lies on Preachers lawfully constituted. Two points premised. Sect. 11. First, Divine precept obliges us. Sect. 12. Secondly, necessary compliance with the temper and expectation of the people. Sect▪ 13. The sum of all said for necessity of constantly frequent Preaching, and a transition to what remains.  
WE will now proceed to the 
Sect▪ 1.  fourth Head of Enquiry, namely, What Necessity any men in Truth and Reason may pled lies upon them to preach, as at present we understand Preaching.  
Now for the due stating hereof, we can no whence better( as far as I see) take our measures, than from a due consideration of the usual plea, which some persons, who seem to want warrant for their Preaching, bring for its necessity: and that is the Avow of St. Paul, A necessity is laid upon me, Yea, 
1 Cor. IX. 16.  Wo is unto me, if I preach not the Go spell. The Question here will be, What necessity this was, which entailed such a Wo on him upon default of his preaching, and wherein founded?  
For satisfaction to this matter, let us remember St. Paul's Office, and his Call thereto. By his Office, he was an Apostle; and no ones Call could be more immediate or extraordinary than his was: He was converted to Christianity, by the appearing of Jesus Christ himself from Heaven: His Call to the Apostleship was notified by revelation to Ananias, the person employed to complete his Christianity, Acts IX. 15. He is a chosen vessel unto me, to bear my Name, before the Gentiles and Kings and the children of Israel. In order to such purpose, ver. 17▪ He was filled with the Holy Ghost: And after all this, in a public Assembly of the Church at Antioch, it was enjoined by the Holy Ghost to the Prophets and Teachers in that Church, while they ministered to 
Acts XIII. 2, 3.  the Lord and fasted, that they should separate Paul to the Work whereunto God had called him: And they did accordingly; They fasted and prayed, and laid their hands on him, and sent him away. After all this, there were many particular injunctions directed to him, by immediate revelation, to Go and preach sometime in one place, sometime in another. Acts XVI, 10, He is commanded by the Holy Ghost into Macedonia. Acts XVIII, 9, He being at Corinth, the Lord spake to him in a Vision by night, commanding him, Be not afraid, but speak and hold not thy peace; for I am with thee, and no man shall set upon thee to hurt thee▪ for I have much people in this ●ity. Again Acts XX, 22, He goes bound in the spirit to Jerusalem, &c. To be short, we have thus a person miraculously called, authorized and enjoined, and miraculously endowed too, to be a Publisher and a Witness of Christianity to the Jews and infide●s; we have this ●erson avowing, A Necessity lies upon him, and we be to him if he approve not himself such as thus called to be, if he preach not the Gospel, and lear not Christs Name before the Gentiles and Kings and children of Israel. This is the true sum of the Original case.  
Now this, I say, being the main passage of Holy Writ, which many of our pretended Gospel-preachers bring to justify their irregular and prohibited( not say, as too often it is, schismatical) Ministry, A necessity, say they, is laid upon us, and wo be unto us if we preach not the Gospel, let us fairly consider, what in justice and reason may be inferred hence, to conclude a necessity of preaching incumbent on any persons, in the sense wherein we now take the term.  
And to proceed in this cause upon sure principles, I need not fear contradiction if I say, the ground of the Necessity protested he●e by the Apostle, is the infallible Divine Call, and the immediate commands joined with immediate inspiration, which he had for preaching, that is, publishing the Faith of Christ Jesus to the unbelieving World. So that applying this passage of an extraordinary case to our ordinary state, as far as in parity of reason it will bear, we can onely say, Proportionable to the evidence of any mans Call to the Office of a Teacher or pastor, is the necessity which lies upon him to preach in the present sense of preaching.  
Divines usually teach, there is a 
Sect. 2.  double Call necessary to this sacred Office, the one inward, the other outward. Wherein the inward call, which is first requisite, doth consist, has been and is some controversy. There are many still, and have been more, who would have the inward Call to be little or nothing but a strong impulse of spirit to take up the Office of a Teacher, a persuasion within a mans self( supposed to be wrought by the spirit of God) that he is to minister in the Gospel. This principle is perfectly Enthusiastical: for either this persuasion has a reason and evidence, which may justify it, or it has not. To say I am persuaded that I ought thus to minister, because I feel an assurance hereof wrought in me by this spirit of God, is to prove ●a thing by itself; for this assurance is the persuasion: and how shall I prove it to come from the spirit of God, and not from a spirit of delusion or self-flattery? 'twere as good to say I am persuaded, because I am persuaded; Or, I am called to the Ministry, because I presume upon it with a great inward confidence. If it have a reason, that must be such as w●ll approve such inward Call to others, as well as to ourselves who haveit( otherwise it is still no reason) and that is to say in effect, what a soberer sort say in express terms, that the inward Call consists chiefly in personal abilities or qualifications for the Ministry. These they account chiefly two.( 1) Knowledge of the Christian Doctrine in a degree above the Commonalty of the Faithful, and( 2) Dex●erity, to inpart or communicate this knowledge.  
Now it must be confessed, a perswa●●on that God designed a man for the Ministry of the Word, grounded upon a sober and modest sense of such inward qualifications as these mentioned, may pled fair for the name of an inward Call. For to deal ingenuously, an inward Call to the Ministry must not be accounted a canting or Fanatical ●●rm, as some are pleased to style it; no more must it be denied by us of the Church of England, that such persuasion as just now described, goes into the constitution of such Call: For in the Office of Ordination, it is demanded of the Candidate to Deaconship, Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office, &c. To which the Candidate answers, I trust so. And again, Do you think that you are truly called according to the will of our Lord Iesus Christ, and the due Order of this Church to the Ministry? To which the Answer is, I th●nk so: Which last question and Answer is again repeated in the Office for Ordination of Priests.  
In sum, if to the particulars above mentioned of such persuasion, grounded upon a due sense of the meet qualifications, we add an hearty devoting and serious inward giving up a mans self to God for the service of his Church in this way, out of a love and zeal to the souls of men and Gods glory, I see not what can be challenged as wanting in the inward Call: We will say then, that[ whosoever being endowed with deeper knowledge of Christianity, and better gifts of utterance, than what the Commonalty of the Faithful have, does, with an heart really designing the Divine glory,& the eternal salvation of men, give himself wholly up to God for the service of his Church in the Ministry, has a true inward Call thereto.  
But in the mean time it cannot be 
S●ct: 3.  said, this inward Call sufficiently authorizeth such person to set upon Preaching, as we now understand the term; much less that it lays, merely of itself, such a Necessity, as was that avowed by St. Paul, to preach, no not in the sense wherein we now understand preaching. For it is necessary, both that some one else( and him duly commissioned) judge of such persons abilities,( no Law ever allowing any man to be sole judge in his own cause) and that being 
Acts XIII, 2, 3 4  approved, he be solemnly separate and sent upon this Office, according to our Lords institution, and the power left with his Church to this purpose, and ever exercised in the Church. To such inward Call then it is needful there be added a due outward Call.  
And some kind of outward Call, all, who have had any grain of sobriety, have ever acknowledged necessary: Even Zuinglius himself( whatever is 
Ecclesiastes Oper. Zumg. Tom: 2  commonly imputed to him, that may seem contrary hereto) writ a Book asserting thus much, in which he maintains, against the Catabaptists, that none are to be admitted to teach publicly( in aliquâ piorum Ecclesiâ, nisi communi aliquo& unanimi totius Ecclesiae consensu hoc illis permittatur.) in any Church of the Faithful, except they be allowed thereto by the common and unanimous consent of the whole Church. He affirms further, that those Offices of ministering in the word, spoken of by St. Paul in his Epistles; none ever of the Faithful in the Primitive Church, took upon him on his own head, except so approved 
Fol 52. a.  as before, or chosen thereto by the Apostles. And however he is much for popular Election, yet he would not have that to be without the advice and conduct of godly Bishops and Pastours. I will transcribe his words: Divinae ergo ordinationi& institutioni pristinae nihil perinde consentaneum videtur, quàm si universa fidelis alieujus populi Ecclesia simul cum doctis aliquot piisque Episcopis, vel aliis viris fidelibus& rerum peritis, pastorem aliquem deligant. There seems nothing so agreeable to the Divine Ordinance and institution, as that the whole Assembly of any faithful people, together with some godly and learned Bishops, or other faithful men skilful in holy matters, choose to themselves a Pastor: so that it is apparent, he did not reject all outward Call as necessary( for this in the general he contends stiffly for) but his error was in the misplacing it, in accounting the choice of the people, taking to their assistance some learned and godly Bishops, or like prudent men, to be a due outward Call, without any other Ordination. But this, however much practised by the Independents( saving onely that they would have nothing to do with Bishops, though never so godly or learned) has been generally rejected as an error and grand schism, and indeed is so: it will be necessary therefore to consider further, what this outward Call is, and to whom it belongs to confer it.  
I have above proved out of St. Paul's Epistles, that the Apostles did choose, out of such persons as they had ordained, some one ●abler, graver, and more steadfast person, whom they set over the rest of the Ministry within such or such a City or Precincts, as their President or governor, which person immediately, and even in those very dayes, was peculiarly or eminently called the Bishop. To this President o● Bishop it is certain the power of Ordination was committed by the Apostle 〈◇〉 Tit. l, 4. For this cause left I thee in 〈◇〉, that thou shouldst set in order the 〈◇〉 that are wanting, and ordain 〈◇〉 in Every City as I had appointed thee. And not onely this power, but the outward rite used in the exercise hereof, is evident by many passages to Timothy, 1 Ep. V, 22. Lay hands suddenly on no man, neither be partaker of other mens sin. In other terms, Ordain no man to that Ministry for which he is unfit. By both these places it is plain, that these Presidents or Bishops had the power of Ordination given them by the Apostles; and by the later it appears, that imposition of hands was the outward rite used in conferring orders: as also by 2 Tim. 1, 6, and by 1 Tim. tv, 14: where that by the laying on of the hands of the Presbytery, we are to understand the imposition of some other Apostles hands, who assisted St. Paul in the Ordination of Timothy, is most amply proved by the ever Venerable Dr. Hammond in his Annotations on Acts XI. last. Now that these persons, Timothy and Titus, were Bishops(& most probably Metropolitans) not onely the Postscripts of the Epistles directed to them, but constant tradition in all Church-story, and the very power in those Epistles mentioned to be given to them( 〈◇〉 〈◇〉 in the Language of Theophylact, the power of Ordaining and animadverting on or judging persons by them ordained) do beyond controversy evince. To say as some have done, from 1 Tim. IV, 5, that they were onely Evangelists, is as good sense as to say St. Paul was onely a Deacon, because he sometimes stiles himself {αβγδ}( as Ephes. III, 7, &c.) word for word a Deacon, but we better render it Minister: and proportionably by doing the Work of an Evangelist, in the place to Timothy, we must underst and doing the Work of a Preacher. There will be no end of confusion, if we will not distinguish betwixt the general and natural import of words, and their particular, or, as I may style it, their artificial and more limited acceptation. And it is worthy our noting here what Zuinglius 
Eccles. 〈◇〉 〈◇〉 48.  tells us, Apostolorum n●men deposuerunt, ut primùm uni alicui Ecclesiae affixi, illius curam continuam habuerunt. Whatever title of dignity those sacred persons had, if it were the Apostleship itself, they laid aside that title, when once being affixed to one particular Church, they undertook the continual care thereof. Tunc non amplius Apostoli, said Episcopi dicti sunt. Then they were no longer called Apostles, but Bishops. This he founds on Acts XXI, 8, interpreting Evangelist Bishop, for that Philip was Bishop of Caesarea. Let then Timothy and Titm have been first Evangelists, yet when affixed the one to Ephesus, the other to Crete, they became truly Bishops of the respective Sees. And to them as Bishops, have we seen the power of Ordination to have been committed by the Apostle; we are sure therefore to Bishops it was committed.  
Touching the solemnities used in this Office, we need not speak. There is none will doubt, but imposition of hands( the outward rite before asserted out of the Apostle) was accompanied by a solemn benediction; and we find Fasting and Prayer added hereto. Acts XIII, 3. We will therefore acquiesce herein, as the sincerest pattern or account of Primitive Ordinations.  
