our Father and the Lord Jesus Christ Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 1 Cor. 1.3 2 Cor. 1.2 c. Gal. 1.3 Eph. 1.2 Phil. 1.2 Col. 1.2 1 Thess 1.1 2 Thess 1.2 Philem. 3. Grace Mercy and Peace 1 Tim. 1.2 2 Tim. 1.2 Titus 1.4 and his acoustomed farewel his wish at parting Rom. 16.20 1 Cor. 16 2â— c. and taking leave is this The Grace of our Lord Jesus Christ be with you all Amen Rom. 16.20 1 Cor. 16.23 Phil. 4 23. 1 Thes 5.28 2 Thess 3.18 Philem. verse 25. somewhat enlarged 2 Cor. 13.14 varied Gal. 6.18 Eph. 6. 23.24 contracted Col. 4.18 1 Tim. 6.21 2 Tim. 4.22 Tit. 3.15 Consult we next the Apostolical Exhortation unto Timothy for the providing a publick Liturgy I exhort saith St. Paul that first of all Supplications Prayers Intercessions and Giving of Thanks be made for all men for Kings and for all that are in authority that we may lead a quiet and peaceable life in all Godliness and Honesty 1 Tim. 2.1 2. 1 Tim. 2.1 2. q. d. In the first place Dr. H. paraphâ— I advise thee and all other Bishops under thy inspection that you have constant publick offices of devotion consisting 1st Of Supplications for the averting of hurtful things sins and dangers 2dly Of Prayers for the obtaining of all good things which you want 3dly Of Intercessions for others And 4thly Of Thanksgiving for mercies already received and all this not only for your selves but in a greater diffusion of your charity for all mankind for the Emperours especially and Rulers of Provinces under them to whom we owe all our peaceable living in any place in the exercise of Religion and a vertuous life and therefore ought in reason to pray and give thanks for them Now how can this exhortation be more properly and effectually complied with than by the making of certain Forms of Prayer with Thanksgiving suitable to those Heads and appointing the use of them Two Texts of Scripture more shall conclude this catalogue of citations Revel 4.8.12 The four Beasts rest not day and night saying Holy Holy Holy Revel 4.8.12 Lord God Almighty which was and is and is to come And the 24 Elders worship him that liveth for ever and ever saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were-created Revel 15.3.4 Revel 1â— â— 4. And they who had gotten the victory over the beast verse 2. sing the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty Just and true are thy wayes thou King of Saints Who shall not fear thee O Lord and glorifie thy name for thou only art holy c. He certainly must have a fore-head of brass who after these Scripture-patterns and warrants for Set Forms of Prayer dare presume to deny their lawfulness or declaim against their expediencie And by the way I have also cleared sufficiently the justifiableness of imposing and prescribing of them It savours rankly of a spirit of disobedience to refuse the doing of that upon our Superiour's command which we may do lawfully of our selves And to determine this Quaery in a word Where-ever there is Publick Prayer performed in a Congregation he that speaks doth thereby prescribe a Form for the time unto all that hear and joyn with him and it were worth the while to know Why that priviledge should be denied to a greater authority which they cannot avoid the granting to a less Briefly then to the Catechist's Arguments 1. 'T is contrary saith he to one principal end of Prayer it self which is that Believers may therein apply themselves to the Throne of Grace for spiritual supplies according to the present condition wants and exigencies of their souls Rom. 8.26 Phil. 4.6 Heb. 4.16 1 Pet. 4.7 I answer That publick prayer is to provide for publick and common wants private and secret prayer for private and personal wants and yet both publick and private wants may be comprized in a Form of Prayer the publick in a Form prescribed the private in a Form premeditated But for the private and personal wants of every particular to be regarded in Publick Prayer is a thing that never was and never will be practicable farther than as particulars are provided for under certain general heads whereto they may be referr'd For the Texts of Scripture cited Rom. 8.26 The Spirit 's helping our infirmities I design to speak to in the next Chapter Phil. 4.6 is only an injunction of the duty of Prayer upon every occasion Heb. 4.16 is an encouragement to come boldly on all occasions to the Throne of Grace 1 Pet. 4.7 requires from us watching unto Prayer Which may certainly be done by premeditation and a carefulness over our own Spirits that we be not discomposed for that service There is nothing in all these Texts against the using of Set Forms of Prayer 2. 'T is contrary to the main end that our Lord Jesus Christ aimed at in supplying men with gifts for the discharging the work of the Ministry tending to render the promise of sending the H. Ghost which is the immediate cause of the Churches preservation and continuance needless and useless Eph. 4.8 12 13. I answer That among all the Gifts mentioned in H. Scripture we meet with no such thing as a Gift of Extempore-Prayer and were there any such yet is it no more injury unto that than to other gifts to be confined in the exercise within such bounds and limits as tend to order and edification For God is not the author of confusion but of peace as in all Churches of the Saints 1 Cor. 14.33 Not is the promise of the H. Ghost render'd needless and useless who hath other weightier effects to promote than this and who doth as well direct and assist the Church in composing and prescribing a Form of Prayer for publick use as any private Minister for his present Auditory Eph. 4. whereto we are referr'd speaks only in the general of Gifts by Christ bequeathed unto men but names not the Gift of Prayer much less asserteth it to appertain unto every Minister But the Catechist had before told us Cat. p. 174. it will be said That Christ bestows on the Ministers of the Church Gifts and ability of Prayer for the benefit and edification thereof citing Rom. 8.15 16. Gal. 4.6 I answer That in these two Scriptures mention indeed is made of the Spirit of Adoption whereby we cry Abba Father but that nevertheless is at no odds with saying Our Father which art in Heaven Nay 't is possible it may relate unto it And besides these Texts concern not more the Ministers priviledge than the Peoples referring in common unto Christians 3. It will render the discharge of the duty of Ministers unto several precepts and exhortations of the Gospel for the use
have a degree of Elocution in them beyond the Rhetorick of words and phrases 'T is not necessary that there be so much as an audible groan much less that whining effeminacy by some indulged to for the Spirit is here said to make intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with groanings unuttered And certainly the Spirit of true Devotion is often most when the tenor of the voice is still and void of affectation as we observe the Water to be deepest where it runs with the least of noise and murmur This then I assert in the negative That we have no vvarrant to expect from the H. Spirit an immediate inspiration of the matter and words of Prayer and I will confirm it by a three-fold Argument 1. Were it otherwise neither John the Baptist nor our B. Sauiour need have taught their Disciples any Forms of Prayer as they did This pains were superfluous if it were the office and work of the Spirit immediately to inspire the matter and words of prayer To what purpose were this waste And I think he may as reasonably deny the Sun to shine at noon-day who will affirm the Lord's Prayer to be no Set Form whereas the words are evidently moulded into a Prayer and enjoyned by our Saviour St. Luke 11.1 2. in their use for such When ye pray say Our Father And this injunction given too in answer to their request Lord teach us to pray as John also taught his Disciples Now Were it the Office of the Spirit to put words and matter immediately into mens thoughts and tongues Christ should have given instead of this answer When ye pray say Our Father that which he elsewhere gave for their encouragement when arraigned before Heathen-Governours Take no thought how or what ye shall speak for it shall be given you in that same hour the Spirit of my Father shall speak in you 2. Were this conceit true of the Spirit 's immediate dictating of the matter and words of Prayer then every Prayer should be of as good and authentick authority as the H. Scripture it self For whence is the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Holy Scripture and why do we afford it so absolute a reverence but because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by inspiration from God The Prophets and Pen-men of it spake and wrote as they were moved and acted by the H. Ghost Now if the Spirit did immediately help every person that prayeth to the matter and words of Prayer we must needs affirm Every Prayer to be in like manner by inspiration from God and every man that prayes to be moved and acted by the Spirit and to speak as he is moved by the H. Ghost Were this so it might prove I confess of considerable advantage unto some and help them to new Scriptures for their wayes and actions directly contrary to the old which we know to have been truly inspired of God But far be it from us to canonize all the extravagancies to say nothing worse of some mens prayers pretending most highly to the Spirit as of equal authority with the holy pure and infallible Word of God 3. Were it the Office of the H. Spirit immediately to suggest unto every one that prayes the matter and words of Prayer it were then impossible for any number to joyn together in offering up the same prayers and petitions unto God For let the Speaker or Minister pray never so much Ex-tempore as 't is call'd and without premeditation and by the Spirit 's inspiration as is pretended yet his very Prayer will be the hearer's direction and help both to the matter and words of Prayer and as much a confinement for the time as any other Form made and prescribed to their hands The most extempore-Extempore-Prayer is as I have before also intimated an absolute set Form to all but the utterer of it and therefore 't is the meerest non-sense in the world to exclaim against Praying in Publick by a Form when there can be no Publick Prayer managed without it It is not then to be expected from the H. Spirit that he should immediately furnish us with the matter and words of Prayer That for negative And from thence 2. The affirmative follows If not immediately then of necessity mediatè by the use of proper and fitting means conducing thereunto For there is no third way to be conceived of The Spirit 's help as to the matter and words of Prayer i. e. the Gift of Prayer must be either immediate without the use of means or mediate by the use of means conducible thereunto I will not deny but the Apostles might sometimes pray by the extraordinary and immediate inspirations of the Spirit as they received immediately other extraordinary gifts But I have already discountenanced our expectation of any such gift immediately from the Spirit We may as justly pretend to an immediate gift of Tongues whereas it is our lot by the use of fitting and ordinary means to attain to a part of that perfection which God sometimes bestowed without the use of these means extraordinarily The Children of Israel were fed with Manna from Heaven in the Wilderness but when they came to Canaan they lived upon the sweat of their own brows the fruits and encrease of their own labour Now these proper means by the diligent use of which the Spirit furnisheth us with the matter and words of prayer are consideration of our wants premeditation of the things we are to ask of God the improvement of our natural faculties of reason and utterance good instruction c. And among the rest those useful Forms which are recommended to us from pious and good men or prescribed by Authority the common-Common-Prayers of the Church Thus if we are qualified for Prayer by the help of our natural parts our knowledge and memory of divine truths our invention and elocution the Spirit may be said by these to help us to the materials and words of Prayer viz. remotely inasmuch as every good gift is from him and through his blessing And thus sometimes whilst we are giving our selves to meditation in order unto Prayer the Spirit may set our sins before our eyes and bring to our remembrance fitting truths to be thought upon And thus also by the help of Forms composed to our hands The Spirit no question help'd the Baptist's Disciples to the matter and words of Prayer by that Form which John the Baptist taught them and the Spirit help'd Christ's Disciples to the matter and words of Prayer by that absolute and perfect Form of Prayer which our B. Saviour taught them and we also have received And thus the Spirit in like manner may be said to help us to the matter and words of Prayer by those excellent Forms of common-Common-Prayer publickly enjoyned by the Church wherein we live For What an excessive vanity and dotage is it for particular persons to conceit themselves so highly in favour with the Sacred Spirit as to be assisted in order to
