the mouth of the rest prayeth though in a Form of his own present extemporary effusion yet at that time all others present are limited to his conceptions and pray in as stinted a Form as if what the Minister prays were read out of a Book or dictated by his Memory Q. But how do you prove it lawful to use a Set as that signifies a prescribed Form of Prayer A. It is apparent 1. By Christs prescribing one which he would not sure have done if it had not been lawful to have used it being prescribed and so also 2. By the other examples mentioned which are most of them prescriptions 3. By the no Objection against the use of them For sure if it be lawful to use them it is lawful to prescribe them at some time and for some uses for that a thing in it self acknowledged and proved to be lawful should by being commanded by lawful Authority become unlawful is very unreasonable unless lawful Magistrates be the only unlawful things and at other times to use other liberty is not forbidden and so hereby there is not any invasion or Tyranny used upon our Christian liberty 4. By the great benefit that accrues to the Congregation in having discreet well formed Prayers and so not subject to the temâ—rity and impertinences of the sudden effusions and the same still in constant use and so not strange or new to them but such as in which they may with understanding go along with the Minister and by the help of their Memory the most ignorant may carry them away for his private use and generally those that want such helps are by this means afforded them And lastly by the consideration of this one special farther advantage of them viz. that by means of prescribed Liturgies the Unity of Faith and Charity is much preserved Q Well then supposing these Set Forms to be lawful in themselves and lawful to be prescribed whether may any other be used but such A. Yea doubtless For the Church being obeyed in the observance of the prescribed Liturgy in publick permits sometimes and upon special incidental occasions prescribes other Forms in the publick Congregation so it be done prudently and piously and reverently and to Edification and so also in the Family or in visitation of the sick if the particular condition of one or other do require it and in private in the Closet it is not supposed by the Church of England but that every one may ask his own wants in what form of words he shall think fit which that he may do fitly and reverently it will not be amiss for him to acquaint himself with the several addresses to God which the Book of Psalms and other parts of holy Writ and all other helps of devotion will afford him either to use as he finds them fit for the present purpose or by those patterns to direct and prepare himself to do the like Q 100. What doth the Preface of the Lords Prayer teach us A. The Preface of the Lords Prayer which is Our Father which art in Heaven teacheth us to draw near to God with holy reverence and confidence as Children to a Father able and ready to help us and that we should pray with and for others Explic. Q. How many parts are there in the Lords Prayer A. Three the Preface the Petitions and the Conclusion Q. Which is the Preface of the Lords Prayer A. Our Father which art in Heaven Q. How must we draw near to God in Prayer A. As Children to a Father Q. Hâ—w is that A. With reverence and confidence Q. Must we come to God with all holy reverence and confidence because he is our heavenly Father A. Yes Q. What encouragement have we so to do A. Because he is able and ready to help us as a Father his Children Q. In what words are his readiness and ability implied A. His readiness in these words Our Father his ability in these which art in Heaven Q. Why do you say Our Father and not my Father A. Because we ought not only to pray by our selves and for our selves but with and for others Q. Must we pray for all A. Yes excepting those that have sinned the sin unto death Q. Must we pray for our enemies A. Yes Q. Whom must we pray for especially A. For the Church of God Q. And whom must we pray for more particularly A. For Magistrates and Ministers 1 Tim. 2. 1. 2 Thes. 3. 1. Heb. 13. 18. Col. 4. 3. Ephes. 6. 18 19. Q. May we not pray for those who are yet unborn A. Yes Q. But may we pray for those that are dead and departed out of this life A. No. Q. Why so A. 1. Because we find not any command or example in the Scripture that Prayers are to be made for souls departed but have the example of David that man after Gods own heart against it 2. The souls of the righteous in Heaven stand in no need of our Prayers and the souls of the wicked in Hell can receive no good by them or by the pretended sacrifice of the Mass. Q. But where are those souls pretended to be that are thought by the Papists to be profited by their Prayers and their sacrifice of the Mass A. In Purgatory Q. If then there be no Purgatory do not the Papists themselves grant it us that there are no Prayers to be made for the Dead A. Yes Q. What souls do the Papists tell us must go to Purgatory A. They tell us that the souls of the impenitent do not go to Purgatory but