That this power was committed to mere Presbyters can never be proved. There are divers of the ancients who expressly affirm, that at first, there were none of that second Order, which now we call Presbyters( or Priests) institued; though it be certain that before Ignatius his time, that is, immediately after the decease of all the Apostles( except haply St. John) out of the world, they were come in into the Church. The Authorities may be seen in the place last cited of Dr. Hammond's Annotations: and more at large, in his fourth Dissertation against Blondell cap. 19, 20, 21, 22. Whether the Prophets or Teachers in the Primitive Church, received any other Ordination, but that of Deacons( that is, of being assistants to the Bishops) seems very questionable; and truly, I should rather determine it in the Negative, for that we find both St. Stephen and St. Philip, who were then certainly onely 
Act▪ VII.& VIII.  Deacons, to have been eminent in this way. It is therefore highly probable, that the Bishops and Deacons were, in the scripture-times, the onely ordained persons. And if so, it is then sure, Presbyters never received the power of Ordination: for, having it not from the Apostles, because they are supposed an Order not in being in their times, that they had it not from the succeeding Bishops, is evident from the eldest Canons we have. Apost. Can. 1, 2.& Constitu. Apost. Lib. 3. cap. 11, &c. Indeed ● were almost endless to reckon up the Ecclesiastical sanctions and authorities, which reserve Ordination as a peculiar prerogative of the Episcopal Order, and forbid presbyters solely to attempt any thing therein: nay really whatever assistance Presbyters contribute herein is, as far as I can sinned, by 
Vid. 23 Distinct. Presbyter.  later practise, and Law Ecclesiastical; though both undoubtedly upon grounds wholesome enough: However, according to the best evidences I can see, the Authority proper●ylies in the Bishop, and the Presbyters are assumed to him, onely for the security of the Church, and solemnity of the Action. And I may confidently say, there cannot be produced any one instance of sole presbyters undertaking to ordain other presbyters, or even Deacons, which was not censured, at least as schismatical, if not Heretical, from the time of the Apostles, to the peoples casting out their Bishop at Geneva.  
In the daies of the Great Athanasius, we find one Colluthus a Presbyter, who took upon him to ordain, and from whom Ischyras, one of Athanasius his most bitter adversaries, pretended to have derived his Orders: but in the Synodical Epistle of the egyptian Council 
Extat in Athanas. Apol. 2 ●â.  at Alexandria, it is avowed {αβγδ} All imposition of hands from him was voided: and the reason is rendered, because {αβγδ} He died onely a presbyter: and therefore he is declared to have been {αβγδ} in Schism, and all those who were ordained by him, communicated onely as Lay-persons.  
In Epiphanius his dayes, as he himself 
Contr. Hae. lib. 3. T●● 1 Hae 75  tells us, Aerius was alive, whom though I do not find to have attempted the Ordination of any, yet the Father accuses him of heresy, for that he asserted the Order of Bishops and Presbyters to be one and the same, and the honour and dignity equal●● and he confutes him thus, How is it possible that a Bishop and Presbyter should be equal, seeing the Order of Bishops is the Producer of Fathers, for it makes Fathers of the Church; whereas the order of Presbyters not being able to make Fathers, begets onely sons of the Church by the laver of regeneration, but not Fathers or doctors: for how should a Presbyter make any other, having not the power of imposition of hands?  
There is nothing of weight I have met with in antiquity objectible against this, but what some may draw from the doctrine of St. Hierom, who upon divers inducements( sufficiently detected by others) was not the greatest friend to the Episcopal Order. Yet though he teach, that at first Bishop and Presbyter were both one Order( which possibly may be true enough, if understood as it ought, they being but two Scripture▪ names for the same thing, and the order which now we call presbyters, being of later date than Scripture, according to the judgement of divers abovetouched) and though he further tells us, the Bishop was set above the Presbyters onely for remedy of Schism, and so, that the difference of order and authority is onely of Ecclesiastical, not of Divine right( in which regard he could not be an Aerian, it not appearing that Acrius acknowledged any, even Ecclesiastical, disparity) yet in this 
Exam. ●●●. 2. De Ordin.  point of Ordination, all who peruse him, however adversaries, if they will not obstinately contradict their senses, must confess that he is more just to our Cause. For having endeavoured to equal both orders, as near as he could, in this point yet he acknowledgeth the disparity in these words: Quid 
In Ep. ad evagr.  enim facit, exceptâ Ordinatione, Episcopus, quod Presbyter non facit? What does a Bishop, excepting onely Ordination, which a Presbyter doth not? So that even in St. Jerome's judgement sole Presbyters might not ordain. I find indeed some other Authorities, produced, to prove the parity of Bishops and Presbyters out of the ancients, but upon examination of them I conceive, any otherwise than as at first the terms were synonymous, all those Authorities abu●ed: And I will not trouble my Reader with matters of this nature.  
The English Reformation never varied this the Law and practise of the catholic Church: nor would the foreign Reformers, could they have helped it. This is plain enough by the Augustan confession, to which not onely the Lutheran doctors, but Calvin 
Cap. de p●testa●. cles.  himself subscribed; Facilè possent Episcopi legitimam obedientiam retinere, &c. The Bishops might easily retain the obedience due to them by Law( speaking of Popish Bishops) would they not urge such Traditions which are against good conscience,& swear us not to teach the pure Doctrine of the Gospel, namely, the Reformed Religion. As to Calvinists, the learned Zanchy protests in his conscience before God, he accounts all those no other than schismatics, who made it a part of the Reformation to have no Bishops set above their Presbyters in a degree of authority, where they may be had. And Calvin himself adjudges, There is no Anathema which such are not worthy of, who would not be subject withal dutiful obedience ●● a Reformed Hierarchy. The passage is mis-cited by some, as having been in his Epistle to Sadolet, but it is extant much more at large, than I have reported it, in his Book De necessitate reformandae Ecclesiae. 
Inter opusc. in Fol. Genev. 1611. p. 69.  Now if they would have left the Bishops their lawful power, they must not certainly have invaded the power of Ordination: Calvin himself in the Book just now mentioned, acknowledged both the antiquity and wholesomeness of those Ecclesiastical sanctions, that at least three Bishops should join in the ordination of a Bishop,& in the ordination of a Presbyter, the Bishop should 
P●a 57.  adjoin to himself a competent number of his presbyters: and accuses the popish Bishops of those dayes to have swerved from these Rules, to have lost their power according to those very sanctions by being heretics( which surely cannot be imputed to our Bishops) and propounds the conditions, upon which they might retain it. Ut nominandi& ordinandi potestatem retineant, justum illud& serium doctrinae vitaeque examen restituant, &c. That they might re●●in their power of nominating and ordaining, let them restore due examination of life and manners, which now for many ages is out of use amongst them. Let them cease to be enemies to sound Doctrine; which certainly cannot, but with the greatest unreasonableness, be imputed to the Bishops of our Church, whose Doctrine, except in a very few controverted points, our very dissenters themselves will aclowledge sound; and in those very points, if the sentence of better Judges than themselves may be heard, is sounder than their own. Chemnitius that learned Lutheran, 
Exam. Conc. tried. par. 2. Desacr. Ordin.  is yet more express. Answering that objection, Why the Ministry of the Reformed Church did not seek to be ordained by the popish Bishops, he allows, Si veri essent Episcopi,& profiterentur sanam doctrinam, rectè hoc sibi arrogarent. If they were true Bishops, and professed sound doctrine, they might rightly claim this to themselves. But he challenges them of laying aside the Work of true Bishops( viz. ministering in the Word and Sacraments) and refusing to ordain any thereto, but to the offering the sacrilegous sacrifice of the Mass, &c. And though he deny the superiority of Bishops to Presbyters by Divine right, yet he allows it by Ecclesiastical law and Primitive practise, as St. Hierom did.  
I will onely add, where any Bishops embraced the Reformed Doctrine, divers of the foreign Reformation, who were not ordained before, were so far from not▪ acknowledging the power of Orders to be in them, that they sought for Ordination from them. Let us hear George Prince of Anhault, a reformed Divine, and afterward Bishop of Mersburg. I, says he, supplicated by my Chaplain Mr. James stir, to the 
In prae. fat. de ordin. fol. 62  Godly Bishop of Prandeburg, Reverend mathias of Jagan, who at that time by Divine Grace both knew and professed the Reformed Doctrine, and had received the true use of the Sacraments, and abolished all evident abuses in ordination, that he would be pleased to ordain me: and he had performed that office for me, as he had now most readily promised me, had not our gracious God called him out of this life before the time: nor was there then any other Bishop in these Countries, which would perform it to me. Let the world now judge, if the reason why these men had not Episcopal ordination, were not because in those parts at that time there were no Bishops would join with them in the Reformation. Such was, and is, the state of those Churches! They must have Ministers and Sacraments as they can; and so the want of requisite orders amongst them, is their Misery rather than fault.  
The utmost which has been taught, 
Sect. 5.  within the Ages limited, with any allowance in the Church, is either, what our Dissenters, I presume, will be ashamed to own, or will not help their cause: And 'tis, First, that the Pope, by reason of his plenitude of power, may give such a Commission to persons not Bishops, that they may confer the Lesser Orders, that is, those wherein Absolution, and the consecrating the Eucharist is not concerned. This is the constant doctrine of the Romish chool-Divines and Canonists. Hear the Angelical doctor for them all deciding the point. Collatio Ordinum alicui dupliciter convenire potest: aut de 
Thom in 4▪ sent. 25, Distin. 1. q 1 ●.  jure communi ratione suae ordinariae potestatis, aut ex indulgentiâ, sieve generali, sieve special●, ratione commissionis:& hoc ultimo modo confer ordines con●enit aliquibus, qui non sunt Episcopi. Ordination by common right belongs only to Bishops: By special commission some Cardinal Presbyters, and by general certain Abbots, confer the ●lesser orders, that is, to the Subdiaconate inclusively: And the reason some of them give, is, because, even with them, those are no Sacraments. 
Estius in 4. sent. Dis●. ●ad.  Would any man have thought, that the Pope himself, according to his own doctors, can delegate no farther power of ordinations to Presbyters, however dignified, than that of making Subdeacons? Yet verily, so it is in their sense. And truly his very own creatures, the Fathers of 
Ses. 23. cap. 10. de Re●o●●.  Trent have given him no more. And even St. Hierom himself, however to repress the pride of some Deacons, who perkt up more than became their place, he sometimes magnify the order of Presbyters, yet will not allow, that any persons not Bishops may ordain, though 
Contra Luciferian.  in danger otherwise to want successors,& thence proves some to have had no successors because not being Bishops, they could not ordain Clerks.  
But, was not the Father in this point too severe,& may not necessity dispense with what his Holiness's doctors seem not to allow he may? Yes certainly may it, or else God help some Churches: To come then secondly, to what has been said most favourably of Non-Episcopal Ordination. It has been taught, though not by so many before the Reformation, as some seem to have pretended, that in case of necessity,& where Bishops cannot be had, Presbyters may ordain Presbyters. Presbyterum Presbyteros ordinare posse, concedit cum Magistro sententiarum, 
Fasci●. Contr. pag: 249.  sanior pars Scholasticorum, ut patet ad sent. 4. D. 25, saith Bishop Prideaux. What Consectaries the Bishop might draw from the Masters words, I know not, but I find no such thing expressed, nor so much as fairly insinuated by the Master: and for pars sanior I am not judge enough to speak, but I am sure the pars mayor upon that distinction are against it, and not one that I have seen on the Text( at least expressly) for it. Their problem indeed( and as no other is it disputed amongst them) Whether Episcopacy be a distinct Order, or onely an higher degree of the same Order, may seem to have some tendency this way; in which point their doctors are divided very much. But I will aclowledge these words in Alex, de Hales, Similiter dicunt, quod ex demandatione Papae, 
Par: 4: q. 9. memb. 5. a 1.  Ordinatus potest confer ordinem quem habet. Some teach, that by authority from the Pope, a person in Orders may confer the Order he has;& we will suppose this delegation onely in case of Necessity. But, would any of our Classical presbyters be content to fetch their authority thence? I suppose not, when a certain great man of Geneva would rather aclowledge Calvin never to have been ordained at all( and 
Beza. in vi●. Calvin.  so to have been without any ordinary Call) than own him( Papisticis ordienibus initiatum) in orders in the Church of Rome, though Bolsee tells us he was, and officiated some time in a Cure 
In vit: Calv.  at Noyon in Piccardy. Again Richardus Armachanus, whom Bellarmin will not 
Descriptor Eccl. Ann. 1350. Q●aest: Arm●n▪ l: 11 c. 7.  allow to have been Orthodox touching the power of Presbyters, is indeed more absolute, and hangs not this authority on the Pope. Videtur quod si omnes Episcopi simul essent defuncti, sacerdotes minores possent ordinare Episcopos. It would seem, that if all the Bishops were dead together, priests of inferior order( viz. presbyters) might ordain Bishops: that is, they might choose out of themselves an ordained person, a presbyter, whom they might consecrate or set apart as Bishop: but he does not say, they might ordain a person, that never was ordained, though that may be acknowledged as a consectary thence. I must therefore say still, that I want an express ancient authority for this doctrine, even in case of necessity. And it is very considerable, God from the beginning never suffered the Christian Church to be reduced to this Necessity, which possibly is the reason that the case was not of old more narrowly sifted and determined.  
