is certain that aâ—prophane carless performing of Divine service is a very great sin and a necessary cause of irreligion and practical Atheism one exception I had allmost forgott which concerns Choristers who are said to be for the most part very untoward Children Firm. First This cannot be denyed but the reasons are first negligence in the Musick Masters whose chiefest care it is to teach them to Sing and the end why they Sing namely to set forth the Praises of their Creator neither are they so careful to instruct them how to behave themselves reverently and devoutly at the worship and service of God Secondly Some of them are not set to the Grammer School where upon they squander away a great part of their time in vain sports and idleness which is the Mother of all villany and wickednss Thirdly But the chiefest reason of all is that our Choristers are commonly the Children oâ— mean Parents who for the most part are very ignorant in the great matters of Religion and extreamly negligent in the concerns of their own and their Childrens Souls Now Deans and Chapters are necessitated to make choise of such poor Children because the better sort of people disdain to have their Children brought up in that noble Science of Musick which is their gross ignorance besides their scorn and contempt of this Science they misconceive that if they should send them to the Musick School it would hinder them in their Grammer learning which might easily be prevented by imploying those hours only at Musick which are spent in foolish insignificant sports and pastimes which as I am inform'd is the practise in some places beyond Sea where their youths spend much of the afternoons in Musick and Dancing Training Mathematicks and such like manly and profitable exercises which conduce both to the health of the body and benefit of the understanding Dub. I perceive that those exceptions against Deans and Chapters and Cathedral service are not so substantial as once I conceived them to be If you please we will now proceed to those which I have heard urged with much earnestness against â—et forms of Prayer and in particular against the Liturgie of the Church of England Firm. Most willingly I pray you favour me with the recital of them Dub. 'T would be to much trouble and to little purpose to mention all that I have heard seing many of them are very frivolous and not worthy of a serious answer those that seem to be the most material are First that they are imposed by mans Authority Secondly they stint the Spirit Thirdly they are cold and dead forms our Spirits are not affected and quickned by them as by conceived and extemporary Prayers Firm. First whatsoever is imposed upon us by mans Authority contrary to the word of God is utterly unlawfull but set Forms taken out of â—ods word are not contrary to that word especially when not only the very matter of them is contained in Holy Scripture but the very words and phrase 'T is a strange peice of nonsence that what is in it self lawfull and laudable should cease to be so because 't is commanded by our Superiors True indeed that things in themselves lawfull being in their own nature but indifferent if commanded as necessary and intrinsically holy are upon that account unlawfull and repugnant to Christian liberty but more of this when we shall diâ—course about Ceremonies Secondly That the Spirit is stinted by a set Form and that Reading of Prayers out of a Book cannot be praying by the Spirit To this I reply That if their were any truth in these exceptions how comes it to pass that â—e have so many set Forms of Prayer and thanksgiving in Holy Scripture How do set formâ— of Prayer more stint the Spirit then set Forms of Psalms for Singing Yea does a set Form of Prayer more stint the Spirit then the extemporary conceptions of the Minister limit and stint the Spirit of the Congregation to whom they are upon this account in the nature of set Forms When these queries shall be rationally answered I shall through away all set Forms which have been used by the â—hristian Churches for above 1400 years Besides those of the Presbyterian perswasion allow'd them as lawfull in their conferences with the Bishops anon after his Majesties restauration As to the other part of the other exception that reading of Prayers out of a Book cannot be praying by the Spirit this to those who understand the true meaning of that Phrase is a most frivilous cavill for setting aside the extraordnary gift of prayer to pray in or by the Spirit denotes first the making of our prayers according to the mind of the Spirit exprest in the Scripture as may appear Col. 3.16 Secondly to pray by the Spirit is to pray by that principle of grace wrought in our hearts by the Holy Spirit and enabling us to every good duty as well as to prayer Thirdly to pray by the Spirit is when the Spirit do's stir up our hearts to this Holy duty working in us good desires and motions quickning our faith and fervency whereby our hearts minds spirits go along with out Tongues and Words utterd either in a set Form or by our extemporary expressions which is usually practized by knowing Christians in their Closset devotions Dub. I confess I am not able to shew why set Forms of Prayer should stint the Spirit more then set forms of Singing and I am perswaded that praying by the Spirit signifies no more then the assistance of the holy Spirit quickning and stirring us up to and in Prayer whereby our hearts and spirits are fixed in that holy duty joyning and going along with the Tongue and Voice but truly I find by experience that my Spirit is more stirred up by a Prayer that is new which I never heard before being lively deliver'd then by a common Form read out of a Book Firm. This is the chiefest reason â—hich renders men such admirers of extemporary Prayers and so opposite to set forms their own experience tels them that they are more taken with such Prayers then with common Forms read out of a Book whiâ—h phanciful experience no wise man will plead against reason and judgment it being very deceitful and the issue of a very common corruption and humane infirmity which inclines us to be more taken with what is new then with what we have often heard especially when 't is deliver'd in a lively tone with pleasing actions and gesticulations of the Body and without Book though for substance and soundness what is read be infinitely before it Pray Sir answer me but this one question whether are your affections more stir'd up at the reading of some portion of Scripture by the Minister or at a good Sermon delivered from the Pulpit Dub. I confess I am much more affected my affections are more wrought upon by a good Sermon deliver'd with life and action then at the reading of the best Chapter
