Advertisement THere is lately Published A Letter of Advice to the Churches of the Nonconformists in the English Nation Endeavouring their Satisfaction in that Point Who are the True Church of England And now in the Press Short Animadversions upon Dr. Calamy's Discourse in the Conformists Cases against Dissenters concerning a scrupulous Conscience An Examination of Dr. Hascard's Discourse concerning Satisfaction wherein it is inquired How well the Author of the said Discourse hath proved That it is not lawful for a Man to go from his Parish Church to Meetings that he might better Edifie AN ANSWER TO Dr. SCOT's CASES AGAINST Dissenters CONCERNING Forms of Prayer AND The Fallacy of the Story of Commin plainly Discovered LONDON Printed for A. Baldwin at the Oxford-Arms in Warwick-Lane 1700. AN ANSWER TO Dr. SCOT's CASES of CONSCIENCE ABOUT Forms of Prayer IN the Question relating to Forms of Prayer agitated of late Years betwixt Learned Divines of several Perswasions Three Things are considerable which are no light Prejudices against their Opinion who have been so Zealous for them 1. The Difficulty of bringing them to State the Question right or to speak closely to it when so stated 1. Whether Forms of Prayer be lawful yea or no 2. Whether supposing them lawful they may be lawfully imposed on Ministers of the Gospel 3. Whether supposing they may be lawfully imposed on by some they may be lawfully imposed universally on all Ministers and by all Ministers used in their Publick Ministration 4. Whether People may join with Ministers using them Are Four distinct Questions The first of which is that I know of denied by none The last by none or very few The Author of the Book called A Reasonable Account why some pious Nonconforming Ministers in England Iudge it sinful for them to perform their Ministerial Acts in Publick solemn Prayer by the prescribed Forms of others Chap. 1. Stated the Question thus Whether it be lawful for Ministers having the Gift of Prayer ordinarily to perform their Ministerial Acts in Solemn Stated Publick Prayer by reading or reciting Forms of Prayer composed by other Men confessedly not divinely and immediately inspired although by Superiours required so to do His Learned Answerer confesseth That he had Stated the Question with sufficient plainness and clearness Let that then be taken for the true Question for we are concerned in no other 2. A Second considerable Prejudice is That those who have pleaded the lawfulness of the Vse of Forms have laid a great deal of more stress upon the inartificial Arguments drawn from Authority and Antiquity as they have pretended than upon any artificial Arguments drawn from the intrinsick Nature of the Action whereas one Scriptural or Artificial Argument is worth a Thousand others and till the lawfulness of an Action be proved no Argument from Authority commanding or Antiquity or present Usage approving can come into any Consideration at all it being most certain that no Authority of Man can oblige us contrary to the Will of God neither ought any Examples of Men to be produced as Temptations to move us to any Thing of that Nature 3. A Third is Their extravagant Zeal to load the Opinions contrary to theirs with odious Prejudices and Imputations Three of these I have taken more special Notice of in this Case 1. The First is great Impertinence and Nonsense and Rudeness to say no worse that are sometimes mingled with extempore Prayers so our Casuist phraseth it Part 2. pag. 14. 2. The Possibility that fluency of Expression may be from Diabolical Inspiration P. 2. pag 13. This our Casuist also hits upon I do not remember any higher Authority for this than that of Ravilliac Redivivus Since the Notion mightily pleased Dr. Falkner in his Vindication of Liturgies p. 41. Ravilliac produced only the Instance of Major Weier to prove what he said our Casuist hath found more 3. The Third is That these conceived Prayers were first brought in by Iesuits This also our Casuist hits upon P. 2. pa. 59 60. For the First of these I do not think it worth the while to say any Thing to it the Knowledge of the contrary to so many Thousands in London for Twenty Years together whiles hardly any others were publickly used and the Experience of Two or Three and Twenty Years since whiles the Forms have been used in Publick Temples yet others also have been used in the hearing of many Thousands is so eminent a Confutation of this as nothing need be added to say nothing of what hath been already said that Forms for the Desk will not prevent this unless we have some for the Pulpit and that for Sermons as well as Prayers and for Families c. and that as large an Experience hath shewed that a wandring Mind in a Minister will expose Forms to the like Absurdity of which Instances enough might be given besides that it is no small Imputation upon those who are intrusted to send out faithful and able Preachers that they send out such as cannot Pray without Impertinency Nonsense and Rudeness or Worse But the two latter have in them so much of falshood if not something much worse that it is necessary to vindicate free conceived Prayer from such black and odious Imputations fit for nothing but to make some prophane Persons matter for Discourse over a Pot of Ale or Pint of Wine I will begin with the latter first P. 59. Part 2. as to which our Casuist faith P. 59. Par. 2. That we should do well to consider who it was that first introduced it that is praying by conceived Prayer into England and set it up in Opposition to our Liturgy For First There was one faithful Commin a Dominican