PULPIT-CONCEPTIONS, POPULAR-DECEPTIONS: OR, The Grand Debate resumed, In the point of PRAYER Wherein it appears That those Free Prayers so earnestly contended for have no advantage above the Prescribed Liturgy in public Administrations. Being an Answer to the Presbyterian Papers presented to the most Reverend the Ls. Bishops at the SAVOY upon that Subject.  1 Sam. 15. 22. 
Behold, to obey is better than sacrifice.  Phil. 2. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
LONDON, Printed for Richard Royston at the Angel in Ivy-lane. 1662.   

The PREFACE.  
IT was well said of Mr. Case, in his Sermon before 
Page 38.  the Peers, March 25. 1646. That [if either Saints may make Opinions, or Opinions may make Saints, we shall quickly have more Opinions than Saints in the Land.] Indeed this Land is overgrown with wild Opinions, and those Opinions have been planted in it by pretended Saints.  
The design therefore of these Papers is, to blast some of those Opinions, and to undeceive some of those persons, who are otherwise too forward to lose as well their Souls as their Charity in their Opining. For they rest not in the Speculation, their Opinions have an influence into their Practice, and from Opining they proceed to Judgement, and pass their Sentence, as much to their own peril and the injury of the Church, as to the Scandal of their Seduced Confidents. For (amongst other things which fall under their Censure) while they vilify the Liturgy, they reproach the Church, which performs her Solemn Service by it; and while they admire their own Conceptions, as the certain Effects of Grace and Vehicles of Comfort, they deceive themselves; and while they insinuate their attainments of Art and Industry to be immediate Inspirations and the special Gift of God, they delude the people.  
And yet, whether All the Devotions of the Church in Public Assemblies should be restrained to Prescribed Forms, is a question wherein persons of great Learning and Integrity seem to be divided; and the Presbyterian-Divines more especially seem to lay the main stress of their Grand Debate upon this Article. For they tell us, 
* The Grand Debate, p. 48.  This Proposition in question, [That it is needful to the Peace of the Church that all the Churches under one Prince should use one Form of Liturgy] containeth the rest; And they say further, [It is a matter of far greater trouble to us, 
Page 70.  that you (the Commissioners they mean) would deny us and all Ministers the Liberty of using any other Prayers besides the Liturgy, then that you impose these; And again they add, [That if once 
Page 90.  it be known that you (the said Commissioners) have a design to work out all Prayers (even those of the Pulpit) except such as you prescribe, it will make many thousand people, fearing God, to be averse to that which else they would have submitted to.]  
By which expressions we may perceive they have a great fondness for their own Conceptions: and for my part, I profess ingenuously, I was so far from attempting to encounter them out of design or choice, that I had some kind of prejudice to the practice I was to plead for, having never accustomed myself to it. But being drawn into this engagement by such an invitation as I could not handsomely decline, I was concerned to weigh the point in order to my own satisfaction, that so I might be the better able to give an account thereof to others.  
But my purpose is not to run over the whole Volume of their Exceptions against the Liturgy; (such a presumption would be inexcusable, an intrusion into that Office which is incumbent upon others by a more especial obligation:) but to gratify a particular Expectation, and by thus Skirmishing the Party, to discover that they have more Colours on their side then sound Weapons; and though they can make a shift to make a Show, and by false Musters to seem numerous, yet that their Forces are not impregnable.  
But I desire not to be mistaken; for I do not go about to disparage so excellent and divine a duty as Prayer is, or discourage from the frequent practice of it. I am satisfied that occasional Ejaculations and Prayers of a private Conception are not unlawful; and the experience of devout and holy Souls assures me, that (as they may be used, especially in private) they are of great efficacy and very beneficial. But when they are set up in competition with a well-digested Liturgy, prescribed and established by Authority for public use, I am at a stand, and cannot find reason enough to be their Advocate, or give them my suffrage upon that account.  
For I observe, that the most Seraphic Souls, whose Conversation is in Heaven, and their Lives unreprovable in all things, They are much addicted to the Public Form, and Holy Martyrs have made use of it as their best Cordial, and died with it in their bosoms. And truly the reverence which I do most deservedly bear to the example and Authority of so venerable a Sanctity, doth heighten my esteem of it, and will not allow me to quit my interest in the Liturgy.  
I observe on the other side, that men of lose Principles (as to the duty of Subjection and Obedience especially) do very much dote upon their Extemporary Conceptions; and Malefactors (not of the least magnitude) without any signification of Repentance for their Crimes, applaud themselves in this Exercise, and are transported with the sense of such their occasional enlargements. And for this reason I cannot persuade myself to think this Pretended Gift such a sovereign Amulet, as is able to secure All persons which carry it in their head, or wear it at their tongue's end.  
But it may be returned upon us, That such as have a good opinion of the Liturgy, and offer up their Devotions in it, are not very strict in measuring their lives and actions by the Rules of it. I wish there were less of truth in this Objection: But let us consider the nature of the thing itself. For God's part, being the Ancient of days, and knowing our thoughts long before, He can no more be taken with the Novelty then with the Elegancy of our Expressions. And for man, That Variety of Conceptions, (so earnestly contended for) hath more of temptation and peril, but not more of real advantage, than a Prescribed Liturgy.  
This indeed is no fuel to feed our wanton Curiosity: but for a solid Virtue and Devotion. In submission to the use whereof, we exercise our Humility and Obedience, our Self-denial, and the resignation of our own Judgement; all which are duties of high account in the holy Gospel. Whereas those other are more apt to be perverted, to be made an entertainment for Fancy, and to poison the heart with affectation and vainglory. If they have any Prerogative above the common Form, I am confident, we shall find the influence of it no where but upon the sensitive nature, or lower Region of the Soul. If the Will and the Understanding be more united unto God, and better fixed upon him, by this means, sure they are able to make proof of it; and if they can do this, they may gain a Proselyte to their Party. But till I find better Arguments than any they have yet produced, I see no usurpation nor absurdity nor inconvenience in it, if it be needful to have a more particular address in the Pulpit, for a special blessing upon that Dispensation, That it be prescribed to us by our Superiors. And to Their Authority and Prudence I humbly submit myself, with the whole Discourse that followeth upon this Argument.   

Books sold by R. Royston.  
1. The Calvinist's Cabinet unlocked, or Tilenus his Apology against Mr. Baxter, set forth in the Preface to his Grotian Religion.  
2. Memoranda touching the Oath ex Officio, together with an abstract of the Apology written by Dr. Cousins; as also a Manuscript of Dr. Davenant's late Bishop of Salisbury; by Sir Edward Lake Baronet, Chancellor of Lincoln. new. 4ᵒ.  
3. The Merit of the Old English Clergy asserted; and the Demerit of the New discovered. new. 8ᵒ.  
4. A brief Survey of Antiquity for the trial of the Romish Doctrines asserted in a book entitled Scripture mistaken, by H. Ferne late Lord Bishop of Chester. new. 12ᵒ.   

PULPIT-CONCEPTIONS, POPULAR DECEPTIONS: OR, The Grand Debate resumed, In the point of PRAYER.  
THAT the jealous or unwary Reader may find no temptation to mistake our meaning, we must premise, That the private Devotions of single persons are not the Subject of this Debate; and consequently, Whether the use of a Set Form, or his own occasional free Conceptions be most beneficial, is left to every man's own experience to determine, being professedly no part of our Inquiry. What is fittest for the Celebration of Divine Service in Public Assemblies, What most advantageous to God's Glory and the people's Edification; This is it which falls under our present Examination.  
That the Liberty which some men plead for, in this particular, hath been a Liberty to vent their Passions, to insinuate their Jealousies, to disseminate their pernicious Principles, to foment a Faction, is so evident, that he must have been somewhat more than asleep in the time of our late Storm, who hath not observed it. The door was no sooner opened for the enlargement of (that which They call) the Spirit of Grace and Supplication, but we found presently that the Spirit of Contradiction and Disobedience was let lose upon us. Whether that Spirit of Moderation so much pretended to, be a sufficient Curb to restrain the like Enormities at present, they are best able to judge, who have most opportunity to frequent those Public Exercises wherein such a Liberty is still used.  
That the indiscretion or intemperance of some men should occasion a Law that binds up the Liberty of all the rest, may seem severe, yet is not, for thus it must be in the Government of Societies, not only for Uniformity, (which makes them solid and beautiful) but to prevent sundry mischiefs which otherwise would certainly ensue. A discrimination in this Case would prove a matter of envy to some, of discouragement to others, an entertainment to the itching ear, the curiosity and vanity in most; and he had need be mortified into a profound humility, that does not abuse his Licence, and make it an opportunity to exercise his Pride and Ostentation, in stead of his pretended Gifts.  
To prevent which Irregularities, it well becomes the Care and Prudence of our Governors, to tie us up strictly to the use of Prescribed Forms in our Public Worship: provided those imposed be not unlawful or inexpedient; which is the main Matter of this Debate.  
That in St Paul's days, not only Prayers, but Psalms also, were made by some persons upon the Sudden and immediate Suggestion of the Spirit, is the intimation of that Apostle, 1 Cor. 14. 14, 26. Lest men through their ignorance 
Vide Chrysost. & Theophylact. ad locum.  should petition for things impertinent and unprofitable, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Gift of Prayer, was conferred upon some one that then lived amongst them, and what conduced to the common welfare of all, that he begged on their behalf, and taught others also to petition for it. Thus 
a Ad Rom. 8. homil. 14.  St chrysostom and 
b Ad Rom. 8. 26.  Theophylact.  
But This with other Miraculous Gifts (which were needful at the Founding of the Christian Church, as Scaffolds are for the Erecting of a Building) when the Church was well established, were taken away, and the Fabric left to stand upon the strength of those Pillars and Principles which were designed to support it. And forasmuch as the necessity of Prayer was to continue, the use of it likewise was to be perpetuated to the world's end; and to this purpose the absence of that Gift was supplied by the Ministry of a Liturgy, which is the importance of those words which follow there in St chrysostom, 
Ad Rom. homil. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of which [extraordinary dispensation] the Deacon is now the Symbol and representative, in his offering up of prayers for the People; which certainly the Deacon in S● Chrysostome's time performed by an established Liturgy. 
* In 1 ad Tim.  Whereupon the Father saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The 
2. Homil. 6.  Faithful knew very well what they were to Pray for, all Prayer being Common (and so, well known) amongst them. And Ignatius, Contemporary with the Apostles, and a Disciple to one of them, and therefore well acquainted with their mind, doth vehemently exhort the Magnesians to the use of one Common prayer, as we shall have occasion to show more fully anon. And that the Apostle himself was no enemy to this kind of Uniformity, may be reasonably evinced from his wooing the several Churches in a Dialect that can hardly be forced to a Contrary interpretation; [Now I beseech you brethren, (saith he, to 
1 Cor. 1. 10.  the Corinthians,) by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions or Schisms amongst you: but that ye be perfectly joined together in the same mind and in the same judgement.] Therefore, saith Deodati, He requireth a Consent in words, 
ad locum.  thoughts, affection, and will; to the end that all may be entire. To this purpose also that great Apostle prays unto God, on behalf of the Church planted among the Romans, in these words, [Now the God of patience grant you 
Rom. 15. 5.  to be  one towards another, after the example of Jesus Christ.] But would the Apostle have a consent of mind only, and no consent in their expressions of it? an Unity in Doctrine, and no Uniformity in the holy Offices of Religion? No surely, He would have them accord in mind, that they might the better communicate in the practice of external Forms of Worship; for what else can be employed by his following words, [That ye may with one 
Verse 6.  mind and one mouth glorify God, even the Father of our Lord Jesus Christ?] From which Scriptures 'tis obvious to collect, that a harmony of Devotions (as to the external mode and vocal expression) as well as of Judgement, is very acceptable to God, and very commendable in God's Worship and service. To deny this is to impeach the wisdom of the great Apostle, which was assisted by Divine inspiration.  
Our proof then for the Lawfulness of a Prescribed Liturgy is managed thus:  
That Service of God which is Consonant to Holy Scripture is Lawful. [This Proposition cannot be denied unless something Consonant to Scripture be unlawful.] This therefore being granted, I assume,  
The Service of God performed by a Prescribed Liturgy is Consonant to Holy Scripture. Ergo.  
This Proposition is proved after this manner; That Service of God whereby we declare that we are perfectly joined together in the same mind and in the same judgement, whereby we do all speak the same thing, and with one mind and one mouth glorify God, That service is consonant to Holy Scripture; (for they are the very words of it?)  
By the Service of God performed by a Prescribed Liturgy we declare, that we are perfectly joined together in the same mind and in the same judgement, we do all speak the same thing, and with one mind and one mouth glorify God. Ergo.  