in the beliefe of the being of God and the truth of his moâ—t sacred word if he be true to these great fundamentals must of necessity be both an Orthodox and a serious Christian. Dub. If you can give me as good satisfaction in the divine Authority of Scripture as you have in the being of an eternal God Creatour of heaven and earth you will performe a work of greatest Charity but I fâ—ar of as great difficulty Firm. Happily you may perceive some difficulty in it but if you will make use of your reason and lay aside all prejudicating opinions which cheifly arise from that contrariety which is betwixt mens carnall corrupt hearts and the holy and pure word of God I hope by his blessing whose Cause I plead to perswade you to give your full assent to this other great principle of Christianity Dub. I shall endeavour to weigh your reasons in the ballance of an even unbiassed judgment and to receive them aâ—imo defaecato with a mind free from the dregs of sensuality interest partiality or prejudice Firm. Upon the confidence to find this ingenuity in you I shall present you with these following reasons 1. You do belive that there is an omnipotent God Creatour of heaven and earth that he made all things therein contained that being infinite in wisedome and knowledg he made all these things for some good end that he hath ordered them to act and worke in such a manner as is suitable to their several natures that in as much as they have their being facultys operations from their all wise and Glorious maker they are bound by the law of Creation to do homage and service to him that made them Dub. All this I grant to be very rational Firm. These things being granted that not to mention other Creatures as man had his being reason and understanding from Almighty God so is he bound to serve him in that way and manner which is agreeable to mans excellent nature which must be therefore a reasonable service which all the world as well Pagans as Jews and Christians call Religion which according to all sober people comprehends duties of piety as praier praises and sacrifices duties of temperance sobriety and chastity duties of honesty justice righteousness and all morality Dub. There is nothing more evident then that as there is a most wise and holy God that made man endued him with excellent facultys of reason and understanding so there is a debt and duty owing from man to God his maker which all the world calls Religion and no people in the world were ever so barbarous saies Cicero as to be destitute of all Religion yea there is such a tendency in the nature of man where t is not utterly extinguished by brutish sensuality that rather then he will worship no God at all he will bow down to a Sock or a Stone so that clear it is if there be a God the Creatour and man by him created there must of necessity be a Religion Firm. Truly nothing does more necessarily follow as Du-Plessis has well observed then a God a man a Religion But if Almighty God did make man to worship him sure he gave him some rules for that worship some law to direct him in this great concern of his Soul Dub. I cannot deny it and that this law was no law written in paper or engraven in tables of stone but the law of nature written in mans heart which made Tertullian utter these excellent words o aniâ—a naturaliter Christiana ô Divine Soul that art naturally a Christian. We see that the fire ascends the water moves towards the Center birds make their nests Beasts feed their young not by any outward positive law but by the unerring hand of nature and may not man that has a natural inclination to serve his maker perform this service without any institued law or prescribed Canon Firm. Ther 's no disputing against experience you see he does not and when you shall embrace and understand the holy Scriptures you will see he cannot by reason of his fall from that â—erfect staâ—e in which he was first made whereas the inferior Creatures kept their Station Dub. I confess there are different Religions in the world opposite one to another so that all of them cannot be in the right way of woâ—shiping God some of necessity must be false and erroneous Firm. If of all religions in the world all are not in the right how will you know which is the true Religion which is the false This you cannot discern by any imprinted law or light of nature unless excited by Art and industry which is in some measure common to all men that are not natural fools and Madmen stupid inconsiderate wretches or debauched bruits whose reason is â—unk down into gross Sensuality Dub. T is very true if the meer light of nature were sufficient to point out the true Religion I am not able to say why so many Sober men in several parts of the world who have not debauched their Reason and judgment should so strangely differ about it Firm. I believe you cannot nor yet why Jewes and Pagans did offer up bloody Sacrifices to these Deitys they worshipped Does any light of nature make it rational that the Gods should be pleased with the blood of poor innocent Beasts or is it rational to imagine that they should delight in humane â—acrifices Dub. I must acknowledge I do not understand how the light of nature should teach men that such Sacrifices should please the Gods I have oftâ—n wondered at this part of worship used by Jews and Gentiles pray Sir give your selfe the trouble of informing me whence this practise sprang Firm. You are satisfied that it had not its original from the light of nature for albeit some kind of Sacrifices as Prayers praises alms-deeds and it may be the offering of the Fruits of the Earth Deo datori to God that gave them might spring from that light yet the Sacrificing of Beasts was never shewed to Jew or Gentile by natures Candle but was after the fall of man appointed by Almighty God to prefigure the Grand propitiatory Sacrifice which was to be made by the blood of him that was the lamb slain from the foundation of the world which the Devil who is tearmed Gods Ape taught his servants the Gentils to imitate who had the shell but not the kernel the shadow but not the substance the outward rite but not Christ crucified represented by it Dub. I do acknowledg that the Sacrificing of beasts came not from the light of nature and you seem to make it probable that 't was from divine revelation and positive institution Firm. You will be better satisfied when you shall consider That the founders of all Religions in the world did pretend to Revelations Numa Lycurgus Mahomet c. which the devil taught them to do in imitation of Moses and the rest of the holy Prophets who spake as they were moved by
