whether there would be such a Reformation as their Consciences could rest satisfied withal if so they resolved to accept those Dignities but when they perceived things were to be setled in statu quo in the condition they are now they waved those places and preferments Might but Bishop Ushers Reduction have been admitted in the Government and the Ceremonies removed or but his Majesties Declaration about Ecclesiastical Affairs been made a Law they would have thankfully imbraced the offers that were then made them Quest What needs the removal of the Ceremonies be so much as desired of our Governors Are they not like those of a Master of a Family to his Children and Servants to come into the Parlour or Hall at such an hour to Prayer in the Family and to kneel there and he uncovered during Family-Prayers D. p. 106 107. Answ The Nonconforming-Ministers are very willing to come to the Church at the hours appointed by Law and there to stand or kneel and be bare or uncovered at the time of Prayers if such conformity may serve the turn But divers look upon the Ceremonies injoyned in the Liturgy as of another nature than those above-mentioned relating to Peace Order and Decency only namely as Rites of a Mystical or Sacramental signification and therefore have been rejected together with Popery at first by many of the Reformed Churches beyond the Seas who yet we doubt not worship God decently and orderly and in the beauty of Holiness Quest Are the Nonconformists such a cross-grain'd Generation that it is the only way to bring them to Conformity for the Magistrate to forbid the use of the Ceremonies D. Answ I wish if his Majesty pleased tryal might be made in forbidding the Cross and Surplice the reading the Lessons out of the Apocrypha and the Old Translation of the Psalms oâ— David Quest Do not the Nonconformists hold that nothing may be done in the Worship of God but what is in joyned by him in his Word Deb. p. 101. edit 1. Answ They generally hold that nothing must be done as a part of Gods Worship nor as properly a medium cultus but they hold that the determination of meet circumstances necessary in genere is not necessary to be set down in the Word Vid. Mr. Baxt. his disputat about Ch. Governm and the Proposals of the Presbyterians to his Majesty Quest Do the Nonconformists Ministers hold the Church of England no true Church and the Ministers of it if Conformists no true Ministers and do they dislwade people from frequenting the Churches and hearing their Ministers setled in them Answ The Presbyterians have justified the calling of Ministers in the Church of England in their Jus Divinum Ministerii Anglicani they â—efuse not to communicate with the Publick Assemblies divers that sometimes keep private Meetings for Religious Exercises they and their Auditors go to Church also and joyn therein in praing and hearing and receiving the Sacrament of the Lord's Supper Quest Do the Nonconformists-Ministers hold all superiority of one Presbyter above another Antichristian Answ As to the Bishops of the Church of England invested with all that Power which they have and usually exercise in the Church of England without the joynt-advice and consent of the Presbytery we look upon them not as Jure Divino strictly but as his Majesties Deputies and Commissioners in Ecclesiasticall Affairs and since his Majesty is pleased to make them Lords can give them their Title and serve God and the Church under them Quest Is the Assembly in their Directory for Worship so much out in advising and directing Ministers to preach in the evidence and demonstration of the Spirit and of Power and are those Ministers guilty of error and presumption now-a-dayes who make this a petition in Prayer before their Sermons that they may be enabled so to preach See Deb. p. 5. edit 1. Answ The sense of the Author of the Debate and divers other Interpreter and the sense in which the Assembly and many other pious and learned Preachers use this Scripture 1 Cor 2.4 need not necessarily to exclude one the other Take Bishop Hall's Paraphrase upon the place My speech both in my private Exhortation and iâ— my publicly Preachings was not curiously plausible as if I would win with words of humane Eloquent and Wit but in plain and powerful expressions 〈◊〉 God's Spirit speaking in me and working in you 〈◊〉 me And the pious prudent and learned Bishop of Chester in his Ecclesiastes directing what kind of phrase a Minister must use in his preaching saith it must be affectionate and cordial 〈◊〉 proceeding from the heart and an experimental atquaintance with those Truths which we deliver adds this it to speak in the demonstration of thâ— Spirit and of Power Besides the learned Dâ— Hammond tells us in his Comment on the New Testament that divers places in the Old-Testament are said to be fulfilled in the New bâ— way of Accommodation And why may not this Scripture be used by Ministers by way of Accommodation also Do not the Sons of the Church pray for the Clergy of England as for God's own Tribe the Tribe of Levi Besides if you seriously consider the Context you may see cause not wholly to reject the other interpretation namely that of Mr. Dixon in loc Demonstrativâ— nibus Scriptura solida Veritatis quibus Spiritâ— potenter se exerebat operabatur in vestris animis Quest Do the Nonconforming-Ministers pre-end now to pray by the Spirit as if