But though to deal sincerely, I cannot find such ancient authority, yet I do see some reason, which may pled for it. It is certain( 1) Necessity does many times warrant those violations of positive Laws, which it enforceth: it is not so indeed in Natural Laws, the obligation of which I conceive no necessity can take off. We know who taught us, I will have mercy and not sacrifice. Rather than have no Sacraments, no public Worship, no Order in the Church, uncanonical Ordination( by sole presbyters I mean) might be admitted, which I conceive to be the case of divers of the foreign Reformed Churches, and it may be was the case of some particular persons amongst us, in the end of our late Civil Wars. And( 2) though it be true, nile dat quod non habet, yet there seems some natural reason, that a man may confer the power, that he has. The main power then that presbyters pretend to, being that of administering the Sacraments, preaching, and otherwise officiating in the public Worship, and there being, no doubt, but generally all presbyters at their Ordination, received this power, what should hinder, but they may convey or propagate it, that is, ordain Presbyters? If any say caconical Sanction hinders, I allow it, and both aclowledge,& have proved, regularly they cannot; because though they rec●●ved power to minister as abovesaid, yet not power of themselves to transmit or confer on others such power. Yet forasmuch as the power of governing the Church, our Lord Jesus being departed out of the World, devolved regulary to his Apostles, whom he had appointed, and the same power, after the decease of the Apostles, devolved to the Bishops whom they had ordained, so put the case( which Armacha●us above does) that all the Order of Bishops were extinct( or, which is much the same, were Heretical, enemies to the true doctrine of the Gospel, and would ordain none but first sworn to maintain that enmity) who shall say but the power of Ordination justly enough devolves to such catholic and Orthodox Presbyters? And that the rather, because as the true Church is by the promise of Christ to continue to the end of the World, and he has obliged himself so long to be with it, so he being supposed by such extinction of the superior Order, to have providentially cast the supreme propagative power in Spirituals upon such Presbyters, at least within such Territories or parts of the World, who shall say( admitting still that they profess, believe and teach[ quod ubique, quod semper, quod ab omnibus] the true ancient catholic Faith, and are publicly desirous of that ancient regular Unity, which through the fate of their circumstances, they cannot attain) who I say shall implead these men, that they violate the orders and appointments of Christ Jesus? This, I say again, I take to be the case of most of the foreign Reformed Churches: they do strictly for the main, hold the true catholic Faith; they had very few of the Episcopal Order( in many parts none) who would admit the Reformation, or ordain any who would not abjure it; the Order therefore thus amongst them became morally extinct: they were and are, as far as their circumstances will admit, desirous of the regular Unity and ●is●ip●ine all along maintained, in the catholic Church( Much hath been said already evidencing this, more might be added, not onely out of the first reformers, but out of some principal doctors of those Churches now alive) I must therefore not onely acquit, but justify those Churches, and that upon the grounds given, in this behalf.  
But this is not at all the case of our 
Sect. 6.  dissenters. It is one thing for Presbyters thus deserted and abandoned by their heretical Bishops, to assemble and ordain, where there can be, or will be suffered, no Ordination by Orthodox and truly catholic Bishops; and another thing for them to thrust out such Bishops, usurp their office, and refuse Ordination from them. This was not at all 
george: Princ. Anhalt de Ordin: in Prae●at▪  the practise of those reformed Churches. Utinam si●ut nomina, &c. O that our Bishops,( say their Doctors) as they bear the names and titles, so would in good earnest perform the offices of Bishops! O that they would teach agreeably to the gospel, or faithfully govern their Churches according to it! Oh how willingly& with what joy of heart would we accept, reverence, and obey them as Bishops, yield them their due jurisdiction, and both attribute Ordination to them, and without refuseall take it from them: The same thing which both I always, and Dr. Luther himself very often, both by word of mouth and in writing, nay and in public sermons in the Cathedrall Church of Mersburg, have protested and promised: This is not to throw our Protestant Reformed Bishops, to make head, even after their restauration, against their power, and to oppose ordination from them, contrary to the laws of the catholic Church, and even of our own kingdom.  
To come then to an issue in short: I say no man in these Realms can make out a Call to the Ministry who at least has not received episcopal Ordination. The necessity of an outward call has been already evidenced, and more much might be said, that an inward call Sufficeth not: For though a man were supposed sufficiently assured in his own conscience, to warrant his own practise before God, yet except there be some outward testimony of this mission, man, cannot; and then, as to the world, such person has no call( De non existentibus& non apparentibus eadem ratio) and consequently his Ministry is of no authority. Even our Lord Jesus himself, as he took not this Office upon himself, but being called by God, as was Aaron, 
Hebr. V. 4.  so neither did he content himself with a mere inward Call. The Heavens were opened, and the spirit of God descended 
Mat. III 16, 17.& XVII 5.  like a Dove, and lighted upon him. And lo, a voice from Heaven, saying, This is my beloved Son, in whom I am well pleased; Hear ye him: Behold here an outward sensible Call from Heaven, and the first instance of it antecedent to our Lords preaching. Besides that all along, The works which he did, testified of him. Now, such a Call as this, none now adays can pretend. Those therefore, who will prove their Mission from God, must be content to own it to be from him mediately, viz. by the Ministry of men authorized by God. Now, God having committed all power into the hands of Christ, none can conwey this power of Ministry, but those who have it from Christ and his Apostles, and their successors duly sent. And then, according to the constant Doctrine of the Holy catholic Church, evidently founded on Scripture, no persons otherwise ordained( except haply in case of inevitable necessity) than by Bishops, can pretend to an outward Call. It will not avail our dissenters to say, they were necessitated to accept such irregular ordination,( which, according to the Doctrine of the catholic Church, I have said to be null) for they may have their imperfect ordination completed, or be regularly ordained, if they please. It will not suffice them to say, they have as good an outward Call as the Ministry in the foreign Churches: for in divers of them they have Bishops; in others where they have not the name, they have the thing; and where they have neither, they have a necessity, in a manner invincible, to pled for this irregularity. In a word, our men have not so much of an outward Call, as we have seen even Zwinglianism itself avows necessary; they cannot say they were chosen by the people with the approbation of godly Bishops. Nay, they have not so much of an outward Call, as Erastus himself would allow of: They are not chosen by the people with the approbation of the Magistrate; our King, both by his Laws and Proclamations, interdicting this their pretended Ministry. There being then none of the ancient, none of present Reformed Churches, whose Doctrine or practise will own this practise of theirs, they hereby cut themselves off, from the Body of Christ; and how they will escape the grievous guilt of Schism, if my words would signify any thing, I would beseech them in the fear of God, and with tender regard to their own souls, and the souls of such whom they draw into Schism with them, that they would consider.  
But besides the sin of Schism, I fear they may, when they please to be impartial, find some farther guilt in this their practise: For having no due Call to the Ministry, they are intruders into that sacred Office; intruders too( generally) upon a double account▪ First, as usurping the Office: Secondly, as exercising that Office in provinciâ alienâ, in other mens bounds, and without their consent, where, if these men were lawfully ordained, yet they had nothing to do to intermeddle; at least so far, as, on the dayes, and at the very hours of public Worship, to set up altar against altar, and not onely foment, but propagate separations. I will not use one exasperative word, but if either scripture, or reason( not to speak any thing of the authority of the catholic, or our particular Church, which possibly some little value) if these, I say, or the rules of common and natural justice, signify any thing amongst them, let them remember, that St. Paul, however as St. Chrysostome somewhere stiles him( {αβγδ}) the Teacher of the Universe, declined, as far as might be, to interpose within other mens compass: let them consider, were they lawfully entitled to the care of those Flocks, and bound to give an account to God for the souls of such of them as miscarly, which we are, how they would take from us, such practise as this of theirs? Especially, when they must aclowledge us, neither negligent, nor it may be, comparatively to themseives, insufficient for our charge: Let them assign to themselves or the world, what end of confusions and schisms there can possibly be, if it shall be lawful, when we are all agreed upon necessary truths, for every one that thinks he has better gifts, or a more effectual way of instiling Godliness and spiritual Truths into the hearts of men, without any public approbation, or so much as promise by him given, that he will keep to the Common Faith, to enter into other mens Charges, and draw away as many as he can to his new ways. Upon these Principles how can they forbid Papists, Anabaptists, Quakers, and all like sorts, to do daily the same to them, they do to us? Nay, do not these people, upon the same reasons, every day do the same to them? And how can they condemn those who meet by their own measures? It is 
Of the Church l. 3. c. 39.  truly, and most reasonably, stated by Learned Dr. Field, that there are Three things implied in the calling of Ecclesiastical Ministers. First, An Election or Designment of persons fit for so high and excellent employment. Secondly, The consecrating of them, and giving them power and authority to intermeddle with things pertaining to the service of God. Thirdly, the assigning and dividing to each man thus sanctified, that portion of Gods people which he is to taken care of. And it is certain, both from scripture and antiquity, that the Apostles of Christ, and their immediate successors, commonly so divided those whom they had converted, that each City, and the places adjoining, made up but one Church. Now this assignation intitleing then the Pastours to their Flocks, should any in the Apostles dayes have come from another City, and intermeddled in a City assigned to others( from Ephesus suppose to Corinih) and out of the Faithful there, under pretence of greater gifts, or a purer way, gathered a particular Church, and set up a way of Worship in opposition to that maintained by the regular Ministry of that Church, would not this have been then adjudged both a schism, and an intrusion? Or could such New-comer, because several people followed him, and preferred his Ministry, avow he had a due call to the Ministry in such place? Admit but this practise lawful, and withall but suppose, that in a multitude there are some giddy, and not a few taken with Novelties, and there will be no end of divisions. And this is plainly the case betwixt the Non-conforming Preachers and ourselves. In sum then, these pretenders to a necessity of preaching, having no call, neither to the Office( most of them) nor( any) to the exercise of it where they do exercise it, Reason& justice are so far from allowing any necessity to lie upon them to preach, in the present sense, that if they would, all circumstances considered, duly apply the Text of St. Paul, in stead of saying, Wo be to us if we preach not, they ought to say, Wo be to us if( in these circumstances) we preach; as exceeding the bounds of our Calling, and at once transgressing the rules of Justice, in doing otherwise than we would be done by, and together the Laws of God, of the catholic Church, of this Church, and of the Realm.  
But they will say, they are bound in 
Sect. 7. Luke 9.  conscience: They have put their hands to the plough, and are not to look back; the Flocks which they feed are their own, and have chosen them for their Pastours; there is a Covenant entred betwixt them and their Flocks, and there rises hence a spiritual consanguinity, all which obligations they cannot in conscience violate.  
This is but the same thing over again in other words, and to give it likewse an answer over again in other words: Conscience, or the practical judgement, when it acts contrary to, or besides its rule, is not conscience, but imagination, erroneous conceit, arrogance, or obstinacy, as the case stands: It is plain by the premises, that the rule in this case dictates the contrary, and therefore there can be no sound process of Conscience in the matter; what there is of the Evils taxed, it concerns them who are guilty, respectively to consider.  
More particularly, as to the points pretended to oblige conscience; We would persuade none, who have given themselves up to God for the service of his Church in the Ministry, to revoke their own act; let them serve therein as they are capable: but then let them enter by the door, and not, by climbing in some indirect way, be so injurious to themselves, as to draw on themselves the guilt of being thieves and robbers. Oh! how willingly would we seethem regular Preachers, reforming and reducing the schisms they have been guilty of making, or accessary to, and drawing in the same yoke with ourselves! What joy would it be to us, what comfort to themselves one day, and what benefit at present to the Church, for them to employ their parts and zeal, to peace, unity, charity and true Christianity! But this can never be done by the course they take: They that gather not with us, scatter abroad.  
Then, as to mere popular Election intitleing them to the care of such particular portions of the Flock of Christ, and so making a Call, this pretence is partly false, partly schismatical. If we should come to a Poll in the parishes where they preach, they would not have in most places, one fourth, in divers, not one tenth man: I am modest in the account. But they are chosen by those by whom they are chosen, and so they are entitled to these. Such popular Election, I say, is schismatical, and 'tis already proved such. For either these men themselves, or their predecessors, seduced the people from their lawful Pastours into such privy Assemblies, and this made the schism: and the schism being thus made, to accept of the choice of such a people, and, by virtue of it, to head them, is to maintain and propagate the schism.  
The same too is to be said touching any Church Covenant, as they call it, entred into by such pretended pastor and Flock. And let it be judged whether, if any, ●or all these pretences, would make up a due Call, all heretics and Sectaries in the world, who have but any numbers, might not avow the same. And what end, I say, can there then be of Confusion, Division, and every evil work? It is plain therefore, the pretence of mere conscience upon these or like grounds, is most frivolous, and would serve any the most erroneous, schismatical, or Enthusiastick parties in the world.  
