he or they have said amounteth to a strict answer which may free us from the probability of truth which appears in this argument § 2 For the Proposition it is so evident from Scripture being indeed a branch of the commandment which our saviour calls The first and great commandment Thou shalt love the Lord thy God with all thy heart and all thy soul all thy strength And inforced by so many Scriptures directly requiring Attention of thoughts and Fervency of Spirit in all the service of God especially in prayer That we never met with any bold enough to deny it For he who denieth it must affirm That though God hath commanded us to love him with all our heart soul strength yet if man commands us not to do it it is lawful though God hath commanded us to serve him with the Attention of our thoughts with Fervency of Spirit and commanding us to pursue this end hath also enjoined us to use the means most proper for it yet If our superiour commands us to use such means as are less proper we may lawfully do it Which to us appears very strange assertions neither becoming Divines nor good Christians nor indeed rational men For supposing that there is a God The light of nature is enough to shew us He must be served with all our hearts with the highest attention of thoughts intention fervency of Spirit § 3 So as all the Question can be is about the Minor proposition Whether he that performs his Ministerial act in Solemn Prayer by the prescribed forms of others doth not use a mean less accommodate to his own others Attention of thoughts and Intention Fervency of Spirit then he who deales with God immediately using his tongue to express conceptions first formed in his own heart To us it is next to a demonstration that he doth and that upon that account it is unlawful to which purpose we desire That these things may be wistly considred by any deliberate person § 4 Whether it be possible for any person to read any discourse be it a Prayer a sermon an Oration what it will with that degree of Attention of thoughts as he must pronounce the same discourse with by heart if he so pronounceth it as but to speak sense We do think none will find or say it is The thoughts of man are wild things impatient of a long intense abode upon any object we speak of the generality of men but never so busy to break prison wander as when we are employed in the holy services of God And that partly in regard That God is an insensible metaphysical object Partly Because of that natural aversion from communion with God which since the fall hath been the universal disease of human nature So that considering how human nature is stated since the fall we believe it a thing impossible We know it will be said and that truly that this argument concludeth not against the ministers use of forms prescribed by others if he reciteth them by heart but onely against his performing his ministerial acts in prayer by reading such forms We confess it and say That if but this post be gained much is done God would doubtless be served with much less distraction and divagation of thoughts then he ordinarily is on the part even of him that ministreth which was the Reason why the Reverend and very learned Author of Altare Damascenum allowing the use of forms at first to help those who have not attained the gift of prayer in any proportion fit for ministers would yet have them enjoined to recite them by heart § 5 Secondly Whether any thing can in reason be imagined more conducive to fix the thoughts upon the duty God in the duty Then when a minister hath attained to such a familiarity with the phrase of Scripture and such a knowledge in the body of Divinity That although he will always need a premeditation of the Greatness Majesty of God his own vileness nothingness and the weightiness of the duty yet he needeth not compose his form syllabically before he comes but can trust his Affections to thrust out words while his eyes may be shut sent to his heart as our Divine Poet speaks Or open and lifted up to heaven and fixed towards the place where his heavenly father is and while his heart is enditing a good matter And his tongue employed as the pen of a ready writer We think this is so evidently more conducive to the fixation of a mans thoughts and the commanding their attention to the duty That it is impossible for any who will not deny the workings of a reasonable soul to be able without a self condemnation to deny it § 6 A third thing which we would have considred is Whether considering the infirmity of all our natures any such attention is to be expected or hoped for from people to forms of prayer which they hear a thousand times over as to conceived prayer We lay no great stress upon it but think it at least an ingenious observation That God himself when he would Stir up his peoples attentions affections to what he was doing tells them He would do a new thing We are sure common experience teacheth us That none gives that attention to a discourse or story he hath heard an hundred times over that he giveth to a new discourse or story excepting onely to the holy scriptures for which God hath secured an abiding reverence in all pious souls And this is owned by M r. Falconer giving it in his Epistle as a Reason why after so many learned men he wrote upon this subject Because the humour of this age he might have said all ages is more apt to seek for new books then read old ones Whether this be the infirmity of our natures and if our infirmity whether our sinful infirmity or no are not much material to our present question Let it be the one or the other if not to be shaken off and if by a mean which Gods word forbids not it may in any measure be helped certainly considering how necessary it is to the duty that mean ought not to be neglected in obedience to any creature § 7 But Attention of thoughts is not all our duty in prayer Intention of spirit and fervency of Affections is also a prime requisite to an acceptable performance of it Rom. 12. 11. Jam. 5. 16. Yea It is so necessary as without it the soul plainly mocketh God and deceiveth it self now we cannot apprehend That either the person ministring should have the same intention fervency in reading the prescribed forms of others as when his prayer is first formed in his own heart or that the people should be so advantaged in their fervor and intention § 8 As to him that ministreth There is a great deal of difference betwixt words following the Affections and Affections following words This is an old Argument made use of