Frier who in the Ninth of Elizabeth to seduce the People from the Church thereby to serve the Ends of Popery began to Pray Ex tempore with such wonderful Zeal and Fervor that he deluded a great many simple People for which he was afterwards amply Rewarded by the Pope Vid. Foxes and Firebrands p. 7. P. 17. After him one Thomas Heath a Iesuit pursued the same Method exclaiming against our Liturgy and crying up Spiritual or Ex tempore Prayers thereby to divide the People from our Publick Worship telling the Bishop of Rochester by whom he was examined That he had been Six Years in England labouring to refine the Protestants and to take off all Smacks of Ceremonies and to make the Church purer †Of which see more in the Preface of the learned Treatise The unreasonableness of Separation beginning p. 11. And I hope when our Brethren have well considered who it is they join with and whose Cause they advance while they thus decry our Liturgy and Cry up their own Ex tempore Prayers in the Room of it they will at last see Cause to retract a mistake which none but the Church of Rome will have cause to thank them for The Learned Author quoted by our Casuist in
upon all this his first Examination spake him a Papist His Answers are as like the Answers of some simple weak Noncon as is imaginable Neither doth the Archbishops Questions argue his Suspicion of him to be a Papist He doth not so much as ask him what Religion he owned nor propound any Question to him about any distinctive Point of Popery Nor do the Archbishops Questions found like Questions indeed propounded by a Man of Archbishop Parker's Learning who would hardly have phrased his Questions so 1. Vnder what Power do you own to hold certainly he would have said to preach the Gospel 2. Do you acknowledge any other Power save Christ on the Earth Those who formed these Questions seem to be some Persons short of the Learning and Judgment of Archbishop Parker After this the Author of Foxes and Firebrands tells us that Commin was ordered to withdraw then the Witnesses were called of which Iohn Clerkson the Archbishops Chaplain was the first who told the Queen he had been acquainted with Commin for a Year before past The Queen asked him What he had to say against F. Commin that he suspected him to be an Impostor He Answers Three Things 1. Let him saith he prove his Ordination since he fell from the Church of Rome 2. Why he never cometh to the Prayers of the now established Church of England 3. Let him prove that ever he received the Sacrament according to the Church of England from any of our Orthodox Clergy-men 6. This is all so Romantick as hardly any thing can be more I suppose the Accuser after an Oath taken ought to have averred before so great a Presence not to have said Let him prove At this rate the Council might have sent for and Charged every Subject the Queen had was it ever before heard that an Accuser charged with an Oath to speak the Truth the whole Truth and nothing but the Truth should begin his Deposition with Let him prove How must the Entry of this be This Deponent being sworn and examin'd saith Let him prove his Ordination since he fell from the Church of Rome c. My Lord Burleighs Clarks knew better how to draw a Deposition sure 2. But besides what should Commin prove That which none in England being a Priest of the Church of Rome before was ever required to prove nor ever had viz. a Second Ordination after his Conversion from the Romish Religion The Author goeth on telling us that after some Consideration he was called in again and asked Whether he was ever ordained and by whom Commin saith he was and by the Cardinal Pool who was dead nine Years before this the Archbishop asks If he had not any other Certificate under the Bishops Hands since the Reformation He saith not any The Archbishop asks him Wherefore be would dare to Preach having not got a License of Permission under some of our Bishops hands how shall we be assured you are not of the Romish Church Commin Answers There are several have heard my Prayers and my Sermons and can testifie that I have spoken against Rome and her Pope as much as any of the Clergy have since they have fallen from Her I wonder therefore why I should be suspected 7. So certainly might any one else wonder till they had proved some Popish Tenets broached by him and either publickly Preached or secretly Whispered The Archbishops Question too was admirable how should his Purchase of a License to preach have secured them that he was no Papist Though he had taken the Oath of Supremacy he might have vomited it up both Bonner and Gardiner had done as much But the Archbishop is made to go on thus By your Answer Mr. Commin I perceive you would have any one Preach so that he speak but against the Pope in his Sermons Commin is made to Reply not every one but he whose Function it is and who hath the Spirit of Grace and Truth The Archbishop replieth But is this Spirit that is in you either the Spirit of Grace or Truth that doth not comply with the Orders of the Church lately purged from Schism and Idolatry 8. This Question now proceeds upon this Hypothesis That a particular Church lately purged from Schism and Idolatry can make no Order that cannot by all be lawfully complied with that is cannot err which is directly contrary to our Thirty Nine Articles and not like to have been the Speech of so Learned and Judicious a Person as Archbishop Parker was But to proceed Commin is brought in replying to the Archbishop Therefore I endeavour to make it purer as far as God permits The Archbishops asks How do you endeavour to