to Hell nor the souls of all Believers but of some only viz. of those that did not fully satisfie for their sins in this life Q. What kind of place do they imagine Purgatory to be A. A place of great pain where the fore-mentioned souls are tormented till they satisfie Gods Justice and then being purged fully from sin they are to be received up into Heaven Q. What difference do they make betwixt Hell and Purgatory A. They say in Purgatory the fore-mentioned souls suffer the vengeance of a temporary fire but in Hell impenitent Unbelievers suffer the vengeance of eternal fire Q The Papists profess to believe with us That the blood of Iesus Christ purgeth and cleanseth us from all our sins Why then have they inventâ—d the fire of Purgatory If all sins are washed away and purged by the blood of Christ what then remains to be purged in this imaginary fire A. They mock the world in calling it Purgatory for according to the Romish Doctrine it serves not to purge but to punish souls and to satisfie Gods Justice so that it is not a purging but a pain and a punishment Q But can the sufferings of the fore-mentioned Believers in Purgatory satisfie Gods offended Iustice so that by the help of the Prayers of the living and the sacrifice of the Mass they shall be delivered thence and accounted worthy to be
our sins with all their several aggravating circumstances Q. What is Petition A. The offering up of our desires to God Q. To whom are we to direct our Prayers A. To God only Q. Why are we to direct our Prayers only to God A. 1. Because Prayer is such a speciaâ— part of religious worship that it is sometimes in holy Writ put for the whole worship of God and God is the only object of religious worship 2. Because God only is omniscient and omnipresent to know our wants and hear our Prayers 1 Kings 8. 38 39. Psal. 34. 15. Isa. 63. 16. 3. Because the Title of a Hearer of Prayers is one of Gods Peculiars and that glory which he will not give to any other 4. It is Paganism and gross Idolatry to give so principal a part of divine worship and to do service to them that by nature are no Gods Gal. 4 8. 5. Because God only is Almighty and can answer our Prayers he is All-sufficient and will fulfill all our Petitions Q. Are therefore forbidden to Pray to Saints and Angels A. We are forbidden to Pray to them upon pain of Gods high displeasure and such punishments as he will inflict upon all such as shall contemn or neglect their known duty to him by intruding into those things which they have not seen Exod. 20. 5. and 34. 14. Col. 2. 18. Q. The Papists please themselves and condemn Protestants in point of Praying to Saints and Angels as Intercessors to God as if there were some special humility in so doing Have they any ground for this Doctrine A. They search into those things which they know nothing of and have no other ground for this Doctrine but their own carnal Phantasie Col. 2. 18. Q. For what must we make our addresses to God in Prayer or offer up our desires to him A. For things agreeable to his Will Q. How shall we know what things are agreeable to the Will of God A. By the written Word the Commandments and Promises of it Q In whose Name must we Pray A. In the Name of Christ Q. What mean you by that A. For Christs sake and worthiness Q. Doth not the Romish Divinity say plainly that there are some Saints and Martyrs who have suffered more than their sins did deserve and that their superabundant satisfactions are put into the Treasury of the Church and distributed by the Popes Indulgences A. Yes Q The Papists with one hand lay hold on the Merits of Christ but with the other they lay hold on the Merits of Saints and Martyrs Can they deny this A. They cannot deny it For before God and his Angels their Priests when they sing Mass Pray unto God not only through the Merits of Jâ—sus Christ but also through the Merits of Saints whose Reliques are under the Altar Q. Do not their Devotoes the more superstitiously devout Papists publickly assert that the holy Virgin saves us and brings us into heavenly glory not only by her Prayers but also by her Merits A. Yes Q. Doth not this Opinion of theirs border upâ—n Blasphemy A. Yes Q. Are there not in Rome it self published certain Indulgences By the Prayers and by the Merits of the holy Virgin Mary of Michael the Archangel of St. John Baptist of the holy Apostles Peter and Paul and of all the Saints without any mention at all of Iesus Christ or his Merits A. Yes Q. And is not this egregious horrid Sacriledge A. Yes Q. Are we therefore to Pray to the Father in the Name of Christ and in his Name only A. Yes Q. Why so A. 1. Because none but Christ were ever called to the honour of an everlasting Priest-hood to appear in the presence of God for us And it would be sinful in us to imagine the Saints or Angels to usurp an Office and assume to themselves that honour they were never called unto by God as Christ was 2. Because he alone is able to save us to the utmost and seeing he ever liveth to make Intercession for us presenting himself before God and that one once offered perfect Sacrifice for sin for us we should much derogate from the sufficiency of Christs undertakings to suppose any need of the Intercession of Saint or Angels Q. And what is the third part of Prayer A. Thanksgiving Q. What is Thanksgiving A. The thankful acknowledgement of and a faithful rendring unto God the praise that is due unto his Name Q. 99. What rule hath God given for our direction in Prayer A. The whole Word of God is of use to direct us in Prayer but the special rule of Direction is that Form of Prayer which Christ taught his Disciples commonly called the Lords Prayer Explic. Q. What is generally useful for our direction in Prayer A. The whole Word of God Q. But have we not left us upon Record some special rule for our direction in Prayer A. Yes the Lords Prayer Matth. 