only further mentions Hymns and proveth the use of Hymns of Ecclesiastical composition from Pliny and Lucian no very competent Witnesses of the Christian Churches affairs The early use of the Lords Prayer is easily yielded him but it is a strange proof of a Form of Prayers composed by other Men and generally used or imposed to prove as p. 158 That they began in some Churches with the Lords Prayer and ended with the Hymns of many names which Mr. Gregory thought was the clause at the end of the Lords Prayer and he doth but guess it some other The Lords Prayer cometh not within our question be it a Form or not a Form 25. Whatsoever he saith à p. 160. ad p. 164. is rather ad pompam then ad pugnam it all referreth to the use of Forms of Prayers in the Jewish Church To it all I shall only add 2 things 1. It is very improbable and will appear so to every considerate Christian that we should have in Scripture a full account of the Jewish Church from its Cradle to its Tomb and so particular an Account of the way of Worship which God established amongst them from which they might not vary and they should have Forms of Prayers established for ordinary use and the Scripture not mention any thing of them we read in Scripture of other Books they had some of which are perished some preserved for our Instruction and Guidance We read of the Book of the Law many times but never of their Common Prayer Book nor of any person that used the 18 Prayers We read Nehemiah 8. That in a solemn day of Worship the whole Congregation met and called to Ezra for the Book of the Law he brings it they read in it from the Morning to Mid-day v. 1 2. After this we read of many Priests and Levites who read in the Book of the Law distinctly and gave the People the sense of it and made them to understand the reading thereof but we read not a word of their Book of Prayers either there or in any other part of Scripture We read in Luke that when our Saviour came into the Synagogue on the Sabbath day they brought him the Book of the Prophet Isaiah he read in it and preached out of it but neither there do we read of the Book of 18 Prayers brought forth I must confess that in ordinary cases it is not a good Argument That this or that thing was not in being or in use because there is no Sacred Record of the being or use of it But certainly concerning Gods Worship amongst the Jews it is a good Argument to prove there was no such thing established in their Worship because in the Holy Scriptures where we have the full story of that Church a full account of their Worship either by Moses or David so many charges to them not to add thereto nor to diminish there-from there is not any mention of a Book of publick Prayers which God directed for that Church we read only of a blessing which looketh like a Form tho some have been of another mind of Gods own directing tho we often read of the Book of the Law called for brought read in and often read of the Servants of God Praying publickly yet not the least mention is made of a Book or Forms by which they prayed Admit they had had Forms if God had prescribed them it had been out of our question who will freely allow God to prescribe his own Homage and Worship but to think that any of the Jews or the whole Sanhedrim had Authoriâ—y to make any for universal use when God gave such punctual directions both to Moses for the Service of the Taberncale and all things therein and to David for the Service of the Temple that it is expresly said Exod. 39.42 3. That the very structure of the Tabernacle was according to all that the Lord commanded Moses and Deut. 4.2 there is so express a command You shall not add to the word which I command you nor shall you diminish from it which is repeated Deut. 12.32 and David saith 1 Chron. 28.11 12 13 19. All this the Lord made me to understand in Writing by his hand upon me v. 12. the pattern of all that he had by the Spirit When we read of Nadab and Abihu being struck dead Levit. 10. for but using ordinary fire in a Sacrifice and of Vzzah being struck dead for but touching the Ark when it shook in the New Cart it being Gods prescript that that Family of the Levites should carry the Ark on their shoulders Num. 4.15 7 9. I say after all this for any to go about to prove that the Jews in their Worship had Forms of Prayer not prescribed of God which their Ministers were bound to use and of which is no mention in Scripture is an undertaking fit for none but those who think they can prove Quidlibet e quolibet nor to be believed by any but such as are very credulous Our Vindicator saith their very Sacrifices were Rites of Supplications and as to them they were limited and used no such Variety Rites of Supplication and Supplications are two things and these Rites were limited by God not by the Sanhedrim I hope nor were they without some variety in them For his instance 2 Chron. 29.30 It is said They praised God with the Words of David and Asaph the Seer Asaph was a Prophet David told us he ordered nothing but by the Spirit of God what he understood by the hand of the Lord in writing upon him For Joel 2.17 which he quoteth surely Joel was divinely inspired nor is that Prayer surely of length enough for a whole Office nor was it more then a general direction for matter to be inlarged in words as the Jewish Minister thought fit For what Dr. Lightfoot Dr. Outram Scaliger Buxtorf Ainsworth tell us they have had their Intilligence from the Rabbies the eldest of which of whom we have any Record was saith Alstedius after the world was 3380 years old The Hierusalem Talmud was finished by R. Jochanan 250 years after Christ the Babilonian Talmud not till 500. The most of the Writings of their Rabbins saith Alsted appeared not to the World till 1000 years after Christ Now how competent Witnesses these are whose Books also are as full of Fables as leaves of the practice of the Jewish Church before Christ or in its incorrupt state let any judge who are men of sense 2. But admit it were a thing capable of proof that the Jews in their incorrupt times and that by Gods command ordinarily used Forms of Prayer in their Worship and that such as were neither prescribed by God nor any Prophet or Penman of Holy Writ or that in and about and since Christs time they have used such Forms of Prayer ought this to guide the Practice of the Christian Church Or will it prove that the same thing is lawful in the Christian Church I
4 and 5 Centuries might mistake 3. I am not concerned to make good what Smectymnuus said tho I knew the Men that made that Book and know that none of them wanted learning but for the Commissioners of the Savoy their saying they could find no intire Liturgies within the first 300 years doth not argue that they found any then for I am sure they did not but those being the times of the purer Primitive Church they by their Commission were concerned to speak to no more I do say it again that they might have said That they find no Record of any Liturgy universally used or imposed and commanded to be used by all for 600 years till the time of Gregory the great nor then by any imposed but by Gregory the worst of all the Bishops of Rome before his time whose Judgment and Practice in this case signified little but under the Protection of Charles the Great 200 years after that I repeat not here an Answer to the Answerers silly Reflection p. 138 I believe I knew what time Gregory the Great and Charles the Great lived before our Vindicator could construe his Cato and that his Book did not enlighten me with this glorious peice of Learning the Supplement will inform him and all those who have a mind to laugh at such lamentable Exceptions We must attend hereafter to what our Author can say to prove Liturgies of Prayer generally used or commanded to be used before the time of Gregory the great 4. In the mean time he takes notice that I will not allow that the three Canons which he quoted that of the Councel of Laodicea cap. 18. of the third Councel of Carthage can 23. of Milevis can 12. had any res ect to Liturgies and their establishment Where have I denied they had no respect to Liturgies Or what doth he mean by Estab ishment For still it is not our Interest I perceive to speak plainly and distinctly I have denyed and do deny that those Canons have the least tittle of proof That Liturgies in the time when those Canons were made and yet the last of these was more then 400 years after Christ were generally used or commanded to be generally used one of which they must prove before they have proved that my Opinion Tâ—at the Vniversal use of Liturgies is not lawful in all probability is false because contrary to the judgment of the Church for 1300 years past 5. I had reason to say so when the last of these Councels was not till 402 and then made for a particular Church and in a particular case which I have else where largely shewed and given a full account of it and for the Two first Supplement p. 30 31 32 33 34 35 36. it is doubted whether ever there were any such Councils and tho this Author produceth something out of Justellus to prove there was such a Council of Laodicea yet there is no Canon of it enjoyning a Form of Prayers should be used morning and evening Other Collectors of Councils very ancient too have no such Council there was but 22 or 42 at it and for the other 3 Carthag Justellus tells our Vindicator the 23 Cannon could not be theirs for that Council made but 21 nor is the 23th to be found in Justellus his Code of the African Church where it should have been if it had been of any authority And our Vindicator tells us too this Code was extant 451 so as at that time they knew of no such Canon And though the first mentioned Canon of Laodicea was taken into the Code which Code was approved by the Council of Calcedon Anno 451. yet there is no proof that Forms of Prayer were then generally used or imposed For the Canon it self mentions no more then a publick Ministry of Prayers as to which Forms are not necessary In the late times in Colledge Chappels there was morning and evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where no Forms were used but a certain Order observed all the Week and Year long And indeed this is an usual Cheat in these debates when Men hear or read of a Liturgy of Prayers they presently think there 's a proof for Forms of Praâ—er when it is but of late years that the term Liturgy hath been appropriated to signifie a Common Prayer Book And admit there were such a Council of Carthage and they made what is called the 23 Canon which Justellus denieth yet that as I have shewed in my Supplement determined no such thing that of Milevis or Mela indeed