make the Church purer when you neither communicate with Her in Sacraments or in Prayer To which Commin Answers Yes I endeavour if when I Pray to God that he would open the Eyes of Men to see their Errours and several have joined with me when I have prayed among them and I have both given and taken the Body of Christ to those of tender Consciences who have assembled with me in the fear of the Lord. The Archbishop replies By your Words then you have a Congregation that follows you Commin replies I have The Archbishop asks Of what Parish and in what Diocess He replies neither in any certain Parish nor in any certain Diocess The Archbishop replies Where then I Pray He replies In the wide World among the flock of Christ scattered over the whole Earth The Queen replies Your Diocess is very large Mr. Commin 9. I would gladly know of any who understand Sense what there is in all this to prove this Commin was a Papist After this two other Witnesses were examined one Draper and Mary Dean his Maid Draper saith That Commin came to his House at the Maiden-head with several of his Followers where he bespoke a Joint of Mutton and Two Hens for his Dinner hearing that his Profession was a Cook that he shewed him a Room for him and the Company that came with him perceiving several to come and inquire for him That by Chance going up to the Stairs he heard one Groan and Weep which caused him to lift up the Latch at first he was startled and stood amazed but inquiring of one of his Followers what ailed the Man he replied Do ye not see we be all at Prayers The Maid saith he wondering where I was came to seek me and found me amongst them and can testifie the same The Maid Mary Dean testified the same adding that she thought he was Distracted when she heard him Pray but the People said he was an heavenly Man and that it was Gods Spirit made him weep for the Sins of the World Draper added That he continued about two Hours in Prayer then some went away about Ten staid and did eat what they had spoken for and paid him to the utmost Penny What was there now in all this to prove Faithful Commin a Popish Priest Was it his Praying two
Hours Here is nothing else evidenced against him yet this was the whole Proof as recited by the Author of Foxes and Firebrands But it may be we shall meet with something afterward more Effectual Let us therefore proceed with the Story The aforesaid Author tells us that after this the Queen caused Commin to be called in and told him that If he would receive Orders and become of the Church of England he might otherwise he must not be permitted to Pray and Preach among Her Subjects How improbable a Story this is may be understood by any that understand that according to our English Discipline none once ordained by the Church of Rome is to be reordained and it is not likely the Queen would have put him more upon a Reordination than a Rebaptization His fault apparently was a Preaching without License and so much is imported by the Queens next Words if ever they were Hers. You have usurped over the Power both of Church and of State in doing contrary to the Order that We our Council and Parliament have agreed on unanimously by and with the Consent of the whole Clergy of my Realm Commin as the Tale is told desires Time to give the Queen an Answer The Queen requires Bond for his Appearance pretending other Examinations to be taken and Questions to be propounded How Preaching without Licence and Praying Two Hours in an Inn came to be a Council-Board Case deserveth thinking-Mens Deliberation for here is nothing else either confessed by him or objected or proved against him but not coming to the Prayers and not receiving ' the Sacrament for both which the Statute and Ecclesiastical Law was plain enough and in Cases where the Law hath provided the Council-Board useth not to concern themselves 〈…〉 The upshot of the Story is that one Bland and Twenty others were Commin's Security for his Appearance again at the Council-Table 12 April 1567. When they did appear but were put off till the next Day When as the Tale is told Commin did not appear his Bail was sent for but they were discharged being bound only for his Appearance 12 April when he did appear Commin if we may believe the Author of Foxes and Firebrands went away that Evening April 12. The same Author tells us p. 12. That Commin coming from the Council told his Followers that Her Majesty and the Council had acquitted him and that he was warned of God to go beyond the Sea to instruct the Protestants there and that ere long he would return to his Flock with better Success He told them that Spiritual Prayer was the chief Testimony of a true Protestant and that the fett Form in England was but the Mass Translated So after he had with a Multitude of Tears like a Crocodile first prayed an Ex tempore Prayer the better to prey upon the poor deluded People he took his leave of them telling he had not one Farthing to support him in his Journey yet being Gods Cause he would undertake it out of Charity and he was assured that the Lord would raise him up Friends where ever he travelled This Speech set most of the People on Weeping especially the Women who requested their Husbands to contribute towards his Necessities and it was made appear after his escape out of England that they Collected for him 130 l. besides what the compassionate Sex bestowed upon him unknown to their Husbands All this now is either True or False if it be all a Forgery and of the same Batch that the Letter which came out a little before this Pamphlet from the Jesuit in Paris to his Correspondent in London shewing the most Effectual Way to ruine the Government and Protestant Religion complain'd of in Parliament March 21 st 78. which the House of Commons was informed one Dr. Nelson was the Forger of March 26. 