It is therefore no ways contrary to Scripture what we find declared 
a Cap. 27.  in Synodo Epaunensi, That Ad celebrandum divina officia, ordinem, quem Metropolitanis tenant, Provinciales observare debebunt. In the celebration of the Divine Offices that Order which was observed in the Metropolitical Church was to be the standard and pattern to which the whole Province was to conform. And so it was determined 
b De Consecr. d. 2. C. Institutio.  in Concilio Gerundensi, to this purpose, Institutio Missarum, sicut in Metropolitanae Ecclesia agitur, ità in Dei nomine, in omnibus provinciis tam ipsius Missae ordo, quàm Psallendi vel Ministrandi consuetudo servetur. And there is an excellent reason alleged for it in the 
c Cap. 2.  4. Council of Toledo, Post rectae Fidei confessionem, quae in Sancta Dei Ecclesia praedicatur, placuit ut omnes Sacerdotes, qui Catholicae fidei unitate complectimur, nihil ultra diversum, aut dissonum in Ecclesiasticis Sacramentis agamus; nè quaelibet nostra diversitas apud ignotos; seu Carnales, Schismatis errorem videatur ostendere; & multis extet in Scandalum varietas Ecclesiarum. Unus ergò ordo Orandi atque Psallendi à nobis per omnem Hispaniam atque Galliciam conservetur; unus modus in Missarum solennitatibus; unus in vespertinis officiis; nec diversa sit ultra à nobis Ecclesiastica consuetudo; quia unâ fide continemur & regno. Hoc enim & Antiqui Canon's decreverunt, ut unaquaeque provincia & Psallendi & Ministrandi parem consuetudinem teneat. After the confession of the true Faith, which is preached in the holy Church of God, they would have all the Catholic Priests, which were comprehended in the unity of the Catholic Faith, to do nothing different or disagreeing in the celebration of Divine Service; lest amongst strangers, or Carnal men, their diversity should be taken for an evidence of Schism, and their variety become a matter of Scandal. They would have one order of Prayer & Singing observed throughout Spain, etc. one mode in the Solemnities of the Sacrament, one in the Offices for the Evening: Neither would they admit of any diversity of usages in the Church; because they were of one Faith and one Kingdom. And this they declare to be according to the Decrees of the (then) Ancient Canons.  
But perhaps though a prescribed Form of Prayer be very lawful, it may be wonderfully inexpedient, and under that notion it may be fit to explode and turn it out of the Church. What the Presbyterian Divines have delivered to this purpose, we are now strictly to examine, by taking a punctual survey of that harangue which they delivered at the Savoy upon that Argument.  
By what means this came to be ushered in, we shall inform you, by giving you notice that the said Divines did propose, [That all the Prayers and other Materials of the 
The Grand Debate, page 2.  Liturgy may consist of nothing doubtful or questioned amongst pious, learned, and orthodox persons.] And they add further, that [To Load our Public Forms with the Private Fancies upon which we differ, is the most Sovereign way to perpetuate Schism to the world's end.] Here the Episcopal Divines join issue with them, and return this Answer, [We hearty desire that, according to this proposal, great care may be taken to suppress those private conceptions 
Id. p. 57  of Prayer before and after Sermon, lest private Opinions be made the matter of Prayer in public, as hath, and will be, if private persons take Liberty to make public Prayers.] This is that which raiseth the great cry, that hath awakened my attention, and engaged my pen to weigh the several periods and accents of it.  
For those Episcopal Divines having declared their desire (which seems very reasonable) that the hastily Conceptions of private persons might strike sail to the prescribed Forms of solemn Service in the Church; The Presbyterians, as if they had been touched in the apple of their eye, let lose their passions, and reply to them in these words, [The desire of your hearts is the grief of ours:] 
ibid.  and to break the force of their reason as well as they can, they tell them further, That [The conceptions of Prayer by a public person, according to a public Rule, for a public use, are not to be rejected as private Conceptions.] But how fare the person they plead for is a Public person, and how wide the Rule is which they choose to measure their Conceptions by, we shall have occasion to examine hereafter. In the mean while, if their Conceptions be really for a Public use, that is, for the common benefit of the Church, it is very fit they should be allowed for such by public Authority; and till that be first obtained, we cannot think fit to let them pass for currant, though they grow somewhat invective, and tell us [We had hoped you had designed no such Innovation as this in the Church.] But what Complexion is that forehead of that cannot blush at so shameless an Imputation! For this Matter hath been throughly examined, and, upon trial, the Innovation is found to lie at their door who raise the Clamour; as Dr Heylin hath evinced, in A Brief Discourse touching this particular, to which we do refer them for their better information.  
And they have need enough of it; for this is so strange a thing to them, that they profess, in the next words, [When we have heard any say that it would come to this, and that you designed the suppression of the free Prayers of Ministers in the Pulpit, suited to the variety of Subjects and Occasions, we have rebuked them as uncharitable, in passing so heavy a Censure on you: And what would have been said of us a year ago, if we should have said that this was in your hearts?  
It had been well for the Church, if the Pulpit had never been so much advanced above the Desk in the opinion of the people. But that it was never designed for a place of Prayer, but of Exhortation only, is well observed by Dr Heylin; though it hath been the practice of the Seditious 
A Brief Discourse, § 20.  and Malcontents in this later Age, to take Sanctuary there, as a place of freedom to vent themselves, and to say and pray what they list. Otherwise they might have found variety enough, both for Subjects and Occasions, in the several Services of the Church, to have entertained their Devotions. For herein we are taught to ask those things which are requisite and necessary as well for the Body as the Soul, as well for this life as for that which is to come; for the whole estate of Christ's Church Militant here on Earth; for Jews, Turks, Infidels, and Heretics: The very Litany alone is so Comprehensive in this kind, that the attentive and devout Reader will stand in doubt which he should most admire, whether the fullness of that excellent Form, or the injustice of your Complaint for want of such a provision. And if in any particulars our Forms appear to be defective, the Care and Prudence of our vigilant Superiors is able to supply them; and no doubt they will perform it, upon a due and modest application to that purpose: and then there will be no great need of your Free Prayers in the Pulpit.  
We cannot but thank you for your Charity & candour, in rebuking those as uncharitable, in passing so heavy a Censure on us: but we should be more engaged to you, if we might find those good Qualities in you when we do really stand in need of them. However, we learn thus much by your own Confession, that you are as liberal in giving your Rebukes as others are in passing heavy Censures, upon light occasions. And yet I see not how you can properly call it a Censure, which presupposeth at least some pretended Misdemeanour; for this was but a suspicion or surmise what we would endeavour to do for the future. And if you had said a year ago, that this was in our hearts; I know not what could have been said to it, but this, that you did us the honour to imply, that the Good old Laws, (whereof this is one,) to which we have constantly adhered, were written there also.  
This being well considered, we cannot easily give credit to your next Conjecture, That [nothing will more alienate the hearts of many holy, prudent persons from the Common Prayer, then to perceive that it is framed and used as an instrument to shut out all other prayers, as the Ministers private Conceptions.] And yet we must tell you, the Common Prayer was neither framed nor used to that end; but being it is a Form so well weighed, so well known, so comprehensive, and one that hath the stamp of Royal Authority to make it Currant, it is fit it should be restored to that due respect and veneration which our First Reformers and holy Martyrs have paid to it: and if all private Conceptions (for whose introduction this Common Prayer hath been so long sequestered and laid aside,) be now turned out of the Public Service of the Church, that it may recover its Original right and entire possession therein, this is but a just retaliation; and the hearts of persons truly holy and prudent will not be the more alienated, but rather the more wedded to it upon this occasion.  
But you go on, and tell us [Such an end and design will make it under the notion of a Means, another thing then else it would be, and afford men such an Argument against it as we desire them not to have.] What your Notion of a Means (as 'tis here inserted) signifies, and whither it would, I confess myself unable to divine: but if it will afford any man a good Argument against the Liturgy, I have good reason to persuade myself you are desirous enough of that advantage. Had your kindness to it prompted you to cut off occasion from them that seek occasion to quarrel at it, you would neither have strained your Conscience nor your Wit to furnish them with such Weapons as you produce to Combat it. And yet the best Artillery you arm them with are but those old rusty Cavils, which have had their Edges turned and their Points broken off long ago in the like encounter. You insinuate indeed, that the Argument which we ourselves afford is more dangerous than any of your framing; but let them or you manage it as your skill shall serve you, we are not frighted with such Mormoe's. And your expressions are nothing else to our apprehension; for had you had any Confidence to prevail over us by this means, you would not have added your next Exception, [But we hope you speak not the Public sense.]  
What the Public sense is, you may learn from the Canons of Ancient Councils, with the Custom of the Universal Church, and the practice of our most Reverend and Learned Clergy since the Reformation; and to them we shall refer you.  
But for yourselves, you plead thus in the next place, [As the Apostle desired that all would speak the same things, without giving them (that ever was proved) a form of words to speak them in; so might we propose to you, That uncertain Opinions be made no part of our Liturgy, without putting all their Words into their Mouths, in which their desires must be uttered.] You say well, so you might; but did the Apostle conjure all to speak the same thing? and did he not give them a form of words to speak them in? What think you of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 6. 17. his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12. 6? What think you of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3. 16. his Rule of the New Creature, Gal. 6. 16. and his first principles, Hebr. 5. 12? Doth he enjoin Titus to hold fast the faithful Word? Tit. 1. 9 and Timothy, to keep the Depositum? 1 Tim. 6. 20. and to hold fast the Form of sound words which he had been taught? 2 Tim. 1. 13. and yet desire a thing so unreasonable, so impossible, that all should speak the same thing, and give them no form of words (that ever was proved) to speak them in? Was not this Form of words put into the mouths of all the Catechumeni? and were they not all baptised upon the profession hereof? Can there be any thing more clear than this out of the Writings of the Ancients? And what if a Form of Prayer be put into our mouths too? Did not John the Baptist put such a one into the Mouths of 
Luk. 11. 1. etc.  his, and our Saviour another into the Mouths of his Disciples? Why then, of all the men in the world, must you be left at Liberty, to vent your own Conceptions, as your fantasy shall serve to vary them, upon all Subjects and Occasions? Is the Church better edified, or Almighty God better pleased with your devotions, when they are presented in such a new dress, then when they are offered up in the solemn Form of an old Liturgy? I am sure (to say nothing of Disobedience) Pride & Vainglory, Hypocrisy and Carnal craft may and do more easily take sanctuary there then here. But if these cannot be proved to be the Shrines, by the making whereof you get your wealth; we know you will have Artifice enough to proclaim them to be that Palladium which fell down from Jupiter; and if 
Act. 19 25, 35.  this be once taken from you, you must presently give all for lost. This you make the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Election, and to deny you this is to eclipse, if not extinguish, the light of your Comfort. The Reprobates many times have the same spiritual irradiations, the same gusts and sentiments with the Elect, insomuch that they cannot find matter enough in themselves for their own judgement to make the discrimination. How then shall the Faithful be able to make a true estimate of their own Adoption? Mr. Calvin 
* Instit. lib. 3. cap. 2. §. 11. mihi p. 338.  hath resolved the doubt, Quamvis magna sit similitudo & affinitas inter Dei Electos & qui fide caducâ ad tempus donantur, vigere tamen in solis Electis fiduciam illam, quam celebrat Paulus, ut pleno ore clament, Abba, Pater. Although there be a great resemblance and affinity between the Elect of God and temporary believers, yet there remains in the Elect only that affiance and trust, (which St Paul celebrates,) whereby they are able with much freedom to cry, Abba, Father. The Gift of Prayer (which is become appropriate amongst you to these Extemporary effusions) puts his Adoption sure, beyond the hesitation or Modesty of all peradventure. But the plain truth is, as the matter is carried amongst you, this Gift of Prayer (as you phrase it) is made a temptation and a snare, an instrument of much more danger than security to men's Souls. For having first wrought this conceit into the minds of men, that to be able to open his Bosom, or rather his Mouth, freely, in Confession, Deprecation and Petition, is a certain sign of Grace; and persuading them, in the second place, that that Grace is irresistible and inamissible; the man that gets a volubility of tongue, a readiness of expression, with a competent measure of boldness and hastiness to utter any thing before the Lord 
* We might instance in Harrison, Cook, Vane, Hugh Peter, etc. , is induced presently, or rather seduced, to flatter himself into an opinion (whatever his other practices and course of life be) that his state is very good and irreversible.  
But to awaken men out of this golden Dream, that they sleep not the sleep of death, let us remember them of that which is recorded by 
* In Annal. Eccles.  Abraham Scultetus of a notorious Arch-Heretick in Germany, whose name was Swenckfield. (He saith) He was wont, Ardentes ad Deum Preces creberrimè fundere, to pour forth frequently most ardent Prayers to Almighty God. And of blasphemous Hacket, who was executed in the days of Queen Elizabeth, it is observed 
See the Life and death of this Hacket, in Cambden's History of Q. Elizabeth Ad annum 1591.  by many, that he was so ardent in his Devotions, that he would ravish all that heard him: and some were infected with the venom of his Opinion, being drawn into that contagion by no other engine but that very charm of his ardent Praying. Fertur hic Hacketus, (saith Hadrianus Saravia of him) in concipiendis extempore precibus adeò excelluisse, ut Dei Spiritu eum totum ardere, & ab eo ipsius regi linguam, isti duo crederent, etc. That is, This Hacket is reported to have excelled so much in praying extempore, that those two (his Disciples) did verily believe him altogether to have been inflamed by the Spirit of God, and that his tongue was governed by Him: and such admirers were they of him, that as they believed there was nothing but he might obtain by his prayers from God; so consequently, nothing that he desired, but he might effect. Add hereunto what is recorded of John Basilides Duke of Moscovia, that his carriage at his solemn Devotions, how he prayed, how he fasted, how severe he was towards others, as well of his Camp as of his Court, that did not at those times conform themselves to his example, is wonderful to be related: and yet the man was an horrid Hellhound, an incarnate Devil, to whom Nero, Caligula, and the fiercest Tyrants of Ancient times compared may be thought Saints, or Merciful men. He that desires further satisfaction in this particular, may consult Dr. Meric Casaubon his Treatise of Enthusiasm, cap. 6. But we need not travail 
Mihi p. 274, etc. edit. 2.  out of the confines of our own Island for Examples to verify this sad Observation: for who pretended more to this Gift of Extempore-prayer than our late 
* As eminent as Hacket, as well for their Treasons, as for their pretended Gift of Prayer.  Regicides? and yet I am persuaded, at least of some of them, that they had never engaged so deep in those horrid Crimes for which they do most justly suffer, had not the Devil taken his advantage to transport them by the help of this execrable Delusion. Is it not then a signal piece of Charity, as well as Prudence, to withdraw that slippery plank that hath deceived so many men's confidence, and betrayed them unto shipwreck, that others may be led by a pious necessity to betake themselves to that 
* The Liturgic of the Church.  bottom, which is more safe, because more steady, and less apt to run upon the Rocks, or spring a leak, or founder under us, because 'tis built and preserved and managed by the steerage of Authority?  