the Holy-Ghost should immediatly infuse method matter and words whilst they pray Answ Mr. Hollingworth sometime a prime Presbyterian in Lancashire shall answer for them They do not hold that they ought not to take bought before-hand what they should pray expecting that the Holy-Ghost should immediately inspire them with method matter and words of Prayer who ever said it was not they that prayed but the Holy-Ghost praying in them And yet in this duty as well as in others the Sons of God are led by the Spirit of God which is a Spirit of Grace and Supplication and because we know not what to ask he helpeth our infirmities and we may be said to pray in the Spirit not onely because the holy Spirit doth stir up warm and enlarge our affections in prayer but be brings oft times to our remembrance the savory and suit able phrases and passages of holy Writ especially the promises which are most pertinent to our purpose Why should any imagine that the evil spirit can have power to suggest evil thoughts or imaginations into us to distract and hinder us when we are praying and not the good and holy Spirit should suggest good thoughts and desires and that too in his own language I mean in Scripture-phrase and expressions bringing them at such a time to our remembrance Yea the Holy-Ghost saith that pious person restrains the petulancy and extravagancy of wit great swelling words of vanity vain bablings idle repetitions c. and he
teaches us to pray in the words of truth and soberness We acknowledge a distinction betwixt the Gift of Prayer and the Spirit of Prayer The one is a common gift of the Spirit the other is a special gift or grace of the Spirit that consists in apt expressions outward enlargements this in deep impressions on the heart devout affections which are too big for expressions these are the sighs and groans which cannot be uttered A Reverend and worthy Prelate of the Church of England treating of the gift of Prayer saith thus P. 12. If it be a fault not to strive and labour after this gift much more is it to jeer and despise it by the name of Extempore Prayer and praying by the Spirit which Expressions as they are frequently used by some men by way of reproach are for the most part the sign of a prophane heart and such as are altogether strangers from the power and comfort of this duty Quest In case this expression may be tolerated and admit of any favourable construction Do not they often-times use many light and indecent and sometimes very clownish expressions in their Prayer to gratifie the rudeness of their Auditors Deb. p. 62. edit 4. Answ As for many of them they are not rash to utter any thing before the Lord they are very serious and sober in their expressions affectionat and zealons in their utterance There is a little Book of the Prayers of many of the chief of them taken I suppose in Short-hand without their knowledge and published for ought I know without their consent yet I conceive with some grains of allowance for common and pardonable errors might pass with an Imprimatur And if there be some who have used unbecoming expressions Are there not to be found also among the Conformists guilty of the like Indecencies Not to mention the Pr. of D. I. M. at Oxford nor the Pr. of D. R. at Windsor I hope it may be pardonable to cite that of the D. which was printed with his own knowledge Let the Gold of our Nobility excel in Grace as they do in Honour purifie the Silver of our Gentry from the dross of Vice engrave upon the Brass of the Communalty the fear of thy holy Name As for their affectionate way of utterance I suppose it may be a means to move themselves others to sutable affections to the duty they ate about Vocal Prayer where it can conveniently be used is by some preferred before mental because 't is a means to excite affections and prevent distraction One end of Prayer as a very learned Author tells us is not to move or affect God but our selves that we may be fit to receive the good things that we beg of him and then those words and phrases and that way of utterance or speaking which is most affectionate and least affected which is best adapted to the matter of the prayer and productive also of good effects in our selves and others ought to be esteemed least liable to blame or exception Is it not the part of an Oratour to change his voice and gesture according to the variety of the subject or matter he is speaking of do not men begin an Oration with a low voice or tone ordinarily and so rise higher as they go further and ordinarily are most intense and earnest towards the Conclusion We are directed in the Common-Prayer-Book to repeat the Confession of Sins after the Minister with a meek heart and humble voice And I have heard of one that for his voice and confidence was charged that he confessed his sins as if he was proud of them Quest Do not some Nonconformists complain that they cannot be so affected in the hearing of Common-Prayer as at other Prayers Deb. p. 89. edit 4. Answ I have heard it bitterly complained of that the Common Prayers which are good in themselves should be abased by mean pittifull scandalous Readers and be read in so slight and dull a manner The Liturgy is not ordinarily as to its effects on the generality of the Auditors the same when read by a worthy person and in a grave and decent manner as otherwise yet I confess some reason why