did but in a very small Corner of the Church and for a very particular reason and the Vindicator cannot say these 2 Canons were ever brought into Justellus his Code or confirmed by any general Council But of this matter I have elsewhere said enough 6. For what our Author objects p. 143. to prove the Laodicean Canon injoyned more then the same Ministry or Order of Prayer even Forms From the next Canon it speaketh not a word of Forms more then the other only three Prayers were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the words used neither of them signifying the reading of a Prayer out of a Book by a Form See at the end of the Book in the Review a full Answer to all said by Dr. Faulkner on this head Whereas our Answerer p. 144 complains I have not read over or considered what he hath said to prove that the Canon of Carthage contrary to the plain sense of the words commanded a Form he will find it taken notice of in my Supplement largely enough p. 28. For the Councel of Milevis it proves no universal use nor any Vniversal Imposition Now that Forms may be used by some Ministers and at some times and that in some particular Exigent they may be Vniversally Imposed for a time which was the cause then I do not doubt but enough is said of that Council Supplement p. 30.31 c. I leave to any Reader to judge whether it is not like a very great part of their Ministry were tainted with Pelagianism whatever our Vindicator saith 7. I shall not trouble my self further about this Section the Argument if it were good concluding nothing as to the Lawfulness and Vnlawfulness I have said in my Supplement as much as I think can be said at least as I can say and so I think hath our Answerer let the Reader judge who hath spoken with most probability and from most Credible Authority So far as we understand the truth of Church Affairs for the first 300 years which we can have no great certainty of for the generality of our Editions are from the Papists who would let us know as little of the truth as they could where it was contrary to their Practice what was held practiced and retained in the Church not being matter of Faith within two hundred years after Christ is no great guide to our Practice tho I said and do believe that Forms of Prayer were
a disposition wrought by Gods holy Spirit in the heart and a resolution to do them which is indeed Repentance in the Seed but such a Seed as must necessarily afterwards produce its Fruit. For it is as impossible any Soul should truly trust and hope in Christ for that Eternal Life which he hath only promised to an Holy Life and not live such a life as it is that a man or woman should truly trust and hope in a rich man for an Estate without doing the things to the performance of which he hath made the promise which is even naturally impossible for any to do tho they may pretend to it CHAP. VIII A Reply to what the Vindicator hath said Chap. 7. p. 219 c. The Vindicator will not understand that the Question was at first stated only as to Vocal Prayer nor speak to the thing in difference Two Errors running through all the Vindicators Book He hath brought no sufficient Reasons for a different Interpretation of the Divine Precepts for Prayer and Preaching He trifleth in applying what I said as to Reading to a recitation of anothers words tho it be without Reading The impertinent ways of modern Answerers the Vindicator too much followeth them 1 IN the 7th Chap. p. 219. Our Vindicator comes to Answer my Sixth Argument which I had thus laid down To pretend to perform an Act of Worship Reasonable Acc. p. 115. and yet not to do it at the same time is sinful But for Ministers furnished by God with the Gift of Prayer to perform their Ministerial Acts in Prayer by the prescribed Forms of others is to pretend to the performance of an Act of Divine Worship and at the same time not to do it Ergo The Major I conceived needed no proof for to do such a thing were but to mock God and to deceive our own Souls The Minor I proved 1. Because we so interpret the precept for Preaching not Go read other Mens Sermons 2. If he read such Prayers I said it was a further question because in all languages the words used to express Reading are different from those used to express Praying I said we laid a greater stress upon other Arguments then upon this yet we could nor think thiâ— vain anâ— impertinent I said at first That the question is not about Prayer in the general but about Vocal Prayer p. 115. again p. 117. We are speaking of Vocal Prayer and what is the Will of God relating to that species of Prayer 2. In our Vindicators Chapter relating to this Argument two things are considerable 1. The Answer 2. The Reflections that have nothing of an Answer in them I shall only inform my Readerâ— that it may appear by the Title of my Book and by the conclusion of it and by many passages in it that I did not pretend in this case to define but only to argue not to determine what is lawful and unlawful for all Men in it self absolutely but to give our Reasons why we judge this thing unlawful leaving others to the conduct of their own Consciences Nor had I done this if the World had not been so often and so impudently told That we grant these things lawful That we have no reasons nothing to say Wisdome Reason and Learning were all born with them and with them alone they must dwell and dye Now these things being first called to mind let us hear what our Answerer saith to the Argument 3. First he saith This is an heavy Charge a false Accusation a Slander a Calumny but whom doth it accuse Not a person in the World Do I giving my Argument why I so judge a thing unlawful condemn others who think the same thing lawful especially when I profess against it p. 164. n. 2. Next he saith I contradict my self having granted before Forms in themselves lawful and may lawfully be used by Ministers in some cases Very pretty and I contradict my self forsooth because I now say that I think it unlawful for Ministers furnished with the Gift of Prayer and in a capacity to use it nothing naturally hindring I would gladly know in what degree of opposition these Propositions are Shall we continually be troubled with Arguments Ex ignoratione Elenchi not concluding against the Question or to whom do such Arguments signifie any thing Let the Reader see the Question stated p. 5. 4. But at length our Vindicator thinks he shall speak to the point telling us That there is not the same reason to interpret the precept of Preaching as the precepts for Prayer Very good why did not he say so at first I do think there is how doth he prove there is not He saith instead of every precept is to be interpreted every duty is to be performed suitably to the Nature of the Duty it self or in such a manner as may best tend to the pleasing of God and the exercise of true Piety Very true it being always understood that those things best please God and are the truest exercises of Piety which are according to his will For to talk in matters of External Worship of any thing pleasing to God being an Exercise of Piety or any vertue in them antecedent to or separate from the Divine Will is very odd discourse God hath not willed acts in External Worship because they are good and pious but because he hath willed them therefore they are so But he tells us That in Publick Prayer Religious Devotion and Gracious Dispositions and Desires towards God are the great things to be practised and to that end the use of a Form is well accommodated I suppose he means for all Ministers for otherwise he saith nothing 8. We are speaking as I said at first not of Prayer in the general but of Vocal Prayer of which as I have proved words are an Essential Part and being so our Author hath told us None but God can institute what words we shall use If he hath appointed any Forms of this Nature they are therefore lawful and best because he hath appointed them If he hath left us some but not commanded us to use them but leaving us at liberty to use them or others to that sense Man can no more determine then in the case of the Turtle Doves or young Pigeons If he hath only Instituted words as a part of Vocal Prayer but left it to the liberty of his Ministers what words to use only requiring them to ask nothing contrary to his Revealed Will it is not in the Creatures power to determine to another what words he should use 6. Two Errors and no small ones I have observed running through all our Vindicators Book He seems not to allow of Vocal Prayer to be a distinct species of Prayer from what is meerly Mental which it must be or it would be sufficient for a Minister in the publick Congregation to Pray Mentally and 2. Prayer would be no Homage of our Lipps and outward man And if it be there is
that common place it appears plainly that Melancthon did think All Ministers might not perform ordinarily their Ministerial and Family Acts of Prayer by the prescribed Forms of other Men for his whole business is to instruct Students for the Ministry in the true nature of Prayer the parts and methods of it the understanding of the Lords Prayers c. He first determines Supplications and Thanksgivings the two great parts or species of Prayer then p. 532 533 he goes on shewing the difference betwixt the Prayers of Christians and those of Pagans Jews and Mahumetans directing the first to distinguish themselves by praying in the Name and Mediation of Jesus Christ After this he casts his discourse under 5 heads of all which he discourseth severally 1. In order to a due Compellation of God he adviseth a Premeditation what God is who Christ was what he hath done c. 2. He adviseth a Meditation concerning the Precepts enjoyning Prayer several of which he mentioneth 3. He adviseth the consideration of the Promises for this life and that which is to come and instanceth in many p. 536 537. 