§ 13 But the same Author offers at a second answer he had granted both the Major Minor proposition The Major p. 22 in these words Every man is bound to pray with the highest intention of mind and fervency of Spirit which can be obtained by lawful means we dare say no Noncon will ask him more The minor he grants again again Sect 7. p. 25 26 27. What will he deny then nothing remains but the Conclusion He would fix this intention of mind in conceived more then in prescribed forms of prayer upon some as he thinks false bottoms He instanceth in 8. 1 Prejudice against the use of forms 2 Novelty of words and phrases 3 The exercise of gifts with which we are more delighted then the exercise of grace 4 The Natural delight men have in their own more then in others Inventions 5 The scope men have conceived in Prayers for glory ostentation 6 The tumults of bodily Spirits 7 The bending their minds in Invention 8 The straining their bodies by drawing out words Now to this we answer First § 14 Either these must be the onely causes of greater Intension fervency of Spirit in conceived then in prescribed forms of prayers or else this is nothing to the purpose and onely concerneth those to whom these alone are the causes of such greater fervor intention But we have before shewed these are not the onely causes but because the soul is not so much diverted c. as it must be in the use of forms § 15 But Secondly When we have reminded our Reader what we understand by fervor and intention of soul we will consider the eight particulars which the Author confesseth contributary to it By the souls Attention we mean It s immediate contemplation of God without diversions to other objects A thing so necessary that the soul which doth not its utmost toward it doth but mock God and cannot be serious with him A Schoolmaster if he can discern it will not indure the Omission of it in a boys saying his lesson to him It is in short for the soul hoc agere indeed to do what it pretends to do My heart is fixed ô God! saith David my heart is fixed By Intention Fervor of Spirit we understand That holy zeal heat which the soul should be in in all religious acts required of all Gods servants Rom. 12. 11. Commended in Apollos Acts. 18. 15. But especially in Prayer called crying unto God A pouring out of our souls hearts before him A wrestling with him as in Jacobs case Hos 12. 4. This prayer is that which St. James calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 16. Thus Epaphras laboured in prayer fervently Col. 4. 12. We mean nothing less by it then the heat of the Brain or the body about which this Author trifleth at a strange rate we mean the heat of the Inward man which lies in the intense motions of the affection of Sorrow in confessing sin Desires in putting up petitions Joy in thanksgivings c. The eagerness of the soul to and in its work That which David calls The souls pressing after God Jacob A not letting God go The Prophet A not being quiet not holding our peace c. The duty required in the first commandment so far as concerneth prayer serving God with all our heart all our soul all our strength This being now every Ministers yea every private Christians duty We say Whatsoever means nature it self reason or our particular experience or Gods word dictateth as proper in order to it we must not we can not in Obedience to mans command barely omit And whatsoever either Gods word or nature it self or reason or our Experience sheweth us will in any degree hinder this it must be sinful let who will require it as being contrary to our Duty expressly required in the First and Great commandment And in many particular Scriptures referrable unto that § 16 This Assertion standeth upon that foundation confessed by all Divines That the precept requiring the end doth also include the means which surely must not be interpreted with an exception viz. Except superiours forbid the use of such means or commands the use of the contrary c. The precept legitimateth the means if another particular divine precept hath not forbidden them which it most certainly hath not § 17 To come then close to our Author 1 If the Bending of the mind to think what to ask of God how to ask it 2 If the exercise of gifts at the same time when grace is to be exercised will conduce to the farther exercise of grace and the not exercising them will in any degree hinder such exercise of grace 3 If the natural proness which is in man rather to have his heart dilate to be fervent in the use of words first formed in his own heart do evince that this fervor doth most usually attend conceived Prayers 4 If the tumult of bodily Spirits as he calls it being first occasioned by the souls intension upon its work being raised once will help the fervor of the soul nay 5 If the novelty of words and phrases will do it and these are five of the eight things which himself confesseth may cause it he must shew us they are sinful causes or he hath granted all we contend for § 18 If indeed as that Author would uncharitably enough insinuate the fervor of him who prayeth by conceived prayer be meerly from prejudice