many men are not so much affected with the Common-Prayer is with the Minister's own Prayer may be the frequent repetition of the same prayers I suppose where a man strictly tieth himself to a Form of Prayer though of his own composing constantly before or after Sermon it is not ordinarily so affecting or quickning to himself or others as when he doth otherwise I think Prayer by forms and conceived prayers both lawful and both of them have their excellencies in some respects That by a Form excells in some respects Conceived Prayer in others as I heard the Pious Reverend and Learned Dr. Holdsworth when he was Vice-Chancellor at the Commencement at Cambridge determine the matter though he concluded for the lawfulness and expediency of a Liturgy for Publick Worship Such it the nature of man that he is ordinarily most excited in his affections and his attention soonest engaged and raised by Novelty or variety And hear what a Reverend Person no enemy to Episcopacy and Liturgy saith of Prayer by Book There is not that life and vigour in it to engage the affections as when it proceeds immediately from the soul it self and is the natural expression of those particulars whereof we are most sensible B. Ch. G. P. p. 12. Now one Reason being given in the Preface to the Liturgy why some Ceremonies are retained being this because they are apt to affect the dull mind of man c. why may not a Minister so order his Prayers before and after Sermon c. as to voice and phrase as may most probably affect himself and them that joyn in prayer with him I do by no means approve of Romantick or Courtly expressions on the one hand in Prayer nor Rude and Rustick expressions on the other I think Scripture-phrase is best fittest and of choice therefore to be made use of And to this I think I may safely say the generality of the Non-conformists do conform as much as the Conformists themselves Quest How can a man joyn in a Prayer in which he is not before acquainted Answ As a man may in his judgment assent unto any Divine Truth delivered in a Sermon which he never heard before so may he joyn in his affections unto any holy desire in a Prayer which he never heard before B. C. If he who is mouth of the rest shall through impudence deliver that which he cannot approve God does not look upon it as our Prayer if our Desires do not say Amen to it Quest Do the high Prelatists allow of Ministers to pray any Prayer besides the Common-Prayer Answ Dr. Heylyn condemns the custom of praying before and after Sermon We are told that this doth frustrate the end and design of the Liturgy and that 't is needless c. And that although many
Non-conformists as such yet I cannot but own my utter dislike of the Principles and Practises of some high Conformists or Hectors for Conformity namely such as prefer the Romish Church before the Reformed Transmarine Churches Arminius before St. Austine who judge Aerius a greater Heretick than Arrius who have more charity for those that deny the Deity of our Saviour than for those that scruple the strict jus divinum of Episcopacy and who can with more Patience hear a Dispute against the very Being of a Deity than about the taking away of a Ceremony that profess themselves the chiefest Sons of the Church of England and yet dissent from her Doctrine contained in the Articles Homilies and Liturgie and transgress the Laws of the Church about Rites and Ceremonies by going too far on the right hand or running too far before them and become Non-conformists themselves and breakers of the Act of Uniformity even by their extream Conformity These these are the Hectors I mean who when they have perswaded a man to strain hard to go a mile with them in Conformity will compel him to go twaine that are implacable Enemies to Non-conformists though peaceable and Pious and are no good Friends to Conformists except under the same degree of Longitude and Latitude with themselves Yea I may say that notwithstanding their pretended zeal ard devotion to the Hierarchy look on former Archbishops such as Grindal Whitgift Abbot as Puritans and would if they could Unbishop some of the present Bishops for Presbyterians As tor the Author of the Friendly Debate I hope better things of him and though he be a Champion for the Conformists cause and I differ from him in many things yet I must confess I do not look on him as one of the Hectors before described but I say of him rather Talis quùn sit utinam noster esset For I am confident that one of his parts learning and stile could easily make a Dialogue wherein the high Conformists should appear as simple and ridiculous as he hath made the Non-conformists My Petition my humble and hearty Petition is to the Fathers of the Church the most Reverend the Archbishops and the Right reverend the Bishops and to the Sons of the Church our Conforming Brethren That they would manifest their love to Peace by their condescentions and desires of Union with their dissenting Brethren and that there might be by the means of the Governours of our Church their Mediation with His Majesty and the Parliament some such Laws made as might for ever take away the differences 'twixt them and those that are for Moderation that still hold themselves Members of the Church of England though not admitted to be Teachers in it And Oh! that it were in their hearts as many of them as hold Communion with the