But this will usher in another Objection, which falls upon us in this language, [Your hearty desire and the reason of it makes not only against Extemporary Prayers, but all prepared, or written Forms or Liturgies, that were indicted only by one man, and have not the consent antecedently of others.] Be they of whose inditing you please, if they have not passed the Test and received the Stamp of public Authority, we do not think it fit they should be adopted into the Public Service of the Church: for why should any man be obliged (as he is in the use of the common Liturgy) to say Amen unto, or to join in offering up, those Prayers, of whose incorruption and wholesomeness he is not assured aforehand?  
But you demand of us in these (your next) words, [Do you think this was the course of the Primitive times? Basil used his private conceptions at Caesarea, and Gregory Thaumaturgus before him at Neocaesarea, and all Pastors in Justin Martyr 's and Tertullian 's days.] What all Pastors, that is, all Bishops, did in those days, we have no leisure, neither are we much concerned, now to examine. Indeed Nicephorus tells us, Non omnes, quamvis ejusdem 
Eccles. Histor. lib. 12. cap. 34.  opinionis essent, easdem traditiones in Ecclesiis servarunt, etc. All that were of the same opinion did not hold the same Traditions. And they which maintained the same Faith, did not observe the same Customs. And he gives a reason, why the first Ministers of the Word left such observances free to every one's choice, Ut quisque non metu 
ibid.  aut necessitate quapiam adductus, quod bonum est deligere & sequi posset, That every one might follow what is good out of choice, and not be led to it out of fear and necessity. But to fetch the ground of this diversity from the very first Original, we may consider, that where the Apostles planted the Christian Faith, they likewise established such an Order, such Rites and Forms, as they thought most apt to promote the Worship of God and the Edification of his Church. But because they did not consult aforehand about the institution of these Rites, etc. as they had done about the Faith, (which they were more chief concerned to plant and propagate) Evenit ut statos ritus ab aliis diversos suae quisque provinciae servandos tradiderit, hence it came to pass that every one of them delivered to his own Province such Rites to be observed as were different from the rest. Which Rites, so diversely established by them, were out of a reverence to their Authority and Memory still retained by their Successors: for so Nicephorus concludes, Dissensiones tales in Ecclesiis invaluisse opinor, reverentiâ 
ibid.  eorum qui eis ab initio praefuerunt, & qui illis deinde successerunt. Nam two tanquam leges quasdam ab illis acceptas per manus posteris tradidere: non satis pium, neque ferendum esse arbitrati, si traditiones, in quibus educati essent, non honorificè colerent, sed contemptim rejicerent. The like hath 
* Hist. Eccles. lib. 7. cap. 19  Sozomen before him. But there is besides, another reason for the continuance of this diversity of Rites and Usages in the Churches of several Nations; because the rage of Tyrants would not suffer the Governors of the Church to meet together to consult, and by their common Suffrages to establish one Form and Order for the Universal Church.  
And yet what was done by Basil, and other Bishops in their several Dioceses, doth not at all favour the Pretensions of these Dissenters; for whatever the Bishops were allowed to do, yet the single Presbyters were always obliged to use such forms as were duly examined and prescribed for them: witness that ancient Canon, (which we find, though with some small variety, in three or four 
* Justell. Codex Can. Eccl. Afric. Can. 103. Conc. Carthag. 3 Can. 23. & Conc. Milevit. Can. 12.  several places) in these words, Placuit ut Preces vel Orationes, seu Missae, quae probatae fuerint in Concilio, sive Praefationes, sive Commendationes, seu Manûs impositiones, ab omnibus celebrentur: Nec aliae omnino dicantur in Ecclesia, nisi quae à Prudentioribus tractatae, vel comprobatae in Synodo fuerint; nè fortè aliquid contra Fidem, vel per ignorantiam, vel per minus studium, sit compositum. They would allow no Prayers to be used in the Church, but such as were compiled by the most Prudent, or approved of in a Synod; lest, through Ignorance or Carelessness, any thing should be delivered contrary to the Faith. And we find that such as were entrusted with Cure of Souls, were obliged to give account at certain times to the Bishop, whether the rites and ceremonies of that Church to which they were subject were observed. The words of the 
* Franc. Synod. Capitul. li. 5. cap. 2.  Synod are these; Presbyter in parochia habitans in Quadragesima rationem & ordinem Ministerii sui, sive de Baptismo, sive de Fide Catholica, sive de Precibus & ordine Missarum, Episcopo reddat & ostendat. And this was a thing judged most reasonable by 
* in Epist. ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Ignatius, a Contemporary with the Apostles; Let there be nothing amongst you that may divide you, (saith he) but be united to your Bishop, by him be subject to God in Christ. As therefore the Lord doth nothing without the Father (for I can do nothing 
Joh. 5. 35.  of myself, saith He) so also let it be amongst you, whether Priest or Deacon or Lay-person, let him do nothing without the Bishop. Let nothing seem reasonable to you without his judgement; for that thing (whatsoever it be) is irregular and offensive to God. Come unanimously together to your devotions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Let there be one Common Prayer, one mind, one hope, etc. From all which evidences it appears that the Liberty which we find used among the Ancients, of varying in the public Forms or Rites of the Church, did not belong to single Presbyters, but was the peculiar privilege of the Bishops in their several Dioceses; and through the good Providence and Grace of God, that liberty was at last restrained, and an Uniformity brought into the Church: For so 
* ubi suprà, lib. 12. c. 34. in pr.  Nicephorus acknowledgeth; Mores, saith he, qui antea quidem sic variè obtinuerunt, nunc autem per Gratiam Dei cum tempore mutati, ad consentientem concordiam apud omnes pervenerunt. And besides the good Providence of God concurring to this effect, 'tis very well observed by a very worthy person, 
* Mr. Thorndike, The Service of God at Religious Assemblies, pag. 398.  that The reason why a Set Order in the Parts of Public Service is now preferred before the disposition of the Guides of the Church from time to time, is the same for which men choose to live by positive Law rather than by the Will of their Rulers. And a little after, he saith, Besides, in Ecclesiastical matters, by a set Order we attain Uniformity with other Churches, to help towards the unity of the whole; we avoid disputes about what is most fitting, which in matters of this probable nature must needs be endless; we avoid jealousies and umbrages upon that which is not customable.  
But now 'tis high time for some dutiful Sons to step in and plead the Cause of the Fathers of the Church; and are not these Dissenters very like to prove good Advocates for them? Hear them argue: [And how injurious is it to the Public Offficers of Christ, the Bishops and Pastors of the Churches, to be called private men?] But you know, if you be not too hasty to consider it, Volenti non fit injuria, there is no harm done, if they be contented with that denomination. But 'tis demanded, [Who are Public persons in the Church, if they be not? Every single person is not a private person: else Kings and Judges would be so.] To which we answer, that Public persons are such only in those offices wherein they are entrusted. If Uzziah 
2 Chron. 26. 18.  comes to offer incense, though a King otherwise, yet in this action he is but as a private person. Nadab and Abihu must not be allowed to offer strange fire upon the account of their being invested with a public office. A Judge is but a private person in respect of that Case which is not within his Commission to determine. And if the King, and such as be put in Authority under him for the Government of Church and State, tie themselves to the use of the Common established Form, as if they were private Persons, others have the less reason to complain for want of that Liberty, which for Order and Uniformity sake their Superiors are pleased to deny themselves.  
But you go on with your demands, and ask us, [Have you not better means to shut out private Opinions, than the forbidding Ministers praying in the Pulpit according to the variety of Subjects and Occasions?] Why? what though we have other and better means? if that be lawful, as we affirm it is, why may we not use that too? We see many times all the means we can use is little enough to that effect. And therefore, though we have the examination of persons to be ordained, and do see that they be able to speak sense, and fit to manage their proper works with judgement and discretion, before we ordain them; yet finding by woeful experience, that men make advantage of this their abused Liberty, to insinuate their most detestable and pernicious Principles and Practices, to the contempt of public Forms and Order, we cannot be so far wanting to our own, or the peace and safety of the Kingdom, as to neglect to stop this vent, that we may obstruct and keep off such mischiefs as have formerly made their passage by it.  
But you say, [Some Confidence may be put in a man in his proper Calling and work, to which he is admitted with so great care, as we hope (or desire) you will admit them.] But still you run upon mistakes, in supposing no sacrifice will be so acceptable as the Calves of your breed; when we are persuaded, that the Lambs which are designed for you from a Common fold will make a better Oblation. But if you think so much Confidence is to be reposed in men, for that which is their proper work and calling, why do you not allow it in your Superiors, (whose proper office it is to 
* See Hebr. 13. 17. 1 Thes. 5. 12, 13.  govern you) and acquiesce in their determinations?  
But let us look upon your advice in your next words; [If you are necessitated to admit some few that are injudicious or unmeet, we beseech you (not only to restore the many hundred men laid by to a capacity, but) that you will not so dishonour the whole Church, as to suppose all such, and to use all as such, but restrain those that deserve restraint, & not all others for their sakes.] To which we answer, That we have no reason to gratify those men with a change of the Law, who have so long made it their design, (and if their demands were granted would make that an introduction) to change the Priesthood also. And we must ingenuously profess, we can have no such high opinion of those men's worth, who have made use of such Engines as they have done to help forward their intrusion into other men's possessions: and we know of no other that the Law hath laid aside: and if they never were in a Capacity, or if they were, if they have put themselves out of it, we are sorry for it, but we cannot help it, unless they will Conform themselves to the wholesome Laws and Canons of the Church, by which we hold ourselves bound to be Governed no less than they. And there is a Canon, Ut Laici Contemptores 
Ex Cod. 16. lib. 15. cap. 4. apud Coriol. Long. ad finem Conc. Carth. 3.  Canonum excommunicentur, Clerici honore priventur; That Contemners of the Canons of the Church, if they be Laymen, they shall be excommunicated, if Clergymen, (then) be deprived of that honour. And governing ourselves by these Rules, we shall admit none to Sacred Orders (as far as it lies in our power to discern them) but such as are so well instructed to be resigned, humble and obedient, that out of a Conscience of their Duty to those whom God hath set over them, they will pay a due and cheerful observance to all public Orders and Constitutions: and such as these, we are sure, will be no dishonour to the Church, but will adorn their Sacred Office and profession.  
But you tell us further (for you leave no stone unturned or untried that you can possibly lay for the pinning up of this your wall of Separation) You have a public Rule (the Holy Scripture) for these men to pray by: And if any of them be intolerably guilty of weakness or rashness or other miscarriages, the words being spoken in Public, you have witness enough; and sure there is power enough in Magistrates and Bishops to punish them, and, if they prove incorrigible, to cast them out.] For the Rule you speak of, we confess 'tis infallible where 'tis rightly used and well applied; but in stead of squaring their practices by it, we find many men do make it a Lesbian Rule, and bow it to an accommodation of their own vile pretensions. Why? Swenckfield, and Hacket, and our late Regicides, and all Schismatics lay claim to this Rule, and all their designs and actions will be just and right as long as their own hands are allowed to measure them. But let the hand of Authority apply the Rule (as it ought to do) and then we discover their unjustice and perversity. Is not this a part of your Rule, [Obedite praepositis, Obey them that are your 
Heb. 13. 17.  Guides, and submit yourselves: for they watch for your souls, as they that must give an account; And, We command 
2 Thess. 3. 6.  you, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us?] Do you walk according to this Rule? 'tis evident you do not. Whereas you allege, that if this indulgence should be abused, the miscarriage would be notorious, and then upon Complaint and Conviction there wants not power to punish the Offender; This, we say, were something, if the Liberty you plead for were a thing that would bring more benefit than disadvantage to the Church of God: but the reason and experience of all Ages assures us it will not. And therefore 'tis greater Prudence and Charity in Governors to take a course to prevent the sin, then to give way to it, because they are able to exert their power to punish it.  
But you allege further, [In all other Professions these means are thought sufficient to regulate the Professors. His Majesty thinks it enough to regulate His Judges, that He may choose able men and fit to be trusted in their proper work, and that they are responsible for all their maladministrations, without prescribing them forms beyond which they may not speak any thing in their charge. Physicians being first tried, and responsible for their do, are constantly trusted with the Lives of high and low, without tying them to give no Counsel or Medicine but by the Prescript of a Book, or determination of a College.] If those men had duly considered how much the Eternal interest of immortal Souls doth outweigh the temporal concerns whether of Estate or Life, perhaps their Modesty would have prompted them to have omitted these impertinent comparisons. If the Judge commits a slip in his Charge, or the Physician be guilty of a mistake in his Prescriptions, here is no irreverence (in these Cases) offered or committed against the Divine Majesty. And yet we see Physicians have their Dispensatory, and 'tis questionable in some Cases to neglect it; and Judges have their Forms, and the Process that is not according to them is pronounced void and of none effect.  