But some, possibly, may say, if 
Sect. 8.  Ordination by sole Presbyters be valid in any case, why not in all? The persons ordaining being supposed still of the same Order, why should not the virtue& efficacy be still the same? Now, the validity of Presbyters ordaining, has been acknowledged in the case of some; and more cases may be imagined, in which, necessity may press as much: As, suppose some Presbyters( or even private Christians) were cast on an Heathen iceland, where, in process of time they converted the inhabitants to the Faith, but could come at no Bishop who might ordain a competent number of Ministers, nor even successors for themselves; might not these Priests lawfully ordain others, and should not such Ordination be valid? And allowing this, that such Ordination, be to the persons so ordained, a good and effectual outward Call to the Ministry, how can it be said in other cases, that those who were sent by sole Presbyters, which are still of the same order and power, have not a like good and effectual Call, and so, as much necessity lying on them to preach?  
To the Objection, I say, No man, that I know, ever accounted Ordination valid, upon any supposal of certain internal qualifications or virtues thereby imparted. If the validity thereof did ly merely in some such supposed Communications, it were true, admitting these Communications to be still the same( as there is little reason not to admit it) it were true, I say, that Ordination from Presbyters being valid in case of Necessity, would be valid also otherwise; the persons, at least, the Order, and consequently the Communications being the same. But all, that Ordination confers, is a Power to officiate in holy things; now to the conferring of such a Power, it is evidently requisite, that he who confer it, have himself received power to confer it( otherwise his act is null): And this power he must have, either in Ordinary method and due regular course, or by some extraordinary means; of which, besides Revelation, I know none assignable, but invincible Necessity. Now, though perhaps no man will say, that such Necessity puts any new internal virtues into any Office, yet, I conceive, it cannot reasonably be denied, but that it casts a lawful power in many cases upon men, which otherwise they would not have; namely, it invests them with that Right, which by Law Positive they have not.  
Now, as to the particular case put, for the corroborating the Objection: Touching such Priests( nay, even such private Christians, if it should so happen) thus necessitated to ordain, it might rationally be said The seal of their 
1. Cor. IX. 2.  Apostleship, were those Converts in the Lord. If they were not Bishops, nay, even Apostles unto others, yet doubtless were they Apostles to such people. In express terms, their local separation from all Bishops, joined with the consideration of their success, would providentially constitute them Bishops( or more) at least empower them to Episcopal acts for the present Necessity, if not invest them with a right to preside in, and govern those Churches, as the Apostles( several of them) did the Churches which were of their conversion. But there are two things here to be noted: First, that this providence would as truly empower Lay-men to ordain, as Presbyters; and so it helps not▪ all those with whom we have to do. And secondly, 'tis worthy to be remembered, that this is an imaginary case, which is not known, as far as I can understand, to have come to pass. St. Philip indeed( we will suppose the Deacon) converted Samaria, but no fate or Necessity precluded his recourse to the Apostles at Jerusalem; and S. Peter and S. John were sent down to the Samaritan Church for the regular Constitution thereof. Socrates also reports, 
Eccl: Histor: lib: 1. c▪ 15.  that Aedesius& Frum●ntius( according to his relation) without doubt Lay-persons, converted a certain Tract of Indians to Christianity; but having had success at first, on some smaller number of the people, Frumentius came over to Athanasius the great, then Bishop of Alexandria, and desired of him he would be pleased to sand a Bishop, and some Priests for assistance, over to the Indians, for the fuller conversion of the country: upon which Frumentius himself, being by Athanasius adjudged the fittest man to be their Bishop, was by him ordained Bishop; who therefore soon returned, carrying with him divers Priests, and the success was great. So constantly has Providence owned and maintained this Holy Order, that the Divine indulgence seems never to have neglected it, never to have settled a Church without it!  
I shall not suppose I need to say any more for the asserting the Validity of Ordinations in the Calvinian, and divers of the Lutheran Churches( pardon me if for distinctions sake I use the names) where they had no Bishops at the Reformation; or for the disengaging my discourse from any objections, which may be made from my Concessions or Assertions in that behalf. Those Churches themselves will aclowledge themselves to have been all along much unsettled, though some of them made to themselves Bishops, according to Armachanus his way above mentioned( Such was 
milk: Adam. Vit: G●●m. Theol. p: 246.  the Ordination of George Prince of Anhault to the bishopric of Mersburg, according as the Letters testimonial thereof, penned by Melanchton, and extant in the princes life, report)& so arrived nearer to a regular Constitution: And all other persons of the Reformed Religion, who will hear reason, must allow something extraordinary in that great revolution of the Reformation.  
I shall rather therefore praise God, 
Sect. 9.  and admire the peculiar favour of his Providence towards the English Church above most, if not all other Churches of the Reformation; against which Church even Envy her self, had it been possible to have stopped her mouth, must in this regard, have been eternally silent. It pleasing God, in the beginning, to incline the hearts of our Princes, and Bishops, as well as divers of the greatest quality, towards the Reformation, when the fullness of time, according to the Divine disposal, was now come, there were several of our Bishops, touching whose regular Ordination no men, who were not blind with malice, could move any question, which appeared, as became their places, in the front of the Reformers: insomuch that the very Romanists themselves, when they will be just to their own Consciences, and candidly speak their genuine sentiments, must needs aclowledge( as some of them in effect have done) that we no more want due succession of Bishops regularly ordained than themselves; and possibly we shall not find the succession, in our Prelates, through whose hands it hath come, at any time so foully tainted, as it has often been in the pretended Holy Chair. However, on all hands, our Ministerial power is secure. Let Episcopacy be of the strictest divine right any can imagine, we cannot for want thereof be convinced ever to have been unchurched; Let it be onely of Ecclesiastical right, none can implead us as irregular: Nay, let any tell us, our Bishops by the Reformation became heretics, and were excommunicated as such by the Roman Church( as we know in reality our whole Church is now) yet till Rome disclaim the Doctrine of her own Schools, touching the Validity of Orders from Bishops turned heretics and cut off from the Church, they can never, by their own principles, invalidate our Ordination, or pretend against us, as they do against others, that we have neither Priests nor Sacraments. I see no need to take notice of some devised Fables amongst them, which besides, that even themselves, as well as others, have long since been known in private to have laughed at, as ingeni●us pieces of Drollery, have been sufficiently detected and exploded in the face of the World. I may therefore truly rejoice, we are, in this behalf, above both their Arguments and their Calumnies.  
And as to those Dissenters, who may seem to be risen out of our own bowels, whatsoever some of them, who are too much inclined to Enthusiasms, may impute to a few of us, touching our want of what they call Gifts, yet they must acquit the generality even in this case; and so aclowledge, as much as man is capable to judge of, as to our inward Call: but touching the regularity of our Outward Mission, they have no pretence of reason to oppose to us. They must allow our Bishops to be Presbyters at least, and then the Bishops never ordaining any Presbyters, but by the assistance of other Presbyters( to which and other purposes, they have a standing Council of grave and learned Divines commonly resident in their Churches, called in ordinary language, the Dean and Chapter of the Church) they cannot deny, but all Presbyters amongst us were ordaine● by the imposition of the hands of the Presbytery. Further, in the Assignation of his charge to each of us, though as some contend( without any sufficient reason) the people ought always to have their choice, yet, because the consequences of such popular Elections in innumerable instances have been, and would still be found to be of most wretched and mischievous influence( for which cause such proceedings have been in a great measure laid aside in the Church n●w these many ages) therefore no sober person can say, that such choice is essential to any mans outward Call to the Ministry in this or that place. Notwithstanding it very seldom comes to pass, that any Minister is in●ituled to any Parochial Charge, without the consent either of some particular Chief persons amongst them, or of the person( of old) entrusted by the people tonominate for them the Patron, or of the generality of them themselves; though if the people should be some time imposed upon for their good, as we may have seen it in some cases to have fallen out, they have no reason to complain of the injury. However sure it is, for the main, no man can be either Ordained, or instituted into any bnfice, against whom any of the Laity can make any just exceptions; provided those who have such exceptions to make, will be faithful and diligent enough to bring them in in season, and undertake the proof of them: The contrary pretence, if made by any, proceeds either from ignorance of our Church-laws, or from malicious calumny. So that I say still, though the people have not their plenary choice, or sole nomination, yet the Laws and practise of our Church provide for securing their rig●t of app●obation, or( at least) tacit consent. Some imperfections there will be in all Churches while on earth, but truly as few in our Church( especially in this behalf of the Missi●●. of her Clergy) as in any that I know under Heaven.  

I joy, dear Mother, when I view 
Mr. Herbert The British Church   
Thy perfect lineaments and hue.—  
Blessed be God, whose love it was,  
To double moat thee with his Grace,  
And none but thee.   
But I shall too far digress: The sum is, it is apparent, that as to our most clamorous pretenders to a Necessity of preaching, and to a tender dread of a Wo to them if they preach not, in the present sense, as to all I mean, who are not called to the Ministry as before stated, the case is directly contrary; They ought not in these circumstances to preach, they sin in divers regards in so doing; and, I hope, they will not in express terms aver, they are under a Necessity of living in a course of known sin: Their pretences for themselves, against our Church, their cries for that order which there is in other Reformed Churches, are so far from being just, that we have all reason to admire and adore the singular favour of God towards our Church in its happy regularity above others: and if they would have reformed according to the Pattern of the best Reformed Church in being, they ought not to have altered the constitution of ours, but conformed themselves thereunto.  
It will be said now, Does there then 
Sect. 10,  ly a Necessity upon all who are duly called, to preach. So that Wo be to them if they preach not, as now we take Preaching?  
Before this can be directly answered, there must be two considerables premised. First, that there being diversities of Gifts, and diversities of Administrations, all men are not by their very Ordination, designed to the same part or kind of ministering. We have seen it was not so even in the very Primitive dayes: All Elders that ruled well, did not notwithstanding labour in the Word and Doctrine. ●●esides, it has been made evident, that the name Preaching is now become a Term of Art, and signifies with us, what Tractare did with the latin Fathers, to make in public a kind of Commentary, with occasional Exhortations and Applications, on some Text of Scripture, or to instruct the Faithful on some particular subject: now this is not the same with bare publication of the Gospel, or the old and proper Preaching. All in Orders have authority to preach, or publish the Gospel, by public solemn reading of it; but all have not authority to make thereon public comments of their own. This difference is intimated in the very Form of Ordination. To the Deacon it is said, Take thou Authority to red the Gospel in the Church of God, and to preach the same, if thou be licenced thereto by the Bishop himself. But to the Priest, Take thou authority to preach the Word of God, and to administer the Sacraments, &c. It is very certain from Antiquity, that Preaching, in the present sense, was long reserved as a peculiar of the Bishop( {αβγδ}, in Justin Martyr.) and some tell us, it is still in the Eastern Church. But yet that it was earlily required of the Presbyters, we have already seen out of the pretended Apostolical Constitutions; 
Rit▪ Conc. lib. 2. c. 1.  and Ferrarius has many more authorities, to which I refer the Reader. But it is sure, 'twas onely committed to the more learned and eminent of the Presbyters at first( especially in great Churches) Episcopus autem quos doctos viderit, &c. Th●s much must be acknowledged also to be the meaning of that Canon of the Caesar-Augustan Council. Nequis Doctoris nomen sibi imponat, 
Can. 5  praeter has personas, quibus est concessum, secundum quod scriptum est. Let no one impose upon himself the name of a doctor, besides those to whom it hath been granted, according as it is written. The Council, I presume, refer to Hebr. V. 4, No man taketh this Office upon him, &c. And I cannot conceive what Licences to preach should signify, when granted even to Presbyters, if all Presbyters by their Ordination had received equal power to preach in the present sense, as some pretend.  
Secondly, All who have received power to preach, are not to exercise it at liberty where they please, but in the places assigned to them. This is again apparent by the very Form of Ordination: Take thou Authority to preach, &c. in the Congregation where thou shalt be lawfully appointed thereto. God is not the God of Confusion, but of Order; and The spirit of the Prophets are subject to the spirits of the Prophets. Preachers may often hear as well as preach, and it will as well become them( in loco) in place and time convenient. By the laws of the Church, Men are not generally ordained without Titles( The ancients held all such Ordinations voided) And being ordained, they are appointed to exercise their Ministry in the particular places, to which they are limited, within such a sphere, and at times and seasons allowed. Men must not {αβγδ} interpose themselves into other 
1. Pet: 4. 15.  mens Charges, or thrust their sickle into anothers Harvest, but each attend what he is authorized to, and in his own sphere. This the laws of God, the laws of the church, and al wholesome Rules of Polity require.  