Reformed Churches beyond Seas to offer such Bill or Bills to King and Parliament as might enable the Bishops to receive all again into the Bosom of the Church and to the Exercise of their Ministry who besides taking the Oaths of Allegiance and Supremacy to his Majesty can conform to what is necessary in other Reformed Churches And my earnest desire to all Nonconformists is That they love and follow the Truth and Peace that they endeavour after Union and Coalition however that they avoid Schism and Separation truly so called And especially that they keep far from that dividing Principle To imagine a thing of it self indifferent to be therefore unlawful because commanded by a lawful Authority and also from that grand Crime of the Donatists that unchurched all besides themselves My Protestation is this That whereas the Author of the Debate hath offered us Nonconformists many and great Affronts hath made so many hard and desperate Thrusts or Passes at us and hard thereby forced us at last to Draw in our own Defence That if he shall presently cause our Persons or Weapons to be arrested or seized therefore He may never more be proclaimed for a Couragious Champion nor the Nonconformists posted for base Cowards If the High Sons of the Church have the Liberty and Priviledge to throw Ink in out Faces the Sons of Adam the Sons of Peace and his Majesties good Subjects may have we hope a Toleration or Connivence to wipe it off These things premised Since the Author of the Debate hath so vehemently charged us and put in a First and a Second Indictment against us for Irreligion Disloyalty Schism Sacriledge c. We plead NOT GUILTY And put our selves upon the Tryal of our Countrey which be You. The Contents Page EVery transgression of humane Law not deadly p. 3 4. Nonconformists better treated in former times p. 7 8. Nonconformists not Schismaticks or Sectaries p. 10 11 12. Ordinations by Presbyters formerly counted valid by 〈…〉 p. 12 13 14. The Assemâ—â—y men cleared from countenancing Sacrilege p. 15 16. Non-conformists offer to clear themselves by Oath from Peevishness and Obstinacy p. 17. Nonconformists not like Pharisees p. 17. How Conformists and Nonconformists may be Reconciled p. 18 19. What Reformation was desired formerly by the House of Commons in the 30th Year of Queen Eliz. p. 21 22. Nonconformists not so rigid towards Dissenters as is pretended p. 22 23. Nonconformists Obedient to His Majesty Declared against the late horrid Murder of His late Majesty p. 26 27. Nonconformists do not deprive his Majesty Ecclesiastical Causes p. 32 117 11 Of Conformists and Non-conformists Charitâ—â— p. 34 35 Presbyterians no Changelings p. 37 Nonconformists use the Lords Prayer p. 39 Why some scruple some old Words as Altar Priest c. p. 41 42 Of keeping Holy-dayes p. 43 44 Of the Surplice p. 46 47 48 Conformists differ amongst themselves in many things p. 49 50 Of praying that we may Preach in the evidence anâ— demonstration of the Spirit p. 53 54 Of Praying by the Spirit p. 55 66. Of conceived Prayer and Prayer â—â—â—â—ok p. 59. Of Afternoon-Sermons p. 62. Of Catechising p. 64. Of divers modes of Preaching p. 60 69. Of Conventicles p. 61. Of Experimental Preaching p. 70 71. Nonconformists Preach Obedience to Magistrates p. 72 73. And to the Moral Law p. 75 77 78. Some Conformists Dissent from the Doctrine of the Church of England p. 80 81. Of Absolute Promises p. 83. Of Good Works in the matter of Justification p. 85. Of the difference 'twixt the Old and New Covenant p. 86. Non-conformists not Time servers p. 89. Of Holy Conference p. 96. Of Stage-Playes p. 97. Of Mr. T. W. p. 99 10. Of Mr. W. B. p. 100. A Declaration against Vennor and his Confederates by the Congregational Ministers p. 101. Non-conformists more tolerable than Papists and Quakers p. 102 103. The old Puritans peaceable p. 106. Modern Non-conformists compared with those in Queen Eliz. her dayes p. 111. Unity may be where there is not Uniformity p. 126. Presbyterians no Separatists p. 128. Presbyterians rather to be satisfied than Papists p. 131 132. The Divinity of Non-conformists not
Ministry was questioned and disgraced appealed unto this 2 Cor. 3.2 Ye are our Epistle viz. of commendation to or from the Church of Corinth written in our hearts known and read of all men This Epistle was the Apostles Evidence and Seal that he was a true Minister of the Lord Jesus But this I must have leave to say that 't is no evidence of a real conversion to rail at Bishops or the Common Prayer nor on the other side at Nonconformists as Schismaticks Sectaries Rogues c. I know that Religion is another thing and teacheth other things better things than these And I believe there are serious sober solid godly persons excellent Christians placable Sons of Peace of both Perswasions that pray to God and would be ready to joyn in Petition to Authority for some expedient for a Reconciliation And such a spirit as this I look on as a Gospel-spirit and well-becoming Preachers and Professors of the Gospel of Reconciliation and if there be any of either side that have not attained to this or the like spirit I look on them as of a lower form of Godliness and on endeavours and actings contrary to this way of Peace to be no part of their Godliness or any evidence of their Conversion though I will not say they are therefore ungodly or unconverted Quest Why