But you go on, and tell us [Your Reason makes more against Preaching, and for only reading Homilies; and it is so undeniable, as that we must like it the worse, if not fear what will become of Preaching also. For first, It is known that in Preaching a man hath far greater opportunity and liberty to vent a false or private opinion then in Prayer. Secondly, It is known de eventu, that it is much more ordinary. And if you say that [He speaks not the words of the Church, but his own, nor unto God, but man, and therefore it is less matter] we answer, It is as considerable, if not much more, from whom he speaks, then to whom. He speaks as the Minister of Christ, and in his stead and name, 2 Cor. 5. 19, 20. And it is as a higher, so a more reverend, thing to speak in God's name to the people, then in the people's name to God; and to speak that which we call God's Word or Truth or Message, then that which we call but our own desire. We make God a liar, or corrupt his word, if we speak a falsehood in his name: We make but ourselves liars, if we speak a falsehood to him in our own names. The former therefore is the more heinous and dreadful abuse, and more to be avoided: Or, if but equally, it shows the tendency of your Reason (for we will not say of your design, as hoping you intent not to make us 
* If you had that gratitude which becomes you, you would acknowledge, Deus notus in Anglia, in Britannia magnum nomen ejus. Non taliter fecit, etc.  Russians.) We do therefore, for the sake of the poor threatened Church, beseech you, that you will be pleased to Repent of these desires, and not to prosecute them, considering, etc.] Can you so lately have your hands employed in tearing the Church of God in pieces? could you pave and paint her anew with the bodies and blood of your fellow-subjects? & are you now become Petitioners for the poor threatened Church, as you odiously, but wilfully, mistake it; if the Church be threatened by us now, whose Prayers and Tears and constant Profession of her Faith and Practice (even with the peril and loss of estate and life) was it that, under God, upheld her in the time of your Apostasy? A cast of that Charity and Candour (which you pretended to show where there was no occasion for it) would have become you here, much better than the repetition of that perverse insinuation, that we have a design to dethrone or suppress Preaching. And yet we must tell you, by the way, that Reading the Scriptures, and Homilies too upon occasion, (for you yourselves read such as are of your own making, and your Sermons are nothing else) is a Substantial part of the Public Service of the Church.  
As for your first Reason, it might have some weight in it, if the Common Prayer were designed for no other end then to keep out private and false Opinions. But we consider withal, that 'tis better weighed and more Authentical, better known and more Solemn, and consequently better accommodated to set forth God's Glory, and to administer the people's duty in the several parts of God's Worship; and being of a competent length for the exercise of our public Devotions, we would not have it suffer any defalcation or disparagement by the intercourse of any private conceptions of whatever temper or complexion. And this is a Supersedeas as to your second Reason.  
But because we observe something of mistake in it, we must reflect upon it, to undeceive you or your Reader. We confess 'tis a foul shame, and a foul fault too, and therefore a foul shame, to mis-demean ones self, whether in Preaching or in Prayer. But sure to miscarry in the last is the more heinous, because therein the Glory of God is more immediately concerned; and therefore, He styles his House, not the House of Preaching, but of Prayer. And as His Majesty, whom we adore in Prayer, is greater than any Majesty we can be imagined to address ourselves unto in Preaching; so the irreverence or profaneness is much greater in offering unto him a corrupt oblation, God himself hath thus resolved it, Mal. 1. 8. If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now unto thy Governor: will he be pleased with thee, or accept thy person? saith the Lord of hosts. If such Oblations be a dishonour to a Governor, to God they are a greater. Of all the duties of Religion Prayer certainly is the highest in point of access to God; and therefore to account it (as you do) a more heinous and dreadful sin to misbehave yourselves in your discourses unto men then in your prayers to Almighty God, is to prefer your Congregation before the God that presides over it, and to worship the Creature more than the Creator, who is blessed for ever. And you must not think to shift off the Blasphemy (for materially so it is) by saying the Preacher speaks as Christ's Minister: for Christ is a Priest as well as a Prophet; and we are in Christ's stead (here on earth) in the capacity of our Priesthood as well as in the capacity of our Prophetic (as that signifies the Preachers) Office; and we do no more minister to the people's needs in Christ's name in this capacity, than we minister for their interest and advantage by his Authority in that other. For the Priest, as the common father of the world, stands at the altar, taking care of all, after the manner of God himself to whom he is dedicated, as chrysostom and Theophylact 
In 1 ad Tim. 2. ad haec verba, Obsecro primum omnium fieri obsecrationes, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  have it.  
I shall take notice but of one mistake more, and that is of making God a Liar. If we contradict what God hath said, St John tells us, we make God a liar, 1 Joh. 1. 10. but we do not so, when we impose upon him what he said not, though this likewise be a very high indignity, and abominable. The Preacher shall shut up this part of our discourse, and he will determine the point for us, Eccles. 5. 1, 2. Keep thy foot when thou goest to the house of God. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God: and be more ready to hear then to give the sacrifice of fools: for they consider not that they do evil, nor the distance betwixt themselves and his Majesty, whom they do adore; for he is in heaven and they on earth.  
And now, we hope, it doth appear that, as yet, we have no reason to repent us of these desires. Indeed, if you can make it good, (as you pretend, in your next words,) that to avoid a lesser evil, we bring a far greater upon the Churches, we shall have cause enough to repent of our desires. But what is that greater evil? Why? even [such as is like to strip these Nations of the glory in which they have excelled the rest of the world, even a Learned, able, holy Ministry, and a people sincere, and serious, and understanding in the matters of their Salvation.] But stay, do all these glorious things flow immediately from your Liberty of venting your Conceptions of Prayer in the Pulpit, suitable to the variety of Subjects and Occasions? and are there none Learned, able and holy amongst the Clergy, none sincere, serious, and understanding amongst the Laity, but such as are addicted to the Liberty you plead for? You must needs, if you have any modesty in you, blush at such an assertion. But because you boast so much of your Gifts, and attribute that Glory, wherein you presume your own Party doth excel the rest of the world, to nothing else but your Inspirations or abilities for occasional prayers, I shall introduce an adversary as well to us as you, to vie with you in this kind; and having committed you together, shall leave it to the judgement of the Reader, to pronounce sentence and award the prize. First then, that Person, acknowledging both that there are Inspirations, 
Sancta Sophia in the Preface, §. 31.  and that we are obliged to correspond unto them; and reckoning you and your Confederates among the frantic Spirits of this Age, which made pretended Inspirations (or we may call them by your own name, (Extemporary) Conceptions of prayers suitable to the variety of subjects and occasions) the cause and ground of all our late Miseries; He sets down what course is to be taken to prevent such mischiefs, in these words: We should, saith he, inform those unhappy souls how to dispose themselves so as to be out of danger of Diabolical illusions, and to be in a capacity of receiving Inspirations truly Divine: As likewise with what Caution and Prudence, but withal what Fidelity, they ought to comply with them. But especially we ought to demonstrate, and inculcate this fundamental verity, That the general and most certain Precepts of Humility, Obedience, Unity and Peace, must never receive any prejudice by any pretended Inspirations or Illuminations; since those which are truly from God do establish and increase all these virtues: yea that the External Order, Authority, and Subordination established by God in his Church (by which alone it becomes one Body, and not a monstrous heap of unlike, unproportionable members, fight and devouring one another) must be the Rule by which to examine and judge, to pronounce sentence for or against all manner of Inspirations. Having laid down this his fundamental Rule, he proceeds a little after to compare their Inspirations with yours, in several 
§. 33, etc.  particulars. And in the first place, saith he, here the only proper Disposition towards the receiving of supernatural Irradiations from God's holy Spirit is an abstraction of life, a sequestration from all businesses that concern others, and an attendance to God alone in the depth of the Spirit: Whereas their Lights come never more frequently then when either being alone they yield to discontented unquiet passions and murmur about the behaviour and actions of others; or when in close Meetings and Conspiracies they vent such passions by Invectives against the Governors of the Church or State. Secondly, The Lights here desired and prayed for are such as do expel all images of Creatures, and do calm all manner of Passions, to the end that the Soul being in a vacuity, may be more capable of receiving and entertaining God in the pure fund of the Spirit: Whereas their Lights fill them with all tumults, disquieting Images and Phantasms concerning the supposed miscarriages of all others but themselves; and not only heighten their Passions, but urge them to most terrible desolating effects. Thirdly, The Prayer here acknowledged to be the most effectual Instrument to procure Divine Light, is a pure, recollected, intime Prayer of the Spirit: Whereas the Prayer that they glory in is only an acquired ability and sleight to talk earnestly to God before others, and oft thereby to communicate their passions and discontents to their Brethren. Fourthly, Here are no new Speculative Verities or Revelations of Mysteries pretended; no private new-found-out interpretations of Scriptures bragged of: Whereas among them every day produces a new Fancy, which must gather new Company. Fifthly, Here the established Order of God's Church, and the Unity essential thereto is not prejudiced; yea the Inspirations expected and obtained by pure internal Prayer do more firmly and unalterably fix souls under this Obedience, and to this Order and Unity; insomuch as whatsoever pretended Lights do endanger the dissolving of Unity, or do cross Lawful Authority, or shall be rejected by it, they are presently suspected and extinguished: Whereas those men's Lights teach them nothing so much as to contemn and oppose all external Authority, and to dissipate Unity, dispersing the Body of Christianity into innumerable Sects and Conventicles. Sixthly, Our Lights teach us to attend only to God and our own Souls, and never to interess ourselves in any care or employment about others, till evidently God's Inspirations force us, and external Authority obligeth us thereto: Whereas their Lights render them incapable of Solitude, and thrust them abroad to be Reformers of others, being themselves impatient of all Reformation and Contradiction. Seventhly, Our Lights make us to fear and avoid all Supereminence and Judicature, all sensual pleasures, desires of wealth, Honour, etc. Whereas their Lights engage them violently and deeply in all these carnal and secular ways, and (for the attaining of these) in Tumults, Sedition, Bloodshed and War; in a word, in all manner of actions and designs most contrary to the Spirit of Christianity. Eighthly, and lastly, Our Lights, if they should chance sometimes to be mistaken by us, no harm at all would accrue to others, and not any considerable prejudice to ourselves; because, as hath been said, the matters in which they direct us are in their Nature Indifferent, and are ordered only towards a more perfect loving of God, and withdrawing us from Creatures: Whereas all the Miseries and almost all the disorders and enormous Vices of the Nation (he means England) are the effects of their misleading Lights.  
Thus (saith he) stands the case betwixt Catholic Inspirations and the pretended Inspirations of Sectaries. Such is that Spirit of Charity and Peace, and so divine are the effects of it, directing the minds of good, humble, obedient and devout Catholics: And such is the Spirit of Disorder, Revenge, Wrath, Rebellion, etc. and so dismal are the effects of that Spirit wherewith selfopinionated, presumptuous, frantic Sectaries are agitated. What resemblance, what agreement can there be between these two? This evil Spirit, though it Sacrilegiously usurps the name, yet it doth not so much as counterfeit the operations of the good one: Or if with the name it doth sometimes seem to counterfeit some outward resemblance, and to some persons show demure looks, etc. yet the Aequivocation and Hypocrisy is so gross and palpable, that they must put out their eyes that perceive it not.  
Thus having given you an account, in his own very words, what opinion that man hath of you, I shall leave you to reflect upon them, and as you find yourselves able to impugn them, to challenge him still to the combat for that Glory wherein you are so confident you excel all the world besides. In the mean while, we shall force ourselves into so much patience as to read over your Arguments, (without Reason) why the denying you the free Liberty of venting your Conceived prayers in the Pulpit, suitable to the variety of Subjects and Occasions, should strip these Nations of an able, holy Ministry, as you affirm.  
For First, (you say) [It is well known that an Ignorant man may read a Prayer and Homily, as distinctly and laudably as a learned Divine; and so may do the work of a Minister, if this be it.] But we say this is not it, though an appendent to it or an Ingredient of it; and so that Argument comes to nothing. And the next will amount to no more, when you add, that [it is so well known that man's nature is so addicted to ease and sensual diversions, as that multitudes will make no better preparations, when they find that no more is necessary. When they are as capable of their places and maintenance if they can but read, and are forced upon no exercise of their Parts, which may detect and shame their ignorance, but the same words are to be read by the ablest and the ignorantest man, it is certain, that this will make multitudes idle in their Academical Studies, and multitudes to spend their time idly all the year in the course of their Ministry: and when they have no necessity, that they are sensible of, of diligent studies, it will let lose their fleshly voluptuous inclinations; and they will spend their time in sports and drinking and prating and idleness, and this will be a seminary of lust: or they will follow the world, and drown themselves in Covetousness and Ambition. And their hearts will be like their studies. As it is the way to have a holy, able Ministry, to engage them to holy studies, to meditate on God's Law day and night; so it is the way to have an ignorant, profane and scandalous Ministry (and consequently enemies to serious Godliness in others) to impose upon them but such a work as in ignorance and idleness they may perform as well as the judicious and the diligent.] Thus you are pleased to declaim (for want of Reason:) but how little this signifies to the Cause you have in hand, the Reader will be able to judge by our Reply, which is, in short, as followeth. First, That such as are Expectants, must submit themselves to an Examination of their Abilities, before they can be admitted unto holy Orders; and if they have neglected their Academical studies, this alone will detect and shame their Ignorance: and if we find they have been so bad proficients, (though they should pass in a crowd for their Degrees, which yet we hearty wish may be prevented, by the care of those who from time to time shall have the Government of the Universities) that they are able to do nothing but to read, we shall reject them as unfit for the Priestly office. For, (secondly) we know that Reading is not all our work; Sermons are to be preached, 
Where doth Learning and Devotion abound more then in such Churches and among such Societies as are strictly tied to the use of Public Forms?  and therein the Scriptures to be expounded, emergent Controversies to be decided, Cases of Conscience to be resolved, the weak to be supported, the doubtful strengthened, the disconsolate and languishing comforted, and such doctrines administered as may tend to the edification of all the people: and the neglect of this their necessary duty, or their failing in it, will sufficiently detect and shame men's ignorance; and the very fear of this will engage them to be sedulous and diligent in their studies. Thirdly, As for your extemporary Conceptions of Prayer suitable to the variety of Subjects and Occasions, they cost you no time of premeditation in your Studies: And therefore (fourthly) We have observed that many of your Gifted-men have been as much immersed and drowned in Lust and Idleness, in Covetousness and Ambition, as any other; and if it would bring any advantage to the Christian Profession, we could give you some Centuries of such persons; but, in charity, we shall spare you. Fifthly, We have a Conscience of our duty to God and man, (we need not disparage ourselves in saying as well as you) and an eye to that great recompense of reward, designed to spur us up unto it; and how many of our persuasion, even upon this single account, [do study to show themselves approved 
2 Tim. 2. 15.  unto God, workmen that need not be ashamed, rightly dividing the word of truth] we leave it to God and the world to judge. Sixthly, and lastly, If there be any so forgetful of their duty, as to let lose their fleshly voluptuous inclinations, and to spend their time in Sports, and Drinking, Prating and Idleness; a thousand to one, some eye of inspection will take notice of their miscarriages, (unless they be all committed in a very dark corner) and sure (as you say) there is power enough in Magistrates and Bishops to punish them, and if they prove incorrigible, to cast them out.  