These things being thus premised, I say, Every Minister who is called to 
Sect. 11  preach, that is, who is licenced, and has his place assigned him wherein he is to preach, taking preaching in the sense the people commonly take it at present, is in duty bound so to preach, and to preach ordinarily as often as the Law for the present allows, and his own abilities and due attendances on other parts of his Ministry will bear. And for proof hereof, I argue by parity of Reason, from such passages, as that Text of St. Paul's, touching himself, so often mentioned, A Necessity is laid upon me, and wo be unto me, if I preach not; and that of his to Timothy, I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and 
2. Ti●. tv. 1, 1.  the dead at his appearance, Preach the Word: Be instant in season, and out of season; reprove, rebuk, exhort with all long-suffering and Doctrine, and from other like p●●ces. From whence, in brief, I say, if St. Paul having an extraordinary and immediate ●all, had a necessity lay on him to preach t●e Gospel in that extraordinary way, wherein he was called, if Timothy being called in somewhat a more ordinary way, was in his Charge to be instant in Preaching( to the yet Heathens perhaps) in Doctrine( to t●e faithful) in reproofs, rebukes, exhortations, to all, both in season and out of season, then we also who are yet in a more ordinary way to teach and build up the Faithful, and convince Gainsayers, are to be diligent in our Ministry, to reprove, rebuk, exhort, as we have occasion and ability, that is, in our present language, we are to preach as often, as we well can and may.  
It is true, I have above mentioned several other kinds of preaching, besides this public in our pu●pits, and those kinds no less necessary in every Parish than is this. Resolving cases of conscience, private instructions and rebukes to particular persons as they need them, conduct and counsel to the sick, instructing children in the understanding of the Catechism, and eve● occ●sional religious discourses with neighbours, may be truly enough reduced to the general head of preaching: and we find very often more good done in these methods, wherein we have the advantage of interlocution and mutual exchanging words, than in public Sermons; at least, these make our Sermons more useful: Nor can it be thought, that public Sermons either should thrust out these, or any wise commute for the neglect of them. But in common language we do not call these preaching: however they will be understood to be comprehended under that term, Due attendance on other parts of our Ministry. Now, I say, these being supposed done, I conceive every Minister, as far as his abilities will bear, bound ordinarily to preach upon all Licit, and usual opportunities. For it seems plain to me, that Divine injunctions and precedents, interpnted by parity of reason, thus far reach us.  
Further, Secondly, though much might 
Sect. 12.  be said, and something suddenly shall, touching the need of preaching( whatever some are pleased to think) yet at present we will onely say, Whether it be really needful, or not, does not much vary the case; it is sufficient to make it necessary that the people think it so, and will not generally be satisfied without its frequency. In the beginning of the Reformation, as there was much need of preaching, by reason of the gross ignorance the people had been long kept in, so there was all diligence used to procure and set it up every where, as much and as often as the state of the age would bear; and this vastly furthered the protestant Cause: Now people will not be persuaded, but the arms which got us the victory, are still fit for our defence; what at first promoted so much the Protestant Religion, is a proper and natural mean to maintain it, and give it all advantages. We see there is scarce any public Office of Religion, that the greater part of men amongst us would not rather part with, than Sermons; and though this should be admitted to be, as much perhaps it is, 
Rom: XV. 1, 2.  their weakness and want of judgement, yet we that are strong, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification: For even Christ pleased not himself. The same was our Apostles practise as well as Doctrine, I am all things to all men, if by any means I might save some. Both 
1. Cor. 9. 22.  our Lord and his Apostles seem to have made it their business, though with the greatest dis-ease and pain to themselves, to humour the weaker sort into Christianity, and to have complied with them, till they had won them to a reciprocal compliance. And sure we cannot think ourselves wiser than these so great Masters in gaining souls. But admit it were not our duty by so great labours, as our frequent preaching comes to, to comply with the weaker sort, who think it needful perhaps when it is not, yet still, except we think the ●●ss of them is not to be regarded, it will be necessary to maintain it a while to instruct them better, to show them the matte●s which are more needful, and to convince them of their mistaken judgement; all which will not be done on a sudden, nor with a few Sermons.  
A third Argument then which may evince the Necessity lying on us thus frequently to preach, is not onely the expectation, but the condition and real needs of our people, the several wants they are under. Now to make this as evident as I can in a few words: I say there is no sort of people amongstus whatsoever, but have need thereof more or less. I will for our present occasion distinguish our people a little otherwise than I did towards the close of my first Discourse.  
We may look on the multitude as made up of three sorts of men; Of persons settled in some profession of Religion upon rational grounds and inducements, Of many more who are zealous for some particular profession ou● of passion or interest, but in truth unsettled in any, and Of a far greater number who are indeed indifferent to all professions, and if they are addicted to one more than another, it is onely because the stream now carries them that way. To each of these it will appear upon consideration, that our present Preaching is needful.  
As to the first, those I mean, who have addicted themselves to some one profession of Religion out of a rational choice; the choice these men have made, is either right or wrong. If they have chosen, and are serious in the true Religion( which sort of men God knows we must lament, is far the fewest) yet is Preaching in the sense we take it, needful even to those, to stip up their pure minds by way of remembrance. They do not need it may be 
2. pet: 3. 1.  so long Sermons, because they know these things; but they do need frequent and moving ones, because human nature is subject to inadvertency, dullness, and forgetful security. The best men find reason to complain of dead hearts;& besides, he that thinketh he s●andeth, let him take heed least he fall. Now Sermons are singular helps( and perhaps unparal●elable) ones in these regards: they call home the rangeing soul, they six the uncomposed, they quicken the dull, they awaken and raise up those who are fallen, they strengthen those who stand, and call all to their watch. But if any on the other side are mistaken in their choice, and seem rati●nally settled in a bad way( as there are too many who can argue shrewdly for their errors) there is to these much more need of preaching, to unsettle them first, and then to fix them aright: which perhaps being a difficult and tedious Work, will require more labour, and longer and frequenter contention of discourse, both in public and private, than some who have not very fresh experience in these things will easily imagine.  
Now for the second sort, men who have a passionate zeal for some one Religion, but are truth ungrounded, and not well persuaded of the truth of Religion in general: The present age abounds with such. Interests and Religions are strangely conjoined and interwoven by almost inextricable entanglements: and as mens interest leads them, they are zealous for this or that way or profession, not indeed that it is Religion itself, which at the bottom they are concerned for, but their interest being complicate therewith, they cannot pu●sue the one, and omi● the other, and therefore they entitle their zeal& noise to the more commendeble object, Religion. Now how great need there is, and what vast and importunate pains it will require to work these people to a sense of God and spiritual goods, to bring them to prefer Faith and good Conscience, before their Nets and their Drags, before their gain or craft, cannot easily be estimated: certainly a more effectual means than Preaching will not be found.  
Lastly, as to the indifferent multitude, who are always of the Religion of the State, that these are not to be neglected, forasmuch as God has undoubtedly many people amongst them, which first or last may be brought in, and that there is no way of effecting this, so likely as Preaching, because this being in fashion, this they will frequent, who sees not? Whatsoever some( who mind onely the outer part,& are c●ntent with the fair face of a good profession& a civil honest life, as being Religion enough for the people) may according to the measure they have taken conceive, there is certainly as much need to convert men at present to hear●y seriousness in Christianity, to the inti●e belief and love of God, as there was at first to bring the World to the open owning, or admitting the Christian profession. And what means can be imagined, so likely to succeed as frequent and earne●t Sermons, calculated for the purpose? It is to be considered, the ages have strangely altered, mens way of living is clear another thing, since the Apostles went about and taught from House to House. ●f we come now on such an Errand, we shall not find men on Week dayes at home, or not at leisure: or if we do, they shall quar●el with us for thinking they are so bad as to need particular dealing with them, who yet would endure us patiently an hour or two on the Lords Day in public. They will tell us they are as sincere as their Neighbours, and need not to be sing'ed out, as Christians of a worse alloy: but when they are in the multitude, they will take quietly those reprehe●sions and aggravatives of their temper, which alone by themselves they would storm at.  
These Considerations, I do profess, 
Sect. 13.  and some others which I could add, and would did I not judge enough already said on this subject, do move me to pled, that on us who are called as above, there lies at present a Necessity that we preach, and that as I have said, we preach as often, as through our own abilities we can, and with regard to the other parts of our Duty, and the Laws of the Church, we may. Divine Commands and Precedents, the public Opinion and Expectation of the people, the States and Needs of all sorts of men amongst us, require it at our hands: nor do I doubt, whatever some malevolous spirits, who must always have something to say against the Clergy, whether true or false, are apt to whisper, touching the laziness of the Priests, as they in scorn style us, if account were taken, it would be found, that the generality of us are ready to declare the practise of what has been p●essed, 〈◇〉 both of our judgement and Resolution: we are thus persuaded, and we will thus do; and we doubt not, but God will own us in so doing. But if there are any amongst us, who are apt to profess themselves of a judgement different herein, ● beseech them not to be too free so to do, till they shall have seriously weighed the grand inonveniences which must in all probability ensue upon such rarity of Preaching, as they seem to patronize, which is the main point now remaining of my Proposals in the beginning.   

CHAP. IV. Of the Mischiefs consequent upon supp●sal Preaching should grow scarcer.  
Sect. 1. The last Head. Supposed, that Preaching is more frequent amongst us, than in our immediate Fore-fathers dayes. Sect. 2. The Reasons, and Benefits thereof. Sect. 3. How far it may be suspected Preaching may grow more scarce, or in divers places very much fail. Sect. 4. A Proposal of two general Heads of Woes consequent. Sect. 5. Strict Observation of the Lords-day keeps up the Face and awe of Religion amongst our people, and Two Sermons on the Lordsday, keep up that strict Observation. Sect. 6. Afternoon-sermons on that Day no Novelty, or piece of Puritanism. Sect. 7. It were requisite, that in all great Towns or larger Parishes, there were a Sermon each Holy day. How it may easily be done. Sect. 8. The particular mischiefs consequent upon more scarcity of Preaching. The first. Sect. 9. The second and third, Sect. 10. The fourth. Sect. 11. The misery of the Clergy in such case. Sect. 12. The Conclusion, reflecting on the whole, addressed both to Preachers and People.  
WE are now, as our Last engagement, 
Sect. 1.  to view the Miseries which would ensue, or which we have all reason to expect, upon supposal Preaching should grow into more disuse, or in many places for the main be left off.  
I take it for granted, that we have at present, all over the Land, much frequenter Sermons, than there were in the memory of our immediate forefathers, and perhaps in the memory of some now living. If it should any where be otherwise, as the offence is great, so Wo be to them by whom such offences come. The Canons indeed of 1603, do enjoin all Beneficed Preachers resident 
Can. 45  upon their Livings to preach one Sermon( we will suppose, At least) every Sunday in the year; and beneficed 
Can. 47.  men not resident, to maintain a liconsed Preacher on their bnfice, if the worth thereof will bear it: but withall they suppose, that there were then in being, partly by reason of want of sufficient maintenance, and perhaps 
Can. 46 57.  through other mischiefs, beneficed men not preachers, whom they obilge to red the Homilies; and they provide that the Sacraments shall not be refused from their hand. That it was better, in such the penury of the Church, to makesuch mean provision of Reading Ministers, as they called them, than to suffer several Countrey-parishes, in large tracts, to be without any public Prayers, Reading of the Scriptures, Sacraments, or any such open Christianity some years together( as frequent instances may be given many flocks were, while our Church was oppressed) all the world will grant. That the Church would have made better provision, if she could, or would the Revenues of those Cures have born it, none that is not highly uncharitable can doubt, and the very words of the Canons in ●everal places insinuate. That the Homilies are ten thousand times better than many Sermons, both in the late, and even in the present times, he mu●t much for●eit his judgement who shall deny( though perhaps some could wish, that they being penned at such a distance of time, and when Divines were neither so clear in many necessary points of controversy, nor in the method of teaching as now they are, were revised, and accommodated more, not onely to the language of the age, but to the more approved and methodical way of preaching; and that also more were added thereto, as seems to have been the design of the Church.) But however these supplies of the want of Preaching were wholesome, and such, which while the people had, they could be under no famine of the Word, yet did they not svit with the humour of the multitude: they being most of them able to red themselves, judged themselves, in a manner, as able as such Teachers which onely red to them other mens Works; and so ran after Preachers wherever they could find them, and whatever they were. And which was the worst of all, notwithstanding those injunctions in the Canons in express terms, touching weekly Sermons, it is too sure, that in the times alleged, there was not such observance of those Canons as there ought to havebeen. In some hundreds of private Countrey-parishes, they had not four Sermons a year: But now for the main, in all Parish-Churches, we have generally at least one Sermon each Lords Day, and in the larger Parishes two; besides others occasionally on solemn Festivals, or the like dayes: which is more than those laws prescribed, and yet we have seen they prescribed more than was practised.  