do not Nonconformists preach up Peace and Unity and Obedience to Superiours Answ You tell us that the Nonconformists hold it their duty to declare the whole Counsel of God and they tell us that 't is their duty to pray for Magistrates and to obey their lawful Commands for Conscience-sake and therefore 't is but Charity to judge they will not be wanting in what they are convinced of is their Duty If there be any that sow the Seeds or Tares of Division and Disobedience whether in private Meetings or publick Congregations I say concerning them O my Soul come not thou into their secrets unto their Assemblies be not thou united yet there are I fear who cry peace peace when there is no peace but war in their hearts all the Peace and Unity they intend and endeavour after is but to bow all to their own Bent Ways Opinions and Sentiments and to break all those whom they cannot bend Some there are who with much pretended Zeal cry and that aloud for obedience to Magistrates and Laws and act more out of policy and self-interests than Conscience making these but as stalking-horses the better to come near and to shoot at their own Game thus taking vengeance on their own supposed Enemies whilst they seem to do God and his Vice-gerent service Hereby breaking the whole Law of God pretending the observation of the fifth Commandment and that fundamental Law of our Peace and happiness the Act of Indempnity whilst they pretend Zeal to the Act of Uniformity Else what 's the reason that they seldom or never preach but upon that subject when as it sufficeth by the Canons to treat of it four times a year For my own part I acknowledge and profess 't is a duty to preach obedience to God and his Vice-gerent both to be obedient our selve and to teach others also this duty by Precept and Example Yet I must confess I do not think they do all things decently and in order who always preach up the Duty of the people at Court not they that preach the duty of Rulers in the Country Quest But are there not Nonconforming-Ministers who were formerly great Friends to the Army and Countenancers and Encouragers of them in their illegal unjust and horrid Proceedings against King and Parliament Answ I know none of the whole Tribe of the Presbyterians that are so I have heard of one Mr. Martin lately imprisoned for a Conventicle at Warwick that lost his Arm in his Majesties service and I have heard of one that marched before the Souldiers when they went to fight against his Majesty at Worcester that hath been a zealous Conformist since Not do I know that he and many others ever saw day till the Royal Sun arose in our Horizon to scatter the Clouds that hung over their eyes The horrid murther of his late Majesty as it was abhorred and declared against by the Presbyterian Ministers and others in City and Country from Pulpit and Press so it was that I know of never undertaken to be justified by any Minister in print but by J. G. that great Goliah and Champion of the Arminians And the Presbyterians yea those who were Commissioners for the View of the Liturgy Declare in one of the Papers to his Majesty That till the Covenant was decried as an Almanack out of date and its Obligation taken to be null that odious Fact could never have been perpetrated against your Royal Father nor your Majesty so long expulsed from your Dominions Quest Do the Nonconforming-Ministers call those Moral Preachers who preach obedience to the Moral Law and the necessity of good Works Answ He that rightly divides the Word of Truth must preach Law and Gospel both Moral as well as Evangelical Duties yet 't is best to preach the Law as it was first delivered in the hands of a Mediator Blame them not if they preach frequently the Gospel and the great love of Christ to sensible Sinners because the love of Christ constrains us to love him again 't is the Loadstone of Love Nothing they say is more easie than to love him that loves us and the Apostle John tells us That we love God because he first loved us But 't is not very long since Puritan Preachers as they were nick-named were charged to preach nothing but Hell and Damnation Quest Do Nonconforming-Ministers use to preach Comfort to ungodly Sinners resolving still to live ungodly Answ No by no means The Presbyterians and others used to declare against Antinomianism and to preach Repentance towards God as well as Faith in our Lord Jesus Christ to him that was sensible of sin and weary of it and that mourned for it they were willing to preach glad Tydings of Remission and Reconciliation They were and are Enemies both to presumption and desperation and seek to save Souls from perishing either way They are ordinarily first Beanerges's then Barnabas's and seek first and most to wash the inside of the Platter than the outside first they aim to cleanse the Heart then the Hands They press men first to seek God in prayer with their whole heart for pardon and grace and then direct them how to pray whether with or without a Book in private as shall be most expedient for them they deny those that I converse withal that they dissivade any from the use of the Liturgy or Common Prayer This indeed is a Maxime with them in Religion Quod cor non facit non fit and that the devotion of the Soul is the soul of Devotion Quest In case a person be truly troubled in Conscience for his sin to which is he to be sent for Comfort