4. He sheweth the necessity of the exercise of Faith in Prayer and directeth the different exercise of it in Petitions for Temporal and Spiritual and Eternal good things 538 539 540 541. Then he comes and directs men what to pray for others and how 5. He directs that the matter of Prayer Cogitetur ac Ricitetur should not only be Endited in and by the Heart but Recited by the Lipps He again repeateth the Matter and Order and Method and justifieth the lawfulness of begging Temporal good things and giveth reasons for it answering the Arguments of some against Praying for Temporal good things to p. 555 and 556. He tells us there may be Prayer Gemitu by a sigh but it is profitable both for the Younger and Elder to keep a well ordered Form in Compellation of the true God that they may distinguish true Christian Prayers from those of Jews Turks and Pagans minding us of the Divine Promises and comprehending the certain matter of Prayer Such he saith were Jacobs Prayers and many others Recorded in the Prophets p. 557 he saith let us therefore accustom our selves to Recital and we may use well composed Forms without Superstition or Magick that is provided those Forms have no Superstition in them nor are thought to have a Magical Vertue or Operation from the meer sound of such and such words rather than other for which no reason can be given Let us not saith he recite the Hymns of Homer Orpheus or Callimachus but let our Souls move towards God with a confidence in Christ revealed He adds in the same page many Lazy Drunken Careless persons contemn Recital in Prayer but saith he let good Men be perswaded to accustome themselves to others for which he giveth Reasons after which come in the words at first cited I can understand nothing by this but that many Lazy Drunken Careless Papists both Priests and others despised Vocal Praying some of them pretending they prayed in heart others perswading the people that if the Priests muttered over the Church Prayers tho the People heard not a Petition nor understood none of them yet it was well enough the Church Prayers were said and they were of avail enough for them Melancthon doth indeed say but it is three sides before in my book That a well ordered Form may be useful both for young and old provided men did not use it Supeâ—stitiously which they must do who judge it Universally necessary nor have any Magical Conceit of it as if the very words in it were acceptable to God tho no reason could be given why those words more then others expressing the same matâ—er should be so But his immediate oposing that to that Prayer which he saith may be by a meer sigh and opposing Cogitetur and Recitetur makes it apparent that he meaneth no more then a Vocal Prayer opposed to what is meerly Mental and as may be seen by what there followeth he chiefly referreth in that place to a Form of Compellation of God whether Scriptural or according to the sense of Scripture This was to bring off such as were newly converted from Popery from Prayers to the Virgin Mary and other Saints Yet Melancthon afterward doth indeed direct the use of the Lords Prayer which he largely openeth but saith nothing of any Forms but those upon a Scriptural Record and commendation not a word of St. Peter's St. James's St. Marks St. Andrews St. Clâ—ments St. Ambrose St. Basils or St. Chrysostomes or Gregory's Liturgies Yet indeed in that State of the Church the Proposal of some Forms of Prayer composed by men was necessary in Publick Service tho not for all Ministers they were newly come and still coming off from Popery where in their Publick Worship they had no other Prayers nor any liberty for others and the generality of their Priests were very unfit for any thing but Reading a Prayer In this case what is necessary is lawful tho not the full duty of Ministers in Prayer nor to be rested in and transmitted as the only way of Worship from age to age 32. Which Melancthon was manifestly far from for it is his whole business in that common place to fit Ministers and Christians for Prayer by instructing thâ—m in the Nature Parts Matter Method of it giving them Copies of Forms to imitate largely giving them the sense of every Petition in the Lords Prayer This as I said at first confirms to me that tho Luther made a Missal at first for the Reformed Churches in Saxony yet it was left at liberty nor did other Reformed Divines so well like it when it was first made as all to write after his Copy Yet I will not be too confident of it But Melancthon speaketh of no Forms which the Church proposed and willed to be used both publickly and privately but the Lords Prayer 33. Now I should have done with the Vindicator but that I remember p. 152 153 he heavily complained that I took but a slighty notice of his weighty Evidence for proof of Forms of Prayer in the times of Constantine for which he quoteth Eusebius de Vita Constantini Cap. 17 19 20. He shall complain no more I will be at the pains to transcribe all the 3 Chapters and to leave it to the Reader to judge what he can make out of them for the Vindicators purpose But you may see much more noble things then these If you consider how he ordered his Court like unto a Church Eusebius de Vita Constantini Cap. 17. Himself when the rest were assembled beginning He took the Books into his hands and either applyed his mind to Meditate on the Scriptures or prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the whole Church He diligently also taught his whole Army to reverence the day which we call the Suns day Ibid cap. 19. or the Day of Light For those in
I never heard of a Papist punished whom I did not pity For the latter I discerned God so great a Lover of Humane Society that all the Precepts of the Second Table are apparently calculated for the preservation of it as I could not but abhor those who without a just and apparent cause made any attempt upon the quiet of it Upon this account I never was a Companion of any of these but in my heart abhorred them But for Errors which had nothing of these in them I could always give an allowance to them always judging that I was not Infallible and there was the same distance from my Neighbor to me as from me to him Though I always thought that a particular Church might as to its own Communion judge of such persons yet I never thought the Magistrate concern'd to burn Houses imprison any because some Church-men made an Outcry against them as Hereticks Schismaticks or that an whole City must be put into Arms as in Madrid and Lisbon because there is a Cry made for the Holy House And amongst all the Enemies of Humane Society and indeed Mankind I always thought some of the worst and least able to give account of their actions either to God or Men who pursue others to any signal Suffering because they differed from them in some Opinions which could neither be accused with Blasphemy Atheism Idolatry or any apparent prophanation of the Name of God or apparent disturbance of the Peace and Civil Government under which they lived V. These being my Principles this my steady practice Reader one would have thought I might have passed the few remaining days of my Pilgrimage without the strife or dirt of Tongues or without at least any considerable Suffering but it hath not been my lot yea possibly I have met with more than others who have been in greater opposition to some Gentlemen of the present Age which puts me in mind of what a great Church-man not long since said to a Reverend and very worthy Friend of mine rather of further latitude than my self and pleading it to him against a most unreasonable molestation I know you can and do go far we must make you go further or words to that sense which is a little temptation to me to suspect I have gone too far And brings to my mind what an Eminent Person since dead said to me almost Thirty Years since being a Young man at that time and advising with him about a compliance in some things with those who then Ruled desiring to strengthen my self with his Reasons he would give me but two First I know saith he they will fall and I will not willingly fall with them Secondly I am saith he resolved not to go two Miles with them and therefore I will not go one This latter is applicable in our Case I see those who go one Mile must voluntarily go another or be cudgelled But I thank God I have moved on better Principles and such as I hope will relieve me though I be cudgelled for not going further VI. But though I had not met with the kindness I expected from others yet one would have thought I might have expected it from Dr. Falkner a person whom I never saw and of whom when I wrote that Book I never had had any but Reverend and worthy thoughts to whom in that Discourse and the Supplement to it I had not given the least unworthy or diminutive word but whether I have met with it or no Reader be thou Judge He takes all imaginable advantages and mostly without any just cause to make me to appear a Dunce as to Chronology Critical Learning any true Exercise of Reason a most irreverent person to Superiors a Calumniator a Devil and this for saying we have many ignorant sottish and lazy Ministers an Enemy to the Church a Separatist and this he is as confident of as if he had a Revelation about it Now I am as confident of the contrary and who hath made him more infallible than his Neighbor who possible is neither inferior to him in age nâ—â— in the time of his ministration in sacred things though it may be he is not so versed in Justinian's Code or in Rabanus Maurus c. VII I hope Reader this will excuse me to thee for not Complementing him with the Title of Reverend Brother any more I perceive though he once thanks me for my civil treating him yet another time he is angry and thinks it was for nothing but to cully him into a Justification of Separation Alas it was never in my thoughts I desire no other Patronage of it than my own Conscience besides what I confidently expect from one Higher than him If I have in this Reply reflected more sharply upon him he hath found out my excuse from St. Paul's dealing with Peter Gal. 2.11 and from zeal and love for the Truth VIII I shall not introduce thee into my Book with telling thee the Vindicators Book had nothing in it of any great weight False and Erroneous Assertions that undermine the Exercise of Religion and the Peace and Welfare of the Church a strange undertaking that it hath in it unaccountable Positions These should be the Conclusions of Books not the Beginnings and the putting them in Epistles and Introductions is but a setting the Cart before the Horse I shall leave the Reader to read what hath been said by him and is replied by me and then judge of his Ergo as thou pleasest or seest Reason IX Only to make thy Labor as short as I can I have considered the Principles in which we seem really to differ for in all Controversies the business lies in a little room There are some Original Principles wherein the difference lies which till they be known and agreed the difference will never be truly understood or healed A Sylloge or Collection of the Original Questions that seem to be in difference betwixt the Author of the Reasonable Account c. and Dr. Falkner in his Vindication of Liturgies As to the point of the Lawfulness of Forms of Prayer to be generally imposed or used in our Ministerial Acts. 1 Quest WHether the distribution of Prayer into that which is meerly Mental and that which is not Mental onely but Vocal also be a just distribution I affirm it because the latter hath an essential part which the former wants The Vindicator seems to deny it Vindication p. 30. l. 1 2 3. 2 Quest Whether words be not an essential part of Vocal Prayer and these or those words an essential part of this or that Vocal Prayer which no meer man can institute I affirm it The Vindicator denies it Vide Vindication p. 177. seq 3 Quest Whether in an Act of Worship or any part of it any can determine what God hath left free to his Ministers and People excepting those to whom it is so left free I deny it 4 Quest Whether an ability fitly to express our minds to God in