infirmities is the same Strong Handsome Healthy Man that he was when at twenty five or thirty years old Dub. Thô I have sometimes much reverenced the Church of Rome for her antiquity yet now I begin to doubt that there are many diseases in the body of that Church many wrinkles in her face which were not from the beginning but not withstanding those infirmities 't is the same true Church as 't was at the first plantation as the old decrepite man is the same man that ever he was for substance Firm. I deny not but that the Church of Rome is in some sence the same it first was in respect of divers Articles it holds but in respect of those gross errours it now maintaines 't is no more like what it was then the old decrepite diseased man is like what he was in his younger dayes Dub. Your comparison is very good and apposite to the present Church of Rome which past dispute is full of dangerous and desperate diseases as I in part do apprehend I pray you proceed to my other motive Firm. The Church of Rome is not so universal as her disciples boast of neither in respect of place or time 1. 'T is the observation of a learned man that if the world were divided into 30 parts 19 of them are heathens 6 Mahometans and 5 Christians of which the Papists are not the one halfe as Mr. Breirwood in his Enquires does demonstrate 2. As to the universality of time the Church of Rome cannot deduce her present tenents from the beginning of Christianity through the several ages or Centuryes that it has continued a Church from the first preaching of the Gospell I deny not but that 't is the same for purity of Doctrine as once it was is most false for the antient Church of Rome never taught worshiping of images praying to Saints that monstrous transubstantiation halfe Communion Praier in an unknowne tongue and many more Groundless fopperies against Scripture the general consent of fathers common sence and reason Dub. All this I am inclined to believe but how could these errours creepe into a Church which did so punctually observe the traditions of their forefathers what the Church of Rome now believes and teaches it received from the Church that was in the next age before it that from the Church next before it and so quite down to the Apostles times as the Author of the Dialogues betwixt the Vnckle and the Nephew hath most learnedly demonstraâ—ed Firm. Truly very learnedly even as Zeno proved there was no locall motion you have heard how Diogenes confuted him by an ocular demonstration were not the Scribes and Pharises great pretenders to a Strict observation of the traditions of their fathers And yet we know how grosly they had corrupted the law of Moses as is evident by our Saviours confutation of them Mat. 5. and in severall other places Dr. Crakanâ—thorp and other Learned prâ—â—â—stants do evidently shew the beginning the progress of the Corruptions of the Church of Rome the manner of their spring and Growth but Suppose we cannot punctually tâ—ll the beginning and progress of such and such an errour shall we therefore believe it to be no errour you walk sometimes in the fields 't is evident to your eyes that the Grasse aâ—d graine do grow though you do not see them move at all sometimes you visit a friend that is sick of a languishing consumption you see by infallible symptoms that your friend is in a desperate Condition will you not believe him to be so because you cannot tell the time when or the manner how his disease came upon him Dub I cannot be so unreasonable and by what you have said my third reason falls to the Ground for the present Church of Rome has no agreement with the primitive but is extreamly opposite to it in the points before named besides many others I pray let me hear what you can say against their unity for they seem to be firmly united under one infallible head the Pope Firm. Truely Sir they do but seem so for they are miserably divided in the great fundamentall of their faith their infallibility and are not they very unjust to us to exact our beliefe of that which they themselves know not where to find for some of them tell us 't is fixed to the Popes chair some say 't is to be found in a Generall Councell otâ—â—rs believe it to be in neither but in both united together others would perswade us that 't is in the whole body of the Church so that if you seek after this pretty knack of infallibillity you will be abused as young apprentices are used to be in great Cittys and corporations who in waggery are sent from shop to shop for a penyworth of Ell-broad Packthred or a pound of stock-fish Tallow or a Lefthanded Shuttle after these poore novices have been sent from one end of the Citty to the other they returne home without such ridiculous Commodities and are sufficiently exposed to laughter and derision There 's scarce a Controversy in all Bellarmin's voluminous workes wherein he recites not the different opinions of the Roman Catholicks among themselves insomuch that this great Cardinals workes were not to be bought in Rome as Sir Edw Sandyes reports in his Europa speculum because he had so imprudently discovered the nakednesse of his mother in point of unity To say nothing of the contentions betwixt the Thomists and Scotists Ochamists c 't is pleasant to see how sweetly the Dominicans Franciscans Iesuites Molinists Iansenists Regulars and seculars agree together Though a laté Pope durst be so bold as to decide a Controversy for the Molimists against the Iansenians and so that which was none before very luckily became an article of Faith such is the Popes omnipotent Power that he can create Articles of Faith out of that which was a pure noâ—-entity a very nothing in the primitive times yet I heare that the Iansenists are so saucy as to continue very Iansenists still notwithstanding his holinesses inâ—allible determination Dub. I see there is no such unity in the Church of Rome as they bragg of I desire to heare what you can say against the Sanctity of their Doctrine Firm the Sanctity of their Doctrine referrs to that of Faith and Manners for that of Faith which is briefly comprehended in the Apostles Creed or any other Doctrinall poynt contained in holy Scripture expressly or by good consequence deduced from thence by the generall consent of Fathers we allow of but as for popish additions of new atticles by Pope Pius the 4. and the councell of Trâ—nt that are against Scripture and can never be justified by the generall consent of the ancient Doctors of the Church we reject as false and consequently not Holy this I suppose you will demâ—nsâ—rate when you please to give me the reasons which made you forsake the present Church of Rome As to their Saâ—ctity of manners their
introduced that it should be received by the Preists only in both kinds by the people in one is not this with the Socinians to make the Sacraments mere indifferent Ceremonies alter able at the Churches pleasure But the Councell of Trent flyes higher if any man shall say that all faithfull Christians by Gods Command or for necessity of Salvation ought to Receive the Sacrament in both kinds let him be acursed I wonder whether Pope Gelasius sate in or was out of his infallible Chair when he roundly said we find that some do abstain from the Chalice of the Sacred Blood let them receive the entire Sacrament or be kept from the whole because the division of one and the same mystery cannot be without grand Sacriledge Either the Pope was not infallible or the present Church of Rome is most Sacrilegious Firm. You rightly Judge and were their fancy of Transubstantiation true as nothing is more false and ridiculous yet were it not sufficient to debar the Laity of the Cup because they receive the Blood of Christ with his Body for this is not to drinke but to eat it and besides the Sacrament is not a sign of his Blood in the veins but as 't was shed and powred out might not the Preists as well receive his Blood with his Body and then 't were as superfluous for them to drinâ—e