against forms though he should have done well to have opened to us that causation it is something hard to conceive or 2 from a sinful end of Vain glory or foolish ostentatiâ—n we do wholly condemn it And for his Eighth particular to us it wants an Interpreter how straining the body by drawing out words should cause fervency of soul So as what this Author pretendeth for an answer to our arguments is but a bundle of impertinencies having no cognation to an answer And indeed he who had so justly before granted us both Major Minor had nothing to do but like a young Logician to deny the Conclusion or to amuse us what he could with long and impertinent discourses But let us further take notice of some other loose passages in him and see whether any thing in them or in his distinctions will save him harmless § 19 He telleth us This fervency must be obtained by the use of just means This is most true and is not the use of a Gift given us by God for that end a just mean Is it not Natural Rational Scriptural Such a mean as the servants of God have used Is not this a just means think we That which he would have us to believe is That though it be our duty to pray with utmost fervor intention of Spirit and though in order to this Praying in the use of our own gifts be more proper effectual yet if the Magistrate forbiddeth us the use of this Mean it
becometh an unlawful mean and lawful for us to omit it though we pray less fervently therefore he tells us p. 23. He that is by the Magistrate forbidden to go to the next church and therefore is necessitated to go to one more remote must needs be more indisposed to prayer by his long journy except some men of a temper by themselves so that he shall not perform the duty with so high an intention of mind or fervency of Spirit as might probably be experienced in case he came to the church less wearied and weather beaten but yet such a man may lawfully go to the farthest church and pray there though these hinderances of intention and fervency be consequent thereupon because they are necessary not voluntary he wisheth the case were otherwise with him but as the case standeth if he should go to the next church contrary to the Magistrates Prohibition he should sin and Evil is not to be done that Good may come of it especially when a greater evil might come of it then the good aimed at as in this Case § 20 To all which we answer God send his church in England better Divines then this Author The case is this The unlawfulness of ministers ordinary use of forms prescribed by others was indevoured to be proved because it hindred intention of mind and fervency of Spirit Two things from reason and by Gods special command and determination necessary to every good prayer He grants they are both necessary whence it followeth That he who omitteth any means given or allowed him by God being natural rational which may help him in this must needs sin against God whose law commanding an End always commandeth the use of all proper Means relating to it He granteth this a Mean in it self lawful he must acknowledge it proper and natural yet he saith It is no sin to omit it and so consequently no sin for one to serve God with a lesser intention and fervency when we have a natural power to serve him with a greater intention and fervency And why none Because he saith It is necessary not voluntary Is it not voluntary That is strange he did not put the case of the Magistrates forcing him to be draged to another place at such a distance where his Spirits must be exhausted before he could come How was it necessary then Not naturally not by coaction It remaineth therefore that it must be necessary by some divine determination In what leafe of Scripture shall we find it He offers no texts but what commands our obedience to Magistrates But is there any Scripture requireth an obedience to man in all things Or must those texts be limited to such things where we may obey them without disobeying God Thus this Author hath finely answered by begging the question which is Whether it be lawful to omit the use of a proper Mean given by God for the performance of an Act in his worship according to his will The Apostles surely determined better Whether it be better to obey God or man judge you To his instance therefore the Answer is easy If when we may with equal advantage to our souls go to a nearer church and to one farther but yet not at such a distance as before we come there we shall be spent our Spirits exhausted and we fitter to sleep then to serve God we think we ought to obey But if they will command us to go to a place at such a distance as we cannot reach in any time or without such a wasting tyring of our Spirits as when we come there we shall be unfit for the service of God we cannot obey He trifleth to say The thing is Inexpedient It is unlawful and he is a fallacious Sophister in Divinity who talkes of chusing lesser evils of sin before greater There can be no necessity of sinning § 21 In his p. 26. he seemeth to hint a time when a less intention is more acceptable to God then a greater That time we would gladly know for the Scripture saith nothing of it He tells us when the Over-plus ariseth from the gift not from the Grace This is a strange nick of time we always thought The grace exercised in prayer lay very much in Gods assistance of us to keep our minds attent to our duty and intent upon fervent with God in our duty so that to us it seems a strange piece of sense That the overplus of Attention Intention and Fervency should proceed not from the Grace but from the gift he goes on tells us p. 28. Seeing the same things are prayed for in the Litany which can be the matter of the longest conceived prayer though not in that variety novelty and elegancy of Phrase if the heat and the intention they speak of