Prayer may be properly call'd the Gift of Vocal Prayer I affirm it The Vindicator denies it Chap. 1. 5 Quest Whether in Acts of external instituted Worship or any part of it any thing can be call'd Order or Decency Or be said to be Pious Religious Devout and for Edification antecedaneously or without respect to the Divine Will revealed in the Law of Nature or in Holy Writ I deny it The Vindicator affirms it Chap. 4 c. 6 Quest Whether considering the infirmity of our Nature a Person in Prayer can keep his thoughts as close to and have his affection as warm in the Duty reading a Form as in speaking from his own conceptions I deny it The Vindicator affirms pag. 75. 7 Quest Whether where God hath left Minister or People a liberty to use one or another mean in an Act of Worship but commanded all to serve him with the greatest fervor of spirit they can they be not by a Divine Precept obliged to use that means which upon experience they find most conducive to the attention of their thoughts or fervor of their spirits I affirm it 8 Quest Supposing Superiors should command Ministers and People in the Publick Worship or in their Families to pray by Forms onely which they appoint such a Command were lawful and obliging to them I deny it The Vindicator affirms pag. 193 c. 9 Quest Whether there be not equal reason for Superiors to command Ministers to perform their Ministerial Acts of Preaching by reading other mens Sermons as their Acts of Prayer by reading orbâ—rs Forms of Prayer I affirm The Vindicator denies 10 Quest Whether the Promises we have in Scripture of the influence and assistance of the Holy Spirit in Prayer may not or do not extend to words as well as pious and devout affections or our contending for a liberty as to words in Prayer he not a meer Contention for shewing our Parts and a varying of Phrases As to the first part I affirm as to the latter I deny The Vindicator affirms the latter 11 Quest Whether Prayer Preaching and Administring the Sacraments be not the main works and parts of a Gospel-Ministers ministration I affirm it The Vindicator denies it 12 Quest Whether if Ministers perform their Acts of Prayer and Preaching by prescribed Forms of others and administer the Sacraments by other Forms than Christ hath given them to use in the case they by it do not transform themselves from Ministers of Christ to meer Ministers of men The last hath not been touched and may make a new Argument in my Case I must confess the dread of it is not the least thing that aweth me The Russian Priests are brought to think they fulfil their Ministry by reading their Liturgy and in stead of Preaching reading an Homily out of Chrysostom But in these things whether they approve themselves indeed Ministers of Christ or meer Servants of Men may be considered The famous Ministry of England hath ever been judged another thing as soon Reader as thou canst fix thy answer to these Questions satisfactorily to thy own Conscience thou wilt be able to determine whether what I have said in the Reasonable Account c. or what Dr. Falkner hath said in his Vindication be of most weight and whose Positions are most extravagant false and erroneous Legat penes Lectorem sit Judicium THE INTRODUCTION The Vindicator's Title not proper to his Work nor justly proportioned to the Title or Matter of the Book he pretendeth to answer The Author of the Reasonable Account pretends to no Oracular infallibilities onely to Reason working on Scriptural Principles The design of his Book The Vindicator's false account of it in his Epistle Dedicatory His slighty apprehensions of it The Policy of that The Undertaking not so strange as the Vindicator would make it The reason why the Arguments may appear to have no weight to the Vindicator yet may not be so light The Vindicator's unkind reflection upon the Author for his want of skill in Chronology as to the times of Gregory the Great and Charles the Great shewed to be only produced for sport and to have nothing of charge in it but the Vindicator himself hath commited a greater Error about Gregory the Great making him to have died Fâ—fteen years before Platina saith he was Pope The Vindicator's declining Syllogistical Arguing The seasonableness of the coming out of the Reasonable Account through the intervention of Gods Providence tho the Author at the writing of it had no prospect of any such thing The Conclusion of the Answer to his Epistle Dedicatory and Introduction 1. THE Author hath intituled his Book A Vindication of Liturgies that is of what strictly taken none of any sound mind ever found fault with for a Liturgy it ought to be wrote Liturgy tho it be by vulgarer ror neglected fignifies nothing either according to the notation of the word coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Scriptural usage of it or the usage of it in the ancientest Writers in Philology or in ancient Ecclesiastical Writers without an addition to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like but a Publick Service or Ministry but he by and by adds Shewing the Lawfulness Vsefulness and Antiquity of performing the Publick Worship of God by Set Forms of Prayer Nor hath any that I know denied this It is onely the Lawfulness of an Vniversal Vse or Imposition of Set Forms and those too prescribed by other men and imposed on all men that is the matter in question which by the Title of his Book it seems the Author had no mind to vindicate 2. He goes on In answer to a late Book intituled A Reasonable Account why some pious Noncon Ministers judge it sinful for them to perform their Ministerial Acts in Publick Solemn Prayer by the prescribed Forms of others But how shall a Vindication of Liturgies shewing the Lawfulness Vsefulness and Antiquity of performing the Publick Worship of God by Set Forms ever answer that Book which meddles not with the Lawfulness of Liturgies but Forms of Prayer onely composed by those who do not use them and imposed on them Nor doth it say they are unlawful only shews the reasons of some persons why they cannot judge that it is lawful for them to use them 3. Neither the Author of that Book nor his Friends pretend to have the Propositions they delivered suggested to them by the Roman King's Goddess Aegeria nor yet whispered to them by Mahomets Pigeon nor yet impressed upon them as John of Leyden pretended at Munster that his were nor yet to have had them from the Possessor of any infallible Chair they pretend to no more than that Light which enlighteneth every man that comes into the World They think There is a Spirit in Man and the Almighty hath given him Vnderstanding that God hath given all men a Principle inabling men to dis-Course conclusions from Principles which we call Reason That these Principles are
upon that single Term tho many of them indure hardship enough But this is a trick used to perswade our Rulers that that is a point of difference betwixt very few Dissenters and them whereas they know the contrary and as to our Brethren of the Congregational Perswasion and the Anabaptists they cannot but know that there is not a man of them judgeth Forms of Prayer generally used or imposed lawful and I dare assure him that of the Presbyterians there is not one of forty so judgeth them 7. But I am more concerned to inquire whether there be nothing in my Book of any great wâ—ight c. I have observed in Shoâ—s that the judgment of the Weight of Wares hath much depended upon the Scales and Weights used and the hand of him that pretends to set the Ballance even an Vnrighâ—â—â—â—â—â—s Thumb and Finger often makes a Commodity appear light which hath weight enough I must therefore crave leave to examine the Scales and Weights by which our Vindicator hath taken his Measures and see whether some unlucky Thumb and Finger of Prejudice or Passion hath not caused my Ware to be prenounced so l ght and intreat my Reader to weigh it over again in the Ballance of the Sanctuary with the Sealed Weights of Scripture and Right Reason and then to pass a deliberate Judgment and shall onely tell our Vindicator that it was no good Logick to put the ergo before the Premises he should first have shewed the Weakness and Lightness of them and have left these expressions for his Conclusion others and those learned Men are not all of his mind and because he is so confident upon me let it rest to justify their Weight and further to prove that he hath been so far from proving any Antiquity for any general use or Impositions of Forms of Prayers to be used by all Ministers in their publick Ministrations for 600 years after Christ that it is a thing not proveable and which no wise and learned man can undertakeÌ„ the proof of only Aliquid dicendum in nihil dicant and what is wanting in just matter must be made up with many and big words 8. He saith right That the design of his former Book is made void by my undertaking if what I say be true which I very well knew Es frustra fit perplura c. be the particular Forms used in our Church as good as they will it is nothing to us who would never have entred the Ministry if we had not thought we had and been judged by those who set us apart to the work to have had some ability to Pray as well as Preach and having so judg it Sinful not to perform our Ministerial Acts in the use of that gift 9. The Author of the Reasonable Account c. did not set his name not desiring that his Arguments should derive any Repute or Disrepute from him What matters it whether the Author be a wise Man or a Fool the question is What his Arguments in the Case are Saepe etiam tolitor est opportuno locutor But he chargeth me deeply when he says p. 3. That it is observable that when I write concerning the Ancient Practice of the Church after the Apostles times or any thing written in those days it is generally done so loosely and somtimes with such wonderful extravagancy as may surprize an intelligent Reader with some kind of Admiration Says he so Wherein He will give but one instance which he saith is in my 68 69 pages speaking of the Original of Liturgies I say We do believe that Gregory