of the Cup as for the people but I pray proceed in your reasons against Popery Dub. My third reason is taken from the invocation of Saints departed which is against Scripture and antiquity 't is an attribute belonging to God alone that â—he is a God hearing Prayers 'T is a chiefe part of his worship thou shalt Worship the Lord thy God and him oâ—ely shalt thou Serve it robs Christ of one part of his Preistly office who now sitts at Gods right hand interceding for us there is but one Mediator betwixt God and man the man Christ Iâ—sus certainly is holy men both before and under the law prayed to God alone through faith in the promised seed or Messias without invocateing any departed Saint because there was none then as they of the Church of Rome confess admitted to the beatifical vision and consequently could not know the need or praiers of men upon earth in the Glass of the Trinity there is less reason now to make our adresses to the spirits of just men made perfect Christ himselfe sitting at Gods right hand and Interceding for us Besides the worship of Angells is forbidden by St. Paul Col. 2. and the Angell in the Revelation twice sorbade St. Iohn to worship him Cap. 19. and 22 yea the worshippers of Angells were in the primitive times branded with the title of haereticks under the name of Angelici and therefore much less ought wee to worship the Saints departed for certainely they being the more excellent Creatures are much more capable of such worship then the soules of men that are now in Abrahams bosome in Paradise not yet in that perfect bliss and glory which they shall enjoy when their soules and bodies shall be reunited but according to many of the fathers in a certaine and joyfull expectancy of it after the last and finall judgment where the place of their present abode is I shall tell you when â—he fathers are agreed about it For this Saint worship certain it is there is no express Scripture and 't is as certain there is no generall consent of antiquity let any man peruse Mr. Meads excellent treatise of the Apostacy of the latter times wherein 't is apparent how the Cannonizing of Saints in the Church of Rome agrees with the heathens Apotheosis their praying to them with the worshipping of Heroes their Dij Medioxumi their haveing severall Saints for Patrons of Particular Countryes Trades and Callings Phisitians for divers diseases like the heathens Dij Tutelares as may be seen in Chemnitius his examen and in other learned men Firm. You need not spend more words about this grosse superstition which is nothing else but a mixture of Christianity and Paganisme and of all the errours of the Church of Rome most dangerous for the Lord our God is a jealous God and will not suffer the honour and worship that is due to him alone to be given to any other Dub. I shall submit to your advice and proceed to a fourth reason against Popery which is their adoration of images so much condemned in holy Scripture what more expressly forbiden then image worship by the second Commandement which they of Rome have Cunningly left out in their mass books offices Primmers and Catechism's and without all shew of Reason asserted it to be a positive Command belonging onely to the Jews how demonstratively is the fourth of Deutronomie against it from the 12 verse to the 18 many other texts might be urged to the same purpose all which the Schoolmen endeavour to baffle by their Pittifull distinctions betwixt an Image and an Idol a picture upon a cloath and one ingraven in wood or stone betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which every Esurient Groeculus every mean Sciolist will smile at betwixt Mediatè Relutivè and Terminative which aâ—e distinctions at least some of them without a difference mere Chimericall phansies if a man shall seriously peruse the 13 and 14. Chapters of the Book of Wisdome which at Rome is Canonicall Scripture and consider what answers the Heathens returned to those that objected against them their Idol worship that they worship not the Image but the Numen or divine power it represented he will easily discern that the wiser sort of Heathens made as wise Appologies for their Image worship as the wisest Papists do for theirs As for the antiquity of this grosse superstition both Fathers Councels are against it as is evident from that excellent Homily of our Church concerning the perill of Idolatry if it be replyed t were the images of the heathens they opposed true 't is for in the first ages of the Church there were no others the Christians of those times abominateing all image worship but the reasons they give against the heathen Imagery wound the Church of Rome under the fifth rib no Christian Church did then use images in their oratoryes in after ages they were admitted only for an historicall use as may be seen in St Gregories writings who lived above 600 years after Christ true 't is by the Second Nicene Councell their worship was decreed and so this iniquity was established by a law such a one as that packed convention could legitimate and hence forward not only the pictures of Saints but of God himself and of the Blessed Trinity were set up in Churches which was an high dishonour to the Glorious Majesty of the Almighty to be portraid like an old Man and gave an occasion to ignorant people to conceive him to be so indeed hence I have heard some of them say when they swore by God that they
swore by a good Man by which 't is evident how the grosse superstition of the Church of Rome hath crooked silly Souls and that all such images are teachers of Lies very vanities as the Scripture shews and reason demonstrates For to say nothing of the Blasphemous images of God the Father and the holy Trinity doth not the image of any Saint whom these pseudo-Catholicks worship lie to their imaginations representing that which is not for nothing but the Soules and Spirits of those Saints do now remain so that whilest they picture and worship them in bodily shapes which pictures represent what is not they worship they know not what praying onely to the Soules of Saints yet phansying them in bodily shapes as when they lived here on earth how doth it concern all Serious Christians to beware of the Religious worship of any creature of Gods or mans makeing of Angell Saint or Image which is so expressly forbidden in the word of God And surely if we might worship the picture of a man which is mans Creature 't were much more rational to worship a true man yea the Son Moon and Starrs and all thâ— host of heaven they being all of them the Creatures of Almighty God Firm. You rightly conclude were not a judiciall blindness upon the eyes of our adversaries they could not be Guilty of so dangerous a suspition Dub. I shall trouble you but with one reason more for my forsakeing the Church of Rome which was breifely their praiers in an unknown tongue a practise manifestly contrary to plain Scripture and the antient Doctors of the Church a most unreasonable service opposite to that which we are to perform to Almightâ— God 'T is so bafled by St. Paul that all the learned â—en of the Roman party have