stirring up and exercise of their gifts impossible 1 Tim. 4.14 2 Tim. 1.6 7. Coloss 4.17 Matt. 25.14 15 16. I answer That Prayer is a work more for Grace than Gifts to be employed about and the Ministers of the Gospel are no where particularly commanded and exhorted to stir up and exercise the gift of Prayer The Gift spoken of 1 Tim. 4.14 is the Ministerial power in the general received at Ordination And so again 2 Tim. 1.6 7. Coloss 4.17 look the same way Take heed to the Ministry which thou hast received in the Lord that thou fulfil it Now it is an eminent part of the Ministry received at Ordination in the Church of England to officiate according to that publick â—orm of Common-Prayer which is devoted by the whole Church and Kingdom unto God's honour and service And therefore this place of St. Paul obligeth us to fulfil it St. Matth. 25. refers onely in the general to trading with the Talents which are committed to us And where now are the several precepts and exhortations given to Ministers in the Gospel for the use stirring up and exercise of their gifts wherewith Forms of Prayer are inconsistent The fourth and last Argument of the Catechist is inferr'd from the rest and so falls together with them And 4. Thereby hinder the edification of the Church the great end of all Ordinances and Institutions 1 Cor. 12.7 Others are of the mind that it tends very much to the forwarding of the edification of the Church to have such common Forms of Prayer appointed which all knowing before may the more readily and devoutly joyn together in with one mind and one mouth to glorifie God and pay their bounden acknowledgments to him The 1 Cor. 12.17 speaks of the miraculous gifts of the Spirit then in the Church The manifestation of the Spirit is given unto every man to profit withal Here also it might be farther noted That the Gift of Prayer being no peculiar of the Minister's but common also to the People who have no less an interest in the promise Rom. 8. than he upon the score of this allegation now made every one may pretend to a liberty of praying and so venting the private manifestations of the Spirit as he thinks to himself at the same time as the Minister prayes unless the Catechist remember to interpose his Prudentials for the preventing of this disorder But to leave this whole matter more clear than I found it and lead some if possible out of the snares wherein they are entangled I will according to my promise speak more distinctly and plainly of the Spirit of Prayer and Supplication and what we are to expect from him under that notion in a Chapter by it self CHAP. XIV Of the Spirit Gift and Grace of Prayer The agencie of the H. Ghost necessary in order unto right Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. James what it signifies The gift of prayer soberly understood nothing else but a gift of Oratory owing it's rise to former Premeditations Quick Parts a competent degree of modest Confidence and frequent Exercise What the Vulgar call a Special Gift of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 consider'd Three Arguments to demonstrate the proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications lie inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and praying Prayers 'T Is confessedly one of the Titles appertaining to the Holy Ghost Zech. 12.10 The Spirit of Grace and Supplications And of this St. Paul speaks more largely in his Epistle to the Romans chap. 8.26 27. Rom. â— 26 27. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered and he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God Where the Spirit is said not only in the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help our infirmities which imports his joyning with us taking up a part as it were of the burthen with us setting his power against our weaknesses but for a particular specification of his help and relief of us in Prayer he is said to intercede or make intercession for us nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than intercede that is not only to intercede but to bestow the very things he intercedes for He intercedes prevailingly beyond the power of an ordinary intercessor He more than intercedes for us As Christ is said in Heaven to live alwaies for this very end Heb 1.7.25 to make intercession for us so the Spirit also upon Earth doth help together with our spirits and doth intercede for us within us and intercede prevailingly And look as Christ from his intercession on our behalf 1 Ep. S John 2.1 St. John 14 16 26. St. John 15.26 16.7 with the Father is call'd an Advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that very name is usually given to the H. Ghost though we usually English it Comforter The name is four several times given to the Holy Ghost and but once to Christ and that too by one and the same Apostle St. John yet where it is given by him to Christ we read it Advocate where to the Holy Ghost upon what reason I know not Comforter There is no right Christian fervent prayer without the H. Ghost as an Advocate inteâ—ceding within us bearing a part and helping together with us against our infirmities and weaknesses St. Jude S. Jude v. 20. therefore useth this phrase praying in the Holy Ghost or as Beza reads it per Spiritum Sanctum by the H. Ghost And St. Paul hath a like phrase Eph. 6.18 Praying alwayes with all prayer and supplication in or by the Spirit And upon this account possibly St. James St. James 5.16 calls the prayer of a rigâ—teous man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we English it effectual fervent but should rather render it inspired A Prayer wrought in him See Dr. H. not in Gal. 5. as the word imports whereto and wherein he is incited and moved and wrought upon by the Spirit That place 't is true hath peculiar reference to the gift of Miracles miraculous cures wrought at that time upon persons desperately sick by prayer
under the thigh or lifting it up to Heaven Jacob's Pillar and Vow The Gileadites Altar on the other side Jordan The Heap and Pillar between Laban and Jacob at their covenant Joshua's great Stone set up at Sechem Solomon's new Altar The Stone of Bethshemesh Samuel's Altar at Ramah David's pious resolution for building the Temple Determinate hours of Prayer thrice a Day the Third the Sixth the Ninth hour The erecting Oratories and Synagogues for God's service and worship and several things observable in them Set Festivals for which there was no Divine Precept The dayes of Purim Solomon's seven dayes for the dedication of the Altar Hezekiah's seven dayes added to the Passeover The Feast of Dedication in Winter Stated Fasts voluntarily undertaken or enjoyned The fast of the fourth fifth seventh and tenth month in Zechary Weekly Fasts of the Pharisees and John the Baptist's Disciples no where reproved otherwise than for the hypocrisie of some observers of them Anna's commendation for worshipping God with such Fasts The custom of the religious Jews fasting every day till Morning Prayer and on their Sabbaths and Festivals till noon The rites used at the Passe-over and other Festivals at Circumcision Marriage and Burial I Am in the next place to demonstrate the falseness of this general Principle so much relyed upon That nothing may be admitted or done in or about the Worship of God for the external regulation of it as to Solemnity Devotion Order and Decency which is not commanded and instituted in the Word of God Now This I shall sufficiently perform by evidencing in particulars That God never had nor hath such a Church in the World as hath kept close to this observance but the contrary hath been practised in the Churches both of the Old and New Testament without any blame and therefore as it is so it of right may be practised in the Churches of Christ to the end of the world It being a point of most insolent madness as St. Austin sometime said not to think that rightly done Insolentissimae insoniae est existimare non rectè fieri quod ab universâ Ecclesia fit August Ep. 118. which is the practise of the universal Church how much more then to leave all the Churches of Christ for this in a repudiated condition Now therefore to the Instances themselves And First For the Jewish Church we have these severals offering themselves to our consideration 1. The rite of putting the hand under the thigh in swearing Gen. 24.2.3.47.29.31 first imposed by Abraham on his servant and afterwards prescribed by Iacob unto Ioseph either in token of Subjection or some mystical signification relating unto the promised Seed expected from Abraham's loyns or else the other more common Rite of lifting up the hand to Heaven Gen. 14.22 when they did swear in allusion whereto the Oaths of God himself and the Angels Deut. 32 40. Dan. 12.7 Rev. 10.5 are so in like manner described a natural sign without any Institution of appeal unto that God who dwelleth in Heaven 2. Iacob's voluntary erecting of a Stone Gen. 28.18.19.20 22. whereon he slept and had the Vision for a pillar and consecrating thereof by the pouring oyl thereon for an house of God calling the place by the name of Bethel i. e. the House of God and dedicating it to God by a Vow with the tenth of all that God should give him An act for which he had no Command and yet so acceptable unto God that he afterwards gives a Testimony of his liking it Gen. 31.13 I am the God of Bethel saith he where thou anointedst the Pillar and where thou vowedst a vow unto me Add hereunto 3. The Gileadites building an Altar on the other side Iordan to testifie their joint faith Joshua 22.10.27 34. and profession with their Brethren calling of it ED i. e. A witness that the Lord is God Whereto may be annexed Gen. 31.45.46 47 48 c. the heap and pillar reared between Jacob and Laban at their covenant called by the one Iegar-Sahaduthe in Syriac by the other in Hebrew Galeed both importing an heap of witness Josh. 24.26 27. And Ioshua's taking a great stone and setting it up in Sechem to be a witness unto the people lest they denyed their God after their covenant with him there 1 Kings 8.64 4. Solomons appointing of a new Altar whereas God commanded but one upon the equitable reason only that the Brazen Altar sufficed not for the burnt-offerings Whereto may be added the Stone of Bethshemesh 1 Sam. 6.14 whereon they sacrificed 1 Sam. 7.17 and the Altar which Samuel built at his own house at Ramah neither of them by Divine Command or Institution 1 Chron. 27.7 8 2â—.2 3.29 3. 5. David's pious resolution and preparation for building an House and Temple unto God upon the motives of his private zeal only and without any precept from God for God did upon some peculiar reasons prohibit him the execution and yet notwithstanding this pious resolution of his was commended and allowed of not only by Nathan the Prophet 2 Sam. 7.2 3 4. upon the apparant evidence of the goodness of it before the Word of God came unto him about it but also by God himself saying unto David whereas it was in thine heart to build an house unto my name 1 Kings 8.18 19. thou didst well that it was in thine heart nevertheless thou shalt not build the house c. Yea and it is after this pleaded before God in prayer as a signal pledge of David's affection and piety towards God Psalm 132.1 2 3 4 5. 6. The Customary observance of certain determinate hours of Prayer thrice a day Thus David Psal 55.17 Evening and morning and at noon will I pray and cry aloud and he shall hear my voice Dan. 6.10 Thus Daniel He went into his house and his windows being open in his chamber towards Ierusalem he kneeled upon his knees three times a day and prayed and gave thanks before his God as he did afore time Thus the third the sixth and the ninth hour Acts 2.15.10 9.3 1. were the times of prayer at our B. Saviour's coming and observed also by his Apostles 7. The setting up of Synagogues and Oratories for the more convenient service and worship of God in their respective cities which are also called the houses of God in their land Psal 74.8.83.12 though we read not of their Divine Institution and the Iewes wrote over the doors of entrance This is the Gate of the Lord taken from Psalm 118.20 Such an Oratory or place of prayer Act. 16.13 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi ex recepto more erat aut solebat esse Proseucha Heinsius St. Luke 7.4 5. whereto the devout Iewes assembled daily we read of by a river's side where God opened Lydia's heart at St. Paul's preaching And for the Building of a Synagogue the Centurion is recommended