6. Luke 11. Q. Why is that Form recorded in the Gospels called the Lords Prayer A. Because the Lord Jesus taught it his Dâ—sciples Luke 11. 1 2. Q. Of what use is the Lords Prayer A. To direct us in Prayer Q. Is it only of use to direct us in Prayer A. No. Q. Is not the saying the very words of the Lords Prayer commended unto us if not commanded A. Yes Luke Chap. 11. 2. hath it When ye Pray say Our Father c. Q. What kind of Forms may our Prayers be presented in A. Either in set or extemporary unprescribed Forms Q. Are set Forms of Prayer lawful A. Set Forms of Prayer are lawful both as the word Set signifies premeditate limited Forms as opposed to extemporary and as it signifies prescribed and for some occasions and uses commanded Q. How do you prove it lawful to use a set determinate Form of words either written or fastened in our memory A. It is apparent both by the example of Christ who in St. Luke bids us when we pray say Our Father c. Not only pray after this Pattern as the words in St. Matthew may be interpreted but use these very words When you pray say Our Father c Luke 11. 2. and of Iohn Baptist who taught his Disciples to pray in some Form though we know not what it is Luke 11. 1. As also of the Priests under the Law by Gods appointment that used a Set Form of blessing the People Numb 6. 24 c. And of our Saviour himself who used a a part if not the whole of the 22. Psalm upon the Cross My God my God why hast thou forsaken me c. And of the Church of the Jews and Christian Churches through all times who have had their Liturgies as waies and Forms of serving God publickly and as means to preserve the true Religion from all corruptions in Doctrine And to these Arguments may be aded one more of common observation that even when the Minister or whosoever is
larger i. e. the place that speaks but briefly of a thing with some other that speaks of it more at large common observation tells us that 't is not the right method to read abstracts first because though they be fuller of matter they are fuller likewise of obscurity And sometimes that of the learned Bacon proves true That Epitomes are the corruptions and moths of Histories Epitomes give us the substance of a matter but full Narratives must clear it up to us with all its due circumstances A compendium gives us the Quintessence Vertue Force and Spirit of a thing but the History at large is necessary to the right understanding of it 3. Let the clearer Scripture clear the obscurer We must compare the obscurer with the clearer i. e. if any place occur which is more obscure but elsewhere propounded to us in words that are more clear we must have recourse to it to clucidâ—te the â—ormer We must compare Moses with the Prophets Of all the Prophets Esaias speaks most clearly who is therefore stiled the Evangelical Prophet and seems rather to write the History than the Prophecie of Christ. We must compare the Old Testament with the New In the Nâ—w Testament the Book of the Revelations is deemed by those Interpreters that are wise unto sobriety and not above what is written to stand in most need of interpretation by the other written Revelations The Sacred Scriptures are written very much historically the Doctrines being interspersed with the History Some Eyangelists speak more clearly than others some most clearly of one part of the History of Christ some of another that all of them collated without conspiring together by a contrived design might give us the compleat History of Christ. That you may see the usefulness of this Rule consult Ioh. 16. 16 17 18. with 28 29 verses compared together 4. Let that Scripture determine the point that intends it You must compare Scripture with Scripture and you must compare them aright compare the place that speaks ex casu occasionally of a matter with some other where it is the main design of the place This Rule is to be attended unto in the Exposition of Parables For if we be strict observers of all by-passages in them instead of Milk we shall wring till blood cometh We must remember that Allegories must not be strained too much and that similitudes aâ—swer not in all Lines but in the chiefest Read for this purpose Luke 16. 