nothing of sence or reason to answer and as for antiquity 't was not so much as thought upon in the first ages in the Church the Liturgies then every where were in the known and vulgar tongue otherwise how should the unlearned say Amen The practise of the Church of Rome is in this as in divers other of their fopperyes a very mistery of iniquity I could heartily wish that for the undeceiveing of ignorant Papists their Missales Pontifical's Breviaryes Lady Psaltres c. were translated into the English and other vulgar tongues that such poore deluded soules might see to what absurd prayers they say Amen to what childish ridiculous Ceremonies they â—ubmit I might here add the vain Reptitions of so many Ave-Maria's Pater-noster's upon their beads their saying of them at certain houres as a Pensum or taske or a Pennance to make a Compensation for their sins rather then as a willing serious duty from the heart and soule which is not Religious praying but a Childish saying of prayers a vain heathenish babling after the manner of an old wises charm resting in the work done as if the bare saying of prayers without any intention of the mind were the only end of praying or the effectuall â—ervenâ— prayer of a Righteous man Iam. 5.16 I might also add their cheating Purgatory their purchasing of pardons and indulgences for sins past and for many hundred yeares to come by sums of money sett downe in the Tax booke of their Chancery their Pilgrimages and bodily Severityes to expiate for the sins of their soules their allowing of Brothell houses to Gratiâ—ye the unmarried Clergy and others in their unclean Lusts for which the Pope receives a luâ—ty Pension But to deale truely with you no one thing wrought a greater dislike of Popery in me then their barbarous bloody Cruelâ—y towards those that they please to call Haereticks their savage inquisition their Parisian Irish and other massacres their marian Butcherings their intended matchless powder treason their poysoning and stabing of kings their Justifieing of Rebellion and all manner of wickedness by their right intention and Doctrine of probability as is to be seen in the first and second part of the mistery of Jesuitisme in the Jesuites Morralls can such Villany such Cruelty and Christianity stand together did Christ and his Apostles propagate the Gospel with such Carnall weapons how severely does our Saviour rebuke his angry disciples when they would have called for fire from heaven to destroy the uncivill Schismatical Samaritans yâ—e know not what spirit yee are of for the son of man is not come to dâ—stroy mens lives but to save them Luk. 9.55 O that Christs pretending Vicar had the spirit of the meeke and holy Jesus These Sir were the reasons which moved me to forsake the Communion of the Church of Rome for upon this account I could not believe her to be the Catholick Church or any sound part of it but a very Schismatical Haeretical one that had departed exceeding much from Primitive Christianity from the faith that was once delivered to the Sainâ—s Firm. You have given very sufficient reasons for your departure from that unsound Church which may satisfie any serious considering Christian and you have saved me the trouble of any further addition to them I am now fully perswaded that you are neither Atheist Infidel or Papist pray you let me know what is your present perswasion and what Church you most â—pprove Dub. Truely Sir there are so many sects amongst the Protestants that I am in no small doubt with which of them to hold Commuion but my inclination leads me chiefly to returne to my old Mother the Church of England from which most unhappily as I am now convinced I heretofore separated however for the removâ—l of some scruples which yet remain with me â— earnestly desire you to give your selfe the trouble of a short discourse concerning the severall sects now in England Firm. I shall most â—readily gratifie you In this your very reasonable request nothing doubting but that I shall by Gods Gratious assiâ—tance remove all your scruples and fix you a true son of that Church which is the most Catholick Apostolical Church now exstant in all the world which those that do acknowledge the holy Scriptâ—re to be the infallible word of God the perfect Rule of all the substantialls of Christianity both for faith and manners and have some competent knowledge in the records of antiquity the want of which is one great cause of hâ—resy and schism as to be able to trace Christian Religion through the severall ages of the Church from the Apostles down to these presenâ— times I say those that do acknowledge these things cannot doubt of Dub. You much confirm me in what I have often heard from grave and learned men that one great cause of errours in Religion is ignorance in the writings of the ancient Doctors of the Church Councels and Ecclesiasticall histories this is not every mans work that have neither books to read nor brains to understand them and that tâ—e surest way to be an Orthodox Christian is by studying descendendo beginning with the records of the first century then
now it is and those scandals and reproaches which are so frequently cast upon Cathedrals more rationally be confuted Firm. I much approve of what you say for the Non-residency of Bishops Deans and Canons and the remote Vicaridges of Vicars Choral from their respective Cathedrals is the just occasion that the service of God is very perfunctorily performed to the great scandal of the Goverment of the Church which we can look upon as a grieveance but 't is only in the power of King and Parliament to redress Dub. The Lord put it into their hearts to undertake so good and pious a work â—et me now hear what you can answer to what is objected against the Lives aâ—e Conversations of Vicars Choral Petty Canons Singing-men as they are setled in some Cathedrals Eiruâ— My answer is That the charge is too general and favours of want of Charity That some of them may be such whose conversation is not so commendable as it should be or that they have not that sense and relish of â—eligion which ought to be in men of that Place and Calling I fear may too justly be charged upon them but much of this dirt might be wiped off by the constant Residence grave Example and strict Discipline of those to whom the goverment of the Church belongs 'T is confessed that through the corruption of our natures the best duties frequently perform'd are apt to degenerate into cold and airy formalities 'T is the great happiness of those Christians which dwel near Cathedrals that they may meet Three tâ—mes a day Evening Morning and Noon to offer up prayer and praises to the High and Holy God but 't is very much to be lamented that Cittizens and others not hindred by necessarie occasions should be so frequently absent from these solemn Assemblies as usually they are It is yet more to be lamented that those whose duty it is to officiate at those solemn services should look upon them as a pâ—nsum a task a burden as naughty boyes at school do their lessons how far are such stupid souls from holy David's zeal and piety One thing