by St. Luke part of the Divine Worship which he commends Anna for of whom he saith That she departed not from the Temple S. Luk. 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving or worshipping God in prayers and fastings night and day His meaning is not that she dwelt or continued always in the Temple for in the next Verse mention is made of her coming thither but that she forsook it not at the set times that she constantly frequented the Temple at the hours of prayer and used in like manner a constant observation of fasting and thereby worshipped God As it is said of the Apostles after Christ's ascention that 8. Luke 24.53 they were continually in the temple praising and blessing God i. e. the Temple at Ierusalem was the place not of their continual abode but of their constant dailie performance of their Devotions This then is Anna's commendation That she constantly frequented the Temple and performed those acts of piety prayer and fasting constantly at the prescribed and accustomed seasons of those duties viz. fasting twice a week and observing the daily hours of Prayer And if in this she is said to serve and worship God we need not fear dishonouring or displeasing of Him by the like observance And now I may add farther that it was usual with the Religious Iews to fast every day till the third hour i. e. nine of the clock in the morning the hour of Prayer and upon Sabbaths and Festivals unto the sixth hour i. e. twelve of the clock As to the first of these St. Peter's apologie at Pentecost when they were charged with drunkenness seems grounded upon it Act. 2.15 Grot. in loc These are not drunken as ye suppose seeing it is but the third hour of the day that is the time of Matins whereto men indifferently pious resorted fasting And as to the later it is not improbable but the Heathens did therefore so often upbraid the Iews with fasting on their Sabbaths Hooker Eccl. â—ol l. 5. and to this also some refer the Iews finding fault with our Lord's Disciples St. Matt. 12. Hebraeorum illa fuit à majoribus tradita usu recepta ac tanquam lege probata consuetudo ut non liceret diebus fostis culquam ante sextam horam providere Baron tom 1. Ann. 35. Num. 243. for rubbing a few cars of corn to eat as they walked on the Sabbath day which may seem rather a breach of their customarie fast till noon than of the rest from work and labour then required But enough of this Head 10. I should be tedious if I enlarged this Catalogue as I might by adding the Iewish rites at the Passeover and other Festivals at Circumcision Marriage and Burials I will therefore but touch upon them At the Passeover they varied the first ceremonie of Standing Exod. 12.11 S. Matt. 26.19 20. S. John 13.5 into the fashion of lying on beds and then put off their shoos before lying down whereas at first it was required to eat it with their shoos on They added a thick sawce in memory of the clay and mortar in Egypt and used red wine for a remembrance that Pharaoh shed the bloud of their children They had special forms of blessing the bread and the cup both here and at other Festivals and they sung an Hymn beginning at the 113. and reaching to the end of the 118. Psalm They had frequent washings St. Mat. 15. as Calvin well observes Christ did not simply reprove their washings for then would he not have suffer'd without reproof the six water pots S. Ioh. 2. but their intention and opinion of necessitie and holiness about them At Circumcision They left a void chair for Elias The Witness held the Child in his arms c. As to their Marriages the manner of their betrothing by a piece of Monie Writing c. The Marriage it self in an Assembly of ten men with blessings and praises to God the Marriage-feast seven dayes c. And as to their Burials washing the body of the deceased embalming of it the form of their sepulchres their inscriptions upon them c. These are matters easily to be supplied by an overly Inspection into the Iewish Antiquities Now When we can see a Command and Institution from God produced for these severals and not till then we may conclude That the Church of the Iews were governed by this principle we have under our examination CHAP. V. 2 Of the Church of the New Testament in the time of Christ and his Apostles wherein the instances are Christ's approbation of those rites and usages among the Jews which were not founded upon a Divine Command His Apologie for and commendation of the two women that Anointed him whereto is added the story of the good women at his Sepulchre and of Joseph of Arimathea His frequenting the Synagogues and demeaning himself according to their Customes His carriage at the Passeover and the institution of his own Supper The observance in the Church of Jewish customs and ordinances a long time after their conversion to Christianity Certain things imposed on the Gentiles by way of compliance with the Jews to avoid offence and division The Sabbath day kept with the first day of the week The holy Kiss The Love-feasts St. Paul's injunctions in order to the decencie of Divine worship that the man be uncovered and the woman covered with the concluding of that matter of Ceremonie against the contentious by the custom of the Churches ANd so I pass on secondly to the Church of the New Testament and that First in the time of Christ and the Apostles wherein we may observe these instances 1. Our B. Saviour himself did approve of and conform unto those rites and practises among the Iews which were not founded upon any Divine Precept A special evidence of this we have in his apologizing for and commending of the affectionate deportment of two good women towards himself with their cruses of oyl and sweet ointment such entertainment being usual with the Iews at their feasts and related to by David's expressions Psal 23.5 The first story we have in the Pharisee's house by a woman that had been a sinner St. Luke 7.37 38. c. she brought a cruse of Ointment and stood at his feet behind him weeping and began to wash his feet with tears and wiped them with the hair of her head and kiss'd his feet and anointed them with ointment This was her ceremonious observance The Pharisee whose name probably was Simon takes exceptions at Christ's enduring her approaches to him being a sinner but Christ answers him first with a Parable and then so applies it as to make a comment upon the several acts of the womans love whom upon that account he assures of the pardon of her sins Ver. 44.45 c. He turned to the woman and said unto Simon Seest thou this woman I enter'd into thine house thou gavest me no water for my
〈◊〉 a diminution whereby the greater is express'd by the less and more is to be understood than is spoken But what do all these signifie to the condemning of those ceremonies and circumstances which God hath neither forbidden nor commanded but left free to his Church for to enjoyn particular persons to make use of 3. Those Scriptures which forbid the adding unto or taking from the Word of God Deut. 4.2 Ye shall not add to the word which I command you neither shall you diminish ought from it that ye may keep the commandments of the Lord your God which I command you Deut. 12.32 What thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Josh 1.7 Be strong and very couragious that thou mayest observe to do according to all the law which Moses my servant commanded thee turn not from it to the right hand or to the left that thou may'st prosper whithersoever thou goest And to the same effect Josh 23.6 8. Prov. 30.6 Add thou not to his word lest he reproove thee and thou be found a lyar Revel 22.18 19. I testifie unto every man that heareth the words of the Prophesie of this book if any man shall add unto these things God shall add unto him the plagues that are written in this book and if any man shall take away from the words of the book of this prophesie God shall take away his part out of the book of life The Reader needs only to be call'd upon to observe well What it is to add unto or diminish from God's Word It is no other than This to say the Lord hath spoken what he hath not spoken or the Lord hath not spoken what he hath spoken It is to give God the Lye as Solomon intimates Add thou not to his Word lest thou be found a lyar To take from Gods Word is like clipping of the King's coyne To add to it is like setting the King's stamp on base metal both crimes of an heinous nature Thus the false Prophets are taxed for prophecying lyes in God's name and prefacing Thus saith the Lord to their own dreams and the deceit of their own hearts Jer. 23. Now Lay the saddle on the right horse Wherein do we add any thing to Gods word or take any thing from it Wherein do we deny any thing which it affirms or affirm any thing of it True it is concerning the word of God whether it be by misconstruction of the sense or by falsification of the words wittingly to endeavour that any thing may seem Divine which is not or any thing not seem which is were plainly to abuse and even to falsifie Divine Evidence which injury offer'd but unto men is most worthily counted heinous Which point I vvish they did vvell observe vvith vvhom nothing is more familiar than to plead in these causes the Lavv of God the Word of the Lord vvho notvvithstanding vvhen they come to alledge vvhat Word and Lavv they mean quote continually Bye-speeches in some historical narration or other and urge them as if vvritten in most exact form of Lavv. Hooker l. 3. Eccles Pol. which it denyes Let all of the Catechist's perswasion enter seriously into themselves and examine impartially Whether they are not more truly guilty of this crying sin when they boldly add and hold forth their own sense and explication of Scripture as the pure word of God when they impose burthens on the consciences of men which God hath not imposed by making that unlawful to practise for conscience-sake towards God which God hath no where forbidden or that necessary for conscience sake to be performed which God hath not required It is hard to find more notorious imposers in this kind than they are Witness those novel traditions of theirs added unto the Word of God Kneel not when commanded by authority but stand or sit wear no linnen garment cap or tippet no cassock and girdle but a cloke or coat or jerkin like to other Trades-men Use not the sign of the Cross though it really import no more than the word cross spoken doth that only affecting the eye as the other doth the ear yet use it not for God will be offended with you if you so do Teach not your children forms of Prayer c. Let it be considered if this be not adding abominably to the word of God to condemn any Church much more many Churches as repudiated or divorced from God Cat. p. 87. for enjoyning the practise of certain circumstances relating to the outward worship of God without any opinion of the necessity or Divine authority of the things themselves enjoyned such circumstances as if they were not enjoyned every private Christian might for himself determine To make this the mark of the Beast the character of the Whore c. Yea Is it not adding to the word of God to referr all those Texts to the worship of God which speak of his word But now to evince that these Texts do not forbid all kinds of additions to the word of God otherwise then as hath been explained and that therefore the distinction of corrupting and preserving additions is not so Popish but that every good Protestant may safely admit it and that it is utterly false which the Catechist asserts That every addition of what sort soever is a corruption because an addition I will mention briefly some lawful additions that are not here forbidden See Dr. Burges's answer to the reply made to Bp. Morton's general defence p. 136 c. lawful additions I mean still not as parts of the word of God but as preservatives of the text or meaning or observation of it Such then are additions 1. Which preserve the text as divers readings marginal notes the Jewish Massoreth 2. Which preserve the sense as interlineary glosses marginal references commentaries And 3dly Which preserve the observation of the Scripture as the building and ordering Synagogues for the reading of it the dividing it into certain sections for every Sabbath the ordination of holy Feasts and Fasts upon occasion c. These are additions for the better keeping of God's word onely and so not forbidden by these texts of Sacred Writ which call us unto the custody and observance of it as it is delivered to us 4. Those Scriptures which prohibit the worshipping of God by the commands of men and Will-worship Isa 29.13 Their fear towards me is taught by the precepts of men Which is again referr'd to by Christ Matt. 15.19 In vain do they worship me teaching for Doctrines the commandments of men The thing charged in these words is The esteeming of those things which men only have deliver'd to be a real worshipping of God i. e. the equalling of mere humane ordinances with Divine commandments yea the preferring of the commands of men to those of God's For our B. Saviour had before accused them for transgressing the command of God by their tradition and making