The Reasons or means introductive 
Sect. 2.  of this so great change I take to be, the prejudice( many times very unreasonable) and contempt, which lay against Notpreaching( or merely Reading) Ministers, much promoted by all those who were enemies to our Church; this being an excellent popular subject, and which would admirably palliate their imputations of idleness and insufficiency to the Clergy. These imputations, however with the greatest injustice charged upon some, yet too reasonably, for ought I know, on others, those, whom the Tumults and the Schism had engaged, prosecuting to the highest, together with another device which they made use of, where the forementioned ones would not serve, called Malignancy, violently voided a multitude of Benesices( those especially which were the fattest) and into all of them, which were either thus forced, or otherwise became voided, none being preferred but pretended able and zealous Preachers, at least gifted men( who let them take what Text they would, were never out in their Sermon) preaching now swarmed: and this practise having prevailed a while, till more Gifted Brethren were bread,& came to set up for themselves, wehad more Preachers( such as they were) than Churches,& in many places, almost as many Sermons as dayes. In this state of things, those few of the honest regular Clergy, that made a shift( though not without a great deal of persecution) to keep their Livings, observing the weapons used against them, doubled their diligence, and would not be out-preached by their adversaries, but were as frequently in the Pulpit on the Lords Day, and all due seasons, as any of them, and to much better purpose; they sowed wheat, while the others onely threw abroad tares. This also gave occasion to all the serious and pregnant Students in the Universities, who designed the Ministry, to bend their Divinity-studies towards preaching especially, which they saw now was to be much their frequenter Work, than it had been formerly their predecessors: And afterwards, when by degrees the whimsies of the age begun to evaporate, those lately so famed Gifts, being grown common, were not so highly valued as at first, but men of learning& education came again here& there to have place& ge● into ●he Church, by which means the number of truly able and learned preachers increased much; nor was their industry and assiduity, in every part of their Function, inferior to any mens. Thus silently went on our Churches cause, and we had, almost unperceived by our Adversaries, a numerous stock of excellent Preachers as frequently in the Pulpit as any. And at last, when upon the Restauration many places became voided, by some mens refusing the regular Conditions, upon which they might hold them, the Fathers of the Church being most intimately sensible of the state of things, and of what influence Preaching was, preferred few or none( for I account not those, who were onely restored, preferred) to any eminent Cures, who were not ready Preache●s, and careful enough to provide, that no advantage should be taken against the Church, for want of Sermons. On these occasions, and by these steps and methods, I conceive the present frequency of Preaching to have so much prevailed of late years amongst us.  
Now as to the benefit hereof, it has been and is, greater than perhaps I am able to give account of. Amongst the people, it cannot be denied, but Religious knowledge is much increased; and we both may, and must in charity, conclude that serious Religion, and the love of God and Heavenly things, have thereby taken root more largely in the hearts of multitudes. Besides, our Clergy consisting in a manner wholly of Preachers, are much better able, on all occasions, to maintain discourse in some commendable sort with gainsayers of all parties,& vindicate the Truth, the Church and Themselves from the contempt and unjust censures they meet with, than formerly many of them were: and they are further put upon a kind of necessity of daily improving their abilities, with which I cannot conceive, but their zeal and resolution for Godliness must also grow: For though a man may red over an Homily, without being affencted therewith, yet I cannot conceive, how any can well meditate, frame and deliver a Sermon( all which, at least as to the sense and substance thereof, he must have in his head, and retain for some time a full view and comprehension of) without concernment. I cannot therefore by any means consent to those men, who think frequency of Preaching( though Sermons should be supposed for the general, but somewhat mean a●d indifferent) a thing that might well enough be spared, or a superfluous innovation of dangerous consequence. The very failure of these advantages would be a weighty and considerable evil, were there no other that would ensue upon scarcity thereof.  
But will some say, to what purpose 
Sect. 3.  any discourse of such inconveniencies or evils? What suspicion can there be of scarcity of preaching, when we have more preachers than we can provide for?  
By way of answer hereto, I grant indeed, such a scarcity of it, as was before the Reformation, or immediately upon it, I am persuaded neither we nor our Children shall ever see; nor, I hope, ever be able for the main to discern it to be less frequent than it is. But I obse●ve, that there are no Cano●s in being, expressly requi●ing Ministers to preach so often as most of them do; and even those very Canons abovementi●ned annex no penalties enforcing their injunctions: so that all, that any can in●ur for the neglect of them, is perhaps a reprehension from the Bishop; and what variety of checques there lies upon the Bishops power, how difficult it is for them( at least how chargeable, even where they see reason to keep a troublesone Incumbent long suspended, much less to deprive him, when he really deserves it, I am not unsensible. Sur● I am, whatever some men in their ignorance, or through misinformation say, many things there are or may be, which can never be redressed when occasion shall requires, till the Bishops have more power, and less c●ntrole, from the Common Law. Besides, in several hundreds of ●ountrey parishes, how long may the Minister( if, which God forbid, he should be saulty) neglect the Canons, before it shall come to the Bishops ear, before he shall meet with a Church-warden that dare present him, & c. ● cannot also but be sensible, that amongst several thousands of men, some may be impotent through age, sickness or other accidents, and unwilling to pay a Substitute; and others may be downright in love with ease, averse from study, more intent on the enjoyment of their Revenues, than on the discharge of their Duty. We know not also what Epidemical evils, by us haply not foreseen, but yet most justly deserved, may be by God judicially inflicted on us, pestilence, desolation, or the like: What may be the unhappy consequences of these, and so how far destitute any places may be of preaching, none can define.  
I would not have my discourse so understood, as if I did ominate, or so much as suspect any such event: I again say, I both trust and pray, no such thing may ever come to pass. I desire onely& design, on one hand, to persuade our people more to prise their mercies, and better improve them; and on the other, to quicken in men of our Function that inward sense, which I presume them to have, of what weighty moment their digence in preaching is, that none may ever be found negligent therein.  
To come then closer to the main 
Sect. 4.  point: However slighty opinion some may have of preaching, who are cloi'd with abundance, and will long admire nothing but what is rare, the change would soon appear dismal, were Teachers removed into corners, or those living Oracles by any other means withdrawn. It must needs be acknowledged, our people have been so bread and used to preaching, that upon the scarcity or failure thereof, their souls would really languish, and spiritually decay, if not be soon perverted. But none can easily imagine any such plague could befall the people, without the guilt of the Clergy; except we should all be fatally taken off, which is a presumption I see not how any can make. No juncture of affairs can I suppose, which would justify our holding our peace, or declining this part of our Office; no time so Evil, wherein, in this kind, we may keep silence. We are set as Watchmen, and we must declare 
Isa●: 21. 6.  what we see. St. Paul's Wo will reach us else in our measure. But these are yet generals: we will consider particularly the Woes, which, in all probability, would attend both the people and the Pasiours respectively, upon supposal preaching should become neglected, or much scarcer than it is; and we will begin with the peoples share.  
I lay here for a foundation, that 
Sect. 5.  That which keeps the face of Religion more bright and glorious in our English Church, than perhaps in any other, is very much our stricter observation of the Lords Day, and our frequenter preaching thereon, than possibly is usual in foreign Churches. We come not from the Church on sundays( and haply from the Communion too) to the Market, nor buy there our dinners, and go then to eat them in the next Tavern we can get them dressed in. At least on this Day( generally) we keep home, and see( most of us) that our Families, do so too. And, as from Church we go gravely home to our private and modest necessary refreshments, so, after them, soberly to Church again. I know indeed there are some, no great friends to this practise, and think such Observation judaisme, or Puritanism, or of some such stamp. I crave leave to distinguish betwixt a Jewish Sabbath, and a Christian Feast, such as the Lords Day is. If by the Laws of the Christian Church, a Day be dedicated to the Lord, let him have it: Let us cease thereon from doing our own works, and finding our own sensual pleasures. Christian Feasting lies not in sports and sensual mirth. He that keepeth a day, let him keep it to the Lord, and not take what the Laws of the Christian Church from the beginning have hallowed, and give it to dogs. It would be too far out of my way to vindicate the Holy observation of the Lords Day; onely because the giving all of it, which may be spared from bodily necessities and modest or civil conveniencies, unto God, is by somelook't upon as a Novelty, give me leave to set down one passage of S. Chrysostom's,& another of St. Augustin's speaking their sense in this case. {αβγδ}, 
Homil: 5. in Math  &c. Let us, saith the first, set this law unto ourselves as inviolable, nor to ourselves onely, but to our wives and children, to spend this 
Vid. P●ura ibid. ●t in Homil. de E●e●mosyn: in Sanctos Tom. 4.  one Day of the Week, on which we assemble to hear the Word of God, wholly in the Meditation of those things which are said. He argues the reasonableness hereof from such practices as these: If men, who go into a Bath, abstain that day from several meetings and affairs, least they should loss the Benefit of the Bath, how much more on this Day ought we to forbear common matters, lest we blast thereby all the good which may be gained by our attendance on Spirituals? And St. Austin in the conclusion of a Sermon of his on a certain Lords Day, has this Exhortation. Nos autem Fratres, quaniam pasti sumus 
Tract●●. 7. in Johau.  epulis salutaribus, quae restant agamus, ut Diem Dominicam solenniter impleamus gaudi is spiritualibus. Now Brethren, seeing we have been fed with this saving Food, let us proceed to what duties remain, that we may solemnly fill up the Lords-day with spiritual joys▪ I will here add no more, because I shall presently have occasion to produce other passages, the consequents of which will reach this point. At present, that which I am concerned for is this, that this Observation of the Lords Day mainly keeps up the reverence, awe, and spiritual Grandieur of Religion amongst us; and the reason I give for it is, that I can assign nothing, which we have, that is not common to us with our Neighbours, or in which, perhaps, we are not outdone by them, whereto I can ascribe this effect, that the generality of our people, of all ages, sexes and conditions, are more religiously given, and seem to have a greater sense of Religion, than is said other Nations have, save our more religious keeping of this day. Have we the Scriptures? so have they. Have we prayers in our Mother-tongue? So have all the Reformed Churches. Have we Ecclesiastical Discipline? Those Churches in their way are as strict, or stricter than ourselves. Is there something of outward decency, beauty and glory in our public Worship? As to state, how far are we outdone by the Papists! I must therefore attribute this effect to no other Cause. Now I say further, 'tis our Sermons that keep up the observation of the Lords-day. We can get people to church twice on the day, and keep them there too, and have full Congregations, if we so often preach diligently to them: we should not, did we do otherwise. Some will be on Afternoons in the Alehouse or Taverns, others at public games and sports, others otherwise employed, or not employed, if we be not in the Pulpit: not one in twenty, who now come duly to Church, would then be there.  
But I am not ignorant, that this practise 
Sect. 6.  of the Afternoon Sermons on the Lords-day, lies under no good repute with some men, who pretend to be great friends, and sons too, of our Church. The best name they can give it is, a Novelty, introduced by English puritan Overdoo's. I hearty grieve, if indignation will suffer me, when I hear such language, especially from men that call themselves Protestants, and pretend not onely Devotion and Religion to be dear to them, but that they have preached Antiquity, and find no footsteps of this use there, nor any place for the Afternoon-Sermon in any ancient, or even in our Present Liturgies. I will endeavour with all temper, and I promise with the greatest sincerity, to wipe off the Aspersion in a few words,  
I must aclowledge, in the first setting out of Christianity, we are not able to observe this practise; for they assembled for Divine Worship every day, and communicated too: nor can we think, their Communions were without Exhortations, as well as Prayers; they preached then possibly every day. And when their more solemn Assemblies came to be fixed, as soon they were, chiefly on the Lords-day( Acts XX, 7.) it would seem they continued from the time of their meeting, till the Evening, or sometimes( according as they met) till the Break of day, or other occasion, dissolved them, no one going home to eat, and then returning to the Assembly; for that all generally brought somewhat with them, and a common Table or Meal was an appendance of the Lords Supper. Onely I observe St. Chrysostome out of the Records of these dayes, urging St. Paul's injunction to Timothy 
Homil. X in Genes. sub init. ( the Fathers words I shall set down presently more at large) Be instant in season and out of season, &c. and his practise in continuing his speech until midnight, in the place of the Acts last mentioned, for the justifying his own preaching in the Afternoon also. But when the times of persecution were well blown over, and the Church enjoyed settlement and leisure, in the Homilies of divers of the ancient Fathers, we have plentiful testimonies that they preached in the Afternoons, as well as in the Mornings. Gaudentius Bishop of Brescia in the Arch bishop●ick of Milan, about the year 390, mentions 
Tractat. 4. de Pasch: Biblioth patr. Tom: ●.  his preaching Twice on Easter-Eve touching the Pass-over. But that it was much more usual for them to preach twice on the Lords-day, is evident from St. Austin in sundry places. For instance, The place last produced out of him may very reasonably be interpnted to intimate thus much: But in other places we may find him most express. Preaching on a certain day twice on the LXXXVIII. Psalm, he concludes his Morning-sermon thus. Quod restat si placet servemus, quia longus est Psalmus, &c. Let us for the present reserve the rest, if it please you; for that the Psalm is somewhat long, and I am yet to speak again to you in the name of Christ. Refresh your strength, I do not say, the strength of your minds, for I see in mind you are indefatigable; but as to the servants of your mind, that your bodies may be able to endure in their attendance. Refresh yourselves, I say, and being refreshed, return after Dinner. And again in his next Sermon he begins thus. Ad reliqua Psalmi, de quo in Matutino locuti sumus, animum attendite. Be pleased to attend now to the Remains of the Psalm, of which we spoken in the Morning. In his last Tome also, amongst the sermons de Tempore, we shall find very many of them, which were for the same Lords-day, to be onely continuations one of the other, which at a years distance would have been very strange; wherefore those Sermons not being all St. Austiu's, as we have already said, it is apparent, this was not onely his practise, but the practise of divers others of the Preaching latin Fathers,& a thing then usual.  