1679. and upon it that Day ordered him into Custody and for which he had upon his Knees a Reprimand May 2. 1679. it signifies nothing If any think it was true he should do well to consider how the Author of Foxes and Firecrands should know it to be so It is a Passage 116 Years Old and not likely as any will say that ever saw any Minutes of the Council-Board to be all entred there or so taken by the Secretary Cecil as to be so whole in his Papers It was not the product of any judicial Examination few I think will be so credulous as to believe such Romances Let us yet go on with the Story in the latter Part of which if any where must be the Proof of Commin's being a Popish Priest The Author of the Book aforesaid tells us there was no further Account of Commin till the 14. Sept. which was just five Months and no more from Commins going away Then One Baker factor of Queen 〈◊〉 for him a Shipmaster arrived at Portsmouth and told we know not who that he had seen Commin in the Low Countries and that coming to unlade some Goods at Amsterdam one Martin Van Daval a Merchant of that City hearing him talk of the said Commin told him that this Faithful Commin had been lately at Rome and that the Pope Pius Quintus had put him in Prison but that Commin writing to the Pope that he had something of Importance to communicate to him the Pope sent for him the next Day and assoon as he saw him said Sir I have heard how you have set forth me and my Predecessors among your Hereticks in England by reviling my Person and railing at my Church To whom Commin replied I confess my Lips have uttered that which my Heart never Thought but your Holiness little thinks I have done you a most consid erable Service notwithstanding I have spoken so much against you To which the Pope returned How in the Name of Iesus Mary and all the Saints hast thou done so Sir said Commin I Preached against set Forms of Prayer and I called the English Prayers English Mass and have perswaded several to pray spiritually and Ex tempore and this hath so much taken with the People that the Church of England is become as odious to that fort of People whom I instructed as Mass is to the Church of England and this will be a stumbling block to that Church while it is a Church upon which the Pope commended him and gave him a Reward of Two Thousand Ducats for his good Service Qui Bavium non odit amet tua Carmina Maevi Let those whom a Romance or notorious Forgery will tickle be pleased with this most inartificial One which hath as many Brands of such a thing as it is almost possible a Story should have 1. First Here is but five Months allowed for one to go in to Rome be there taken Notice of Imprisoned in the Inquisition delivered to come back into Holland for a Merchant in Holland to be informed of all these Transactions to tell them to a Ship-master unloading Goods for him again
to load his Ship to come to Portsmouth from thence to London and be Examined before the Council which makes it alone much like the Story of him that shot the Deer through his Claw and Right Ear at the same shot which might be true but not very easie to be credited by any thinking Man 2. Here are set formal Speeches reported betwixt the Pope and Commin upon his Private Discourse with the Pope which none could know or relate unless they wrote the Words in Characters a thing not so usual in Rome and upon the Truth of these Words of Commin to the Pope lies all the Stress of the Matter for which this Story is brought This is so bare-faced-a piece of Fiction as any Man of ordinary Modesty would blush at 3. Here are Forms of Speech used not very likely to be used either by a beggerly Priest to a Pope or by a Pope unto him it would also be inquired Whether Pius Quintus used that Phrase ordinarily In the Name of Iesus Mary and all the Saints 4. It is not very probable that he being committed for so high a Crime as railing at the Pope or the Church of Rome should be so soon discharged upon writing a Lie all know in such Cases there use to be Petitions upon Petitions nor is the Pope so much at leisure as to send for a Prisoner the next Day 5. What Evidence had the Pope of the Feats Commin had done did he take his own Word think we for the good Service he had done so as to acquit him of such a Crime 6. All I can say is If the Pope gave him 2000 Ducats upon these Terms Pius Quintus and his Money were sooner parted than I think any reasonable Man will believe they should I Appeal to the Judgment of the whole World whether this Story hath any thing of credibility in it The next Story brought to perswade us That free Spiritual Prayer was brought in by the Iesuits and Romish Priest's is the Story of one Heath related largely by the aforesaid Author of the Pamphlet called Foxes and Firebrands out of a pretended Registry of the Episcopal See of Rochester which begins Anno 2. 