by the accordance and consent it hath with other greater Evidences now to follow To proceed then to the Histories of those times which are most competent to clear the matter of fact A first evidence of this sort is the Assumption of Matthias into the place of Judas the traditor and desertor Act. 1 Act. 1.20 22 25. who lost his office and soon after his life Wherein we see St. Peter upon the prophetical prediction of Judas's fate and the last branch of that his Bishoprick let another take concludes with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a necessity that one of those that had continued with them from the beginning and so was qualified for it should become with them a witness of the Resurrection and by the form of their Prayer for God's direction and revelation of his will which he had pitch'd on it is evident that taking his Bishoprick verse 20. is all one with taking the lot or portion of that Ministry and Apostleship verse 25. Soon after this it is apparent Act. 6. that the Apostles Act. 6. to make their burden more supportable did by imposition of hands create seven Deacons in Jerusalem which although it be not an example of their constituting successors to their whole Office yet is an evidence that they vvere able to communicate to others any part of that povver committed to them by Christ And then Why they might not in whole as well as in part communicate it unto others vvho might succeed to it after their departure from any place or finally out of the world as vvell as assist them being present by undergoing in their stead some part of it there is no imaginable reason to be rendred but on the contrary the example of Moses vvho first assumed the seventy to assist him and at that time God gave them of his Spirit and so part of his Power and after constituted Joshua to succeed him will be directly applicable to this matter Thirdly After and beside the instituting of this office on the Twelve it was the Will and Appointment of God Act. 13.2 that Saul and Barnabas should be assumed to it and that immediately after James the Apostle's death ch 12.2 in the same manner as Ephraim and Manasses supplied the place of Joseph when he dyed Fourthly By comparing some passages of Scripture with the plain assertions of antient Writers and Fathers of the Church it may be concluded that James the just that had the title of Brother of the Lord was constituted Bishop of Jerusalem being none of those twelve Apostles by Christ himself say some Theophyl in 1 Cor. 15.7 at his appearing to him after the Resurrection but as it is more generally resolved on by the Apostles which received their power from Christ and that in the 19th year of Tiberius i. e. the next year after the death of Christ saith Eusebius in his Chronicle Hence it is that this James though none of the twelve is called an Apostle Gal. 1.19 and perhaps Act. 15.6 and 22. and in the inscription of his Epistle he is entitled the Apostle James and accordingly Com. in Isai St. Hierom calls him the thirteenth Apostle which farther yields him a priority before Paul and Barnabas as being after him admitted to that dignity to whom he gives the right hand of fellowship Gal. 2.9 And being at Jerusalem his Episcopal See See Dr. H. Dissert 4. cap. 3. is there named before Peter and John two principal Apostles Fifthly Of St. Paul it is not only said by himself expresly that he had laid hands on Timothy and that thereby the gift of God 2 Tim. 1 6. 2 Tim. 4 1◠fitting him for the Episcopal function was given him but farther that he was by him left at Ephesus to exercise this Authority to command some which includes power to teach no other doctrine i. e. to suppress hereticks 2 Tim. 1. ◠And the same is as clear of Titus who is by him left in Crete Tit. 1.5 with power of regulating things not yet ordered in that Island and to ordain Elders in every Church which being two branches of Episcopal power it is by the Antients generally affirmed that he was instituted the Metropolitan or chief Bishop of that Island as Timothy at Ephesus the Metropolis of Asia and accordingly these two are stiled Apostles also as receiving the same power or Commission that Christ had given to the twelve Dissert 4. and to St. Paul which is observable likewise of divers others And accordingly 't is the general affirmation of Theodoret that those who now are called Bishops were called Apostles but in process of time they left the name of Apostles to those that were truly so sent immediately by Christ and imposed the name of Bishops on those others that had been antiently call'd Apostles Sixthly It farther appears that as Timothy and Titus were thus ordained by St. Paul so they had thereby also power to ordain others through all Churches in those Regions where they were placed and accordingly did actually ordain them And so the power given the Apostles was sure no temporary power but as from them derived to others so from those others farther communicated and all this by express testimonies of Scripture For that St. Paul should leave Titus in Crete on purpose to ordain Elders there and prescribe Timothy as well as him What sort of men and how qualified should be constituted Bishops and Deacons in the Churches and they should make no use of that power is not imaginable nor could be controverted though there were no other book in the world but the New Testament whereas the testimony of the following Church-writers is clear that in rete the one and in Asia the other had the ordaining first and then the judging of many Bishops and that as there so every where else the Bishops in their several Churches were the successors of the Apostles and therefore many of them call'd Apostles also as hath been already intimated St. Hierom St Hieron in Ps 45. is positive Pro patribus Apostolis filii Episcopi For the Fathers the Apostles are the Bishops their Sons And again Ep. ad Marcel Apudnos Apostolorum locum Episcopi tenent Bishops with us do hold the place of the Apostles and to the same effect sundry others which I list not here to recite Seventhly It is manifest by the Epistle of Christ to the seven Churches of the Proconsular Asia deliver'd by vision to St. John that there were at the date of that Epistle Rulers or Governours of each of those Churches to whom under the title of Angels the care of those Churches was committed That these were any of the twelve Apostles or others constituted from Heaven immediately neither is nor can be pretended by any It remains therefore that it must be a derived communicated power whether mediately or immediately from one or more of the Apostles that first preached the Gospel there which
to be their remembrance that these places of Scripture referr'd to 〈◊〉 only restrain them 1. From speaking 〈◊〉 the Church And 2. From excrcising aâ—thority over their own husbands As to tâ— rest therefore let them couragiously stand 〈◊〉 to vindicate the liberty of all Church-meâ—bers And to this purpose the more to heaâ— them let them weigh well the words of tâ— Catechist elsewhere Cat. p. 172. The sinful neglect of Churches in thâ— discharge of their duty was one great meaâ— of that Apostacy from the rule of the Gospel which they generally of old fell inâ— When the members of them began to thiâ— that they had no advantage by their state anâ— condition but only the outward participation of some ordinance of worship and nâ— duty incumbent on them but only to attend and follow the motions and actings of theiâ— Guides the whole Societies did quickly become corrupt and fit to be disposed of according to the carnal interest of those thâ— had by their neglect and sin gotten dominion over them And at all times as the People were negligent in their duty the Leaders of them were apt to usurp undue authority When the one sort will not do what they ought the other are ready to take upon them what they ought not And now I shall spare the labour of enquiring particularly into what is said under the next Question concerning the duty of the whole Church and every member thereof Cat. p. 167. to 174. out of which I have cited the words immediately precedent The duty of Church-members is sufficiently to be collected from what hath been said before of Churches Chap. 3. and 4. Thus much therefore of the first Gospel-Institution so called by the Catechist the calling gathering and setling of Churches with their Officers I shall dispatch the rest with greater brevity CHAP. XIII Of Prayer A Catalogue of scripture-Scripture-forms of Prayer out of the Old and New Testament The lawfulness of imposing them The Catechist's Arguments against the use of such Forms answered Publick Prayer is to provide for common not personal wants Among all gifts in Holy Scripture no gift of Ex-tempore-Prayer mentioned No injury to any Gift to be confined to a subserviency unto good Order The promise of the Spirit not rendred hereby needless or useless Abba Father at no odds with Our Father The gift of Prayer no more promised the Minister than People Part of our Ministry to be fulfilled is Officiating according to the Publick Liturgy Prescribed Forms hinder not but tend rather to forward and promote Edification THe second Gospel-Institution named by the Catechist was Prayer with Thanksgiving and as to this he moves two Questions Cat. p. 174. Quest 35. Whence do you reckon Prayer which is a part of moral and natural worship among the Institutions of Christ in his Church Answ On many accounts As 1. Because the Lord Christ hath commanded his Church to attend unto the worship of God therein 2. Because he bestows on the Ministers of the Church Gifts and Ability of Prayer for the benefit and edification thereof 3. He hath appointed that all his other Ordinances should be administred with Prayer whereby it becomes a part of them 4. Because himself ministers in the Holy place as the great High-priest of his Church to present their prayer to God at the Throne of grace 5. Because in all the Prayers of the Church there is an especial regard had unto himself and the whole work of his mediation 1. Luke 18.1 and 21.36 Rom. 12.5 1 Tim. 2. 1 2. 2. Ephes 4.8 12 13. Rom. 8.15 16. Gal. 4.6 3. Acts 2.42 1 Tim 4.5 4. Rev. 8.3 4. Heb. 4.14 15 16. and 6.20 and 10.20 21 22. 5 John 14.13 and 15.16 22 26. Ephes 3. 14 15. That Christ bestows peculiar gifts of Prayer on his Ministers as is asserted in the second particular is not to be proved by any of the Scriptures we are referr'd unto but we shall examin that matter more throughly under the following Question Quest 36. May not the Church Cat. p 175. 176. in the solemn worship of God and celebration of the ordinances of the Gospel make use of and content it self in the use of Forms of Prayer in an unknown Tongue composed by others and prescribed unto them Answ So to do would be contrary 1. To one principal end of Prayer it self which is that believers may therein apply themselves to the Throne of Grace for spiritual supplies according to the present condition wants and exigencies of their souls 2. To the main end that the Lord Jesus Christ aimed at in supplying men with Gifts for the discharge of the work of the Ministry tending to render the promise of sending the Holy Ghost which is the immediate cause of the Churches preservation and continuance needless and useless Moreover 3. It will render the discharge of the duty of Ministers unto several precepts and exhortations of the Gospel for the use stirring up and exercise of their gifts impossible And 4. Thereby hinder the edification of the Church the great end of all ordinances and institutions 1 Rom. 8.26 Phil. 4.6 Hebr. 4.16 1 Pet. 4.7 2. Eph. 4.8.12 13. 3. 1 Tim. 4.14 2 Tim. 1.6.7 Coloss 4.17 Matth. 25.14 15 16. 4. 1 Cor. 12.7 The phrase in an unknown Tongue is certainly added to the Question only to bring more colour to it for there is nothing in the Answer which is directed unto that restriction but it concludes downright against all Forms of Prayer prescribed to and imposed on Ministers of the Church nor is it disputed among any that call themselves Protestants Whether Prayers in an unknown tongue may be imposed on the Church Excluding therefore this impertinent restriction foisted in upon design our enquiry must be in the general 1. Whether Forms of Prayer may warrantably be used by the Christian Church in God's Worship And 2. Whether such Forms as are composed and prescribed by others i. e. made to the Ministers hands Of which when I have offered somewhat out of the H. Scriptures I will reply briefly to the Arguments of the Catechist and then enter into a more distinct consideration of the Gift and Spirit of Prayer so called in the next Chapter That Forms of Prayer are in themselves lawful to be used there needs not any other evidence than a naked repetition of the many instances thereof which occurr in the Old and New Testament God himself appointed a Form to the Sons of Aaron for blessing the people saying Numb 6.23.24 35.27 On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee the Lord make his face shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace Moses had a Form of Prayer at the motion and rest of the Ark. It came to pass Numb 1â— 35 36. when the Ark set forward Moses said Rise up Lord and let