It is a shameless Calumny to affirm, (for you do more than insinuate) that there is no other work imposed upon Ministers but what they may perform in ignorance and idleness, as well as the judicious and the diligent. Let any man but consider what a charge is laid upon Priests at their Ordination, and he must needs be convinced, that the Work then and there assigned them is enough to exercise all their ablest Parts as well in the Pulpit as out of it: and therefore you might have consulted your own credit better, had you forborn that following exprobration, That, [in Catechising, in private Baptism, and Communion, and in the Visitation of the Sick, their work is also such as a Schoolboy may do as well as they.] To which impudent Slander we shall confront the Charge aforesaid, and that will be sufficient to confute it. Thus than the Holy Church conjures all that enter into those Sacred Orders: [We exhort you in the name of our Lord Jesus Christ, to have 
After the Oath of Supremacy is administered, this Charge is given to the Priests to be Ordained.  in remembrance into how high a dignity, and to how chargeable an Office, ye be called; that is to say, the Messengers, the watchmans, the Pastors and the Stewards of the Lord; to teach, to premonish, to feed and provide for the Lords Family, to seek for Christ's sheep that be dispersed abroad, and for his Children which be in the midst of this naughty world, to be saved through Christ for ever. Have always therefore printed in your remembrance how great a treasure is committed to your charge: for they be the Sheep of Christ, which he bought with his death, and for whom he shed his blood. The Church and Congregation, whom ye must serve, is his Spouse and his Body.  
And if it shall chance the same Church, or any Member thereof, to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also of the horrible punishment which will ensue. Wherefore consider with yourselves the end of your Ministry, towards the children of God, towards the Spouse and Body of Christ, and see that you never cease your labour, your care and diligence, until you have done all that lieth in you, according to your bounden duty, to bring all such as are or shall be committed to your Charge, unto that agreement in Faith and Knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you either of Error in Religion, or for Viciousness in Life.  
Then, forasmuch as your office is both of so great excellency and of so great difficulty, ye see with how great care and study ye ought to apply yourselves, as well that you may show yourselves kind to that Lord who hath placed you in so high a dignity, as also to beware that neither you yourselves offend, neither be occasion that others offend. Howbeit, ye cannot have a mind and a will thereto of yourselves, for that power and ability is given of God alone. Therefore ye see how ye ought and have need earnestly to pray for his holy Spirit. And seeing that you cannot by any other means compass the doing of so weighty a work pertaining to the salvation of man, but with doctrine and exhortation taken out of the holy Scriptures, and with a life agreeable unto the same; ye perceive how studious ye ought to be in reading and learning the Scriptures, and in framing the manners both of yourselves and of them that specially pertain unto you, according to the Rule of the same Scriptures. And for this selfsame cause, ye see how ye ought to forsake and set aside (as much as you may) all worldly cares and studies.  
Now we appeal to your own Consciences, whether the Church imposeth upon Priests (when she ordains them to the Ministry) no other work then what a Schoolboy may do as well as they; or but such a work as in ignorance and idleness they may perform as well as the judicious and the diligent.  
If you will be so just as to repair the Honour of the Church (as you are obliged,) for thus aspersing and reproaching her, we will grant your following assertions with some additional amendments, That [the Priests Ministerial work is, to show men their sins, and to preach the wonderful Mysteries of the Gospel, to help men to search and understand the Scriptures, and to search and know their hearts, and to know God in Christ, [and to be subject to principalities 
It seems, Obedience to Governors makes not one of the links in your chain of Virtues, that leads men to Salvation.  and powers, to obey Magistrates, the King as Supreme, and them that are commissioned under him, as his Ministers; to render unto Caesar the things that are Caesar's, and to God the things that are God's; to pay all due reverence and submission to all Governors, as well Ecclesiastical as Civil, that we may lead a quiet and a peaceable life in all Godliness and honesty; and upon this account] to hope for the glory that is to be revealed, and fervently to pray for the success of his endeavours, and the blessing of the Gospel on the people, and cheerfully to praise God for his various benefits: And we confess this cannot be well done without abilities.] Though it becomes not a good Christian to make ostentation of his good works, yet we acknowledge 'tis his duty so to make his light shine before men, that they may see it, and be edified by it, to the advancement of God's Glory. And our own judgement and experience tells us as well as you, [that God ordinarily proportioneth the success and blessing to the skill, diligence and holiness of the Instruments; and blesseth not the labours of ignorant, ungodly drones, as he doth the labours of faithful able Ministers. And also that the readiest way to bring the Gospel into contempt in the world, and cause all Religion to dwindle away into Formality first, and then to Barbarism and Brutishness, is to let in an ignorant, idle, vicious Ministry, that will become the people's scorn: yea, that this is the way to extirpate 
* And will not Sedition and Rebellion provoke all Princes and Civil Magistrates to root out that Religion that doth teach and patronise such practices?  Christianity out of any Country in the World; and 'tis a sign it is decaying apace, when men grow ignorant of the nature and reasons of it, and unexperienced in its power and delightful fruits, and when the Teachers themselves grow unable to defend it.]  
We say therefore with Gelasius, (in Epist. ad Episcopos Lucaniae, cap. 18.) Literis carens, Sacris non potest aptus esse Mysteriis, He that wants Learning is unfit to dispense the Sacred Mysteries: and as it is in Concilio Toletano 4. cap. 24. Ignorantia, mater cunctorum Errorum, maximè in Sacerdotibus vitanda est, qui docendi officium Populi susceperunt, Ignorance, the Mother of all Errors, is especially to be avoided in the Priests, whose Office it is to instruct others. Hereupon we do very readily subscribe to that which we find in Concilio Romano sub Eugenio 2. cap. 4. Presbyteri sint literati, aliter enim quomodo erunt Magistri, qui non fuerunt Discipuli, etc. Isti sunt canes muti non valentes latrare, Let the Priests be Learned; otherwise how shall they be Teachers, who were never Disciples, etc. Those are dumb dogs which cannot bark. We shall therefore bespeak all our Brethren of the Priesthood in the words of St Ambrose, Dignè cognoscamus quid sumus; 
In lib. de dignit. Sacerdot. cap. 3.  & quod sumus professione, actione potius quàm nomine demonstremus; nomen congruat actioni, actio respondeat nomini: ne sit nomen inane, & crimen immane; ne sit honour sublimis, & vita deformis; ne sit deifica professio, & illicita actio; ne sit gradus excelsus, & deformis excessus; ne habeatur in Ecclesia Cathedra sublimior, & conscientia Sacerdotis reperiatur humilior; ne locutionem simulemus columbinam, & mentem habeamus caninam; ne professionem monstremus ovinam, & ferocitatem habeamus lupinam: ne dignè nobis per Prophetam respondeatur à Domino, Populus hic labiis me honorat, cor autem longè est à me. Let us know ourselves; and let our Practice be suitable to our profession: that the dignity of our Office may not be blemished by the iniquity of our conversation. Let us not be Wolves, nor Dogs, nor Swine in Sheep's clothing; lest that exprobration deservedly fall upon us, [This people honour me with their lips, but their heart is far from me.]  
But for the honour of the Reverend Bishops and Conformable Clergy, we must take the confidence to tell the world, that they have been the Chariots of this our Israel and the horsemen thereof; Their Arms have been the Defence of our Religion, their Learning and Piety its Vindication from time to time. And for proof of this we need refer you to no other evidence than the Observation and acknowledgement of that Learned 
* Deodati.  Minister of Geneva, in his Letter to the late Assembly. And if through the iniquity of these later days a multitude of their former Adherents have been tempted to withdraw themselves from their Communion and Ministry, it is no great wonder; for the Holy Ghost hath told us of false Prophets and 
* 1 Cor. 11. 19  seducing Spirits, and why God is pleased to permit them; and of an ingrateful giddy people, that would easily suffer themselves to be seduced, and become guilty of Apostasy. For the time will come, when they will not 
1 Tim. 4. 1.  endure sound doctrine, but will departed from the Faith, 
2 Tim. 4. 3, 4.  and give heed to seducing Spirits, and after their own lusts will heap to themselves Teachers, having itching ears. And they will turn away their ears from the truth, and be turned unto Fables. And men shall be lovers of their own 
2 Tim. 3. 2, etc.  selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a Form of Godliness, but denying the power thereof. And through Covetousness 
2 Pet. 2. 3.  shall they, with feigned words, make merchandise of you: and shall creep into houses, and lead captive silly women 
2 Tim. 3. 6.  laden with sins, and led away with divers lusts. And of the very Clergy shall men arise, speaking perverse things, to 
Act. 20. 30.  draw Disciples after them. And many shall follow their pernicious 
2 Pet. 2. 2.  ways, by reason of whom the way of truth shall be evil spoken of. Our Saviour Christ himself, a person beyond all exception, both for Parts, Holiness, and Diligence, finds occasion to complain that his Ministry was deserted by such as were inclinable to flock after some new-comer, though he had no other warrant for his undertaking but what was drawn up by his own presumption.  
But (to follow your steps) you add [That whatsoever can be expected duly to affect the heart, must keep the intellect and all the faculties awake in diligent attention and exercise.] It is very true, A manifold attention is requisite to make our sacred office of Prayer devout and acceptable: An attention, 1. ad verba, ut rectè proferantur; 2. ad verborum sensum, ut ment & cord percipiatur; 3. ad Deum, quem ut praesentem recitans (officium) intuetur, ad cumque petitiones suas dirigit, & circa quem occupatur, veritates aut mysteria fidei considerando, ut sic se ad ejus amorem excitet. But you say [in the use of a form, which we have frequently heard and read, the faculties are not so necessitated and urged to attention and serious exercise, as they be when from our own understanding we are set about the natural work of representing to others what we discern and feel.] Then belike John Baptist and our Blessed Saviour did their Disciples a disadvantage; they should not have prescribed forms to them, but have dissuaded them from the use of all such in the Exercise of their Devotion: which whether it be modest or impious to affirm, is left to the judgement of the Reader. But you say further, [Man's mind is naturally slothful, and will take its ease, and remit its seriousness longer than it is urged by necessity, or drawn out by delight.] Why? is there not a necessity laid upon us? Is there not a Woe belongs to us, if we pray not, if we obey not the commands of the Holy Church prescribing a Form of Prayer to us? If we be obliged to obey this her command, we are obliged to be serious in that obedience. Though she cannot judge of Internal Acts, she may command them; and she is supposed to do so, seeing External Acts, under her command, are not Acts of Virtue without those Internal ones: Otherwise it were possible to satisfy the Precepts of the Church by a mere Simulation and Hypocrisy, which is absurd. A necessity therefore is laid upon us, to urge us to be serious in the use of this Form of Prayer. And if we set so high an estimate upon God's honour and our own salvation as they deserve, I see no reason why this seriousness should not be drawn out of us likewise (as it hath been out of the hearts of God's people before us) by a delight in this service.  
But you say, [When we know beforehand, that we have no more to do but read a Prayer or Homily, we shall ordinarily be in danger of letting our minds go another way, and think of other matters, and be senseless of the work in hand.] Indeed I have read of an 
* Trithem. ad regul. c. 4. instruct. 57  Abbot who was somewhat of your opinion, saying, Orationes conscriptas in chartis, mentibus infirmis utile est ut legant: fortioribus autem & perfectioribus non convenit, nisi interdum pro ariditate cordis irriganda; quia illa oratio maximè efficaciam habet, non quam Calamus sculpsit, sed quam Mens ipsa formavit. But he speaks of private Prayer; and even of that too, there are great Masters of Devotion, (as they call them,) who observe, that 'tis neither the written Form, nor the present Fancy, that makes the difference, but the Affection. Oratio ab alio composita, quod ad se attinet, ornatior & subtilior 
Jacob. Alvarez de Paz, de Inquis. pacis, l. 1. par. 2. cap. 17. mihi pag. 168.  esse consuevit, tanquam à viris sanctis & spiritualibus edita. Quae si pari adfectu fundatur ac illa quam homo ex devotionis fervore enunciat, erit aequè perfecta: si minus adfectûs & devotionis habeat, imperfectior: si verò majori devotione proferatur, perfectior invenietur. Nam orationis vocalis sublimitas ex parte Orantis, non ex sublimitate aut apta compositione verborum, vel subtilitate, sed humilitate & devotionis adfectu ejus qui orat, pensanda est. And that men ordinarily have no better attention to these Forms, of what kind soever, it is their own fault, in undervaluing them, as well to God's dishonour as their own prejudice. Alii (quod mirum est) suavitate Orationis 
ibid. Par. 2. in introduct. p. 83, 84.  Mentalis illecti, Vocalem orationem tanquam minùs utilem cursim & festinanter proferunt, ut plus temporis considerationi rerum coelestium impendant. Qui profectò minùs rectè considerant, cum consideratione sua, oratione vocali irreverenter & oscitanter fusâ, se Deo displicere, & ad Orationem mentalem ineptos fieri minimè animadvertant. But have we no more to do but read a Prayer? (for if you please, you may forbear your Homily,) Are we not therewithal concerned and tied to exercise our faith and affiance, our fear and reverence, our love, joy, and longing desire of what we pray for? He that minds his duty, and puts these Ingredients into the Prayer he reads, will find no leisure to think of other matters, nor can he be senseless of the work in hand.  