3. Phil. Mar. and continued to the 15 th Elizabeth The Passage which makes up the Story he saith was 11. Eliz. he tells us the Story at large p. 15 16 17 18 19 20 21 22. Dr. St. mentions it in his Preface to his Vnreasonableness of Separation p. 13 14. Our Casuist hath it again Part 2. p. 60. I shall not trouble my Reader with the History at large which may be read by any that are curious in the afore-mentioned Pamphlet called Foxes and Firebrands All in it which looks towards our Purpose is that this Heath confessed that he had been a Iesuit Six Years before viz. Anno 1562. but owned himself at that Time a Protestant and accordingly applied himself to the Dean of Rochester his Brother having been lately Bishop of that See for some Church preferment and had incouragement only the Dean would first hear him Preach and appointed him 21. Nov. when he Preached and that in the Cathedral upon Acts 12.6 Peter therefore was kept in Prison but Prayers were made without ceasing to God for him It seemeth this subtle Iesuit was so simple as in a Probation Sermon to tell the Dean and his other Hearers That they were not the Prayers of the Church of England as then established that brought Peter out of Prison but spiritual Prayers The Sexton as the Story goes after Sermon found a Letter in the Pulpit Tinne of 〈◊〉 i◠directed to one Mr. Thomas Thinn he carrieth it to the Bishop and it was as followeth Brother THe Council of our Fraternity have thought fit to send you David George Theodorus Sarter and Iohn Hutts their Collections which you may distribute where ever you see it may be for your Purpose according to the Peoples Inclinations these mixtures with your own will not only puzzle the Understandings of your Auditors but make your self Famous We suppose your wants are not considerable at present by what we have heard how your Flock do admire you every Day more and more Be not over zealous in your Proceedings in the beginning but gradually win on them as you visit them and according as you find their Inclinations bend to your Design Let us hear how you have proceeded for it will satisfie our Brethren much and inable them to instruct you for the Future Hallingam Coleman and Benson have set a Faction amongst the German Hereticks so as several who have turned from us have denied their Baptism which we hope will soon turn the Scale and bring them back to their old Principles This we have certified to the Council and Cardinals That there is no other way to prevent People from turning Hereticks and for recalling others back again to the Mother Church then by Diversity of Doctrines we wish you to Prosper Madrid Oct. 26 1658. Samuel Malt. Upon this Letter thus found the Bishop of Rochester Convented the Preacher Nov. 22. chargeth him with nothing but a Suspicion that he was a Iesuit and that this Letter came indeed to him though under the Fictitious Name of Thomas Thinn If we may believe the Story he confessed that he had been a Iesuit Six Years before 1562. but faith that he had for Six Years before past withdrawn from them The Bishop to prove him a Iesuit still urged his Saying in his Sermon the Day before That they were not the Prayers of the Church of England but spiritual Prayers that brought Peter out of Prison and was not this a concludent Argument that he was a Iesuit And by and by the Bishop asks him if he had no Letters from those of his own Order If he knew one Malt sheweth him the Letter supposed to be by him dropped in the Pulpit He owned that he had heard of Malt and perhaps had formerly known him but would not own that he yet was a Papist But it is said that upon search at his Inn for he had been in Town but Three Weeks his Beads were found in his Boots and amongst his Papers a License from the Fraternity of the Iesuits and a Bull dated the first of Pius Quintus which by the way was that Year To Preach what Doctrines that Society pleased for dividing Protestants and in his Trunk were found several Books denying Infant Baptism Upon which it is said the Bishop adjourned the Court Three Days to the 25. Nov. and in the mean time sent to the Council for Instructions Vpon 25. Nov. be remanded him to Prison Sentenced him to stand in the Pillory Three Days and on the Third Day to have his Ears cut off his Nose slit Fore-head branded with F. and to be perpetually Imprisoned This is the Story Admit now it were true in all Points I see nothing in it that either makes against free conceived Prayer or against Dissenters Who doubteth but
Reason can be said is that they were the Counterfeit and had the Semblance and Appearance of so good a thing But then Fourthly Let it be considered That the Devils and wicked Mens counterfeiting the Inspirations of the Spirit of God and the spiritual Prayers of good Men is so far from being an Argument against the Inspiration of the Holy Spirit and against the spiritual Prayers of good Men influenced by the Holy Spirit of Prayer that it is rather an Argument for them Just as there having been so many false and counterfeit Miracles in the World is an Argument that there really have been true Miracles and as there having been so much counterfeit Coin in England is a good Argument that there hath been and there is in it true and good Coin For if there had never been any thing of that Nature true and good Devils and ill Men would never have been at the Pains to make their Counterfeits Fifthly Consider That what ever might be the Design of the Devil in being the Author of such counterfeit delusive Inspirations which to be sure was no good one and what ever also might be the Design of our Casuist in objecting against us such counterfeit delusive Inspirations yet certain it is that in Truth and Reality it is no Reproach to the Holy Spirit of God that he suffers the Devil and his Instruments to counterfeit his Holy Inspirations no more than it is a Reproach to Gods Holy Angels and faithful Ministers that Satan transforms himself into an Angel of Light and that Satans Ministers also are transformed into the Ministers of Righteousness 2 Cor. 11.14 15. Consider Sixthly That the right Use which Men fearing God should make of the Instances of Diabolical Inspirations before-mentioned is not to reject the true Influences of the Holy Spirit in Prayer for fear of being imposed upon by the counterfeit Inspirations of Satan that would be as wise a Course as to throw away all Money good and bad for fear of being cheated with counterfeit Coin but to be upon our Guard and to try the Spirits 1 Thes. 5. 