5. Out of the scope and intention of the writer is often collected the sense of his words And the scope of the writer may be guessed at by the following circumstances viz. Quorsum quibus contra quos quae ex cujus personâ Why to whom against whom or what of whose pâ—rson he writes which last circumstance clears most passages relating to the Eunuchs Qâ—estion 6. Compare Antecedents and consequents in the place whose sense is dubious and it will much conduce to the right understanding of it Where there is not light enough in the Text there may be a light shining round about it in the Context to enlighten it 7. Negatives are more extensive than affirmatives Affirmativa non valent ubique ad semper negativa ubique or thus Affiâ—mativa valent semper negativa ad semper When God saith Pray it is alwaies true while in this probâ—tionstaâ—e that we must pray but it is not true that we must pray alwaies i. â— do nothing but pray But when 't is said Thou shalt not Kill c. This is our duty at all times there is no time wherein 't is lawful to Kill commit Adultery c. 8. Let an exception straiten and narrow a general Rule Exceptio firmat Regulam in non exceptis terminum praescribit in exceptis An exception confirms the Rule in things not excepted and bounds it against the rest 9. Non est distinguendum ubi Lex non distinguiâ— We must not distinguish where the Law doth not warrant it In Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new Creature If this Rule be attended unto we shall easily understand how nice the distinctions of Conformity and non-conformity are and how unavailable either of them will be in attaining Salvation for us without a reformed life 10. We must carefully distinguish of the Scripture which speaks of the growth of the Church from that which speaks of the infancy of it And thus as for the Discipline of the Church of England our English Reformers considered what it was in the purest times of the first good Christ an Emperours when the Church was in its growth For the times of Persecution in the infancy of the Church before temporal Princes embraced the Christian Faith as they were most excellent times for doctrine and manners so very unproper and unfit for a Pattern or example of outward Government and Policy And doubtless that Government is most excellent both in the community as Christian and in the special notion as reformed that keepeth the middle way between the Pomp of superstitious Tyranny and the meanness of Phanatick Anarchy And this can be nothing else but a wâ—â—l regulated moderate Episcopacy according to this Rule 11. That which the Scripture holds forth at all times must not be prejudiced by what may take in one particular case although Necessitas est jus temporis Necessity be a Law in its time This is a Rule at all times Borrow and pay again This must not be prejudiced by that of the Israelites borrowing of the Egyptians This must not determine Ehud destroyed Eglon therefore thou shalt kill because 't is not safe arguing from particulars to general duties 12. Out of the Tradition and Interpretation of the truly Catholick Church out of the consent of the Fathers and of these either of many or of few of them when eminent for sanctity or learning out of the unanimous conspiration of Doctors and Interpreters the true and literal sense of Holy Writ may be often cleared up unto us By universal Tradition is meant Quod ab omnibus quod ubique quod semper receptum fuit What all the Churches of Christ in all places have ever successively received that is universal Tradition and he is no true Catholick that doth not receive it Where there is a Catholick consent and harmony to bear witness to any Interpretation and that sense is universally and solemnly accepted as it will seem a wilful errour to dâ—pâ—rt from it and to choose solitary and dangerous by-paths where the open road is so free and safe so what can be expected in such singularity but many absurdities and implications and violences offered to the word and truth 13. We must interpret according to the Analogy of Faith We must hold fast the form of sound words Examine the Interpretations of the holy Scriptures by those three Forms the Creed the ten Commandments and the Lords Prayer Mistake not you are not to examine the Scriptures by any
thing else nor the sense of them neither by any Creed farther than it contains it self within the very terms verbal or real of the holy Scriptures themselves But as the Creed contains it self within such terms we are to hold it fast as a form of sound words And as by the ten Commandments we may discern what are the words of God and what are the Commandment of men and by the Lords Prayer what Petitions we are to put up to God and what Prayers we are to say Amen to so by the Creed we may know what doctrines are of God and what of men And let what will be pretended if any man teach otherwise and consent not to these wholesom words he is proud knowing nothing he is of a corrupt mind and râ—probate concerning the Faith I shall conclude this Head in the words of judicious Mr. Calvin Expertus pridem sum quidem saepius quicunque de verbis pertinacius litigant fovere occultum virus ut magis expediat eos ultro provâ—care quà m in eorum gratiam obscurius loqui Aâ—d the