You proceed, [Though he is but an Hypocrite that is carried on by no greater a motive than man's observation and approbation; yet is it a help not to be despised, when even a necessity of avoiding just shame with men shall necessarily awake our invention, and all our faculties to their work, and be a concurrent help with Spiritual Motives.] We see you are content to blow with an Ox and an Ass, rather than the ground you have laid down should be untilled; and to  the Controversy you have espoused with Linsey-woolsey, rather than it should appear naked of truth and Reason. But take heed you make it not your great Motive to your Extemporary Conceptions (according to the variety of Subjects and Occasions) to be observed and admired of men: If you do, our Saviour tells you, you have your reward; and I must tell you, you had better be without it, though, by this means, you can (as one of your Brethren boasted that he did) break the Good wives hearts, and carry the pieces in your Pockets. But will shame with men necessarily awaken a man's invention? 'Tis more than shame with God and Hell torments can do to many thousands. But what if this concurrent help does awaken your invention? will you offer that for a sacrifice in stead of Prayer? I have read of a people reproved for going a whoring after their own Inventions: but never of a people commended for praying after their own inventions. Why? Prayer is a pouring out of the heart, not the brain, an employment of the Affections rather than the Fantasy, of the Will rather than the Understanding. Cognitio Dei Scholastica ad intellectum praecipuè pertinet; Cognitio Dei mystica (and 'tis that is useful in our prayers) non tam cognoscere quàm amare quaerit, & ad astringendum Deum amoris affectibus se extendit, saith 
* de Mystica Theolog.  Gerson. True, the understanding hath its part in prayer; but yet Meditation and Prayer are two things. So those that are accounted the great Masters of Devotion tell us; Whatsoever employment the mind or understanding exerciseth in Prayer, by discoursing, inventing motives, etc. these are only Preparations to prayer, and not Prayer itself, which is only and immediately exercised by the will or affections adhering to God, as 
a In Sanctae Soph. Treat. 3. §. 1. c. 1. pag. 6. nu. 8.  Augustin Baker hath it. Meditatio docet quid de sit; oratio quid de sit obtinet: illa viam ostendit, ista deducit. Meditatione denique agnoscimus imminentia nobis pericula, oratione evadimus, saith S. 
b Serm. 1. in die S. Andreae.  Bernard. And to the same purpose 
c De vit. Spirit. lib. 2. part. 4. cap. 31. (mihi) pag. 332. D.  Jacobus Alvar. de Paz. defining Prayer according to Damascen, [Petitio decentium à Deo] he addeth; Et quidem haec, ut fervens sit, communiter ex Meditatione progreditur. Nam postquam Meditatione didicimus quae nobis fugienda sint vel amanda, videntes non posse nos sine Dei favore aut malum fugere aut bonum praestare, ad Orationem pro auxilii impetratione festinamus. So that your wants may be summed up into a certain Form beforehand; and then, if your Invention becomes silent, your Will and Affections will play their part with the more exactness and fervency, when (there being nothing to distract the other Faculties) they have it pricked down in a Book before them.  
But you urge, that [Common experience tells us, that the best are apt to lose a great deal of their Affection, by the constant use of the same words or Forms.] Which if understood of the very best, is a very great falsehood; For our Blessed Saviour never prayed more earnestly, then when he said the same words, and repeated the same form of 
Luke 22. 44. with Mat. 26. 44. Psal. 42. 1, 2.  Prayer. And the Royal Prophet cries out, As the Hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? Cupio & sitio cultum Dei mei viventis, as Theodoret doth expound it. And yet that was a set course of worship. And again, How amiable 
Psal. 84. 1, 2, 4.  are thy tabernacles, O Lord of Hosts! My soul longeth, yea even fainteth for the Courts of the Lord: my heart and my flesh cryeth out for the living God. Blessed be they that dwell in thy house, they will be still praising thee: and yet, in those days, their Solemn Service was not made up of Extemporary conceptions, but of set Forms of Praise and Prayer, etc. to express and entertain their affections. Christ himself sung that Hymn at his Passeover which was customarily sung amongst the Jews at their Paschal devotions, as Beza doth acknowledge. And Revel. 15. 3. They sing the old Song of Moses; and I hope without any allay to their affection.  
But from affirmations you come to instance thus; [Let the same Sermon be preached an hundred times over, and try whether an hundred for one will not be much less moved by it then they were at first.]  
I confess it may be so: but here we have non causam pro causa, you put a fallacy upon yourselves as well as upon your Reader: For this happens not through the Identity of the discourse, but through the defeat of the Hearer. Man's fantasy desires novelty, and in a Sermon he looks to be entertained with some variety; but finding his expectation deceived, he becomes unsatisfied, if not moved (otherwise then at the first hearing of the same discourse) with indignation: but let a man out of choice read the same Sermon never so often over, for the settling of his Judgement and direction of his Duty, and he will find that his satisfaction will be improved. Otherwise it would be advisable to dissuade men from a frequency of reading the same Scripture, and receiving the same Sacrament, for fear the frequentation should make them nauseous. But of this Spiritual refection that of Syracides is verified to all truly devout Souls, Qui edunt me, adhuc esurient; & qui bibunt me, adhuc sitient, They that eat hereof 
Ecclus. 24. 21./ 29.  do yet hunger; and they that drink thereof are yet thirsty. And he that finds it otherwise in himself, had need look to it; He hath something in him that must be mortified.  
And our Dissenters confess as much in their next words; for they tell us, [It is not only the common corruption of our nature, but somewhat of innocent infirmity, that is the cause of this; and man must cease to be man, or to be mortal, before it will be otherwise.] So far as our Corruption is in fault, we must take care (as I was saying) to have it mortified; and for our common incident Infirmities, they may be helped by wholesome methods and prescriptions. Cassianus 
2 De instit. cap. 20.  tells us, that in his time there was wont to be so strict a silence and attention at the Celebration of the Public Synaxes, that you would have thought there had been never a man present but he that did officiate. And even while their City was besieged, the Jews were so intent 
Joseph. de Bello Judaico lib. 2. cap. 5.  upon their Sacred Service, that Plurimi sacerdotum, quanquam hostes strictis gladiis irruentes videbant, intrepidi tamen in peragendis rebus divinis perseverabant; & in ipso libandi templúmque adolendi ministerio mactabantur, saluti quoque praeferentes Religionis obsequium. When the enemies rushed in upon them with their naked swords, the Priests went on in their holy Office; and preferring the duties of their Religion before their Lives, they were slain in the very exercise of their Ministry. When the Priest summons the attention of the people by that Preface, Sursum corda, Lift up your hearts, if they answer his invitation in sincerity, Habemus ad Dominum, We lift them up unto the Lord, their attention is unblamable. And that we may be the better disposed to carry such an attention to the sacred office, we should reflect upon ourselves to get a sense of our own indignity and baseness; and look up to God, to gain a lively apprehension of his glorious Majesty: and while we duly ponder our distance from him and our guiltiness before him, this Consideration will beget Reverence, that Reverence will beget Attention, and that Attention will not fail to produce Devotion in us.  
For such incident Evagations and distractions of mind as are involuntary and inevitable, they will never be imputed (for sin) to us, if we may believe 
* 2 a. 2ae. q. 83. a. 13. ad 3m m.  Aquinas, or Basil in him: Si debilitatus à peccato fixè nequis orare, quantumcunque potes teipsum cohibeas, & Deus ignoscet: eo quòd non ex negligentia, sed ex fragilitate, non potes, ut oportet, assistere coram Deo, If thou wantest that fixation of Spirit which thou desirest in thy prayers, God will pardon it; because it proceedeth not out of negligence, but of frailty. We had better give such innocent infirmities a toleration, then seek to remove them by a Sin and Scandal; and such will be our Disobedience.  
There are some other infirmities that would be thought of too, though in themselves very innocent. Whereas the Soul hath 
* Cum omnes potentiae anima in una essentia animae radicentur; necesse est quod quando una potentia intenditur in suo actu, altera in suo actu remittatur, vel etiam totaliter in suo actu impediatur: tum quia omnis virtus ad plura dispersa fit minor, unde è contrario quando intenditur circa unum, minus potest ad alia dispergi; ●um quia in operationibus animae requiritur quaedam intentio, quae dum vehementer applicatur ad unum, non potest alteri vehementer attendere. Tho. 1. 2. q. 77. ar. 1. in corp.  sundry Faculties and Operations; we find by common Experience, that we are not able intensively to actuate them all at once. When the Intellect doth most earnestly poor upon an Object, to make a Speculation of its truth, the Will is taken off, or enfeebled in her office, and grows remiss to love and embrace the goodness of it. And man must cease to be man, or to be mortal, before it will be otherwise. Now forasmuch as the Will and Affections are the most immediate active instruments of Devotion (from which it hath as well its worth as its being) and forasmuch as these can act more earnestly and fix more steadfastly upon holy Objects, the less the Soul is drawn off by the invention and the discourse of the Understanding; hence it follows that Common Forms (in which the subject-matter of the Prayer with suitable Motives and Arguments are so digested, that the fantasy and Understanding have nothing to do, but to reflect upon them, and quietly to propound them to the Will) are of huge advantage to Devotion.  
By this means therefore we see Devotion hath been kept up, and kept alive in the Church in most, if not in all, Ages. And the benefit hereof, because more discernible towards them, is generally acknowledged in reference to the 
* Orationes conscriptas in chartis, mentibus infirmis utile est ut legant. Trithem. ut supran.  Weakest (which makes up the far greatest number) of christian's. And therefore, whereas you conclude, [that the nature of the thing and the common experience of your own dispositions, and of the effect upon others, assureth you, that understanding serious Godliness is like to be extinguished, if only Forms be allowed in the Church, on pretence of extinguishing Errors and Divisions;] we must take the liberty to tell you, that as well the experience of our own dispositions, as the constant Practice of the Church in all Ages, assures us the contrary. Hereupon we are astonished no less at the untruth and perversity, then at the arrogance of your following expressions, in these vain words, [And though we have concurred to offer you our more Corrected Nepenthe's, yet must we, before God and men, protest against the dose of Opium which you here prescribe or wish for, as that which plainly tendeth to cure the Disease by the extinguishing of Life, and to unite us all in a dead Religion.] You need not force your modesty to tell us, (we know your opinion well enough) that your own Geese are all Swans: but we like none of the breed, for their black feet sake, which trample down all Order and Authority. But your Nepenthe's haply are not so proper for your Constitutions: Things that do exhilarate and raise the Spirits, and awaken Fancy, are dangerous to be administered to the Frantic. And it is an ill 
* Apud medicos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur affectus praeter naturam, qui morbum, velut umbra corpus, sequitur. Galen. ●:  Symptom, that you proclaim your medicine to be your poison: but, if (finding you in some Lucid interval) we can persuade you to take it, that dose of Opium will be more sovereign to cool your brain, and bring you to rest, and settle your distempers.  
For you talk idly still, in your next words, [And when our Prayers that avail must be effectual and fervent, Jam. 5. 6. and God will be worshipped in Spirit and truth, and more regardeth the frame of the Heart then the Comeliness of Expression; we have no reason to be taken with any thing that pretends to help the Tongue, while we are sure it ordinarily hurts the Heart.] So you say: but are you sure on't? Will you not eat your words presently, and tell us, that Forms have their laudable use? We shall observe it as we go along with you. In the interim we do acknowledge, that it is not the style and ornament, but the humility and the fervour, that gives the perfection unto Prayer: And Prayer is then humble and fervent, not when 'tis designed and made to move affection (as your extemporary ones for the most part are) but when it proceeds from it, as the offspring of a heart that abounds with humility, fervour and compunction. Hence 
* Grad. 21.  Climacus adviseth, Noli verbis excultioribus in oratione tua uti. Saepe enim Infantium simplicia, & pura, & balbutientia verba Patrem suum qui in coelis est placaverunt. But he speaks of the Prayer, not of a Public, but a Private person, offered up in his own name, and not in the name of the Church. For should the Priest offer up those simplicia and balbutientia verba, those Childish uncouth expressions there, he would certainly incur a just shame with men, and so lose that concurrent help which you formerly commended to us. But what? cannot a Form of Prayer be 
* God forbidden that I should ever think that there are not righteous men among the Prelatical, or fervent effectual prayers that are Liturgical; saith your Advocate, in his Peaceable Enquiry about Re-ordination, p. 125.  effectual and fervent, as St James requires? cannot God be worshipped in Spirit and in truth in it? If you affirm, than you produce these Scriptures to no purpose: but if you deny, than it will follow that no forms are laudable; and than you contradict yourselves, and condemn as well God himself as his Servants for prescribing them.  