19 20 21. 1 Iohn 4.1 examining the Motions of the Spirit within us by the sure Rule of Gods written Word which even Cardinal Bona confesses to be a sufficient Rule to try Spirits by Cum Scriptum sit inquit lucerna pedibus meis verbum tuum lumen semitisi meis sit que sacra Scriptura sicut Apostolus 2 Tim. 3 16. Divinitus inspirata utilis ad docendam ad erudiendum in Iustitia ut perfectus sit homo dei ad omne opus bonum instructus suffciens apparatus ad spirituum Discretionem in eâ â—rocul dubio reperitur Bona de discretione spirituum Edit Paris 1673. Cap. 5. p. 54. Without doubt saith the Cardinal there is in the Scripture sufficient means to discern Spirits by And withal we ought to be very modest humble holy and charitable exercising our selves to have always a Conscience void of offence toward God and toward Men. And if we do so God who is faithful will not suffer us to be tempted above that we are able 1 Cor. 10.13 The infinitely Good Wife and Faithful God will not suffer any of his Faithful People to be invincibly tempted by Satanical Delusions God by his Word and Providence always furnishes his People with Means to discern Divine from Satanical Inspirations and Enthusiasms Otherwise if we could not discern the one from the other Divine Inspirations would be of no use but might be a Trap and a Snare to the Best of God's People which were Blasphemy to assert and is contrary to the daily Pattern of the Church of England which continually prays That God would cleanse the Thoughts of their Hearts by the Inspiration of his Holy Spirit And let any sober intelligent Man read the Life of Hacket and his two Prophets as it was written and published by Dr. Cousms no Friend but an Enemy to Dissenters and he may see that their Pretended-Inspired Prayers had the Devil's Mark imprinted upon them in Capital Letters I will mention but one such Mark It was usual with them in their Prayers to call upon God to confound them to destroy and damn them if what they said was not true and they were not Men extraordinarily and immediately called of God to reform the Church as they pretended to be By this one Mark it is easie for any Man of Sense to see and judge that certainly they were Melancholly to a Degree of Madness or that they were deluded by the Devil or that they were both one and t'other So much is sufficient for an Answer to our Casuist his Instances of Men Diabolically inspired as he says which should indeed make Christians watchful against the Stratagems of the Enemy of God and Men but should never so far fright them out of their Wits as to make them reject the true genuine Influences and Inspirations of God's Holy Spirit who helps our Infirmities in Prayer Rom. 8.26 If my Style in handling this Argument appear to any too severe I must beg their Pardon if I want a little Patience to hear the more-than-probable Effects of the Operations of the Holy and Blessed Spirit traduced for Iesuitical Inventions and the Effects of the Vnclean Spirit in such Cases Difficile est Satyram non Scribere I have been large in this Argument because it is new and all I expect to find new in the Discourses I am Animadverting upon In the other Parts I believe fewer Words will serve the turn The First Case which our Casuist undertakes to speak to P. 3. and so to the 26th is 1. Case Whether Praying in a Form of Words do not stint and limit the Spirit of Prayer I must confess I have always thought it no inconsiderable Argument prevailing with me to judge it unlawful for me ministring in Prayer to use the prescribed Forms of others because by doing it I must necessarily exclude what Influence or Assistance the Holy Spirit may give me in the Performance of that Holy Duty It is true this is done as to all the People that join with him that ministreth but that is quite another Species of Prayer We know it is the Will of God that as we sometimes should minister to our selves and to others in the Duty of Prayer so at other times we should only pray by Communion or joining with another in Prayer This is evidently God's Will as appears by the constant Practice recorded in Holy Writ Now if it be the Will of God that we should sometimes pray only mentally whilst one only useth Words in Prayer and if it be lawful here to shut out the Spirit 's Influence upon our Words when we are to use no Words but only to join our Amen to him that useth them it will not therefore follow that we may do it when we are our selves to use Words as to which the Holy Spirit may influence us And this is all the Unlawfulness