As to the Greek Fathers, I will onely speak the practise of the greatest Preacher of them, St. Chrysostome. His tenth Homily on Genesis has this title: {αβγδ}, &c. An Exhortation to those who were ashamed to come to the Sermon after Dinner, or after Meal, &c. It seems by this and divers other Homil●es of his, many of his people made a considerable scruple, whether it were lawful to come to Church, not fasting, and by this means it came to pass, {αβγδ} he had a lesser Congregation, and a thinner Audience, in the Afternoon, than in the Forenoon. Now the design of the former part of this Sermon is, to remove from them this scruple, and to this purpose he shows them the consistency of ●odily and Spiritual Food, and That all times of the day are seasonable enough for spiritual instruction. What do I say( saith he) All times of the day? No, not the coming on of the night makes this unseasonable: and then he urges the passages of St. Paul before mentioned, adding O {αβγδ} &c. An attentive or sober auditor, though he has dined, is fit for spiritual Doctrine. In his first Homily De Lazaro me●dico, he prosecutes the same subject again, but with more earnestness, inveighing against them who condemned his useage of preaching after Dinner, {αβγδ}, as a new and uncouth custom, and tells them he has much more reason to condemn that wicked custom which had then prevailed, that they rose from table to sleep. So that it seems, this Father rather looked upon it as a wicked custom, not to preach in the Afternoon;& by his saying, this wicked custom had then with some prevailed, he intimates it had been otherwise formerly. In the same Homily, he justifies his practise from Christs Preaching to the multitude, after his having fed them miraculously with the loaves. Our Lord, saith he, did not fill their bellies to excess and gluttony, but when he had satisfied them as far as necessity required, he lead them to spiritual food. So, saith he, let us do, and accustom ourselves thus to take our meat. Elsewhere he again defends this his practise 
Ad p●p: Anti 〈…〉: H●mi●. 9.  from our Lords long Sermon to his Disciples after his last Supper: and adds, that where people use to come to the Afternoon-sermon, it will make them feed soberly, whether they will or no. In his next Homily, he highly commends the people for coming to 
Homi●: 10.  Church on the Afternoon in a full audience. And to conclude what I shall say out of this great Father, in his 28th. Homily ●d pop. Antiochen. He appeals to his auditors themselves in which of these two they conceived they did better? when▪ the Morning-sermon being over, they went from the Church to their Table,& thence rose to sleep, or when after Dinner, they came again to hear the Divine Oracles? &c. Now that hereby he meant Sermons, is plain, because all these are passages out of Afternoon-sermons preached by him. Upon the whole then it is evident, that it was the practise of the Primitive Church, to spend the Lords-Day wholly, as far as was consistent with necessities and honest conveniencies, in Holy Exercises; and particularly, that at least in Cities and greater Churches, it was usual that the Pastours thereof preached on that Day, Forenoon and Afternoon.  
I have already said, that as the Popish Mass, and other appendent corruptions prevailed in the Church, Preaching grew much out of date. What was the effect hereof, I need produce no other 
De. Rom. Pont. l. 4. c. 12 A●●. To 10. 〈◇〉. 980.  witnesses but the Romish Writers themselves. To omit the black Characters of Ignorance and Wickedness, which both Bellarmin& Baronius give of the Tenth Age after Christ,& the times there about, when there was little or no Preaching in most places, of the Western Church at least, I will onely set down a story which Matthew of Paris reports about the year 1072, of a Ghost which appeared to his friend & shewed written in his hand Letters, as sent from Hell, in which Satan and all his Crew, gave their humble service and thanks to the whole Ecclesiastical Order, that as in nothing they were wanting to their own pleasures, so[ Tantum 
M. P. Hist: ad ann. 1072.  numerum subditarum sibi animarum suae praedicationis incuria paterentur ad infernum descendere, quantum secula anteact a nunquam viderint.] they suffered so great a number of souls to fall headlong to Hell, through their neglect of Preaching, as no former ages had ever sent th●her.  
When afterward, in some process of time, it pleased God to raise up Preachers, knowledge soon increased, and in a few Ages, the Reformation gradually came on, which indeed no one thing more promoted than frequent preaching. He, who mainly broken the ice, the undaunted Martin Luther, was a constant Preacher, and very far from thinking Afternoon-Sermons either Novel or unnecessary. Hear▪ him deliberating declaring his thoughts in this case to Nicolas Hausman a German Bishop, 
In Praef. ad form. Miss. pro. Ecc. Wit: tenb▪ Tom: 2. & a friend to the Reformation. Instituendae sunt Lectiones quotidianae, altera mane in Novo vel Veteri Testamento, altera Vesperi in altero Testamento, cum explanatione vernacula. Hunc ritum esse antiquum probat& res& vocabulum. We must set up, saith he, Daily Lessons, one in the Morning out of the Old or New Testament, another in the Evening out of the other Testament, with an Exposition thereon in our Mother-tongue. That this useage is ancient, both the thing itself and the name declare. Such indeed was, as we have seen, the ancient Fathers great way of Preaching, an Explication on the Scriptures that day red, and such was Luther's generally. 
Luth: contion. Di●b: Domin.& Festis.  And according to these his advices, was his own practise, as is apparent by his Sermons extant, many of which are expressly inscribed( ante Prandium) made Before▪ noon, others on the same day( A Prandio) Afternoon.  
These Authorities both of the ancient Fathers, and of this great Reformer, may suffice to convince the world, that Preaching Forenoon and Afternoon is a practise much elder than the English Puritans.  
Now as to that demand, Where shall we find a place in any Liturgies for the Afternoon▪ Sermon to come in? I answer, Where did these Fathers find it? It is sure they preached publicly in the Afternoon-Assemblies. But suppose it had no place at all in the body of any Liturgies, suppose it immediately succeeded the Evening▪ Office, as commonly it does in our present use, where is the inconvenience or irregularity? It is not at all repugnant unto our Act of Uniformity. But if any will have a place for it in the Liturgy, why may it not properly enough come in after the second Lesson? The custom we have seen of old was, to handle some part of what had been red; and when more naturally, than immediately after the reading or Lessons? Our Church prescribes that to be the season for catechizing Youth: We will suppose, due catechizing is not a bare hearing Children repeat the words of the Catechism, but explaining, asserting and applying the Doctrine thereof in a plain and familiar manner. Suppose our Afternoon-Sermons in our Parish-Churches such( as is most fit they should be) and do we not find a proper room for them in our present Liturgy? Such handling any Catechetical point, whether matter of Faith or practise, may be done with the same facility in the Pulpit, as in the Desk, and with a Text prefixed( as the manner of our Sermons in the present Age is) as well as without one; and then who will not call it a Sermon? I will therefore now conclude Afternoon-Sermons not onely ancient, but as they may be managed, strictly enough Regular according to the Order of our present Church.  
Besides such frequent Sermons on the 
Sect. 7.  Lords Day, it is apparent to any one who reads the ancient Fathers, that there was seldom or never any holiday past without a Sermon, as neither does there any usually at present amongst us in our Cathedral or Collegiate Churches, or even in our Universities. And 
Vid: Con▪ in di●.  as for Luther's part, we shall find him preaching Twice on sundry holidays. I do not at all press that, because it 
Circumcision. Christ.& in Epi. p●an▪ &c.  does not seem so fully to comport with a certain obliqne design of our Festivals, the honest recreation of several sorts of people thereon. But the irregularity of one Sermon every Festival, none can assert; except haply they should say, such Parochial Minister, who does it in his Parish-Church, would be singular; which I could easily answer by saying, I am sorry for it. The second Service, which we know is as particularly prescribed for all holidays, as for all sundays, in the year, in the rubric after the Nicene Creed supposes the intervention of a Sermon, or one of the Homilies already set forth, or to be set forth by Authority.  
The difficulty of reading Homilies would be none at all: and if any think the●e are too few, they ought first to use these, till they are become familiar or trite( which I am sure now they are not to our people) before they complain of the want of new ones. For my own part, I could most gladly hear a Partition out of The whole Duty of man, distinctly red on holidays in our Parish-Churches, were it recommended by Authority;& it would savour of more ingenuity than some mens clancular borrowing others Sermons. That incomparable book entreating in each partition usually of some Christian Virtue(& the Saints being exemplary in all virtues) it, would not be unfit entertainment for the people on Saints daies; and I doubt not but the benefit thereof in public would be no less to the generality, than thousands, not onely persons but families, have found it in private.  
The Difficulty of provideing Sermons so often would indeed be considerable, but it might easily be alleviated, in Great-townes by a Combination or Rota of the Neighbouring Clergy, each taking his turn in course, as it is amongst the Masters in our Universities. Nor does this seem to me at all a Violation of the LXXIId Canon, for here is supposed no new solemnity appointed, onely the law is observed: and as to such Combinations as suggested, how easily may the Approbation of the Diocesan be had thereto? Further, it is not to be forgotten that there are weekly Lectures settled in several Market-towns▪, which might be well adjourned to the Holy day that falls in the week.  
Now as to the benefit, in all probability it would be very great: Besides the usual advantages of Sermons generally, this would conciliate some more regard to festivals, and bring people to the Church thereon: this might also be improved to instruct them in the particular designs of our festivals respectively, the observation whereof they have many of them now little kindness for, because they understand not the reason o●: This would also be a ground of familiarity and frequent converse between the Clergy, so that they would be mutual●y better by one anothers excellencies: This lastly would stop the mouth of some, who admired much the diligence and Gifts of their Lecturers. I am not ignorant, that such Associations may be abused, or by unquiet spirits turned to evil purpose; but so may any thing, and such spirits will find ways, to hatch and communicate their mischief, more private& so more dangerous than this would be; wherein, suposeing there be one or two sober grave, peaceable, prudent men in the Combination( as there will, or may, be certainly more) no matter of suspicious or evil consequence can be going on, but it will be checked, repressed, or else discovered to those whom it concerns to know it. But I beg pardon for this digression, which yet is not much from my main design of defending and promoteing the Regular Frequency of ●reaching.  
To return then: I conceive it apparent 
Sect. 8.  by what has been above said, that our stricter observation of the Lords day is the main thing which amongst the multitude keps up the face of Religion( that is a fair, serious, awful profession of it) and the Afternoon-Sermons I say maintain such the observation of the Lords day. Now of how fatal consequence it would be to Religion itself, and the real Power of Godliness, to have this its outward face eclipsed, may hence be estimated, that this is the great means which first ingenerates hea●ty Religion in us all. I do not deny but there are some dormant principles of Religion in natural reason, but these require to be excited and formed by Tradition; and the more solemn and serious we see the generality of men to be in the profession of that Faith, which they deliver ●o us, the more authority such Tradition has. Thus in plain terms stands the case; While we are children, and yet ignorant what Religion means, we are carried to the places of public worshi● to prayers and Sermons as to things 〈◇〉 an Holy, awful, tremendons nature, and of the greatest concernment: And the oftener we see people at these sacred public offices, and the more serious we apprehended them therein, the more affencted we, while little, are therewith: And hereby we are prepared with more reverence to regard those small notices of the Christian doctrine, which we are then able to take in. Afterwards, as by degrees our knowledge and real conviction of con●sicience enc●eases, so we come to a true inward sense of Religion, and thereby, to the hearty practise of it: So that it is evident, destroy this the Outward awe and Face of Religion, and you proportionably destroy the main Introductive principle of the real belief of Religion. And I have said, as preaching does decay this will decay. This is the Fi●st particular evil, that would ensue upon the supposeal put; and I may say, there needs no more.  
But from hence would follow▪ a very 
Sect. 9.  public if not general falling off of our people, both from our Church and from Religion itself. If Preachers should fail, Seducers would not: there are whole shoals of them ready to be thrown in upon us ●n a sudden, besides that we are overstockt on both hands already.  
First, multitudes would soon be drawn off by the Fascinations of the Romish Charm●rs. Take away our preaching and the best show carries it. Ad Populum Phaleras. And if it once come to outward Pomp, as already said, they ●ut do us a thousand: Their rich Altars, their glittering Vestments, their pretty Images, their precious relics, their pompous Processions, the Mortified looks of many of their monastics, with their whole State, that I call it not Pageantry of Religion, will soon inveigle the multitude, which as I have above complained are too much indifferent to all Religions, onely one they must have.  