thine enemies be scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel And accordingly David prayes at the removing of the Ark Let God arise Psal 68.1 let his enemies be scattered let them also that hate him flee before him At the offering of the basket of first-fruits a Form of Confession was enjoyned after this manner Thou shalt go unto the Priest Deut. 26.3.4 5.6 7 8 9 10. that shall be in those dayes and say unto him I profess this day unto the Lord thy God that I am come unto the countrey which the Lord sware unto our Fathers for to give us A Syrian ready to perish was my father and he went down into Egypt and sojourned there with a few c. And now behold I have brought the first-fruits of the Land which thou O Lord. hast given me And again at the bringing of the third years tythe Ver. 13.14 15. the Form of Prayer was this Then thou shalt say before the Lord thy God I have brought away the hallowed things out of mine house and also have given them unto the Levite c. Look down from thy holy habitation from Heaven and bless thy people Israel and the Land which thou hast given us c. I forbear to mention here those particular Forms of Prayer See Fagius on Deut. 8. cited in part before P. 1. Ch. 5. which the Jewish Antiquaries record to have been used at their daily meals on their Festivals and at theit Sacrifices because I now deal with those who will be satisfied with nothing but plain and express Scripture at our hands though we have as good assurance otherwise of these matters as can be given of Historical Relations David at the settlement of the Ark in the place prepared for it appointed certain Levites to minister before it 1 Chron. 16.4 5 6 7 8. and to record and to thank and to praise the Lord God of Israel and deliver'd a set Psalm at the same time into the hand of Asaph and his brethren for the said purpose a Psalm composed for that solemn service out of certain parcels of other Psalms put together with some occasional additions only chiefly from Ps 105. and Ps 96. conjoyned and that Psalm also concludes with the prescribing of an express Form O give thanks unto the Lord Ver. 34.35 36. for he is good and his mercy endureth for ever And say ye Save us O Lord God of our Salvation and gather us together and deliver us from the Heathen that we may give thanks to thy holy name and glory in thy praise Blessed be the Lord God of Israel for ever and ever Whereupon follows the peoples obedience and conformity And all the people said Amen and praised the Lord. The Form of Prayer in the Temple was Arise O Lord God into thy resting-place 2 Chron. 6.41 42. Thou and the Ark of thy strength Let thy Priests O Lord God be clothed with salvation and thy Saints rejoyce in goodness O Lord God Ps 132.8 9 10. turn not away the face of thine Anointed remember the mercies of David thy servant 2 Chron. 6.41 42. Whereof we read again with very little change Psal 132.8 9 10. At Hezekiah's great and good reformation He and the Princes commanded the Levites to sing praise unto the Lord 2 Chron. 29.30 with the words of David and Asaph the Seer and they accordingly sang praises with gladness and bowed their heads and worshipped 2 Chron. 29.30 After the Captivity in EZra's time Ezra 3.10 11. when the Builders laid the foundation of the Temple of the Lord they set the Priests in their apparel with trumpets and the Levites the sons of Asaph with cymbals to praise the Lord after the Ordinance of David King of Israel and they sang together by course in praising and giving thanks unto the Lord because he is good for his mercy endureth for ever toward Israel Ezra 3. 10 11. A like form to which we have 2 Chron. 5.13 2 Chron. 5.13 What else indeed is the book of Psalms but a sacred Volume of Forms of Prayer and Praises The 92. Psalm Psalm 92. hath this inscription A Psalm or Song for the Sabbath day The 90th Psalm 90. this A prayer of Moses the man of God and another of his composition we have Exod. 15. sung by him and the children of Israel with solemnity after the overthrow of Pharaoh and his host in the red Sea Exod. 15. The 102 Psalm this Ps 102. A Prayer of or for the afflicted when he is overwhelmed and powreth out his complaint before the Lord. And at the conclusion of Psalm 72. Ps 72. we read The Prayers of David the son of Jesse are ended I will borrow but one instance out of the body of the Psalms themselves Psalm 80.3 Ps 80.3 Turn us again O God and cause thy face to shine and we shall be saved Verse 7. Turn us again O God of hosts and cause thy face to shine and we shall be saved Verse 19. Turn us again O Lord God of hosts and cause thy face to shine and we shall be saved Add we yet to these a double instance out of the Prophets Hosea 14.2 Hosea 14.2 Take with you words and turn to the Lord. Say unto him Take away all iniquity and receive us graciously so will we render the calves of our Lips c. Joel 2.17 Joel 7.18 Let the Priests the Ministers of the Lord weep between the Porch and the Altar and let them say Spare thy people O Lord and give not thine Heritage to reproach that the Heathen should rule over them wherefore should they say among the people Where is their God Come we now to the New Testament It came to pass as Christ was praying in a certain place that when he ceased one of his Disciples said unto him Lord teach us to pray as John also taught his Disciples And he said unto them when ye pray say Our Father c. St. Luke 11.1 2. Qui fecit vivere docuit orare ut dum oratione quam filius docuit ad patrem loquimur facilius audiamur St. Cyprian de Orat. Domin A Form of Prayer doubtless and so esteemed by the Primitive Christians Of Christ himself we read That he prayed the third time saying the same words S. Matth. 26.44 St. Matth 26.44 And he prescribed this rule to the Seventy St. Luke 10.1.5 whom he sent two and two before his face into every City and place whither he himself would come Into whatsoever house ye enter first say Peace be to this house We have then the precept and practise of our Saviour both on our side Next for his Apostles St. Paul's Form of Apostolical salutation at the entrance of his Epistles is this set-Set-prayer Grace be to you Rom. 1.7 and Peace from God
and anointing Pray one for another saith the Apostle that ye may be healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of a man of God a righteous man to which he is incited by the â—pirit as the Prophets were when they prayed and as they were under the Gospel who had the gift of Miracles availeth much will be very â—ffectual work miraculous cures Such are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a badsense who are acted by evil Spirits such therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good sense who are acted by the good Spirit of God The extraordinary gifts of the Spirit are call'd by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.6 10. Of which the gift of healing being one 't is very probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. James is to be understood of the prayer of him that had the gift of healing the prayer whereto he is moved by the Spirit which is formed within him by the enditing of the Spirit a prayer that joyned manifestly with the gift of healing 1 Cor. 12.9 and therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 15. The prayer of Faith viz. of that Faith which enabled them to work cures to recover the sick as there it follows of which therefore the Apostle affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It can do very much it is of mighty force it availeth much i. e. miraculously even as Elias his prayer for rain and fair weather whereof he speaks vers 17 18. immediately following Inspired prayer therefore in St. James hath a peculiar Emphasis relating to a Faith of Miracles and miraculous effects And yet in a sober Latitude it helds true of all right prayer it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and inspired by the H. Ghost praying in or by the Spirit the spirit of supplications But here we have need of great caution that we neither deny a most certain truth nor yet extend it beyond its reach to the countenancing of any popular errour and mistake That we may therefore separate truth from pretences the precious from the vile and counterfeit 't will be convenient to enquire more particularly into this matter First as to that which is call'd the gift of Prayer And secondly as to the grace of Prayer what in both are the proper operations of the H. Ghost and what assistances we may groundedly expect from Him as the Spirit of Supplications and so consequently what it is and what it is not to pray in or by the Spirit a phrase more commonly used than understood First then concerning the gift of prayer by which I mean no more but the abilitie of conceiving forming and uttering the words of prayer or digesting the materials of prayer into fitting and pertinent expressions There is not any where that I know of throughout the Bible mention made of such a special gift to be look'd for and expected from the Spirit of God St. Paul indeed speaks of praying with the Spirit after an extraordinary manner 1 Cor. 14.15 1 Cor. 14.15 but he means it of praying in an unknown Tongue by virtue of that extraordinary Gift of the Spirit then frequent the Gift of Tongues and therefore in the same verse and to the same purpose he speaks of singing with the Spirit and to any that had this facultie he gives the advice that they would take heed that by the interpretation of these Tongues their understanding might become fruitful unto others also that heard them I will pray saith he with the Spirit but I will pray with the understanding also i. e. So as to be understood by others I will sing with the Spirit but I will sing with understanding also He therefore that will from hence draw an Argument to uphold the common belief of a gift of Ex-tempore-prayer to be expected from the Spirit is wholly mistaken He must pretend to extraordinaries if this place signifie to his advantage even to the miraculous gifts of the Spirit at first bestowed on the Church to the gift of Tongues and he may as well expect an immediate inspiration from this Spirit of a Psalm as of a Prayer We find I confess our B. Saviour arming of his Apostles against the persecutions they were to meet withal in the world by a direct and express promise of informing them by his Spirit what and how to speak before Kings and Governours St. Matth. 10.19 20. St. Matth. 10.19.20 But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak for it is not ye that speak but the Spirit of your Father that speaketh in you Christ engageth here as well for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the Quid and Quomodo what and How they are to speak and assures them that in that very hour the Spirit shall speak in them But this belongs not unto the business of Prayer unto God and if it did it would be as cross to a Directory for the Quid the matter of prayer as to a Common-Prayer-Book for the Quomodo the very Form of Prayer it self We have no such counsel about Prayer to God as this Take no thought how or what you shall speak for it shall be given you in that same hour No the Preacher gives a general caution Eccles 5.2 looking quite another way Be not rash with thy mouth and let not thine heart be hasty to utter any thing before the Lord Bring not the sacrifice of fools who consider not If therefore you ask me What account is to be given of the Gift of Prayer so much talked of I answer That which passeth for a special and peculiar gift of the Spirit of Prayer and Supplications may I think be reduced to these following heads 1. Sometimes it is the result of pious meditations formerly had and the habitual digesting of the ordinary and known heads of practical Divinity lodged in the memory For rules once digested work afterwards like an habit and require not any particular and distinct attention to or animadversion of them He that hath understood and digested the Rules of Grammar can make and speak true Latin without an immediate fore-thought or reflection upon those particular rules which he follows He that hath learn'd the Rules of Musick Vocal or Instrumental can sing or play without an immediate fore-thought or distinct reflection upon those Rules The like I might say of Logick or any other mystery For in all these cases Rules known and understood turn into an habitual disposition within the man acts from an habitual knowledg and preparation And on the same account he that hath inured his thoughts to the meditation and consideration of the heads of practical Divinity such as the Attributes of God the Laws and Rules of a good life the Sins contrary to those Laws and Rules the Mercies received from God the ordinary Temptations we are surrounded with