God than as they signifie the Graces and Affections of our Hearts without which he regards them no more then the whistling of the Wind. All this is very true but what then Therefore saith our Casuist since these Affections are the main of our Prayer and Words are nothing in his account in Comparison with them can any Man be so vain as to imagine that those Affections will be ever a whit the less acceptable to him because they are presented in a Form of Words and not in extemporary Effusions To which I Answer truly no. But admit that the Holy Spirit to Day or to Morrow bring to our Mind from Scripture some Particular Sins as Matter of Confession which are not mentioned unless generally in the Form we are to use and excites in us a shame and sorrow for them and an earnest Desire or Hope for the Pardon of them and the Christian hath no Words in his Form expressive of such Shame Sorrow Desire or Hope how acceptable do we think will this Prayer be unto God which is but half a Prayer For though the Motions of the Affections be a part of Prayer yet it is not all Prayer and scarcely any where in Holy Writ call'd by that Name at least not in one Place of Forty where Prayer is mentioned As for the Senses which our Casuist puts upon those Texts Gal. 4.6 Rom. 8.15 26. Iude v. 20. He should have done well to have proved what he Dictates that they concern not our Words in Prayer we are quite otherwise minded and think that the Spirit may influence us with Sighs and Groans that cannot be fully uttered as no great Passions can yet may be in a great measure uttered and so uttered as to let those that hear them know they are imperfectly uttered which is often discern'd though not by Non-sense yet by abruptures of Phrase and Expression and the incoherence of them also sometimes In the next Place our Casuist comes to explain stinting and limiting the Spirit Where first he quarrels at the Phrase as being not found in Scripture nor Antiquity he saith It is a Term of Art invented by us applied only to the present Controversie and this plainly argueth the Argument to be New I dare say the Author cannot find the Term of Natural Enthusiasms or Inspiration in Scripture nor yet the new invented Notion of Diabolical Inspiration of Men to the Duty of Prayer in any Antiquity Yet our Casuist maketh no scruple to use them both why may not we have the same Liberty Nor do we apply it meerly to the present Case we are every whit as much against Forms of Sermons And what matters it if the Argument be new provided it be an Argument and be strong But neither is it new it is a great while ago since the Apostle commanded the Thessalonians saying 1 Thess. 5.19 Quench not the Spirit Now if the Spirit Kindleth and inflameth the Affections and they influence the Thoughts to form suitable Words and then the Tongue cannot utter them because it is tied up to some certain Words and Syllables I think it is quenched so far as it is capable that is its Operations are quenched and made to die in the Heart Nor doth our Casuist perfectly express our meaning in this Phrase of Limiting the Spirit for we by it do not so much mean hindring the Spirit from affording us some Assistance which we might otherwise expect from it As That we hinder our selves from making a due and perfect use of that Assistance which the Holy Spirit is ready to give us both by bringing Things to remembrance which we have forgot and also exciting and inflaming our Affections For though they may yet burn within us yet in the use of Forms they cannot as they ought to make up a perfect Prayer burst out at our Lips we must not speak with our Tongues as David Psalm 39.3 And this indeed may provoke God to withdraw these Assistances from us And now in Opposition to our Casuists Conclusion I also conclude I have shewed at large that there is an ordinary Assistance which the Holy Spirit giveth to conscientious Christians about to Pray or in Prayer 1. By bringing to remembrance the Matter of Prayer recorded in Holy Writ proper for this or that Time of Prayer both for matter of Confession Supplication and Thanksgiving which through the frailty of our Memories we often do not at that Time think of 2. By exciting and inflaming Holy and Pious Affections suited to every Part of that Duty Now by keeping our selves to forms we shut out these Influences of the Holy Spirit either rejecting them or not being able because restrained by Forms to make use of them as to a perfect Prayer What our Casuist hath said or any one can say to disprove this I refer to any Reader indued but with common Sense to Judge So much in Answer to what our Casuist hath said as to the first Case stated by him The Second followeth Case 2. Whether the use of Publick Forms be not a sinful neglect of the Ministerial Gift of Prayer Our Casuist hath here very rightly stated our Case thus p. 26. By the Gift of Prayer they mean an Ability to express our Minds to God in Prayer or to offer up our Desires and Affectito him in Words befitting the Matter of them Which Ability say they is given by God to his Ministers as a mean for Publick Prayer and in order to their being the Mouths of the Congregation to God to represent to him the common Cases and Necessities of the People And therefore since God say they hath given us this Gift it may be justly questioned whether we may lawfully omit the use of it by using Publick Forms of other Mens Composure In speaking to his Case our Author premiseth two Things and then laieth down four Conclusions all which I shall candidly examine in their Order 1. That this Case concerneth the Clergy only not the Laity That is true so far as concerneth Publick Prayer in Churches This Argument will not indeed conclude it sinful for Christians to join in Prayer with such Ministers as use pious and good Forms What others may do I cannot tell 2. He premiseth That this is not the Case of the Clergy of the Church of England who though they stand obliged to the constant use of the Liturgy yet are not hereby restrained from the Exercise of their own Abilities in Publick Prayer in their Pulpits I shall say nothing to the Case of these or these Clergy-men There hath been enough said as to this by the Author of the Reasonable Account p. 12 and 13. I therefore come to his Conclusions 1. He saith That this Ability to express in our own Words the common Devotions of our Congregations to God is either Natural or Acquired We will grant this without more Words about it It is partly Natural speaking is so partly Acquired to speak fitly and properly to God in Prayer is