Secondly, there are another sort of Enemies to our Church on the other hand: We have had too sad experience that Sedition and Rebellion are as the sin of Witchraft in another sense than we ordinarily interpret that speech: they most unreasonably and unaccountably charm and fascinate the multitude; and there are not a few men of the old Blade, of a kind of odd Church Militant, who would be sure to set up for preachers, and draw away all those after them, who out of passion& not out of Reason are zealous against Popery.  
I may safely say, under God, next to our laws( for which God be blessed) and our King who maintains the Laws( and whom God long preserve to us) there is nothing hinders more the prevalency of these two Extremes, from swallowing up in a manner our Church, than does our frequent Preaching. This now letteth and will let, and I hope will never be taken out of the way.  
Lastly, that there is a great deal of Atheism not onely secretly lodged in mens hearts, but overflowing in the ●out●● of many, is a sore, but just complaint. We shall frequently meet with persons, who will plainly speak it out, that Religion is onely a political Intrigue, which cunning men devised, and fools beli●●e, and who will argue proportionably against the very principles of faith● and this not onely en passant, for proof and ostentati●n of their wits some times, and to run down people, whom they judge so weak as to be concerned hearty for Religion, but des●gnedly and with seriousness in other companies, to make proselytes. And such discourses are too much i● mode at present, more countenanced than they ought to be, or, which is much the same, started and promoted by some s●rt of men for their diversion, and the entertainment of their company. Now there is nothing, which gives a greater check to this growing evil, which really more counter-works these irreligious machinations, than our frequent preaching does. We should soon see what a dreadful progress Atheism would make, if while its Patrons preach at every table, where they may be bold, or as they call it pleasant, our Ministers held their tongue in the Pulpit, or came not so often thither.  
Some haply may say to confront this suggestion, Every man is not qualified for an Atheis●, that is, has not leisure, estate, authority, impudence enough( for little wit or education God knows will suffice) to set up or undertake the patronage of Irreligion. Be it so; but too many have, and many more venture at it: So that I may safely say, were the doctrines or principles of Atheism suffered to go without those public contradictions and c●nfutations which still, as occasion serves and our discourses led us, they receive from the pulpit, the as yet uninfected part of our people, would soon be drawn in, and the most profane Impiety insensibly get an uncontroleable head.  
It may be said perhaps, Popery would hinder this, as well as Protestants preaching; Let but any Religion be in fashion, and Atheism can never prevail. I answer, Popery is indeed a very fashionable, I mean, outwardly a very splendid, specious and formal Religion: but how has it hindered the growth of Atheism in Italy the very centre of Popery? What do we mean by the usual diverb, the Italian religion?  
To conclude then this head: These four grand evils, A greater Decay of the outward face& awe of Religion, A Falling off of our people on the one hand to Popish superstition on the other to seditions on velties, giddiness, confusion& every evil Work▪& lastly, of a multitude to down right Atheism, would suddenly& certainly ensue, should frequent Preaching sail.  
As to the Miseries, which would befall 
Sect. 11  the Clergy, should they neglect this part of their office,& this their neglect be the cause of general want of preaching; First, I cannot be so uncha●itab●e to my brethren, as to think this will ever come to pass, or force myself to imag●n they are not deeply sensible of the direful consequences thence to themselves. I will not therefore be so vain as▪ to expatia●e on this head, as if I either suspected them to want information, or judged myself able to instruct them. It must be presumed, we all know the Wo that attends such servants, whom our Lord at his coming shall find unfaithful; the blood o● those who perish will be required at 〈◇〉 hands, and besides that, their own blood will be upon their own heads 〈◇〉 before that time, we cannot, in this cas●, but expect an earlier sha●● of Temporal Wo also to befall ●●. It is scarce 〈◇〉, generally more disoblige ●ur Neighbours, than by neglect●●g them; and amongst all neglects, as there is none more public and apt to 〈◇〉 notice of by all sorts, than our 〈◇〉 of Preaching, so there is none ordinarily likely to move higher& more notorious resentment. Now the infelicity of living in a parish, and having the charge of a flock, where a man is not beloved, is so great, that I do not know, whether any Temporal misery be not to be chosen rather than it: for besides the perpetual grateing inquietudes of such a life, the troubles such Minister shall be embroiled in, in getting those small deuce on which he is to subsist, and a thousand like perlexive incidents, he is almost under a necessity of being unserviceable to the Souls of his people. Further, we have heard much of the Contempt of the Clergy, and many vain and frivolous causes thereof assigned: I may truly name one point, that would bring more contempt and scorn upon us, than perhaps all other put together, and that is, Let us be Idle, or which with the people is the same, let us be silent or remit of out constant Preaching. But God be thanked this is imputable to very few, and I hope never will be to many, of us.  
I have thus, as in a draft, presented the evils, which would forth with, 
Sect. 12  in all probability, ensue, supposeing such Scarity of preaching as is not impossible, and as some men seem to patronize. I have also, with very great freedom and Sincerity, asserted the Authority of our Preaching, which though it be not equal to that of the Apostles and of the Inspired age, yet it is as great as the present state of Christianity will admit: Greater it cannot be, except men should be again called, or sent, by immediate voice from Heaven, and empowered by Miraculous inspiration: It is really such an Authority, which they have not, who pretend to that Necessity of Preaching laid upon them, which indeed does ly upon Us. Our Office is of Divine institution, and designed to be of perpetuity, or of the same duration with the world: The power of it is regularly conveyed to us by those, who have had it in an uninterrupted succession from Christ and his Apostles; and as to our actual Ministry, it is not without the special conduct and concurrence of the Holy Ghost. Finally, as to the various Modes there have been of preaching in the World, we are not, blessed be God, much behind any of the Ordinary ages of the Church, and( if it may be spoken without offence) we are superior to many. What I have to add by way of conclusion, I shall address, with an humble but passionate concernment, to Preachers and People.  
As to us of the Clergy, I doubt not but generaily we can with truth a●d justice profess touching ourselves, before God and Men, in the words of St. Paul, that Seeing We have this ministry, as we 
1. Cor: IV. 1, 2.  have received mercy, we faint not: But we have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every mans conscience in the sight of God. This then being our case, if we meet with discouragements, general or particular, let us with all prudence endeavour to remove them; and if we cannot, yet setting before our eyes the recompense of reward, and Looking unto Jesus, who has set us on work and promised to be with us to the end of the world, Let us stir up the gift of God which is within us, and  
— Contra audentius ire, onely taken courage from our difficulties. What ever comes let us speak and not be silent: A better cause than ours never can be,& we are most unworthy to be engaged in it, if we can by any means be prevailed with to be wanting to it. Jacta est Alea, we have past R●bicon, ther's no setting a foot backward. Remember we him, who vowed, His. Soul should have no pleasure in them who draw back.  
There can be no time wherein Preaching will not be in Season or out of Season; I might say, scarce any time, in which some Preaching or other is not in season: where public Preaching is not opportune, private may be. In all therefore let us be Instant, let us endeavour by the plainest prudent dealing in all ways, by the strongest and most moving arguments we can device, to get within the hearts and consciences of men. If frequency of Preaching be a work so exceeding laborious to any of us, let us contrive with ourselves by what methods we may alleviate or facilitate it, and do what lies in our power thereto. Particularly, let us study and use the easiest and most familiar course. He was no mean nor unsuccessful Preacher who advised Optimi ad vulgus hi sunt concionat● res, qui trivialiter, Populariter 
Luther▪ apud milk: Adam. in vi●.  & simplicissinè doceut. Those are the best preachers to the common people who preach in a mean, vulgar and most plain way. The condescending to such a course, would much ease many mens work as to themselves, and render their labours too more serviceable to their people. Let our Arguments have life and energy in them, be such as are apt to create concernment, and it little matters how plain our Language or style shall be: that which is most natural is certainly most useful, and to all but Fops and Fantastickes most acceptable. There may be I confess great difference of Auditories, and it is most reasonable that accordingly we consult them; but we are to consider, there are few or no Auditories, which consist not of the Mixed multitude: he therefore that has spoken to the capacity of the meanest, has in all probability been understood, in things so spoken, by every one that heard him; and then it is hardly possible, but the generality are bettered. Truth and Godliness can scarce appear in so plain a dress, but they will ever be Venerable. The fastidious spirits, as we may hope they are far the fewest, so we are sure they are unfittest for the Kingdom of Heaven; wherefore while we consult their provision, we must not starve the Children of the Kingdom. I will say no more on this subject: The Lord give us wisdom and steadfast resolution, and then our Preaching will neither be unfruitful to any, nor infrequent.  
What I would beseech of such Hearers, to whom these Papers shall come, is also nothing but what they must aclowledge my Discourse enforces; Namely, that though they cannot come to our Sermons as to inspired prophesyings,( for we are not, we pretend not ourselves to be infallible living-Oracles) yet that they would look upon the Christian Doctrine in our mouths to have more authority, than if taught by common and uncommissioned, that I say not also, as too often it comes to pass, unlettered men. For they must allow us to be persons sent, and authorized by God in an ordinary way, to be their Teachers, and the Guides of their Consciences: and then, if God follow his own institution with his blessing, if he forget not or neglect his own promise, we must have usually more of the concurrent assistance and conduct of the Holy Ghost▪ in what we teach, than other persons who are not alike called to the Office. In proportion hereto, there are three or four Particulars which I would passionately press upon our people, and that as they ever expect any good by our Ministry, and as they would not have our labours rise up in judgement to enhance their everlasting woes.( 1.) That they would always come to our Sermons with serious and single hearts, not out of custom, Curiosity, or design of Censure, Cavil or the like, but with an honest intention, and sincere desire, either to learn what they know not, or( if they conceive themselves to know enough) to be put in mind, and quickened in the sense of what they know.( ●.) That they will not satisfy themselves with the mere having heard a Sermon, and account that Religion enough for one day, though they neither headed, nor, it may be, understood five sentences of it. This has been a great Evil of late years; much heard, and nothing applied or digested. People really have looked upon themselves so much the holier, by how many more Sermons they heard, as some I say do for hearing a greater number of Masses. Let us beware of this madness,& every one take closely& meekly home to himself, what belongs to him for his good. Reflect not on others, as thus and thus concerned in the things which are spoken, nor on the Preacher, as too busy or troublesone. In health, you will not be angry with one, who shall bring you an excellent Preservative; nor in sickness with him, who presents you a sure and safe remedy, neither would you reject either. Have but the same concernment for your souls, as you wear for your bodies, and do in this case, as you would in that.( 3.) Whereas in our Sermons, we, for the most part, shoot much at a peradventure, and being to hit the general conditions of men, cannot level always so particularly at some private concerns as is needful; and whereas it has been made evident, that the private direction of conscience was one of the Eldest kinds of Preaching, if therefore there be any thing of considerable moment, either in our Sermons, which our auditors have not understood, or are not duly satisfied with, or in their own conditions, which we have not touched, let them not indulge a foolish modesty to their own injury, but in private have recourse to us for such more particular advice and satisfaction, which they need, and we cannot give them in the Pulpit. Lastly, let me humbly crave of our people, that if in any case, their judgments and their Teachers come into competition upon equal evidence of Argument on both sides( as they apprehended) they would prefer their Teachers judgments before their own. The reasonableness hereof is founded in this, that the Teacher has authority from God, and so may be presumed to have more of the Divine guidance: besides, he is bound, as he will answer the contrary at Gods great Tribunal, to teach the Truth, and nothing but it, to his best knowledge; he has long given himself to search the Truth, he sees the dependences of one Truth on others, and so is better able to determine difficulties by the Analogy or proportion of Faith, than such, who perhaps seeing but few things comparatively, and not considering all they see, easily pronounce sentence. And as to our sincerity, if men will imagine us to have any conscience, they cannot judge us so fond of errors, as for the love of them, to venture together the damnation of our own souls, and of all those which God will require at our hands.  
Could we prevail in these few reasonable requests, it were to be hoped, our Preaching would have, in a manner, as great success as we could wish: and though we have not the advantage of inspiration, or Miraculous Gifts, yet our people would not be without the advantage of a Nobler Faith, than most had even in the inspired times;& particularly they would enjoy the Blessing belonging to those, who having not seen, have yet believed. But though we should be so unhappy as not to succeed, yet we may not therefore slacken our Diligence: we know not how soon the case may change, nay, we know not how far we have succeeded already. Sometimes the seed springs and grows up no man knows how. However, our reward depends not up on our success, but upon our endeavours and fidelity: Supposing these, Though Israel be not gathered, yet shall we be glorious in the eyes of the Lord, and our God shall be our strength. Possibly we may some of us think this but mean felicity to be safe alone, but in thus doing we may reasonably hope to save both ourselves, and those that hear us. And accordingly thou  

O Lord, save thy People,  
And bless thy Clergy.    
FINIS.