But for all you have involved yourselves in these palpable Absurdities, you are resolved to hold the Conclusion still; for you say further, [It is not the affirmations of any men in the world, persuading us of the harmelesness of such a course, that can so far unman us, as to make us disbelieve both our own Experience, and common Observation of the effect on others.] We know, Humanum est errare, and if you will not be unmanned in that sense, who can help it? 'Tis certain, men may be deceived in their own 
* What think you of Corah, Dathan and Abiram? Numb. 16. 3. All the congregation are holy, every one of them, and the Lord is among them: Wherefore then lift ye up yourselves above the congregation of the Lord?  Experience and in those effects which they observe in others. There is a sensible Devotion that gins in sensitive nature, and makes a conspicuous alteration in it. It produces great tendernesses, fervour and melting affections; it will draw sighs from the bosom, and tears from the eyes, and spring many motions of delectation and sweetness in the heart. And men may have so great a complacency in these inundations of sweetness and pleasing impetuosities (imagining them to be gracious effects and actuations of the Holy Ghost) as to be transported with them. And yet this sensible Devotion may rather endanger to depress the operations of the Spirit, then advance them; and many times doth nourish Pride, self-love, and a contempt of others, rather than contribute to the augmentation of Divine Love, or a proficiency in Obedience. To abate therefore the too high esteem that unwary souls may have of this sensible fervour and devotion, we are informed by very 
* Jacob. Alvarez. de Paz, de Inquis. Pacis lib. 2. par. 3. cap. 3. per totum. Sancta Sophia Treat. 3. §. 1. c. 5. per totum. Dr. Meric Casaubon of Enthusiasm, c. 6. per totum.  creditable observation, that it is not always a sign of a good disposition or holiness in the Soul. Very impious persons may, and have enjoyed it. When it is derived to us as the gift of God, he intends it for our encouragement in his pure love; and therefore it is not to be neglected. Hae consolationes sensibiles 
* Sensible devotions are called also sensible consolations, by the Writers of Mystical Theology.  verae, quamvis despiciendae non sint, non sunt tamen supra modum astimandae. Quia nec sunt verae virtutes, nec necessarii solidarum virtutum effectus, nec necessaria profectûs instrumenta, sine quibus plurimi ad magnam virtutem ac mentis puritatem ascendunt 
* J●c. Alvar. ibid. . When they are truly sent us from God, they are subject to great perversities; if they be not used with discretion, they may prove pernicious, and plunge the Soul 
August. Baker. in Sanct. Soph. ubi suprá.  more deeply in self-love and corrupt nature, (in which they are much immersed.) But this sensible Devotion, fervour and sweetness, may flow also from the mere natural temper of the body, or from the vehement intention of the mind, or from a tone and cadence of words, or power of language, or from the subtle insinuation and illusion of the Devil; as the Masters of Devotions do generally observe.  
This is a Truth acknowledged in the Morning Exercise at Cripplegate, (p. 515.) where it is resolved, That we may easily be deceived by our Enlargements, because there are many winds and gales blowing from several quarters, which may set the Soul in active going and doing; as Popular applause, high opinions of the Preacher, taking-Expressions in Prayer, flourishing Novelties and notions in a Sermon, Satanical infusions, common and ordinary Inspirations of the Holy Ghost, vouchsafed to Reprobates, Hebr. 6. 4, 5, 6. All which, or any of which, may so draw and delight the heart, that (as Orpheus 's Pipe) they may make the heart dance in a duty; and yet for all this, it may be possible, yea probable, the heart may dance after the Devil's pipe.  
And you must give other men leave to have their own experience and observation as well as you. And when we see in you more Humility, Self-denial, Resignation of will and self-conceit, and more obedience to Superiors, (which are under a divine command, and of indispensable necessity to Salvation) we shall be the more inclinable to believe your pretensions, that some proficiency in the way of solid Virtue and Devotion is to be made by the course you plead for. But it is not the affirmations of all the men in the world, speaking in their own behalf and in favour of their own conceits, that can so far unman us, as to make us interpret those practices to be the effects of the Holy Spirit which contradict the Principles of Christianity, extinguishing both Charity and Obedience.  
But admit the effects you boast of were really the gifts of God, and truly tended to the advancement of his pure Love in you: would this warrant you to contemn or omit the established Liturgy of the Church? All the Masters of Devotion, that I have met withal, do resolve otherwise. To this purpose consider what Augustin Baker 
Sanct. Soph. ubi suprà, cap. 2.  saith in his Treatise of Vocal Prayer. As for that Vocal Prayer, (saith he,) either in Public or Private, which is by the laws of the Church of obligation, no manner of pretences of finding more profit by internal exercises ought to be esteemed a sufficient ground for any to neglect or disparage it. For though some Souls of the best disposition might perhaps more advance themselves towards perfection by internal exercises alone: yet since generally, even in Religion, Souls are so tepid and negligent, that if they were left to their own voluntary devotions, they would scarce ever exercise either Vocal or Mental Prayer; therefore inasmuch as a manifest distinction cannot be made between the Particular dispositions of Persons, it was requisite and necessary, that all should be obliged to a Public external performance of divine Service, praising God with the tongues also (which were for that end given us;) that so an Order and decorum might be observed in God's Church, to the end it might imitate the employment of Angels and glorified Saints, in a solemn united joining of hearts and tongues to glorify God. This was necessary also for the edification and invitation of those who are not obliged to the Office, who perhaps would never think of God, were they not encouraged thereto by seeing good Souls spend the greatest part of their time in such solemn and almost hourly praying to, and praising God. Thus he.  
And this, perhaps, you may be induced to subscribe to, if we can get you in a good mood, as you now seem to be; for you tell us, in your next words, that [some Forms have their laudable use, to cure the error and vice that lieth on the other extreme.] It seems then there is a Mediocrity, and now you are resolved to hit it. In good time; for hitherto you have done more than insinuate, That Forms are not a worship of God in Spirit and truth, not effectual and fervent: but a dead Religion; that ordinarily they hurt the heart; that they are a dose of Opium, that doth extinguish understanding-serious-godliness, and the life of Religion. What could you have said more to load them with contempt? yet now you confess, some Forms are not only lawful, but laudable. This looks like Bellarmine's [Tutissimum,] that gave a defeat to his whole design. He writes five Books against Justification by Faith, and then concludes the Controversy with a Confutation of all that he had written of it [Propter incertitudinem propriae justitiae, & periculum inanis gloriae, Tutissimum est, fiduciam totam in sola Dei misericordia & benignitate reponere.] So our Deformalists, after a miserable stuctuation, are glad to come to an Anchor, to their Tutissimum, and to take fanctuary from an impendent storm, by confessing that some Forms are Lawful. Lawful; but for what? for nothing but to make a medicine to kill the itch, that of pride, curiosity, and novelty, [the error and vice that lieth on the other extreme.] 'Tis well Forms are good for something in your opinion. But let a wise and an humble man use them, and they will serve very well to entertain and exercise a sound Faith, and a sincere Love, and a substantial Devotion.  
But by this we see these men can speak truth, if they list, especially when their reputation and interest is concerned in it; witness that Position of Mr Baxter's, 
* In his Unsavoury Volume against Mr. Crandon, or his Nosegay presented to Mr. Joseph caryl, (page 83.) ante finem.  which, if his Party had the conscience to practise it, would put an end to our Divisions, and settle us in a happy state of Uniformity: for thus he saith, [Let me be bold to tell my opinion to my Brethren of the Ministry, that though I deny them to have either credit or Authority against the known Word of God, yet so great is their credit and Authority, even as Teachers & Guides of the Church, in Causes agreeable to the Word, And in Causes to the people doubtful and unknown, and in Causes left by the Word to their determination, (the Word determining them but generally) that I think the ignorance of this truth hath been the main cause of our sad Confusions and Schisms in England, and that the Ministers have been guilty of it, partly by an over-modest concealing 
An important truth falls from the pen of Mr. Baxter, if he could say and hold.  their Authority, and partly by an indiscreet opposition to the Papists error of the Authority of the Church: and I think that till we have better taught, even our Godly people, what credit and obedience is due to their Teachers and Spiritual Guides, the Churches of England shall never have peace, or any good or established Order. I say again, we are broken for want of the knowledge of this truth, and till this be known, we shall never be well bound up and healed.] This is Mr Baxter's sober Concession; and he thought it so signal a verity, when he wrote it, that he set a hand in the margin to remark it, and point it out to every Reader, as most worthy his observation. Let him preach the same Doctrine still, and act accordingly, and I doubt not, the Liturgy of the Church will become a Laudable Form of Divine Service, and more frequented.  
But is it any uncharitable or rash Censure to say, that He hath just cause to cry out against himself, (Video meliora probôque, Deteriora sequor,) when we see him so refractory to his Spiritual Guides, so cross to his own Principles, setting himself in the breach industriously to prevent the closing of it? To this end he hath a new devise, in the next passage, which is recommended to us in these words, [And might we but sometimes have the liberty to interpose such words as are needful to call home and quicken attention and affection, we should think that a convenient conjunction of both, might be a well-tempered means to the Constitutions of most.] It seems your Wit goes a Woolgathering at the time of your devotion. But admit it does; is not the voice of a Public Solemn Office loud enough to call it home, or can you not find a Rod to fetch it? Get a lively sense and conscience of your duty, with an apprehension of that dreadful Majesty, which is always present, to behold with how serious an affection and reverence you perform your homage to him; Try what effects that will work upon your fantasy. However we commend your modesty, that you desire but sometimes to have the liberty to interpose such words as are needful to call home and quicken attention and affection. But what? will a dead affection and a roving fantasy serve God's turn or yours otherwhiles? Besides, do you take notice that your affection is dull, and your fantasy a wand'ring, or do you not? If you do not, you have no occasion of such interjections; if you do, then now you are awakened, and you have nothing more to do, but to be careful to go forward. He that apprehends that (out of his own oscitancy and heedlessness) he hath stepped aside, and loitered in his journey, and yet descries his right way before him, does but trifle and wander more, in running to the next house to parley about his deviation. And what are those needful words which you desire the liberty to interpose, in the use of the Common Public Form? Are they nonsense, or significant? If Nonsense, than it will be ridiculous to interpose them; If Significant, then either they signify the same thing with the Form wherein you would insert them, or something else. If the same thing with the Form, why should the Form be interrupted? why cannot you pray for the same thing in the same words, as did our Saviour? If they signify something else, (that is not in the Form, and yet you will interrupt the Form to interpose them,) in stead of quickening attention, you will raise a wonder, and give a scandal, and put the people into confusion. And therefore 'tis your wisest way to keep those needful awakening words, as a Reserve, to assist you in your private Closet; for the conjunction of such crude interpositions with the Public solemn Liturgy would be disconvenient, they will never cotton well, nor doth God allow that his field should be ploughed with an Ox and an Ass yoked together.  
[But still we see, (as you proceed in your Complaint) the world will run into extremes, whatever be said or done to hinder it.] And they that can run faster this way then yourselves, for me, let them win the goal and wear the garland. But you seek to justify yourselves, (if you could) in your next lines, where you say [It is but lately that we were put to it, against one extreme, to defend the lawfulness of a Form of Liturgy.] I perceive you would feign be reputed Medium Harmonicum; but the world knows, you have for a long while marred the Music of this Church by your jarring disproportions. For who untaught even your Godly people, what credit and obedience is due to their Spiritual Guides, but you? Who pulled down and disgraced the Solemn Liturgy of the Church but you? That you were put to it, to defend the lawfulness of Liturgy, was a necessity of your own creating, and you did but fight with your own shadow in that combat; for that extreme was your own production, and we observe you cannot forbear to express a very fond affection towards it upon all occasions in your discourse. No, no, We cannot be deluded by such aquivocation; you never cordially espoused the quarrel of a Liturgy: we perceive well enough where the shoe wrings you, (in your next words) when you tell us [Now on the other extreme, it troubleth us that we are forced against you, even such as you, to defend the use of such prayers of the Pastors of the Churches as are necessarily varied according to Subjects and Occasions; while you would have no prayers at all in the Church but such Prescribed Forms.] Whether that reduplication of [you, even such as you,] be an Emphasis of respect or indignation, we shall not consult Mr Baxter's Grotian Religion to interpret it. But if to have no Prayers in the Public Solemn Service of the Church but Prescribed Forms be one of your Extremes, we hope 'tis so only in that sense in which the Pythagoreans called Virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an extremity, for its supereminency and perfection; for we are sure it is opposite to no moral Virtue. And yet if the Pastors of the Churches (by them understanding the Bishops, as the Ancients usually do) shall in their Prudence think fit to vary the Forms upon occasion, we are always content to submit to the variation: But that single Presbyters ever had that Liberty of varying according to their own Fantasies, we steadfastly deny. And we add yet further, that the Subjects and Occasions may be such as in discretion are not fit to be inserted into the Solemn Service of the Church. St Paul's thorn in the flesh might have wounded the heart of an unwary weak Disciple, if it had been inserted into the Public Liturgy. 
* We could tell you of Tickets put up to Ministers to beg their Pulpit-prayers, which have been not only very strange, but very scandalous; and he is a stranger to this City that hath not observed it.  It is more safe and prudent to recommend some things to Almighty God in general expressions, then to insist too particularly and positively upon them. Christ knew very well the chief and particular wants of his Disciples, when they begged that form of Prayer of him; yet he descends not to any enumeration of those particulars, but delivers the Form in General terms, because it was for a Public use and benefit. In petendis à Deo beneficiis saepe erramus, 
Rosignolius de Disciplina Christianae Perfectionis, lib. 3. c. 19  nec in hisce rebus Deo quasi precum vis est adferenda, sed liberum illi permittendum, ut nos quò libuerit maximè impellat. Fieri enim saepe solet, ut Deus iis qui hac animi dispositione carent quod petunt impertiatur, quod tamen ipsis ruinae postea sit occasio. Quare Diaboli videtur esse ad certarū ejusmodi rerum intempestivas efflagitationes incitare. To this we may add that of De la Cerda. Petere pro seipso temporalia, quamvis unicuique eatenus liceat quatenus per talem petitionem fatemur Deum omnium authorem & prospectorem, eique nos submittimus, ea efflagitantes quae nobis adminiculo esse possunt ad virtutem & ad suum ipsius cultum: tutius tamen est, nihil in particulari postulare, nisi ea quibus nullo modo possumus male uti, ut cor contritum & humiliatum, deduci in viam veritatis, & in semitam mandatorum Dei, & fimilia. Caetera verò, quorum bonus potest esse & malus usus, sub generali nomine petenda sunt, ut docebat Socrates, dicens, Bona à Deo petamus, hoc est, sub hoc generali nomine, Da quae nobis bona sunt. Quantumvis enim conditione moderetur petitio nostra, dicentes, si fuerit voluntas tua; semper tamen latet anguis in herba, hoc est, voluntas nostra in illa conditione, aviditasque impetrandi, quod nostra est voluptas. De la Cerda in Epist. ad Rome c. 8. §. 74. ad haec verba [Nam quid oremus sicut oportet, nescimus.]  