c. may be habitually provided for Prayer upon occasion i. e. for the turning of these heads into Prayer without the flying to any peculiar or special gift of the Spirit in the case He may call upon God under such and such Attributes make confession of such and such sins implore grace for the performance of such and such Christian duties and aid against such and such temptations and return to God thanks for such and such blessings and this for others as well as himself Especially if there be added hereunto 2. A quick invention and ready elocution an active fancie and a nimble tongue The Gift of Prayer indeed is the immediate result of these A man thus accomplish'd premising but an ordinarie understanding of the Rules of Prayer may be able to speak his mind in fit and pertinent words with as much ease by the secret and un-observed multiplying of quick and active thoughts as one of slower parts by much premeditation But then there is no more of a special and peculiar gift of the Spirit in this than in some mens being qualified to speak their minds upon several points on the sudden whilst others are more slow of conceit and worse-provided for utterance 3. These two fore-going heads viz. former premeditation and understanding of the chief heads of practical Divinity and the general rules of Prayer and a natural quick invention and promptitude of speech are much relieved and advanced by an ingenuous boldness where the spirits are not pent in as often it happens in over-modest persons by bashfulness and fear And then 4. Frequent exercise in the same kind is a great and considerable improver of these qualifications al eady mention'd And thus 't is observed to be in all other matters custom byasseth and we are ready and enclined to do what we have frequently done But still these are no more than the ordinary requisites to an Ex-tempore vein of Oratory in other matters for whoever would be ready and provided to speak his mind with a little warning upon any occasion must be furnished before-hand with a stock of meditation and understanding must have a nimble and active fancy a ready and voluble tongue a competent degree of confidence to speak before others and accustom himself occasionally to utter and deliver his mind And these particulars now as I conceive are the true account to be given of the Gift of Prayer in the most sober understanding of it 'T is nothing else but the Gift of Oratory Utterance and Elocution in Divine matters and ows its rise to former premeditations quick parts a competent degree of modest confidence and frequent exercise But then there are yet some other accounts to be given of that which among the Vulgar is often cryed up for the Gift of Prayer 5. Therefore sometimes it is the result of plain boldness impudence and presumption wherby men dare vent themselves freely and utter Quicquid in buccam venerit whatever comes next even in this sacred performance which so it be done with a loud voice and passionate accent and a taking or affected gesture and countenance goes currant among the crowd of unobserving-persons as a peculiar gift of the Spirit whereas it is indeed the talkative Spirit of impudence and presumption putting off the shame and modesty proper to a Man and Christian 6. Sometimes it is the result of Pride and Ambition whereby men to gain themselves a Name and Reputation among a party affect to make an ostentation of their Parts and Abilities and strain themselves to the uttermost so to frame their dialect of prayer as may best comply with the known humours and affections they have to deal withal Lastly 'T is to be feared it may be sometimes the result of Malice Envie and Indignation against the Forms of Prayer prescribed to procure Envie against the complyers with them and to hold a Faction together by the ears against them by making a shew and display of this Gift of Prayer for if Indignation be able to inspire a man with the Gift of Poetry facit indignatio versum we may easily believe it will do as much where it hath engaged the zeal of the affections in order to this pompous shew of a Gift of Prayer And if it owe its rise to these three latter heads of Impudence and Presumption of Pride and Ambition of Malice and Envy 't is a thing abominable before God and man that the Holy performance of Prayer should be employed as an engine of so much baseness and wickedness Otherwise the thing it self is not culpable provided that the exercise and straining of invention take not up the room of and so justle out true devotion Thus much of the Gift of Prayer in the general but then the Question remains of the agency and influence of the H. Spirit in reference to this Gift of Prayer To this therefore I will answer both in the negative and the affirmative 1. Negatively 'T is not to be expected from the H. Spirit that He should Help us immediately to the matter and words of Prayer 'T is true indeed the Apostle saith in a particular case Rom. 8.26 We know not what to pray for as we ought but the Spirit it self maketh intercession for us But then we must remark 1. What the Apostle there speaks of viz. The begging from God the determination of his Providence in this world towards them in those circumstances they were then in And here we are often put to that plunge that we know not what in particular to ask of God what to ask as we ought Whether deliverance from such a sickness and trouble c. or the enjoyment of such and such an outward mercy and prosperity and therefore in these cases we are instructed to submit our wills to God and never to ask any of these things without an item of his pleasure and without an if in the mean while without a clause conditional If it seem good unto God if God so please and judg best for us c. 2. We of our selves as of our selves are not sufficient for any thing that is good but all our sufficiency is of God as the same Apostle elsewhere speaks 2 Cor. 5.5 no wonder then if of our selves we know not what to pray for as we ought and yet for all this we may be better instructed informed and directed taught from God and then it will remain no longer true that we know not what to pray for as we ought 3. In this very place where the â—pirit is said to relieve and help against this infirmity of our ignorance as to the particular we are to ask of God by making intercession for us 't is not said with words and expressions but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with un-uttered groanings or sighs that cannot be uttered They are inward sighs and pantings of the heart vibrations of the pious soul God-wards not external motions of the tongue and lips Groans unexpressed These are they that
the matter and words of prayer themselves and yet deny this priviledge to a company of men as pious and learned as themselves to speak the least and more modest and humble than they and so the more likely to be taught by Him gather'd together in the name of Christ But hitherto of the Gift of Prayer which concerns the matter and words of it Secondly It is Grace which is most confiderable in Prayer for there may be this matter and words of Prayer and yet no praying all the while 'T is the Heart and Soul of man that prayes in God's account and Prayer by him is weighed by the exercise of proper graces and not of natural gifts or improvements Fancy or Elocution Non vox Psalm 62.8 sed votum Prayer is the pouring forth of the heart before God If the Soul of the Supplicant be not chiefly engaged in it the Soul and Life of Prayer is wanting It was one of the Sentences written in the Jewish Synagogues Prayer without Attention is like a Body without a Soul That which is most considerable in Prayer is as I said the exercise of inward graces proper thereunto Hebr. 12.28 Let us have grace saith the Apostle whereby we may serve God acceptably with reverence and with godly fear This therefore is the principal work of the H. â—pirit in reference unto Praier to awaken and enliven excite assist and strengthen those graces that are therein to be employed These two Titles are connexed Spiritus gratiae precum The Spirit of Grace and Supplications Zech. 12.10 he is the Spirit of gracious supplications the Spirit of supplications chiefly as the Spirit of that grace which animates them When St. Paul therefore had exhorted the Ephesians to be filled with the Spirit and in the power thereof Ephes 5.18 19. to speak to themselves in Psalms and Hymns and Spiritual songs he adds in the close that which is indeed the principal and most to be heeded by them Singing and making melody in your heart to the Lord or as his phrase is to the Colossians Coloss 3.16 Singing with grace in your hearts to the Lord. The gracious melodie of the heart is the great demonstration of the H. Spirit 's assistance of and agencie within us To this purpose He is said to help against our infirmities Rom. 8.26 27. and make intercession for us with groanings unuttered with sighs unexpressed as was before shewed and it follows He that searcheth the heart knoweth what is the mind of the Spirit The Spirit 's agencie is chiefly in the heart and therefore exposed chiefly to the Searcher of hearts The Spirit of Prayer then is where-ever there is an Heart exercising the graces which are proper unto Prayer where-ever there are those gracious dispositions and affections actuated be the Form of words premeditate by our selves or prescribed by others it matters not save that where the Form is prescribed there is one grace more to be exerted viz. the grace of obedience The great benefit we have from the Spirit as to Prayer lyeth inwards in such works as these are 1. The fixing of our intentions to the work we are about driving away of wandring roving and impertinent thoughts that we may wait upon God without distraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without avocations that we may mind what we are about that we may serve God with a fixed heart as the Psalmist speaks of himself Psalm 57.7 Psal 57.7 and therefore he prayes elsewhere in this Form of words Vnite my heart to fear thy Name and 86.11 Psalm 86.11 q. d. Gather together the scattered and dispersed parcels of it unite and fix my divided-thoughts that I may attend to thee only in thy worship and serve thee with an entire and single heart and thoughts combined together This is a work too great for our strength without the gracious assistance of the H. Spirit of Prayer to govern and keep close our spirits to what we are about that so we may be fervent in Spirit while we are serving the Lord. The due fixation and composure of our thoughts to what we are about is the benefit of the Spirit of Prayer who thus assists us in the stirring up of our selves to the duty and recollecting of our wandring thoughts in it And this believe it is the prime part of the grace of prayer There is none saith the Prophet Isa 64.7 that calleth upon thy name that stirreth up himself to take hold of thee Upon which place Forerius well notes That it avails little Qui consurgat seipsum excitet exsuscitet magno animi conatu Parvi enim refert frigidè precari dicere orâ— tenus Domine Domine Vera Oratio est cum sui-ipsius exsuscitatione tanquam ad rem setiam magni ponderis excutere desidiam avocare ab aliis omnibus animum magnâ animi contentione ad deprecandum Deum accedere Hoc qui facit tenet Deum seu apprehendit quasi manu ne elabatur tenet ut sententiam revocet neque priùs abeat quà m nobis benedicat ut fecit Jacob ob quod Israel vocatus est quasi in Deum praevaluisset Sic tenebaâ— Moses Deum illae enim voces Dimitte me ut irascetur futor meus c. quid aliud sonant nisi quod à Mose fortiter teneretur Forer in Loc. to pray coldly and to say with the mouth only Lord Lord. True Prayer is with the stirring up of a man's self as to some serious and weighty matter shaking off sloth and calling the mind from all other things and coming to pray unto God with great endeavour of mind He that doth this holds God or takes him as it were by the hand and suffers him not to go without a blessing as Jacob did for which he was called Israel a prevailer with God And so did Moses hold God for those words Let me alone do intimate as much 2. The assistance of the Spirit of Prayer lies in this as to our understandings the illumination of our minds in the distinct apprehension of the matter and words of Prayer the causing of an inward sense and feeling of what we think or say in Prayer awakening in us feeling apprehensions of the Divine Attributes which we ascribe unto God of the worth excellency and necessity of the things we ask of God of the indignity unworthiness baseness and aggrauation of the sins we confess to God of the certaintie and assurance of the promises upon which we hope for audience from God c. And in this sense we pray in the Spirit vvhen vve pray with Vunderstanding also 2 Cor. 14.15 if I may borrow the Apostle's phrase which properly belongs to another matter as I before noted viz. the praying so as to be understood by others 3. The assistance of the Spirit of Prayer concerneth the affectionate part of the Soul and the employment of that in Prayer the causing of our hearts to burn