the Great under the Protection of Charles the Great was the Father of all those that dwell in these Tents and that 800 or a 1000 years after Christ My words in that place are these To bring this point to an Issue there was a Book published 1662 called A sober and temperate Discourse concerning the Interest of words in Prayer The Reader may there at large see what we judg concerning the Original of Liturgies when our Reverend Brother or any for him shall have given a strict Reply to the 3. and 4. Chapters in that Book we shall think they have more to say for their Antiquity then we have yet seen In the mean time we do believe that Gregory the Great usually said to be the worst of all Popes that went before him under the Protection of Charles the Great was the Father of all those who dwell in these Tents and that 800 or 1000 years after Christ He leaves out the first part and the reference to the other Book The truth is it was too Elliptically expressed towards a Person that sought an occasion to Carp and Reflect which that our Vindicator did too much appears from his taking notice of what was p. 68 69. of a book which had not above 180. pages in it or thereabouts In the 4 p. of his Answer and then again in p. 138. of his Answer in both which places he makes sport with it at such a rate as were unpardonable but that it was just about Prevarication time at Cambridge and indeed it was a thing fitter to make sport for boys then men who understand any thing of Sense and have any judgment 10. He comes upon it with a Firstly Secondly Thirdly then makes Application suitably which he pursueth p. 138. and amplifies with a Rabbinical Story and shuts up his Reflection with a very pretty Jest His words are these To speak of Gregory the great 800 or 1000 years after Christ is far enough from truth when he dyed about the year 1604 and Secondly that Gregory the great should be under the Protection of Charles the great is impossible when he was dead about 200 years before Charles the great began his Reign And 3ly It is altogether as inaccountable that Liturgies had their Original either in the time of Gregory or Charles the great when they were in use many 100 years before them both Quod est demonstrandum Then he comes to Application This mistake concerning these Persons whose Names are so famous in History that a Man of ordinary reading could not be unacquainted with them is as if any person should presume to give account of the Church of the Israelites and should assert that the offering of Sacrifices under the Mosaicai Law had its beginning in the days of Eli the Priest in the Reign of K. Jehosophat 600 or 800 years after the Israelites came out of Egypt This is a great piece of ignorance and error That 's the first use Surely it is a strange confidence for any person to vent such things and to write positively what he no better understandeth The Author therefore of the Reasonable Account is an ignorant confident person That is the 2d use p. 138. Therefore we must not reasonably expect any accuracy in the right computation of the time of the birth and first production of Liturgies from him who talks so loosly and falsly about the Age in
may be avoided nor is there the least shadow of Reason for what he saith Yes saith he he speaks of ministring one to another now he that prayeth ministreth only to God He speaketh of Officers in the Church ministring now surely they in Prayer Minister not to God only but to the Church or else the Church and they pray diverse things 36. He comes to answer what I urged from Rom. 12.6 Having Gifts given according to the Grace given us whether prophecying let us prophecy according to the proportion of Faith or Ministry let us wait on our ministry or he that teacheth on Teaching or he that exhorteth on Exhortation He that giveth let him do it with Simplicity he that Ruleth with Diligence he that sheweth Mercy with Chearfulness As to this he only referreth to his former Answer to 1 Pet. 4.10 and tells us there is no mention of Prayer there but the other gifts which the Apostle meaneth are there named Let me a little enlarge on this Theme because it will give some light to that text 1 Tim. 4.14 The Apostle is plainly there speaking of the Whole Church Service which he distinguisheth into Prophecy and Ministry Ministry distinguisheth it into the Ministry of him that giveth or sheweth Mercy which is that of Deacons or Ruling under Prophecying he comprehendeth all other Acts of a Gospel Minister for though Prophets and Prophecying in the New Testament sometime signify persons or acts predicting things to come as it is used with reference to Agabus Acts 21. sometimes some Acts which were the extraordinary gifts of the Holy Ghost as is in some places in 1 Cor. 12.13.14 yet it also signifies the Ordinary Ministry of all those who had something to do besides Ruling and shewing Mercy These we call Ministers tho the Apostle speaks otherwise in this Text to distinguish them from Deacons and meer Rulers and therefore calls their whole Ministration Prophecy That precept 1 Thess 5.20 Despise not Prophecying is not to be restrained to Praedictions or immediate Revelations but comprehends all Gospel Ministrations of the Ordinances of Christ tho expressed by one of the Eminentest among them which is Preaching the Gospel Now as to these the Apostle saith Having Gifts let us Minister Being in these Offices let us Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the grace of God given to us that is according to that Ability which God hath given us I Appeal to any thinking Reader whether this bids not very fair for the true and plain sense of that Text which if it doth 1. Prayer is there spoken to included in the general term Prophecying tho no more particularly named then Baptizing or Giving the Lords Supper or Visiting the Sick c. 2. If that difficult Phrase 1 Tim. 4.14 be not to be understood By Prophecy that is by God who is the Author of Prophecy but To or for Prophecy according to Vatablus Piscator and Beza a very fair Sense may be put on that Text without restraining it most unreasonably to the Extraordinary Gifts of the Spirit 37. The Answerer saying no more to deliver these Texts out of my hands cometh p. 67 c. to except against my description of the Gift of Prayer for the publick Service of the Church as very defective especially in two things My Description was An Ability to express our Minds fitly to God in Prayer 1. He saith the Conception of the Ministers mind must be sober well ordered comprehensive suitable to the Nature of the Duty Is not all this comprehended in Fitly To what purpose so many words I never loved long Descriptions 2. He tells me the Minister is not to exâ—ress his mind his desires or wants but the Mind he should have said the wants of the whole Assembly I would gladly know how he should know the Wants and Regular desires of the whole Assembly but from the Scriptures and whether their ordinary wants be not his also For emergent wants how they who made Forms 100 Years ago could know the Wants and Desires of the several Assemblies of Christians at this day more than the Ministers now living and conversing with them and whether this be in the least probable if God or Christ who did know all things past present and to come did not draw those Forms I am not able to conceive 38. Another place he must except to that is p. 9 10. and put a Marginal Note upon it too that is this I said We thought it would be hard to find Nine or Ten thousand Schollars in England furnished with the Gift of Praying or Preaching in any tolerable manner Is not this one of their own Arguments for the necessity of Forms of Prayer I have read and heard it forty times from them I hope he will now be reconciled to me who have told him and do from my heart believe it that there are twice Ten thousand Persons in England who either are or might be Ministers who have the Gift of Prayer He might before have been Friends with me if he had pleased for I find I had told him so before Reasonable Account p. 154. CHAP. III. An Answer to what the Vindicator saith in his Third Chapter beginning at p. 73. Whether any can with equal Attention of his Mind read in a Book as speak the Conceptions of his own Heart Whether Ministers can by Forms Pray with equal Fervency and Devotion The contrary proved The People not so much concerned in it c. 1. THe Argument which our Answerer comes to answer in this Chapter was falsly Printed and I thank him for not imputing the Error of the Printer to me who saw not the Book till it was too late to Correct any thing in it I shall therefore transcribe and amend it here It lyeth thus To use such a mode in the ordinary performance of our duty in publick Solemn Prayer as either from the necessary workings of Humane Nature or otherwise upon experience we find either hindring the Attention of our own or others thoughts to the duty or the Intention of our own or others Spirits in the performance of the duty when we can so perform it as neither of them will be to that degree hindred is unlawful But for him who hath the Gift of Prayer I now expound that term by an Ability fitly to express his Mind to God in Prayer to perform his Ministerial Acts in Publick Solemn Prayer by the Prescribed Forms of other Men not divinely inspired these words were left our is for him to use such a mode in those Acts of Worship as either from the Natural workings of Humanâ— Nature or from some other cause scarce â—voidable is upon experience found to hinder our own Attention and also the Attention of others thoughts to the duty and the intention and fervency of our own and others Spirits in the duty when in the mean time we have an Ability so to perform it as neither of them will at least to that degree