proceeded from the strength of their desire to the things themselves it would be equal in both cases but seeing it is not equal it must needs proceed from some other cause and probably from some of those assigned § 22 He saith true It must either proceed from some different matter or some other cause But 1 we doubt whether what he sayes of the Litany be true We think it far short of conteining the whole matter of ordinary Confession or Petitions or thanksgivings See what the Commissioners at the Savy in their papers since printed have said to this But suppose 2 The matter were ful Can there be nothing else frigidam suffundere to cool a Christians Spirit What if there be a mixture of something else which a Christian cannot in his judgment allow In the Popish Missal is much excellent matter but we should think him but a luke-warm Protestant that could be fervent in Spirit serving the Lord by it It is a great cooling to a Christians Spirit when his mind suggests doubts to him Whether this be a way mode or method of worship which God will accept because never directed by him Here we instead of stirring up exercising our own gifts and ministring them borrow the gifts of others and serve God with what costs us nothing but a little lip labour § 23 To conclude for this Author we need no more then Mr. Ireneus against Mr. Freeman Every man is bound to pray with the highest intention of mind and fervency of Spirit which he can by just means attain But he who having an ability to express his own wants wants of others to God in prayer in words first formed in his own heart doth in the exercise of prayer use the forms of other men doth not pray with the greatest intention of mind fervor of Spirit which can be obtained by just means Ergo. This is M r. Ireneus argument in his book called The Reasonableness of Divine service Let M r. Freeman answer it we profess we cannot The Major is made up of M r. Ireneus his own words in the aforesaid book p. 22. The Minor is not onely said by Mr. Ireneus but proved too
besides that since their times matters have been argued at a another rate then they were before and that the present N C. did never swear into the sense of their forefathers Another thinks it the easiest way to abuse them by feigning dialogues betwixt Con. Noncon there hee can make the poor Non. Con. speak as simply as hee desires and this it seems is a great Trophy Another complements them not thus far but falls upon them with a cartwhip and all the Rhetorick of Billingsgate and then writes another book to persuade the world it is his duty to revile them He thinks to kill them with envenomed words then to say He hath done God good service Most of them make it one ingredient in their sermons and discourses That the Non. Con. are a pack of aunces men whom they have no hope to convince that have nothing to say for themselves but are perfectly factious biassed prejudiced persons Wee refer thee Reader but to D r. Parkers some others scripts if thou hast so much patience do but there read with what Moral language the first of them especially hath treated persons to whom he is far inferious both in age and learning but he hath received a deserved answer The truth is All these are but serving another design who sees not that there is a New mess of Divinity bringing into the world which is not like to be well digested or received indeed while the N. C. are in any reputation but wee shall leave that to other hands As to our present purpose Reader If our Adversaries could have satisfied themselves to have represented us guilty of all manner of errors in our conversation wee might possibly have trusted our repute to those who every day see us and know our way of life but when this is not enough to them unless they can also perswade the world that wee are fools and have nothing to say for ourselves so as it is but a vain thing for their Rabbi-shipps to discourse us When in truth they have said nothing in answer to what hath been said by some of us which any but themselves will call Reason quis sit iniquae Tam patiens gentis tam ferreus ut teneatse This hath made us who have other work enough to do to give thee the trouble of these following sheets Every one who knows any thing knows that Six or Seven things must bee done by us before wee can bee admited into a capacity to take any livings and so bear our share in what they call the Church of England none of which wee can submit to not because of scandal onely though the Duke of Ormonds domestick chaplain would make the world believe so but because we judge every one of them unlawful and have arguments which appear very probable to us to evince them such Amongst them this is one Wee must ordinarily perform our ministerial acts in Prayer by the prescribed forms of others Wee believe that of all things required of us there be many think we have least to say for our opinion in this This is it wee have fixed upon and have given thee some of those arguments which makes this appear to us very probably sinful Wee have not willingly omitted any thing any of them hath said in answer to any of them nor misreported any of them Wee make thee our judge Reader whether they have said any thing amounteth to an answer If they can destroy the probability which these arguments appear to us to have wee shall then put some of the other Six things in dispute but till then wee need go no farther Wee have been a little the more concerned to do this because wee have observed That in the time of his Majesties most gracious Indulgence Some who appeared not before appeared to justify the lawfulness of all and Every thing required of us if it were possible to persuade the Parliament to believe that there is no reason for any indulgence towards us Amongst others the Reverend M r. Falconer a Norfolk minister at