read of any Liturgy they carried along with them or used 5. For what our Author further saith about the Calvinistical and Lutherane Churches there is enough said in the aforemention'd Books to Answer it It lies upon him to prove that the Churches in France and Holland generally impose the Use of Forms in all Parts of Publick Worship If any do voluntarily Use any Forms which are prescribed and left to a free Use we have nothing to do to Condemn them though we be of another Mind I have indeed heard That in the Administration of the Sacraments and Marriages The Ministers of the Reformed Churches in France and Holland generally keep to Forms Marrying Persons is no Ministerial Act by any Institution of Christ. It is a great and weighty Action and possibly what is fittest to be done by such whose Office it is to Exhort and to Pray for People As for the Sacraments the Ministration of them is indeed a Ministerial Act. If we cannot satisfie our selves in that Ministration by tying our selves to prescribed Forms We hope it is not a Thing of that Nature but we may without any great Danger differ in it from Persons and Churches which we Honour In the mean Time the Churches of Scotland and New England have hitherto been of our Minds so that we are not wholly alone we differ from the Lutherane Churches in far greater Things than this and further yet from the Popish Synagogues But as I have often said admit all here said as to Antiquity or Practice of other Churches were true which manifestly is not it were but a presumptive no concluding Argument In the mean time 1. We many of us as we have said and it hath appear'd by our Practice do not judge it sinful though we do not judge it under all Circumstances eligible to join by Communion in Prayer with Ministers who use the prescribed Forms or any other whose Matter is not sinful to be assented to or begg'd of God So that all our Question is about the Ministerial Use. 2. Nor as to that do we judge our selves so infallible as to condemn any Ministers that are satisfied so to perform their Publick Ministerial Acts in Prayer We only say we cannot and offer our Reasons in Vindication of our selves For what our Author saith p. 59 60. about Iesuits and Romish Preists introducing conceived Prayers into Publick Use we hope enough hath been said in our first Chapter to make him alter his Mind Indeed Forms of Prayer were of general Use in the Popish Worship many Hundred Years before there was a Jesuite in the World But we do not believe them so much as Canonically injoined before Pope Gregories Time but first by him Nor universally practised tell Charles the Great 's Time which was Eight Hundred Years after Christ. Nor do we see the least Colour of Proof for any such Thing Our Author thinks fit to propound but to speak very little to a Sixth Case viz. Case 6. Whether it be lawful to comply with the Use of Publick Forms when they are imposed Our Author I hope means Publick Forms containing no Matter but what God hath given us leave to pray for 2. With a Liberty also to Vse others in the Pulpit for I observe our Author hath all along pleaded for that This supposed The Term complying referreth to Ministerial Vse or to a Popular Vse whose Work is only to say Amen in Heart and with Faith and due Affection desiring those Things of God As to the latter it is not in Question betwixt us We are so far agreed That such Use though possibly under all Circumstances not eligible yet is not sinful So as the only Question is of Ministerial Use. This our Author knows many of us Iudge not lawful we have given him our Reasons Our Author hath pretended to Answer them We have now shewed him that his Answers appear to us insufficient and bottomed upon Mistakes So as yet sub judice lis est and the Question is not as our Author States it Whether a lawful thing when imposed may be lawfully complied with But whether what some Persons judge lawful may be done by others who verily believe it unlawful Yet were the Question as our Author stateth it Whether a Thing in the Worship of God lawful that is apparently neither commanded nor forbidden in Gods Word may be lawfully complied with if commanded by Men. It could not be determined affirmatively without determining That it is in the Power of Man to determine Things in Gods Worship which he hath left to Peoples Liberty and consequently when God had given his People a Liberty for a Peace Offering to offer of the Herd or of the Flock either Male or Female Lev. 3.1 2 3 4 5 6. Or a Goat It was yet lawful for Asa or Iehosaphat or Hezekiah or Iosiah or the Iewish Sanhedrim to have by an Humane Law restrained them to offer none but Bullocks or Sheep or Goats or of them none but Males or none but Females which as we read not was ever attempted so the lawfulness of such a Restriction or Compliance with it may deserve serious Thoughts For what our Author saith That if the Imposition of Prayer in Publick by Forms may not be lawfully complied with then neither may the Imposition of Prayer ex tempore We say who asketh any such Thing For my own Part I think it would be unreasonable surely those who plead for Liberty in this Thing cannot Plead for Imposition any way and therefore what our Author saith here seemeth to me wholly Impertinent FINIS