saith that good King Psal. 22.4 have I desired of the Lord which I shall seek after that I may dwel in the house of the Lord all the daies of my life to behold the beauty of the Lord and to enquire in his Temple Want of sense zeal at holy Offices is not the fault of Chore or Quire service but of those that Officiate who if they will seriously fix their hearts upon those holy duties when they sing and give praise as David did attending to the matter of their heavenly and ravishing Anthems as well as to the Musick they would not look â—pon the service as a burden but as a blessed opportunity thus to praise Almighty God in the beauty of Holyness Dub. Happily it might be so to those who understood those Anthems but I have heard some say that the singing in Chores is to them much like a Latine service they knowing not what is sung Firm. This is your Fift Exception and 't is indeed a very weak one there being none who frequent this service but know very well what is sung unless it be the full Anthem let those that make this objection frequent this service and then they will be ashamed of so frivelous a Cavile and easily perceive the fault to have been in themselves and not in the service Dub. There is one exception yet behind against your Chore service as the use of Musicall Instruments in the performance of a great part of it which are said to be Levitical and therefore unlawful under the Gospel as we have seen in the Geneva Notes upon the last Psalm as also in Aquinas Quest. 22.9 19. and divers other Learned Men. Firm. This is a very gross mistake for Musical Instruments are not part of the Levitical law never instituted by Moses who was so faithful a servant in his trust that he would not have omitted to enjoyn them had they been given him in Charge by Allmighty God They were in use long before Moses presently after the Creation of the world for Gen. 4. we read that the rare gift of playing on Musical Instruments was given to Iubal Can we imagine that such a gift was bestowed on him to Stir up wantonness and lust by the more artificial singing of unsavory Sonnets Or is it not more rational to conceive that this skil in Musick was given to men to Sing forth the Praises of our great Creator in a more excellent manner When we Glorify the Lord we ought to exalt him as much as we can Ecclesiasticus 43.30 And surely if Musick has a natural influence upon our affections to Stir up and quicken them in wantoness and daliance certainly it may work the same effect upon them to quicken and enliven them in a more devout and intensive Praising of Almighty God in all those that have a Religious tendency and a serious disposition to his worship and service besides seing 't is a moral and perpetual duty to shew forth the Praises of God all rational men will consent that this ought to be performed after the best manner and consequently with such skil and are that has the greatest influence upon our affections rather then after such a manner which renders the service of God mean and contemptible as 't is rendred in many of our Parochial Churches Dub. You have fully satisfied me that Musical Instruments in the service of God are not Levitical but are natural means to Stir up the affections in these sacred Hyms and Anthems Nevertheless I have heard that many who are much taken with Chore Anthems are much offended at the manner of reading of Prayers in Cathedrals when they pray for the Sick they use the ordinary tone which is used in Parish Churches at other times they pronounce their Prayers in a middle way between Reading and Singing Which seems to be not so grave and sutable to the Solemnity of Prayer Firm. I confess this is a common objection and some that are no enimies to Cathedral service have in this much desired a reformation but this must be left to the prudence of those that set at the Serne mean while we ought not to condemn the Quireservice for this seeming indecency well knowing that the stress of Religious duties does not consist in the toning and modulation of the voice but in the Musick of the heart and affections in a serious and devout fixing of the mind upon the things that are Read or Sung the want of which in those who Read Prayers or Sing Anthems is no little sin and one main reason why some of our Singing-men are not so seriously devout as they ought to be really those that are frequently present officiating in holy duties unpreparedly carelessly formally and irreverently by Gods just judgment may be given up to a senceless stupidity for their prophanation of the holy ordinances of God Dub. 'T
men are apt to express toward the one and their cold disposition toward the other partly because 't is usual to let those things pass carelesly by our ears which we have often heard before or know we may haer again when ever we please and partly for that Sermons are new and fresh and if they slip by us for the present what excellencies soever they contain is lost which creats the grater atteâ—â—ion which causes the greater affections so far that worthy man This certainly is one great reason why set Forms of Prayer are so much undervalued in respect of extemporary and conceiv'd effusions Dub. I am abundantly satisfied that set Forms of Prayer are not only lawfull but very usefull in the Publike Service of the Church I shall now by your good leave descend to those exceptions which are made more particularly against the Liturgie of the Church of England First that 't is taken out of the Masse Book Secondly that it contains many shreds of Prayer which are short and customary wishes rather then serious and devout Prayers Thirdly that it appoints divers Apocryphal Chapters to be publikly read which contain things incredible and ridiculous As for those exceptions which are made against some particular passages in the body of the Liturgy they are so frivolous that they are not worth the trouble of a serious confutation he that pleases may see them sufficiently baffled by Mr Hooker Mr Ball himself a Nonconformist in his tryal of the grounds of Seperation with many others Firm. Your First excepâ—ion is the issue of Spite and Ignorance what though it contains many things that are in the Masse Book as the Creeds the Teâ— Commandments the Lords-Prayer and divers Collects Shall a true man refuse to take his goods and make the best he can of them because he finds them in a Theifs house Or shall the husbandman refuse pure wheat because 't was once mingl'd with chaff and tares albeit 't is now winnoâ—ed and sâ—fted Or shall we refuse Pauls Epistles because there are in them certain savory passages taken out of the writings of Idolatrous Heathens The Church of Rome was once a glorious Church true 't is it s now sadly corrupted yet as corrupt as 't is all is not chaff which that Church retains there remainâ— in her some good wheat which was in her before her novel superstitions were in their Swadling cloaths this wheat wee retain the châ—ff we hâ—ve blown away with a Fan of an orderly Reformation you see what a malicious cavil this is that our Common-Prayer is taken out of the Mâ—ss malice in some and ignorance in