liberty of not using the very words of Scripture on some occasions hath ever been accounted lawful in the Church of Christ and is at some times very necessary for the obviating of growing Heresies Where all these Helps are either wanting or do not avail us as to some particulars and single clauses not so necessary to be known The Hebrew and Greek Idiotisms elegancies or proprieties may possibly guide us to the true and genuine sense and interpretation 3. Subsequent Rules 1. We must pray again Orationi lectio lectioni succedat Oratio We must pray and read read and pray again 2. We must mediâ—aâ—e upon the Scriptures we have read and understood and that sometimes will lead us into the true meaning of those which in our course of reading we understand not For Scripture will give light to Scripture 3. We must both before and after our reading the holy Scriptures get the guidance of Gods holy Spirit Methinks I hear God saying to each of you that are much in reading the â—oâ—y â—criptures Vnderstand you what you read And you again saying to God How can we except thy holy Spirit guide us Ask my beloved in our Lord Iesus Christ and it shall be given Luk. 11. 9 13. Suffer the word of Exhortation You that are much in reading the holy Scriptures content not your selves with bare reading but in the use of all attainable means endeavour to understand what you read of them To perswade hereunto take these two Motives 1. The bare reading of the holy Scriptures will be unprofitable to you It will be to you as he that speaketh in an unknown tongue whom none of you understandeth or as he that speaketh into the air whose speech is unfruitful Indeed the Scripture is the Water of life but to you the fountain is sealed It is as the Garden of the Lord But behold Cherubims and a flaming Sword which turneth every way to keep the way of the Tree of Life You are kept out of this Garden while you are kept ignorant of the true sense and meaning of the Scripture which is as the Soul and Life of it It is a Vision but the Vision becometh to you as the words of a Book that is Sealed which men deliver to one that is learned saying Read this I pray thee and he saith I cannot for it is Sealed By what hath in brief been said you see that the bare unintelligent reading of the holy Scriptures themselves is in this like a a Graven Image which we are sure is profitable for nothing 2. But contrariwise if you understand what you read the Scripture of all writings will be the most profiâ—able unto you 2 Tim. 3. 16. 'T is by way of eminency called The Scripture as the Original first writing as the hand-writing of God It is in Genere materiae sufficient to save our souls It is as that Tree mentioned Rev. 22. 2. which bare twelve manner and yielded her fruit every moneth and the leaves of the Tree were for the healing of the Nationâ— There is more weight in one Sentence of Scripture than in all Orations Declamations Poets Satyrs and Philosophick invectives It was a wise observation of Scaliger that some passages in Plato are wiser than their Authour and many excellent conceits are recollected from Homer and Aristotle they never dreamed of But in the Word of God it is quite contrary for after all the recollections that have been made by the most acute Sages of the world we must say with the Queen of Sheba in another case the one half hath not been told us I shall therefore conclude this Exhortation and Discourse in the words of holy and learned Baxter As you love your Comfort your Faith your Hope your Safety your Innocency your Souls your Christ your Everlasting Rest Love Reverence Read Search Study Obey and stick close to the Scriptures FINIS 2 Cor. 5. 10 Psal. 51. 1 5 Mat. 21. 15. Levit. 14. 41 c. Gen. 17. Gen. 22 a Hos. 10. 1. Isa. 5. 2. b Ps. 4. 6 7. 1 Joh. 2. 15 16. c Prov. 16. 4. Rom. 11. 36. d 1 Cor. 10. 31. e Psa. 73. 24 25 26. f 1 Joh. 1. 3. g Ps. 50. 23. and 25. 14. h 1 Cor. 13. 12. Luk. 13. 28. i 1 Thes. 4. 11 12. 1 Tim. 5. 8. Prov. 30. 8. Ps. 144. 15. Prov. 3. 8. Deu. 12. 19. and 14. 27 29. with Mal. 3. 8. k Joh. 11. 4. Ps. 144. 15. l Deut. 30. 19 20. Isa. 55. 3. with Joh. 17. 3. m Psal. 119. 16 17. Neh. 8. 8. 2 Tim. 4. 2. Act. 11. 19. 2 Pet. 1. 18 19. and 1. 1. 25. Mat. 7. 13. Act 13. 44. 1 Joh. 1. 3. n Gal. 6. 16. o Eph. 2. 20. p 2 Tim. 3. 15. q Gen. 3. 15. and 12. 3. and 49. 10. Dan. 9. 24. r 2 Kings 13. 2. with 23 16. Isa. 45. 1. Jer. 25. 12. and 29. 10. with Ezr. 1. s 1 Per. 1. 12. t 1 Cor. 2. 7 10. Eph. 3. 4 5. Col. 1. 25 26. u Deut. 4. 5 6 7 8. a Rom. 15. 18 19. 1 Cor. 14. 18 22. Acts 2. 42 43. and 4. 30 33. and 5. 12 14. and 6. 7 8. and 7. 36 37 38. and 8. 6 12 13 14 and 13. 11 12. and 14. 3. and 15. 12 and 19. 10 11. Mark 16. 17 18 20. with Heb. 2. 3 4. b Act. 2. 41. and 4. 4. with Matth. 28. 19 20. c Rom. 1. 21. d Heb. 11. 3. Psal. 19. 1 7. and 73 2 3 12 18. and 36. 5 6. e Psal. 119. 98. 99 100. Act. 24. 14. f Joh. 13. 13. Matth. 23. 9 10. g Jam. 4. 12. h Rev. 22. 18 19. i Psal. 19. 7. Joh. 5. 39. with 17. 3. 17. 2 Tim. 3. 15 16 17. Psal. 119. 96 Joh. 20 31. k Joh. 4. 39 41 42. l 2 Tim. 1. 13. m Luke 17. 10. n Acts 20. 27. and 24. 14.