with inward fervour of desire and actuating those other affections and dispositions which are agreeable to the several parts of Prayer Such as an humble and reverential awe in our acknowledgments of the Divine Majesty penitent sorrow in our confessions earnest longings for the things we ask of God love and gratitude in our thanksgivings unto God forgiveness of others and tender compassion tovvards them we pray for faith hope and filial confidence in our approaches unto God which the Apostle calls Hebr. 4.16 coming boldly to the throne of grace not with a rude and unmannerly impudence which is intolerable in a creature approaching the Heavenly Majesty who must be served with reverence and godly fear but yet with a modest and ingenuous confidence becoming Children drawing near to a Loving and Merciful Father such a temper as is stiled in Scripture the Spirit of Adoption crying Abba Father Rom. 8.15 16. Gal. 4.6 Rom. 5.5 the love of God being shed abroad in our hearts by the Holy Ghost which is given us 'T is the display of such gracious dispositions as these now mentioned viz. humility and reverence godly sorrow and repentance desire and love and gratitude and charity and compassion and faith and hope and filial confidence whereto may be added hearty dependence upon God and contented submission and resignation to his blessed will 'T is I say the display and exercise of these and the like graces that makes our Prayers to ascend up as sweet incense and perfume acceptable unto God And the special work of the Spirit of Prayer lyes in the quickning and enlivening of these gracious dispositions within us This wind blows upon the Garden of Grace that the Spices may flow out as the expression is in the Canticles Cant. 4.16 that our beloved may be invited to come into his Garden and eat his pleasant fruits There is we see more required unto Prayer than the generality of people dream of who reckon only of saying over a few words repeating a parcel of good sentences c. The common objection against the appointed Prayers read in the Church seems to relish and savour of this Spirit That 't is an easie Office a very child may thus pray in the Congregation we make an Idle Ministry excuse and hinder the exercise of gifts c. Whereas the great work of Prayer lieth in the exercise of proper and suitable graces as hath been declared and here is enough to keep us all busie at home within our selves both Minister and People that we may stir up our hearts to lay hold on God and prepare those good dispositions of Soul which are agreeable to those expressions which we are going to utter unto God that our heart may be as a well-tuned Instrument answering to the words of our mouths 'T is easie to say a Prayer but not so easie to pray a Prayer which we call the people to as often as they hear Let us pray Some are pleased to Object In such places and at such times where and when there is no Sermon What should they come to Church for there is nothing but a few Prayers to be read c. They forget by the way that the Word of God the Holy Scriptures are appointed to be read also which one would think as good as any Sermon of man's framing But bating that over-sight they mistake farther They are not invited thither to hear Prayers read barely but to pray with the Minister in the House of Prayer the Prayers that are read by him and to exercise and actuate graces suitable to those Prayers Were this as it should be thought on people would I am perswaded quarrel more at their own naughty hearts for not being fitted unto good and wholsom Forms of Prayer than declaim against the Forms themselves they would think meaner of the Gift of Prayer and labour more after the Grace of Prayer They would find work enough left them in the exercise of Prayer-graces and not mutter that they are abridged the liberty of their private fancy and invention in Publick Prayers to make room for a joynt united and undistracted-devotion But thus much now for the second Gospel-Institution spoken of by the Catechist Prayer with Thanksgiving CHAP. XV. Singing of Psalms the Catechist's third Gospel-Institution stily passed over Six points propounded about it to be resolved from Scripture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more wayes than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxie The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lord's Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist mis-lead by the Catechist's principles Baptism ill confined to the infant-seed of Believers only The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lord's Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Pass-over The gesture of the Pass-over different from our sitting No evidence of the will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-discipline The power given to the community of the people Women excepted in the administration thereof by the Catechist His Scripture-instances considered A three-fold Directory given by him for the exercise of discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions Cat. p. 83. THe Third in order as they were before recited should have been Singing of Psalms but of that the Catechist hath said nothing at all particularly It may be because he was conscious to himself that the manner and circumstances of this Gospel-Institution are not determined any where by Christ This had been certainly Nodus tali vindice dignus a work worthy of his pains to have shewed the express mind of Christ about and would have gone far in wiping off that aspersion from himself which he so freely layes upon others viz. Cat. p. 48. A negligence of enquiring into the will of Christ what he hath prescribed or some guilt worse than this the envy of communicating to the world the result of his more diligent enquiries He should here resolve us where Christ hath determined 1. What Psalms are to be sung And 2. Whether in Prose or in Meeter And 3. Whether with Rythm or without it And 4. What Tunes and Notes are to be observed And 5. Whether Instrumental Musick may be added or no to Vocal And 6. Whether all are bound to sing together or there be liberty indulged of singing alternatìm and by way of response These being points left altogether undetermined by Christ must either be determined by the Church or there can be no orderly
Of the FIRST PART Chap. 1 ERror in first and foundation-Principles most dangerous The Catechist's grand mistake noted The Method of this first part in order to the full conviction thereof The Protestant Doctrine of the perfection of H. Scripture as a Rule and guide restrained to matters of Divine belief and practise necessary unto Salvation from pag. 1. to p. 4. Chap. 2. The Puritan disguises of this Protestant principles 1st That nothing at all is to be done by us without Scripture-Warrant The absurdity of that declared 2dly That nothing is to be done or admitted of in or about Religion or the Worship of God at least without the warrant 1st of some general precepts or 2dly examples in the written Word Those additional explications manifested to be impertinent and retorted from pag. 4. to p. 10. Chap. 3. The Catechist's opinion as to this point set down at large in his own words from above twenty places of his Book and then summed up together to be viewed at once from pag. 10. to p. 19. Chap. 4. The falshood of his general Opinion demonstrated from the practise of all Churches First Of the Iewish Church wherein the Instances are The Rites used by them in swearing putting the hand under the thigh or lifting it up to Heaven Iacob's Pillar and Vow The Gileadites Altar on the other side Iordan The Heap and Pillar between Laban and Iacob at their covenant Ioshuae's great Stone set up at Sechem Solomon's new Altar The Stone of Bethshemesh Samuel's Altar at Ramah David's pious resolution for building the Temple Determinate hours of Prayers thrice a Day the Third the Sixth the Ninth hour The erecting Oratories and Synagogues for God's service and worship and several things observable in them Set Festivals for which there was no Divine Precept The dayes of Purim Solomon's seven dayes for the dedication of the Altar Hezekiah's seven dayes added to the Passeover The Feast of Dedication in Winter Stated Fasts voluntarily undertaken or enioyned The fast of the fourth fifth seventh and tenth moneth in Zechary Weekly Fasts of the Pharisees and Iohn the Baptist's Disciples no where reproved otherwise than for the Hypocrisie of some observers of them Anna's commendation for worshipping God with such Fasts The custom of the religious Iews fasting every day till Morning Prayer and on their Sabbaths and Festivals till noon The rites used at the Passe-ovet and other Festivals at Circumcision Marriage and Burial from pag. 20 to p. 31. Chap. 5. II Of the Church of the New Testament in the time of Christ and his Apostles wherein the instances are Christs approbation of those rites and usages among the Iews which were not founded upon a Divine Command His Apologie for and commendation of the two Women that Annointed him whereto is added the story of the good women at his Sepulchre and of Ioseph of Arimathra His frequenting the Synagogues and demeaning himself according to their customes His carriage at the Passeover the institution of his own Supper The observance in the Church of Iewish customs and ordinances a long time after their conversion to Christianity Certain things imposed on the Gentiles by way of compliance with the Iews to avoid offence and division The Sabbath day kept with the first day of the week The holy Kiss The Love-feasts St. Paul's injunctions in order to the decencie of Divine worship that the man be uncovered and the woman covered with the concluding of that matter of Ceremonie against the contentions by the custom of the Churches from pag. 31. to p. 45. Chap. 6. III Of the Churches following the Apostles downward to this day 1 The Primitive Church wherein the instances are The observation of the great Festivals in memory of Christ's Birth Resurrection c. Standing at Prayer on all Lords days and every day between Easter and Whitsunday Fasting on Wednesday and Friday weekly and constantly before Easter The honourable and frequent use of the Cross receiving the Sacred Eucharist fasting 2 The Reformed Churches Their general Tenent of the power of National Churches to make laws in things neither commanded nor forbidden by God 3 The Independent Congregations wherein the instances are Singing David's Psalms translated by humane invention into rythm and meter and that too bare headed whilst they heat the Sermon with the hat on Sprinkling Infants Taking the Communion sitting Their particular forms of Church Covenant And the Catechists Prudentials allowed of in Divine worship with his way of evading the obligation of some things granted by himself to have been commanded by Christ The mischievous consequences of this general principle of Non conformity and Separation reflected on from pag. 44. to p. 54. Chap. 7. The common abuse of Holy Scripture by the Writers of this way An explication of certain places of Scripture brought in to countenance the fore-going Principles or some appendant to it under five heads Such texts 1 which referr us to the word of God as our rule and commend unto us the perfection of it 2 Which use the negative argument of Gods not commanding a thing as a reproof and condemnation 3 Which forbid the adding to or taking from the Word of God 4 Which prohibit the worshipping of God by the commands of men and will-worship 5 Which require faith of us in order to the pleasing of God and impute the guilt of sin to whatsoever is not of Faith from pag. 54. to p. 72 Chap. 8. Other Texts of Scripture examined under seven heads more viz. 6 Which describe Christ's faithfulness compared with Moses and point unto him as the one Lord of his house the Church 7 Which command us to hear and obey Christ under the greatest penalty Wherein also Christ enjoyns his Disciples to teach all his commandments and wherein others are commanded or exhorted to obey them or commended for examples of a diligent and exact obedience 8 which relate to the pattern given in the Mount to Moses and the other in Vision to Ezekiel 9 Which point us to the spiritual worship required by God under the Gospel 10 The second commandment said to forbid us the making to our selves any thing in the worship of God to add unto his appointments 11 Which are said to speak of the Apostacy of the Church prophetically under the name of fornication and whoredom and of the innocency of those that keep themselves undefiled therewith Lastly Which are alledged as instances of severity against persons who by ignorance neglect or regardlesness have miscarried in not observing exactly God's will and appointment in and about his worship Particularly Nadab and Abihu Corah Dathan and Abiram The Sons of Eli Vzzah whom the Catechist saith against the Scripture-Text to have sinn'd in putting the Ark into a Cart when he should have born it on his shoulders Vzziah's offering incense 1 Cor. 11.30 Hebr. 10.25 26 27 28 29. from pag. 73. to p. 93. The Contents of the Second Part. Chap. 1. The Catechist's confidence with the