others have been the true parents of this groundless calumny 2. As to your Second exception that our Liturgie contains many short cuts and shreads of prayer pray you what do you think of the Publicans Prayer God be mercifull to me a sinner is any prayer in our Liturgie more short then that which our Saviour so well aproved Short ejacuculations concise forms Holy breathings of the Spirit are very frequent in the Scripture and past all peradventure very acceptable to Almighty God those that cavil at the shortness of our prayers and collects let them justify the length of theirs if they can from any one prayer in Scripture or Fathers that is a quater of an hower long Let any rational man who is acquainted with the nature of Prayer and humane infirmities seriously consider â—hether or no our Church has not carried her self very prudently both in the Method Phrase Form and ordering of her Service Are not all her holy Offices the matter and mostly the very words and choiâ—eâ—t portions of holy Scriptures what an unworthy calumny is it to tell the world our Common-Prayer is taken out of the Masse Could any thing be utter'd more fals and invidious those excellent Prayers She uses how are they â—itted to our infirmities mixed with Psalms Hymns and choise portions of Scripture is not this order and method more sutable to the weak capacities and unsteady attentions of the greatest part of the Congregation then a long extemporary Prayer for matter many times Heretical Schismatical Irreverent strangly bold unbeseeming a poor sinful Worme to offer up to the High and Dreadful Majesty of our Great and Good God Dub. I know by my own experience thâ—t long extemporary Prayers are very apt to dull â—nd deâ—den our attentions and I cannot deny but that sometimes I have been very much scandalized both at the matter as also at the un-Scriptural â—hantastical Affected expressions used in such Prayers which is not to be seen in the Common-Prayer Book whose phrase and words are very gravâ— and decent and being taken out of the word of â—od are most fit to be offer'd up to the Almighty God when we speak unto him in Prayer I am fully satisfied with the excellent Method Matter grave Oratory of the English Liturgie being 't is so consonant to and coresponding with the Holy Scripture So that I stand amaz'd at the impudence of those that first gave out that 't was borrowed from the Mass Book and at the dull ignorance of those that will believe so notoâ—ious a Lye The Book I acknowledge to be rarely compos'd and not onely useful in our publick Worship but also a very profitable directory for our Family private devotions Now to the last objection Were it not better that some Apochryphal Chapters were left out of the calender and Canonical Lessons set in their place Firm. Many learned men have indeed thought so and have wished for a change in this particular Mr Hooker has these words Those Ecclesiastical Books for so they were cald in auntient times not Apocryphal under which title were contain'd such Books which the Church allowed not at all to be read in publick I say those Ecclesiastical Books which in case my self did think as some do that 't were more safe and better that they were not to be read at all publikly nevertheless as in other things of like nature so in this I should be loath to oppose my private judgment against the force of their Reverend Authority considering the excellency of some things in all and of all things in certain of those Ecclesiastical Books which we publikly read and therefore I have thought it better to let them stand as a list or a marginal border unto the Old Testament and to grant at the least unto some of them publike audience in the house of God Dub. I do fully acquiess in the pious prudent and peaceable determination of this worthy man and so from the exceptions that are made against the liturgy I desire your discourse may proceed to those which are made against the Ceremonies of the Church 't is superfluous to name them all But only those which are most spoken against the Surplice the Ring in Marriage Bowing at the name of Jesus Kneeling at the Sacrament and especially the Cross in Baptisme which are said to be Popish and superstitions
justice of their cause are guilty before God os Treason Murder and Rebellion Dub. This censure is very severe and yet I cannot tell what to reply against it Many well meaning people observing certain abuses in Church and Common-wealth much desired a reformation of them and promised to themselves great things from the Long Parliament whereupon such is the brutish inclination of earnest desires and great expectations in the minds of men that are of short discourse that these poor inconsiderable persons were engaged against King and Country before they had well weighed That good Intentions cannot justify unlawful Actions That God has no need of the sinner That we must not do evil that good may come thereon But I am perswaded that these seduced men do see their former errors and are â—ruly penitent abominating from their hearts all Treasons and Rebellions against their Dread Sovereign and for the future will keep themselves from such unchristian practises Firm. I much commend you for your Chariâ—y and for those that had their hands in that grand Rebellion acd are noâ— truly penitent my hearty prayers are that the Lord would be merciful unto them and bless them and shew them the light of his countenance My severe censure as you were pâ—â—ased â—o â—ail it was never intended against such but we see very few that have manifested any signal tokens of repentance for their lifting up their hands against the Lord 's Anointed rather we may fear they will commit the same wickedness against his Majestie that now swayes the Royal Scepter if they hid a fair opportunity Disobedience is a long step to Rebellion and is it not evident that our present Non-conformists are more disobedient more refractory against his Majesties Laws Ecclesiastical then those that lived before the late warrs who though they were Non-conformists yet were they not Separatists Brownists as our present Non-conformists for the most part are some of them Mr. as Ball in his Tryal of the grounds of Separation and others smartly wriâ—ng against such Fanatiâ—ks And truly were there not a judicial blindness upon these men they might see by a wonderful providence the Lord did not own them in their Rebellious undertakings How strangely did their numerous and potent Armies dwindle into no thing hoâ— miraculously was our Gratious Soveraign preserved against all their Treasonable attempts and brought to the Throne of his Fathers with the greatest honor most general expressions of love and rejoycing that ever any Prince received from â—oyal Subjects and all this without the spilâ—ing of one drop of blood The Lord set it upon the heart of King and People to keep this signâ—l dispensation of His Providence in perpetual remembrance not to ruine theÌ„selves by Atheism Irreligion Profaneness or any enormous wickedness for which the wrath of God has bâ—en pouâ—ed out in full Viols upon wicked Kings and