Catholic communion defended against both extremes, and unnecessary division confuted in five parts ...…Catholick communion defended against both extreams, and unnecessary division confuted in five parts ...…

4. May not a man use the Lords Prayer by the Spirits help? If I have any help of Gods Spirit, it is more in the use of that Prayer, than at any other time.

5. May not one sing Psalms by the help of the Spirit, unless he make them extempore? I doubt you lay too much on words; Gods Spirit worketh on the heart, and its greatest help is in its greatest gifts, which are Faith, Repentance, Love, Desire, &c. and not words: Words must be used and weighed; but the main work is heart work, and God knoweth the meaning of the Spirit, when we have but groans, which we cannot express, and cry but Abba, Father.

5. May not one sing Psalms by the help of the Spirit, unless he make them extempore? I doubt you lay too much on words; Gods Spirit worketh on the heart, and its greatest help is in its greatest gifts, which are Faith, Repentance, Love, Desire, &c. and not words: Words must be used and weighed; but the main work is heart work, and God knoweth the meaning of the Spirit, when we have but groans, which we canot express, and cry but Abba, Father.

But you come to History, and add another misreport in the words,¹ [and no otherwise] that the Church for several ages Worshipped [no otherwise] than by such gifts as you describe, which exclude Liturgic forms. It's plain in the descriptions of Justin and Tertullian, that they did use extemporate Prayer then; but not that they did no otherwise. 1. Tertullian himself giveth you their form of a Creed, and so do many others. 2. They used a set form of words in Baptizing. 3. And they constantly used singing Psalms and Hymns, which were not made ex tempore, nor by every singer. 4. They used the Lords prayer in form often. 5. At the Lords Supper they had divers words of form and responses. In Cyprian, some parcels are to he seen, and in divers others. 6. The truth is, our History of the Churches manner of Worship for the first two hundred years, is so little, that we know but little how they did it, beside the foresaid two passages in Justin and Tertullian. But by what is in the Historians of the next Ages, and by the Churches general use of the Liturgies, without contradiction soon after, and what Daillee hath gathered, de cultu Latinorum, &c. we know that [no otherwise,] is not true.