by St. Paul's Prophesie 2 Tim. 4.3 4. leaving Ministers under too great a temptation to please and humour the people and very injurious and dangerous to the concernment of Christian Kings in the ordering of the publick Religion and Reformation Bishops Priests and Deacons of the Church of England made ordained and consecrated by the Vertual consent of the People from pag. 196. to p. 219. Chap. 9. Imposition of hands in Ordination limited by the Catechist to the Presbytery of that particular Church wherein the person is ordained The Scripture gives this power to Bishops Calvin's judgment of the laying on of the hands of the Presbytery Two Questions resolved by the Catechist in the negative Qu. 1. Whether a person may be lawfully call'd to of employed in a part of the office or work of the Ministry only The Catechist's grounds examined and disabled Scripture-presidents instanced in the seven Deacons Christ's baptizing by his Disciples St. Paul's allegation as to himself The Catechist's own Pastors and Teachers divided in the parts of their office and his Ruling Elders opposed to Preaching-Elders No repugnancy herein with the authority of the Ministry or relation between the Elders and the Church The exercise of gifts restrainable till there be right and authority given and after that too by the rules of prudence good order and edification The Church may lawfully admit to a part of the ministry only and advance her Ministers by degrees Qu. 2. Whether a person may hold the relation or exercise the duty of a Minister to more Churches than one at the same time The Catechist's opinion set down at large with the reasons of it and then refuted under six propositions which are manifested to be asserted by him 1. That none can be a Gospel-minister unless first chosen by some particular Church 2. That none can be ordained a Minister but with relation to some particular Church at his cure and charge 3. That no Minister hath power to depute another for his Curat Vicar or Substitute 4. That no Minister may exercise his power or office out of that particular Church wherein and whereto he is ordained 5. That no Minister may have relation to more Churches than one at the same time Arch-Bishop Whitgift's Answer to T. C. about the Similitudes vulgarly used from a Shepherd and his Flock c. 6. That no Minister may remove from one Church or Charge to another without re-ordination Mr. Hooker's judgment for the avoiding confusion in such like questions as these moved by the Casechist from pag. 216. to p. 237. Chap. 10. The necessity of a rightful derivation of Church-authority from Christ usually suggested by the Catechist Of the Peoples consent required to the exercise of the Elders Authority and the Catechists Directory in case of their dissent and from thence how poor and weak a thing the power of Church-governours appears to be made by him What kind of obedience is allowed by those of the Separation as due to Ministers Dr. Jacksons of the necessity and nature of true obedience with the dtnger of the sin of Disobedience to their Pastors The Catichist's difference between Pastors Teachers considered with the fond grounds of the same from p. 237. to p. 246. Chap. 11. Of Ruling Elders The distinction of the Church into Clergy and Laity defended 1 S. Pet. 5.3 no proof that the whole Church is call'd Gods Clergy-Ministerial power a mark of separation That Lay-men among us have a principal rule in the Church and upon that account our objections against Lay-Elders unreasonable disproved The scarcity of persons fit for this ruling Eldership in every Church and the burthen of their maintenance acknowledged by some friends to the cause grear prejudices against them What kind of Elders or Seniors are countenanced by Antiquity The Jewish Elders joyned in the Sanhedrim and other assemblies with the Priests no pattern to be urged here An examination of the express Scriptures prerended to authorize these Officers Mr. Mede's excellent discourse upon 1 Tim. 5.17 Who are means 1. by Elders there Five expositions which do all exclude these Lay-Elders pleaded for in contra distinction to the civil Magistrate as well as Catechist's exceptions to some Branches of the Exposition given of these words answered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote that ordinary labor which is incumbent upon all Pastors and Teachers as their constant duty Bishops may pertinently enough be meant by the Elders spoken of notwithstanding the Catechist's cavils The same qualifications absurdly required in the Ruling as in the Teaching Elder however their office be said to be so distinct from p. 246. to 273. Chap. 12. Of Deacons Stephen and Philip two of the seven Deacons did preach and baptize The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a large signification The Office of Deacons in the Christian Church to be gather'd not only from Acts 6. but other places The Catechist's rash censure of all Churches which confine not their office to the care of the poor The ordination of the first Deacons managed wholly by the Apostolick prudentials The circumstances of our state vastly different from the Churches then The change of the Levites when the Temple was built from their first office in attending on the Tabernacle a competent plea for our case 1 Cor. 16.2 considered The Catechist urgeth that occasional Precept as a binding Law to perpetuity and so in effect addeth to the Word of God A sort of She-officers Female-Elders Deaconesses and Widows in the Apostolick and Primitive Church forgotten by the Catechist in describing the pattern given in the Mount His unkindness in excluding that Sex from a share in Church-discipline noted and the good women admonished by what he hath said elswhere to look to their priviledge and duty as Church-members from pag. 273. to 285. Chap. 13. Of Prayer A Catalogue of scripture-Scripture-forms of Prayer out of the Old and New Testament The lawfulness of imposing them The Catechist's Arguments against the use of such Forms answered Publick Prayer is to provide for common not personal wants Among all gifts in Holy Scripture no gift of Ex-tempore-Prayer mentioned No injury to any Gift to be confined to a subserviency unto good Order The promise of the Spirit not rendred hereby needless or useless Abba Father at no odds with Our Father The gift of Prayer no more promised the Minister than People Part of our Ministry to be fulfilled is Officiating according to the Publick Liturgy-Prescribed Forms hinder not but tend rather to forward and promote Edification from pag. 285. to 300. Chap. 14. Of the Spirit Gift and Grace of Prayer The agency of the Holy Ghost necessary in order unto right Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Iames what it signifies The gift of prayer soberly understood nothing else but a gift of Oratory owing its rise to former Premeditations Quick Parts a competent degree of modest Confidence and frequent Exercise What the Vulgar call a Special Gift
of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 considered Three Arguments to demonstrate the Proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications he inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and Praying-Prayers from p. 300. to 323. Chap. 15. Singing of Psalms the Catechist's third Gospel-Institution slily passed over Six points propounded about it to be resolved from Scriture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more ways than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxy The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lords Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist misledd by the Catechists principles Baptism ill confined to the Infant-seed of Believers onely The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lords Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Passover The gesture of the Passover different from our sitting No evidence of the Will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-Discipline The power given to the community of the people Women excepted in the Administration thereof by the Catechist His Scripture-instances considered A threefold Directory given by him for the Exercise of Discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions from pag. 323. to 347. FINIS An APPENDIX Of the Authority of KINGS AND Obedience of SUBJECTS The Contents A Specimen of the Separatists Loyalty and Opinion of the Magistrates Power in matters of Religion Government an Ordinance of God In all orderly Government some Supreme necâ—ssary That Supreme so far Independent Absolute and Vncontroulable There can be but one Supreme all besides must needs be Subject That the Supreme over us is the King's Majesty undeniably evidenced His power about Religion proved by four considerations No Ecclesiastical person hath an exemption from his Tribunal A Scheme of the orderly subordination of Government appointed and approved of God Active obedience the principal due to Authority and that in matters antecedently good indifferent and doubtful but not in matters evidently sinful Here the passive obedience takes place The reasonableness of that Subjection SInce the committing of the foregoing Pages to the Press I have considered with my self that among all the Brethren of the Separation whom I have either known or heard of there hath not one been found of that Loyal Disposition as to call the War against the last King a Rebellion or his Death a Murther or the Government of O. C. an unjust Vsurpation but then as to Religion it is most palpable that they do all deny any Authority in the King to intermeddle with it and are no less professed Enemies to his Supremacy in matters Ecclesiastical a foundation-Principle of the English Protestant Reformation than the Jesuited Papists Their Judgement joyntly is Let Kings take care of Civil State Let Church of Church-matters debate Now so long as these Doctrines are entertained and acknowledged it is but labour lost to press them unto obedience and conformity to the Laws of the Realm about Religion and the Service of God since these Laws themselves are adjudged by them no other then extravagancies beyond the compass of their Rulers Commission invasions of Christ's Authority the Churches Priviledge and every Christians Liberty unjustifiable in themselves and therefore of no power to oblige them unto duty or brand their most contemptuous neglects for sinful transgressions I have therefore thought it requisite in order to the fuller confutation of their way and principles to annex this Appendix for the rectifying of their apprehensions who shall be willing impartially to deliberate upon what is here offered to them briefly of these two heads First the Power and Authority of Kings or Governours And Secondly The obedience due from Subjects For these two are relatives not to be separated each from other First then concerning the former I take it for granted that Government and Magistracy is an Ordinance of God and they who list to dispute it may if they please confront and oppose St. Paul's thirteenth Chapter to the Romans That which I design to recommend shall be comprised and demonstrated in the following particulars 1. In all regular Governments needs must there be some Supreme and Principal Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Princeps Some first and chief Some uppermost and Head of the rest to whom the last appeal must be made and at whose tribunal and decision they must acquiesce Ordo non datur nisi cum relatione ad aliquid primum for without this there can be no settled and determined order but there will be a progress to infinity and controversies can never be ended A necessity there is in all Government for some to be uppermost 2. The supreme or chief power where-ever it is seated must needs be so far independent absolute and uncontroulable Independent upon any but God himself for otherwise there will be some above it and so it will not be supreme and uppermost Absolute it must needs be to obtain the ends of Government where by absolute I mean not freed from an obligation to observe the Laws of God and Nature and to Govern according to humane Laws so far as equity will bear but freed from the fetters of all humane Laws when the necessity of Government whereof the Supreme is also to judge calls for it And without this no Government can well be upheld and managed there being ever some cases happening which humane Laws cannot in particular foresee and provide against and therefore the breast of the Supreme must make a supply And then being independent on any upon earth and absolute in the sense explained it must needs follow that it is unaccountable unto any uncontroulable by any but God Subject to the coercive restraint of none besides for if so that to which it is subject will be above it and so it is no longer Supreme and Uppermost and we shall lay the Principles of confusion