ungodly people as Sacred and other â—iâ—â—ories do sâ—sficiently manifest Dub. It may be feared that there are discontented persons who are like wrangling Gamsters that having a bad game dealt them desire the Cards might be shuffl'd again that they might have a better Stock but I am perswaded many would conform were there a Toleration in Reference to some Ceremonies as has been said and the Renouncing of the Covenant not enjoyn'd Firm. You have had my opinion as to a Toleration in point of Ceremonies as to the Covenant tho it hâ—s been the opinion of several moderate men that it had been better if it had dyed without any such solemn Act for ' its Abrenuntiâ—tion yet being it was peccant in all the four causes the Efficient Formal Material and Final 't was expedient in some respects for the Parliament to vote that it should be Renounced by all that expect Preferment in the Church of England and I do not see how any man who conceives himself bound by it can be a faithful Subject to His Prince besides there seems to be a signal judgment in it that the Covenant which was used as an Engine to remove the Cavaleers out of their Livings should have the same effect upon the Contrivers and â—igid Imposers of it for many of those were undon because they would not take it these because they would not Renounce it Nec lex est justior ulla Quam necis artifices arte perire sua 'T is Justice Law that he should feel the smart Who was first Author of that cruel Art I remember what Tacitus sayes of Cajus Vibius Eò immitior quia toleraverat And 't is like that the Cavileers having such a hard measure from the imposition of the Covenant would when power was in their hands make use of the Law of Retaliation by driving on the Act for Renouncing the Covenant and peradventure in some men there might be a grain or more of the Spirit of Revenge not beseeming Christian Charity how ever 't is a remarkable peice of Divine Providence that those who Pressed the Covenant upon their Brethren without mercy should suffer by it without mercy Dub. But as long as men have so little of a Christian spirit in them as to act by the Law of Retaliation of Spite and Revenge there is little of Peace and Unity to be expected Firm. We ought not to judge Acts of Parliament to be the Efforts of Revenge and Spite as for the Act about the Covenant there was some kind of necessity for it as to make tryal who were Loyal and Obedient Subjects who not for as 't was said before he that conceives himself bound by the Scotcâ—-Chaine cannot be a good English Subject However if the Suspending of that Act would assuredly unite us in Love and Peace I hartily wish that 't were not prest upon those that are of a quiet and peaceable Spirit agreeing with us in the most necessary Points of Religion that so we that have one Faith one Baptisme one Hope one Lord Iesus Christ one God the Father of all might keep the unity of the Spirit in the bond of Peace which is both our duty and our interest if we consider what advantage the Papists make of those divisions which are too many amongst us the Seeds whereof have been Sown by the Roman-Emissarys Dub. 'T is not to be doubted but that peace and unity and love among our selves would much dishearten those restless Enemies of our Church and State who leâ—ve no Stone unturn'd to divide us that they might Reign over us and perswade us by their most cogent Arguments which are Gun-Powder Fire and Fagot Bloody Massacres to embrace their gross Superstition and cause Religion and Primitive Christianity to flourish in our miserable divided Nation while that time which is now spent in vain wranglements and un-Christian contentions would be better imploy'd in devout Prayer Holy Meditation in Mortification of our Corruptions in duties of Piety towards Almighty God of Love Mercy and Charity one towards another And now Sir give me leave to pay you my very hearty acknowledgments for the profitable pains which you have taken to bring me out of those Bracks and Bogs of Atheisme Infidelity Schisme and Heresy unto my Old Mother the Church of Englâ—nd in whose Faith and Communion Thou O Father of Mercies Prince of Peace and God of all Consolation ever blessed and most Sacred Trinity â— grant that I may continue unto â—y Lives end and that I may so continue I beg your daily Prayers Firm. 'T is our great Christian duty to Pray one for another I shall not be wanting in the performance of it for your establishment in the true Ancient Catholick Christianity and I earnestly beseech you to remember me in your frequent intercessions and supplications at the Throne of Grace Blessed be the God of all power and wisdome who has thus prosper'd my weak endeavours in converting you from the error of your waies I will ad no more but this that you be true to the Doctrine Worship Discipline of our Church as they are contain'd in the Articles Liturgie Canons and Rubricks of it hold not any truth in Unrighteousness let your practise shew to the World that you truly and heartily believe what you profess be honest just in your Dealings towards men Temperate and Sober towards your selfe serious and single hearted in all duties of piety towards God and whatsoever things are honest whatsoever things are true whatsoever things are just Holy Lovely of good report Think on these things Practise these things make not the actions of men the Customs and Examples of these loose and evil Times humane Laws your rule to walk by but let the holy will and word of God be the adequate measure of your Life and Conversation walk conscientiously according to this rule and Peace and Mercy shalll be upon you as a true Israelite and one of Gods Peculiar People Amen FINIS ERRATA PAge 9. l. 11. read Dependent p. 12. l. 10. for puting r. putting p. 21. for their r. there p. 22. l. 3. leave our whether they be Pagans or Christians I know not p. 38. l. 12. for Statues r. statutes p. 70 l. 26. â— some of the Church p. 83. l. 12. for suspition r. superstition p. 104. l. 20. potius ad bene esse quam simpliciter ad esse is misplaced p. 113. â—r â— â—ot â—ankfulness p. 116.25 r. licence p. 119. l. 22. r. clear p. 121. l. 25. â— who was of p. 123. l. 22. r. incorporated p. 126. l. 28. r that have ruled well p. 129. l. 13. r. stiled p. 132. l 29. r. that sit at the Stern p. 133. l. 22. r. but not the end p. 136. l. â— r. throw away p. 138. l. 19. r. by phansies p 140. l. 30. r. assistance p. 155. l. 15. r. â—â—tâ—rioâ—sly ibid. 2â— 1 suspension p. 1â—5 l. â—3 r. suspensions †Dr. Moors Antidote and Dr. Stillingsâ—eets Orig. Sacrae pâ—g 395. R. B. Câ—â—visse videas crescere non vides see Mr. Pools Nullity of the Roman Faith Cenâ—â—l 〈◊〉 Sâ—ss 12. Câ—n. 1. Non imagini sâ—d numini sacrificamus Ae Mr Fowes History 2 Cor. 10.4 Prov. 24. Eccle. 8.2 Rom. 13.1 Pet. 2. Ier. 4.2 Deut. 6.13 Heb. 6.16 2. Cor. 1. Rev. 10.6 1 Cor. 1.14 Act. 2. Math. 28. 1. Cor. 9. â—poâ— 2.3 †'T was not long since that some of the Presbyterian aâ—d Iâ—pendent perswasion were Deans and Caâ—ons of Christ Church in Oxford such Dâ—gnities not then thought to be useless and Aâ—â—i-christian why should they be esteemed so now