generally very Learned Diligent and Sober Men. The good Lord put this thing into the Hearts of our Civil Magistrates 10. Hence it appeareth that what I said was no such Calumny as to be a Reflection on any one good man nor upon the Governours of our Church nor yet upon the Political Magistrate What makes our Adversary here in such a rage as for this twice to call me Devil once by craft p. 70. another time by Periphrasis p. 235. for we can understand the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that of The grand Accuser of the Brethren tho while he thinks not fit that Ministers in publick Services should use their Gift in Prayer he can yet think it fit to express his Charity by his two gifts of Tongues and Oratory Yet in thus abusing me he as much abuseth no mean persons of his own Brethren for he who wrote The Causes of the contempt of the Clergy and those who in their Sermons have complained of the Debauchery of the Clergy and they hâ—ve not been few have said as much possibly very much more then I have said I neither said that the main body of our Clergy were such nor yet that they were Learned Diligent and Sober Men I had no reason to say either because I do not know the tenth part of them but I know very many both of the one and of the other and amongst those that I know on either side those whom I know of the worser sort are most generally the greatest Zealots for Liturgies and greatest Railers against those that are of another mind I say most generally and the main body of them are so Tho there be some learned and sober men are warm enough too in this case and for the truth of this I appeal to the knowledge of all our English World 11. Certainly it had been more worthy of one who hath had the repute which our Vindicator hath had to have owned the thing which every eye seeth and declared his sad sense of it and acknowledge the defective Constitution of our Church having not had leisure and opportunity since our Reformation from Popery to provide against it and to have told us That altho the preparation of Ministers work for them had been or may be a Temptation to Men whose hearts are viciously inclined to indulge their Lusts yet a Liturgy is no necessary cause of this nor this a necessary consequent of a Liturgy This had been true modest and ingenious by what he hath here said he hath not exposed me but himself but if he had so spoke he had found me agreeing with him and saying the same thing p. 124. 12. As to the second Effect which I mentioned viz. The loss of Ministerial Gifts He dare not say That the totall disuse or general disuse of the Ministerial Gift of Prayer is not the next way to lose it But he tells us Blessed be God in our Church there 's no loss of any Abilities requisite for the due discharge of the Ministry No loss If he had said No want I should not have contradicted him But is there No loss Are there none or have there been none who before this tying themselves to Forms could have fitly expressed themselves to God in Prayer but now cannot without their Book Pray with a Sick Person or upon any Emergent occasion I appeal to the Experience of the World And as much as he in his next words and indeed all along in his Book contemns and slighteth an Ability fitly to express our minds to God in Prayer I believe there are thousands and ten thousands of Ministers and Consencious Christians that would not want it for all this Worlds good and perfer it to the knowledge of all Fathers and all Languages and take it to be one of the Best Gifts which every one who feareth God is obliged to Covet The Lord lay not to his charge his scorn and contempt of it I am afraid that when he and I shall appear before the Judgment Seat of Christ he will find it a graver thing then a Childish varying Phrases He hath read of words which the Holy Ghost teacheth 1 Cor. 2.13 Is he sure that none of the words which a Godly Minister or Christian powreth out from the Conceptions of his own heart first inflamed with the sense of his daily renewed Sins and Wants and Mercies are not words which the Holy Ghost teacheth It teacheth expressions in Sermons 1 Cor. 2.13 in Confessions before men and therefore our Saviour bids his Disciples take no thought before hand what to say for it shall be given you in that hour what you shall say Mar. 13.11 Luke 12.11 12. and Matth. 10.20 it is expresly said For it is not you that speak but the Spirit of your Father that speaketh in you May it not be the Spirit of our Father that speaketh in a good Christian praying from the conception of his own Heart Or in a Pious Minister praying for the people of God Especially considering that that Spirit is the Spirit of Supplications and Rom. 8.15 the Spirit of Adoption by which we cry Abba Father and v. 26. The Spirit that helpeth our Infirmities for we know not what to pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered He can have no Plerophory that that Text restraineth the Operation of the Spirit there to Impressions upon the Affections The Spirit may as well speak in us in Prayer as which our Saviour asserteth Matth. 10.20 it spake in his Disciples in their Confessions which could be no otherwise then by prompting them what to say and so it is expounded Mark 13.11 Whatsoever shall be given you in that hour that speak ye They spake but yet the Spirit did so eminently influence their speech that Matth. 10.20 Christ saith It is not you that speak but the Spirit of your Father which sâ—eaketh in you The case standing thus I durst not for all this World have said This was nothing but a School-boys Varying Phrases which our Answerer hath often told us in his Book for fear all understanding Christians should have judged me Prophane and little understanding Communion with God in that duty What apprehensions or confidences others may have authorizing such expressions I know not but shall in secret mourn for 13. I had instanced in a thiâ—d Fruit or consequent of Liturgies universally imposed which I called a Flood of Iniquity I did mention some drops of that flood Bitter words in Pulpits and Sermons and Printed Books ungodly representations to Superiors of men of whom the World was not worthy suspensiâ—ns silencings of many godly Ministers Ruins of many eminent Ministers of Christ with their Families separations of Christians one from another Imprisonments of man to their undoing Revilings I might have aded Blasphemings of the Holy Spirit of God in his Operations much of which if not most had been prevented if Liturgies of Praâ—er had not
been imposed or not universally imposed Here now our Vindicator runs a division of 4 pages and when he hath said all he can he must needs say I have said what is truth But this is to charge a great deal of Evil on our Laws and Governours And may not a great deal of evil be the fruit of some humane Laws which when Governours see it is their duty to repeal such Laws tho they made them in the simplicity of their Hearts not foreseeing such effects and consequents of them 2. He saith they must be guilty unless they root out all Liturgies Is there a word by me spoken to that purpose See the contrary said by me p. 164. n. 4. Confusions Heresies Blasphemies came in when Liturgies were shut out But the question is Whether if Forms of Prayer had been admitted and not Forms of all Sermons it had been any proportionable means to have prevented them 14. For what he further inlargeth upon p. 239 240. I shall only tell him That not one of ten of those who are now against universally used or imposed Liturgies of Prayers had any concern in the things he mentioned as things done when Liturgies were shut out For my own part I appeared not as a man to the World till the year 1645 so could have no concern in imposing or perswading the imposing of the Covenant the Ejection Sequestring or Imprisoning any for refusal of it If I remember right I saw not London from 1645 twice till 1659. I never saw Olivers face never came near an Army I did very well know all the persons who are said to have wrote the Book called Smectymnuus and did know that they were all persons not short of our Vindicator for Learning Pity Ministerial Abilities and all which was good and much his Superiors in age and that there is no such words or sense of theirs expressed in the 83 and 84 p. of their Answer to the Remonstrance nor any where else that I know I am not bound to read over all that Answer because I am not bound to justifie every Phrase of theirs 15. For what our Vindicator seemeth to threaten p. 238. telling me of Exposing my self to outward Inconveniences by which I suppose he meaneth sufferings I must confess such a political consideration might have had and it may be had too much influence on me 15 or 16 years ago But having nothing capable to be impaired but my Name and Repute my Estate my Liberty and my Life and having experienced that notwithstanding all my Candor owning the Lawfulness of Forms in General the Lawfulness of People joyning in Prayer with those that use them in Devotion my self doing so very often not condemning any Ministers who judge it lawful and more expedient to use them only forbearing my self to do it because I judge it sinful for me and giving my reasons for judging it so yet because I think it my duty to Preach the Gospel and have sometimes done it I have not escaped the rude Tongues of some who are Zealots for it nor been able to enjoy my Estate and Liberty without a very considerable impairing by Imprisonment most malicious and vexatious Prosecution without any colour and pretence of Law I am much hardened against and prepared to answer such little Topicks and tho I yet think it my duty to use all lawful means to preserve my self yet I see reason to suspect I may have been mistaken as to the lawfulness of some of my prudentials and to be more confirmed in what our Saviour hath taught us Matth. 16.25 whosoever will save his life shall lose it and whosoever will lose his life for my sake shall save it Yet I trust I shall be always careful not to suffer as a Murtherer or as a Thief or as an Evil doer or as a busie body in other mens matters Pet. 4.15 but as a Christian and not be ashamed but to glorifie God on this behalf 16. I shall conclude this Chapter with minding my Reader of a fable which Luther makes use of in his opposition to the Papists in the beginning of the Reformation There was a City saith he in which was a Law That none should come into their great Meetings that had any bodily imperfections If he did he was to pay a Fine It happened on a day one came in in whom those who were set to take care to the Execution of that Law discerned one imperfection they demand his Fine he denies and struggles with them till they had discerned four Imperfections he had and then stood upon four Fines Our Vindicators struggling with me to this degree and in this manner in this case putting me upon a more narrow inquiry into this matter hath helped me to two or three new Arguments which I before hardly thought of I will but propound them let who will improve or answer them I think I shall hardly take up a pen again in this cause having said much more then I judge answered or capable of a solid answer 1. To institute any part of Worship is not lawful for any Superiors But to institute words in Vocal Prayer is to institute a part of Divine Worship Ergo. 2. To determine in Acts of Worship what God hath left at liberty to his Ministers is unlawful But to determine Ministers what words Ministers shall use in publick Ministerial Prayer is to determine to them and that in an Act of Worship what God hath left at liberty Ergo. 3. To submit to the use of any thing in the Worship of God which God hath not by his precept made necessary and many in the present age make a meer Idol thinking and declaring by their words and actions that no other way of Prayer is acceptable to God is sinful But c. 4. To submit to such a method of Prayer as must necessarily shut out the immeditate Influence of Gods Spirit as to words in Prayer which may be and often is is sinful and unlawful But there may be and often is an influence of Gods Spirit upon Ministers even as to Words of Prayer and such a thing is probably promised and to tye our selves to Forms of Words prescribed by others manifestly shuts out such an influence or the use of it Ergo. But thus much shall be sufficient to reply to our Vindicator answering my Arguments Let me now inquire how happily he hath Vindicated his own or other mens from my Answers Chap 9. of the Reasonable Account CHAP. X. A Reply to the Vindicators 9 Chap. p. 241 c. The Vindicators Fortification of the 10 Arguments for Forms of Prayer before battered beaten down and himself proved to have alledged no reason in his five Reasons cogent for the general use and imposition of Forms 1. I took notice of Ten Arguments brought for such Forms of Prayer and such an use of them as I had been speaking about The first was because Forms are not by God forbidden p. 135 I told them They were