But you demand, [Why may we not add, that whosoever maketh the forms imposed on us, if he use them, is guilty as well as we, of praying according to his private conceptions?] For your satisfaction herein you might have remembered the old Rule, [Cum duo faciunt idem, non est idem:] What is composed as well by the direction as allowance of Authority, and is enjoined by it to be used, hath that sacred stamp upon it, that doth sufficiently distinguish it from all private Conceptions.  
You add in the last place, [We never saw it proved from Scripture, that Christ appointed any to such an office, as to make Prayers for other Pastors and Churches to offer up to God: and that this being none of the works of the Apostolic or common Ministerial office in the Primitive Church, is no work of any office of Divine Institution.] That God made Forms of Prayer and Blessing for the use of the Church and Priesthood is evident, Numb. 6. 23, 
* See Ecclus. 50. 20.  etc. Luk. 11. 2. That David and other Holy Prophets were inspired of God for that work, cannot be denied; or if it should, we may prove it by these instances. 1. Officers are designed, 1 Chron. 15. 16, 17. And 2. their office (to celebrate the Solemn Service of God morning and evening) is appointed, 1 Chron. 23. 30. And 3. this office did not consist of extemporary Conceptions, but of set & prescribed Forms, penned by such persons as were endowed with Gifts and invested with Authority to do it: as may easily be evinced from the very Titles of these Psalms; Psal. 4. [To the chief Musician on Neginoth, A Psalm of David] That is, saith Deodati, Published by David, for the use of the Church, though it was penned before upon some particular occasion. Psal. 50. the Title is [A Psalm of Asaph] a famous Musician in David's days, 1 Chron. 25. 2. who was also a Prophet and Composer of Psalms, 2 Chron. 29. 30. Whereupon (saith Deodati) it is not certain whether the Psalms which are entitled by his name were composed by him, or whether they were only directed to him and his successors, to be played and sung in their turns by the holy Music. Psal. 102. the Title is [A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the lord] It is apparent, saith Deodati, that this Psalm was penned towards the end of the Babylonian Captivity, to be a Form of Prayer for the restauration of God's people, according to his promise. Psal. 92. the Title is [A Psalm or Song for the Sabbath day] that is, saith Deodati, to be solemnly sung in the holy Assemblies upon the Sabbath day. From Psal. 120. to Psal. 134. (inclusiuè) there are 15. Psalms which are entitled [Psalms of Degrees.] Which Title, saith Deodati, is of very obscure and doubtful signification; yet the likeliest opinion is, that these Psalms were either newly penned, or chosen out from amongst the old ones, to be sung by the people in their return from Babylon, in their several day's journeys or stages as they traveled, either one or more, or all at every removing. Others say they were so styled, because they were wont to be sung upon those fifteen steps which were between the men's Court and that of the Priests. However we are sure they are Forms of Worship, of Praise, or Prayer, and Thanksgiving: and then, if you will allow the Composers of them to be of God's appointment, we have even in Scripture found some appointed by Christ to such an office as to make Prayers for other Pastors and Churches to offer up to God. And may we not find the like in the New Testament? Erant nonnulli apud priscos illos Christianae 
Theophylact. in 1 ad Corinth. cap. 14.  fidei sectatores qui supplicandi gratiam linguâ exciperent, etc. Quinetiam Psalmos ex priscis illis nonnulli per spiritalem gratiam componebant. Cum pleraque eorum quae nobis 
Idem ad Rom. 8. 26.  prosint ignorantes inutilia peteremus, accedebat orationis charisma uni cuidam eorum qui tum vixerunt, & quod communiter omnibus conferebat, ipse stans precabatur, aliosque id petere docebat. And that these Psalms and Prayers were intended for the use and benefit of God's Church we may conclude from the whole discourse of the Apostle. And when that Apostle gives so strict a charge, [Let all things be done decently and in order; let all things be done to the glory of God; let all things be done to edification;] Is not the duty of ordering all things according to this Rule especially incumbent upon the Governors of the Church? Doth he not say personally to Titus, [For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting?] Tit. 1. 5. And doth he not write to Timothy, [that first of all Supplications, Prayers, Intercessions, and giving of Thanks be made for all men?] Is not Timothy the 
1 Tim. 2. 1. See Mr Thorndike of the Service of God in Publ. Ass.  Bishop incharged with this Office? and is not this a special Order given to him, touching the Substance of Public Prayer to be settled in all the Assemblies of his Jurisdiction? This therefore is a work of the Apostolic or common Ministerial office, and consequently the work of an office of Divine Institution.  
But admit we had no such warrant, either of express Precept or clear Example, in Holy Scripture for this Practice: yet the lawfulness thereof may be evinced upon these undeniable Principles,  
1. The Apostles intended Unity, and to that end recommended Order and Uniformity to the Churches. That they intended Unity is evident, Ephes. 4. 1, 2, 3, etc. I therefore, the Prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called; with all lowliness and meekness, with long suffering, forbearing one another in love: endeavouring to keep the unity of the Spirit 
See 1 Cor. 1. 10. and Rom. 15. vers. 5. 6. ut suprá.  in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling: One Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in you all. And Rom. 16. 17. Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them.  
That they recommended Uniformity and Order, to preserve that Unity, is no less evident; and upon this account, their Order was a Prospect of so much pleasure to the Great Apostle in the Church of the Colossians (Col. 2. 5.) For though I be absent in the flesh, yet am I with you in the Spirit, joying and beholding your Order, and the Steadfastness of your Faith in Christ 
* Vide R. P. E. S. Jo. Davenant. in Locum. . When men begin to break Order, they grow lose in their Faith both to God and man. This is the First Principle.  
2. The Apostles, at their first preaching of the Gospel, did not establish that Order which the State of the Church did afterwards require. This is evident, from those Decrees made in the first Council at Jerusalem, Act. 15. and from that of the Apostle, [The rest will I set in order when I come.] The Second Principle.  
3. They expected such a settlement to be made by those to whom they did intrust the Government of the Church. This is evident from St Paul's Epistle to Titus, (Chap. 1. 5.) where he tells him, [For this cause left I thee in Crete, that thou shouldst set in order the things that are left undone, (according to the Original.)] From which words these two things do naturally follow: 1. That, at his first preaching of the Gospel St Paul had left some things undone, which, even in his own judgement, were, afterwards, fit to be done, (which shows the vanity and falsehood of that pretention, That because the Apostles did not establish such and such things, therefore (forsooth) they did not think them convenient to be established at all.) 2. (From hence it follows) That he expected the accomplishment hereof from the care of Titus. The Third Principle.  
4. They gave certain Canons or general Rules to direct the Governors of the Church in making such Establishments. Such are those mentioned in St Paul's Epistles, Let all things be done to the glory of God; Let all things be done to edification; Let all things be done decently, and in order. Hereupon 
* Institut. lib. 3. cap. 19 §. 15.  Calvin, writing of Ecclesiastical Constitutions, doth acknowledge some of them to be lawful, ut Dei verbo consentaneae, as being consonant to the Word of God. And 
* In confess. Fidei, cap. 5. §. 17.  Beza saith, Necesse est ut in domo Dei omnia ordine fiant; cujus Ordinis una quidem est universalis ratio ex verbo Dei petenda, sed non una & eadem forma quibusvis circumstantiis conveniens: That is, It is necessary that in the house of God all things be done in Order; of which Order the one Universal Rule or Reason is to be taken out of the Word of God, though there be not one and the same form agreeing in all circumstances. And again, Ejusmodi 
§. 16.  constitutiones, (saith he) quod attinet ad finem & fundamentum, nempe generale illud decorum quod nobis observandum praecipitur, divinae sunt & coelestes: That is, Such Constitutions, as to the end and foundation of them, to wit, that General Decorum which we are commanded to observe, are divine and celestial. The Fourth Principle.  
5. They left it to the Judgement of the Governors of the Church to determine of the Particulars to be established according to These Rules. That the Church hath power to institute External Rites, and prescribe Forms, and to make Canons and Constitutions, to assist her Children and regulate their Practice in the Public Worship and Service of God, is the Confession of All Churches. And this is consonant to the Word of God too. For that Word, or God by it (which is all one) gives a charge to the Church (as hath been said) to do all things to Edification, and the Glory of God; and to this end, it enjoins her to perform all her Holy Offices decently and in order, and to worship God in the beauty of Holiness. This the Word of God commands, but does not determine the Particulars wherein that Order, beauty & decency do consist. It follows therefore that This Word of God supposeth a Power in the Church to institute Rites, and prescribe Forms, and make Canons to this purpose. And where shall we find this power lodged by the Apostle, (at that time when there were no Kings that were nursing Fathers to the Church?) For this cause I left thee, (Titus, a single Person, and at least a Bishop,) in Crete, that thou shouldst set in order the things that are wanting, (Tit. 1. 5.) The Power and Authority is lodged in the Governors, that is, the Bishops of the Church. The Fifth Principle. 
Remember Mr Baxter's Doctrine before mentioned, of the Authority of the Governors of the Church.   
6. That all Subjects and Members of the Church are obliged in Conscience to submit to and obey such Determinations. For 'tis most certain, where some are impowered to command, others are enjoined to obey; else the Power given to Superiors would be to no effect. Hereupon Beza acknowledgeth, That although these Ecclesiastical Constitutions be Humane and mutable, and do not propriè per se, properly by themselves bind the Conscience; yet, si quidem probae & justae sunt, if they be just and honest, we are so far forth obliged to observe them as they conduce to the 
Ut Ecclesiae aedificationi cedant, & offendiculum vitemus. Beza ubi suprá.  edification of the Church, and that we may avoid Scandal. Thus Beza. And the Presbyterian Divines do acknowledge as much in their Grand Debate, (pag. 92.) [The Subjects (say they) are bound to obey a 
* Was O. Cromwell's a true Authority? you thought yourselves bound to obey that, true or false.  true Authority in such impositions (as they are there speaking of,) where the matter belongs to the Cognizance and Office of the Ruler.] But suppose I should scruple my Obedience, thinking my Superiour's impositions to be against the commands of God. Why, even in this case I am obliged to lay aside my own scruples, and to bring such thoughts into captivity to the obedience of Christ, who hath commanded me to obey those 
Hebr. 13. 17.  that have the Rule over me. My doubting whether the Command be Lawful, or whether it exceeds the Power of my Superior to command it, will not excuse my Disobedience. For in doubtful matters, Melior est conditio Possidentis, He that is in possession hath the better interest: And that the Superior is possessed of his Right of commanding is unquestionable; and therefore I am bound in Conscience to stand for his command, till it be evinced that his command is of a thing unlawful, or above the sphere of his Authority. 'Tis true, A superior cannot command a thing unlawful: but seeing he doth judge, upon mature deliberation, that his command is lawful, though thou doubtest of the Honesty or Lawfulness thereof, it is much more equal, in this case, to subscribe to his Judgement, then to give way to thy Scruple or dubitation. Otherwise it will unavoidably follow, that all Law and Order is gone, when upon the account or pretence of such thinking, doubting or scrupling, the most stubborn and pertinacious may take liberty to oppose all Laws and Orders, there being no way left to bring them to acknowledge any, as subservient to the Laws of God, or consistent with them, but such as Themselves shall dictate or find suitable to their own Humour.  
I have now finished my design, and run over so much of The Grand Debate as I undertook to Answer; (The Rest, I hope, will be managed by a better pen and judgement.) And if they have alleged any thing else in favour of their Pulpit-Conceptions, to the neglect or disparagement of the Public Form, (in some other Paragraphs of their Debate, which I have not yet had the leisure to examine) I am apt to persuade myself, it is obviated in some part of this discourse.  
But we need no more to justify the Governors of the Church in their imposition of Set Forms, than what the evidence and force of truth hath drawn out of the very bowels of Smectymnuus to this purpose.  
Primò (saith 
* Mr Tim. Young in his Dies Dominica, lib. 2. cap. 10. pag. 112.  T. Y.) preces secundum temporis qualitatem erant adhibitae, hominum mentibus ad precandum devotè à Sp. Sancto dispositis. Postea verò (quando astutiâ Diaboli varii in religione obrepserant errores) protractu temporis evenit, ut preces contra fidem ab aliquibus inveherentur. Prospiciente Ecclesiâ huic Errori, triplex adhibitum erat remedium. Primò, cautum fuit, ut nulli pro arbitrio precum formulas contexere, quas in publicis conventibus recitaret, liceret, sed 
* I. e. Such as had been used in the Church diuturnâ consuetudine, as Zonaras interprets it. Whence we infer, that such Forms had then been customarily used for a long time in the Church.  eaedem retinerentur in quocunque conventu. Ita Conc. Laod. Can. 18.  
Deinde statutum erat, ut de precibus, quibus in congressibus uterentur, cum instructioribus fratribus conferrent. Ita Conc. 3. Carthag. Can. 23. erat cautum.  
Tandem definitum erat, ut nullae aliae preces vel orationes dicerentur in Ecclesia, nisi quae à Synodo erant approbatae; (Concil. Milevit. 2. Can. 12.) nè forte aliquid contra fidem, vel per ignorantiam, vel per minus studium, sit compositum. Utriusque remedii, secundi scilicet & tertii, occurrit mentio in Concil. Afric. can. 70. T. 1. Thus he.  
And, not to reflect upon the Artifice which is there used to make these Authorities, if it were possible, to comply with the Smectymnuan design and interest, we may aver with Confidence, that never had any Church more reason to determine the several parts of the Ministerial office, than the Church of England hath at this day.  
The End.