He drew the Imperial Law into three Books called after Justinians Code to which were added the Digesta and last of all the Novellae constitut the former contained the Laws of all former Emperors the last such as he himself and some few Emperors next before him made Justinian confirmed these Books so they became the Imperial Law from the year 542. By the way tho this Justinian did many good things yet he was an Heretick and had many great Vices It was he who put out the eyes of Belisarius that great Commander by whom he indeed did whatsoever he did worthily in his Wars c. so as he was inforced to begg his bread before he died 13. Out of the Preface to these Novellae our Vindicator hath taken something he thinks for his purpose If he had given us the words of the Prefacer for I cannot find them in Gothofred I could have spoken distinctly to it but I suppose he hath given all that were for his turn Speaking of his Monks and Clergy he saith they would have done otherwise if they had acquainted themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to learn the way of the Holy Ministrations as to what he saith cap. 2 and cap. 6 having not the Book I can say nothing unless he had given us the Greek words I suspect them to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which prove nothing But it is not worth the while for admit these proofs prove the thing it proveth no Sanction of Forms of Prayer before 542 So I lose but 59 years Nor do I understand what need Pope Adrian had 259 years after this to get a Civil Sanction from Charles the Great if one were 259 year old made by Justinian and made a part of the Imperial Law 14. But I cannot but observe by the way how our Author fetching his Ecclesiastical Sanction but from the Council of Chalcedon 451 and Justinians Novellae 541 hath quite destroyed his instance out of Eusebius de Vita Constantini c. 17 19 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if the English of that be Prayers by Authority appointed we must find an higher Authority constituting their use then that of Justinian who did what he did 542 and Constantine had been dead 200 years before Nor was the Council of Chalcedon of 130 years after Constantines death so that it should seem only the Prayers were constituted of which he speaks cap. 17 not the Forms also but I shall meet with that anon besides this Civil Sanction of Justinian being in his Novellae which contained only his own Laws and some Emperors that went immediately before him it is a certain proof there was no Ancienter Civil Sanction by Constantine and Theodosius c. we should then have found it in Justinians Code not in his Novellae for any Ecclesiastical Sanction there is no pretence to any until the Councel of Chalcedon and I have shewed there is no proof to be fetched from thence besides the Canon of the Councel of Milevis being not brought into the Code of the Vniversal Church is a sufficient Argument there was no such thing confirmed by the Councel of Chalcedon for that Canon is the only plain Canon in the case 15. But Dato non concesso as we say admit That from the year 541 they had been so imposed by Justinian and made a part of the Imperial Law what then I had been mistaken 59 years which I am far from believing or seeing the least ground for Will any one say that the practice of a Romane Emperor in that age or indeed the Church under his Government was a Copy for any Protestant Church in all things to write after I refer my Reader to the sad account given by the Centuriators who were all Learned Protestants of the most corrupt state of the Church in this Age see Magdeburg Centur Centur. 6. ap 137 impr Basil I think any one who is a Protestant will be of another mind The Pope indeed at that time was not well set in his Saddle it was 6 or 7 years after that age before he got the Title of Vniversal Bishop but his foot at this time was in the Stirrop and the Bridle in his hand 16. But our Vindicator will go higher with us he will prove them from the year 400 to the year 500. I hope he means generally used in publick Devotion or imposed for such use or he proveth just nothing To prove this he again brings in the Canon of the Council of Chalcedon I have already said enough to that Next he brings in Proclus Bishop of Constantinople and he finds his Writings in Bibliotheca Patrum he tells us he declares Forms of Divine Service what is the Greek word To have been delivered from St. James and St. Clement and to have been ordered by St. Basil and St. Chrysostome That there was one Proclus Bishop of Constantinople soon after Chrysostome Eusebius tells us But that he left us any Writings must be proved from better Auhority then that of Bibliotheca Patrum However he saith as much for St. James and Clements Forms of Prayer as he doth for Basils or Chrysostomes and as to them our Author declares his not giving credit to him nor is it reasonable he should for it is not probable that had there been any Apostolical Liturgies Chrysostome and Basil would have made any Nor was Proclus a likely man to impose any for Eusebius l. 7. c. 4. gives us this Character of him He vexed no Sect but preserved and restored to the Church the great Jewel of Meekness which is best for the Church wherein he imitated the Emperor Theodosius for as he would not exert his Imperial Power against any accused for Religion so neither did Proclus concern himself as to those who held a diverse Doctrine 17 Our Vindicator riseth higher and will prove something from the year 300 to the year 400 but I observe he never tells us what will he prove the Lords Prayer was used Or that some Forms were made by others Or that some men used some Forms None denieth all this But that which he is to prove is That such Forms were generally used by or imposed upon all Ministers in any considerable part of the Church All his proof is from the Liturgies of Chrysostome and Basil Julians speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Order amongst Christians in Worship which Sozomen calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nazianzene Orat. 3. p. 101 102 calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 considering what himself had quoted out of Eusebius and from the Council of Laodicea n. 5 6 7 8. 18. What he hath said out of the Council of Laodicea hath had its full answer what he hath said from Eusebius hath had an Answer in part and anon shall have a fuller reply to it at present I will onely concern my self in the other For the Liturgies of Basil and Chrysostome admit they did make any I would fain
know what line of proof we have that made they were not left at liberty we have before proved there could at this time be no imposition of them doth any think there were not many in their Diocesses that needed Forms of Prayer both for their Instruction and to help them in their Devotion How doth it appear that Chrysostome or Basil did themselves use any 2. This cuts the Throat of all the fictitious Apostolical Liturgies Had there been any such things found out in their times there is no doubt but they would have rather recommended them then any of their own unto their people 3. Both these great Men flourishing in the time of the Milevitane Council it is not likely had there been known Liturgies by so famous Men as Basil and Chrysostome that they would not without any more ado have ordered the reading of them they especially living at that time or a little before But 4thly As I have before said what imaginable proof can there be more then we have that those Liturgies were none of theirs The Copies do not agree there are Doctrines in them quite contrary to their Doctrines hymns not used in their times words not then in use Prayers for Persons living 500 700 years after their time But there is enough said by my Lord of Morney in the case by Learned Rivet in his Critici Sacri Specimen in the Reasonable Account p. 67. Supplement p. 43 44. 19 As to our Vindicators Quotation out of Sozomen concerning Julians design â—o bring the Pagan Religion in credit the Reader must be wary for 1st Sozomen tells us the summ of what Julian did in his own words then for the proof of it he referreth to Julians own letter to the Pontesee of Galatia which he giveth us at large The words our Vindicator quotes as they are in Sozomen for he doth not love to give us his quotations full are these Soz. l. 5. c. 15. He saith he that is Julian determined to adorn the Gentiles Temples both with utensils and furniture Apparatu saith the Latin Translator and the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Christian Religion and besides with Seats and Pews for the Teachers and Lecturers of the Pagan Doctrine and Exhortations and with Prayers prescribed for certain days and hours and Monasteries Then he referreth for the proof to Julians own Letter where is not a word of Prayers What is there in this to prove the Christians had at that time Forms of Prayer in the Church Because they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Order in Worship and because the had some set days for Prayer they ordered Prayers on certain days and hours must they needs be Forms Nor do I believe was the Common Prayer Book of Julian made for the Heathen ever yet seen by any learned man at least I never heard of it But what our Vindicator means by his next words which Nazianzene calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with all submission to his skill in Critical Learning I think is better tranlated partly a Form of Prayers then as he doth Forms of Prayers in parts I cannot Divine Doth he mean that Naz. expounded Sozomens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That could not be without a Resurrection for Nazianzen died 389 which was above 50 years before Sozomen wrote was not this as great a miracle as Gregorius Magnus his living 200 years What then Did Nazianzen expound Lucians words There is no Evidence he ever spake any such only Sozomen so phraseth what he did but Lucian in his Epistle saith no such things or at least hath no such words Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more properly expressive of the thing in Question Forms of Prayer then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Nazianz. is not by our Author quoted to have said any such thing was established only to expound the words of another Author who wrote 50 years after he was dead or Julians who never appears to have used such words So heâ—â— is a fine flourish of words to no purpose but to delude the Reader 20. Our Vindicator is now come to his proof from the year 200 to the year 300 where he refers to his proof in Libertas Eccles from what he had of Origen and Cyprian and I refer to my answer in my Supplement p. 21. 22 only minding our Vindicator that there is a great deal of difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers appointed and Forms of Prayers appointed The latter is not in Origen but the former which proves no appointment of Forms but that there should be Prayers at such times 21. For what he addeth out of Tertullian of their having a Form of Renuntiation in Baptism and H mns and the Council of Antioch censuring Paulus Samosetanus for disusing the Hymns It had been proper to have told us the Nicene Council also established a Form of Confession of Faith Are we arguing about Hymns Forms of Confession of Faith and Abrenuntiation of Idolatry or about Forms of Prayer to be used in Devotion Were the other Acts of Worship as Prayer is I mean the two first for singing indeed was from the instance of the Ennuch and Philip Acts 8. it seems to be an appendant to the Ordinance of Baptism that grown persons offering themselves to Baptism should profess their Faith in Christ which could not be without a Renunciation of Idolatry But surely those were no Acts of Adoration or Devotion So as these instances are meer Transitions from things of one kind to things of another from whence no proper conclusions can be 22. The Argument from Singing by Forms is as improper for a Form is necessary there how else can a whole Congregation sing the same thing But it is not necessary in publick Prayer by any necessity of Nature or Divine Precept Now it is wide Arguing to conclude from the use of Forms in an Act of Worship which cannot be performed without Forms to the lawfulness of them in another Act of Worship which may be performed without them 23. I must confess I never was for Singing any Hymns or Psalms or Spiritual Songs in Publick Worship but what were Scriptural My reasons are 1. Because I take singing to have a cognation with Reading only with a Tuneable Voice now I know nothing but the Holy Scriptures which can be read as an Act of Homage to God 2. Because it is needless we have Scriptural Hymns Psalms and Spiritual songs enough 3. Because I know none specially commissionated to compose them and Psalmistry is no ordinary gift 4. Because it hath proved and may prove of very dangerous consequence and I am much mistaken if I have not read some Ancient Canon prohibiting it tho I know it hath been since admitted in some Churches by Canons 24. For the first 200 years after Christ he speaketh faintly saying only that Justine Martyr and Ignatius have two expressions which seem to favour it He
judge not For the Jews had by Gods prescription a Worldly Sanctuary and as some Typical so many Carnal Ordinances as the Apostle speaks which are to continue but till the time of Reformation Musick which was one of the things directed by David by the Spirit of God upon him to be used by the Jewish Church was no Typical Ordinance but it was a Carnal Ordinance upon which the primitive Church disused it retaining singing only as Justin Martyr tells us Quaest Resp 107. where he calleth it a Service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Children with allusion to the Apostle who compareth the state of that Church to the state of Children under age therefore the Gospel Church threw it out but he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plain singing was not so and it was therefore retained besides it was justified by our Saviour commanded by the Apostle c. In that very Chap. Joel 2. where at the 17. v. Our Vindicator thinks he hath found a Collect to be used in the Jewish Worship he might have also found a Promise at v. 28. relating to the days of Pentecost as appears by Acts. 2.17 I will power out my Spirit on all flesh and this Spirit Zech. 12.10 is a Spirit of Supplication a Spirit of Adoption teaching us to cry Abba Father and because we know not what to pray for helping our Infirmities with strong cries and groans which cannot be uttered Rom. 8. It is therefore very ill arguing to argue Divine Institutions under the Gospel and the modes or means of them from the Institutions under the Law But far worse to argue not from the Institutions of God but the Traditions and Practices of Men in the Jewish Church Are we then ignorant how severely Christ taxed the Traditions of that Church in his time Telling them they had by them made the Law of God of no effect For which tho our Saviour did not wholly desert their Church but was often with them heartily joyning with them in his Fathers Institutions yet he doubtless never approved nor joyned with them in such Traditions as he had so declared against 26. Our Vindicator in the close of this Section hath a passage out of Melancthon from whence he would make us believe that Melancthon judged that Forms of Prayer were always used and commanded in the Church I shall the more diligently examine this to learn my Reader not over much to trust the Vindicator without looking himself into the Authors he citeth and because it hath had so contrary an influence on me That whereas before I was something doubtful whether the Saxon Churches since the Reformation had not an universally imposed Liturgy knowing that Luther did at the beginning reform a Missal for them upon reading the common place of Melancthon from whence our Vindicator takes his quotation I begin to be of another mind and to think that even those Churches tho of all other most imperfectly Reformed had no other then a Book of Prayers composed and left at liberty The place he quoteth is in Melancthons common place De Precatione The words of our Vindicator are these And upon a view of what I have now produced in this Section the Reader may see reason to believe the truth of what was asserted by Melancthon concerning Forms of Prayer In loc Theol. de Precat Ecclesia semper eas proposuit publice private in eas exerceri jubet The Church of God hath always proposed them and thought them fit to be used both publickly and privately 27. Melancthon was a great Light and one of the first threes in the Reformation of Germany from Popery of the perswasion of Luther and the Saxon Divines who differed much both from the Suitzerland Churches and the five Imperial Cities and many others both as to the indifferency of Rites and Ceremonies which had been used in Popery and in the great point of the True Corporeal presence of Christ in the Lords Supper This is manifest in the whole History of those times wrote by Scultetus Hospinian and Sleidan He published two Editions of short Com. Places the one 1535 which he dedicated to Hen. VIII King of England the other largely printed 1543. In both which is a common place about Prayer but in the first no such passage as our Vindicator quoteth In the latter I find something like it p. 558. In these words Sed quia difficilis est Attentio in recitatione ideo ignavi fugiunt recitationes At Ecclesia semper eas proposuit et publice et privatim eas exercere jubet Ideo Psalmitraditi sunt summo concilio compositi Christus ipse formam precandi proponit ac nominatim inquit Luc. 11. Cum Oratis Dicite verba et Recitationem certam prescribit ut antea praescripserat Johannes Teneamus Ergo et recitemus formam Divino consilio traditam In English But because in recitation attention is difficult therefore lazy persons decline Recitations but the Church always proposed them and commanded them to be used both in publick and private The Psalms were therefore composed with the greatest wisdome and Christ himself proposeth a Form of Prayer and particularly saith Lu. 11. When you pray say He both prescribeth words and a certain Recital as before John had done Let us hold and recite that Form which our Lord hath given us Then he largely expounds the Lords Prayer 28. It is manifest that Melancthon here speaketh not one word of such Forms of Prayer as are within our question which are Forms composed and prescribed by other Men not divinely inspired or commissionated by God to order things in his Worship He neither here nor that I can find in any part of this common place mentions any but the Lords Prayer the Psalms of David or some other parts of Holy Writ the use of which we most freely allow even to the best of Ministers tho it may be we have no such opinion of the necessity of the use of the same words and syllables as some others have had or have 29. Neither doth he by Recitations which he saith the Church always commanded mean Forms of Prayer as our Author suggesteth it is a most unaccountable thing why lazy persons should as he saith decline Forms But the thing he is speaking of is Vocal Prayer in opposition to the Popish Practices of Priests in Publick Worship Muttering Prayers in secreto making the people believe that whether they heard what was said or no joyned in one Petition or no yet they were the Prayers of the Church and upon that account heard for them This is it he opposeth and saith the contrary was always ordered and commanded by the Church That Christ ordered it otherwise he bids them in Praying say not mutter to themselves only and that the Psalms were made to be sang out not mumbled over in secreto and this is all can be made of that Paragraph 30. From the whole method and structure and matter of