this nick of time ingaged himself with what success so far as he hath spoken to the point under our hands wee have examined and freely leave the judgment to every unbiassed understanding Reader Wee could have wished so worthy a person a better argument or better time for it is now that time of the day as to those things as a man can promise himself little repute from writing about them there being hardly room left for a new wit to croud in wee have not willingly balked any thing M r. Falconer hath said for wee had nothing to do with what he saith in justification of our Liturgy being not yet come so far as to dispute the lawfulness of these or those forms Wee have desired to treat Mr. Falconer with that honour which wee truly have for him though wee be of another mind to him and think wee have made it appear he hath not said enough to make of his mind any reasonable person otherwise minded But Reader as to this Read and judge and the good Lord lead thee and us into all truth and bring us all to one mind one heart A Reasonable Account why some Pious Nonconforming ministers in England judge it Sinful for them to perform their Ministerial Acts in publick solemn Prayer by the Prescribed Forms of others CHAP. I. The Question stated What is not the Question What is No question about the lawfulness of forms in general nor forms of a mans composure for his own use nor about any good use of forms nor about the lawfulness of the use of scriptural forms nor about short ejaculations But onely concerning the Lawful use of forms of Prayer composed by fallible men prescribed to others to be by them ordinarily used in stated solemn prayer whom God hath fitted for the ministry by giving them the Gift of prayer The negative asserted § 1. AMongst all Paralogismes there is none more unworthy of a Scholar then that which the Logicians call Ignoratio Elenchi where the Opponent cheats his adversary and the hearers with an argument that seemes to conclude against the question but indeed doth not nor is there that wee know any matter in controversy where in dispute this fallacy hath been made more frequent use of then in the Question under our present debate Let us therefore first truely state our Question that our adversaries may know what we speak and whereof we affirm and not loose their labour in proving what we do not deny nor bring arguments no way concluding the thing in Question betwixt us § 2 The subject of the Question is Forms of Prayer dictated or prescribed by other men to be ordinarily used in solemn prayer by ministers of the gospel furnished by God with the gift of prayer and having a natural liberty to use those gifts The Question is whether the use of them bee lawful or no We deny it say wee have arguments which
1 If a man hath an antipathy to forms he saith It is no wonder that he can have but little intention and fervor in the use of them So then he who hath such an infirmity cannot pray with the like intention or fervor by them Now that such an Antipathy is sinful he hath not proved We suppose he doth not mean Natural Antipathy That must be necessary and by his own consequence not sinful If he means Moral It is the same with prejudice The goodness or badness of which depends upon the efficient cause If any be therefore prejudiced against them because he cannot apprehend it a way of worship instituted by God enjoned or practised by the Apostles or Apostolical church Let him demonstrate the sinfulness of this Prejudice we cannot 2 Men may be more intent he saith because of novelty of phrase Be it so so that they be more intent fervent If the newness of phrase will contribute towards it for ought we know it is a blessed Mean For surely it is lawful by Gods law and if by doing what is not in it self sinful we can advantage our selves in doing what is by a divine precept necessary he must by his next tell us why we may not do it 3 He saith p. 26. Nature it self is apt to be more intent and fervent in the exercise of a Gift then of a grace and therefore where there is a place for the exercise of both there may probably be more intention and fervor But say we the use of a gift is just no where forbidden by God but we are commanded to minister it to stir it up not to neglect it c. It is natural rational proper most immediate Given by God on purpose for the Act to which it relates 4 He saith Men are naturally more affected with their own inventions then with the inventions of others What need more What Scripture what reason makes the use of our own invention and words unlawful So that we think Mr. Ireneus hath fully proved that it is unlawful for him who himself hath an ability fitly to express his own and others wants in words unto God in prayer ordinarily to use the forms of others because he alloweth it our duty to serve God with the highest attention of thoughts intention of mind and fervor of Spirit which can be attained by lawful means and he hath also given us four or five reasons why we cannot pray with the like attention and intention by the prescribed forms of others as by words first formed in our own hearts Thus hath Mr. Ireneus concluded against Mr. Freeman and left him nothing to do but to prove That if Superiors command men to serve God in prayer with less Attention Intention Fervency it is lawful and such prayers may be more acceptable to God then such as are put up with greater Attention Intention and Fervor which we shall believe when he hath proved That if the Israelites Superiors had commanded them though they had Males in their flocks yet to offer females they might have lawfully done it and it would have been either as or more acceptable The case is the very same § 24 For what the same Author talks more of the heat of the Body and such as is caused by obstruction of breath and drawling out of words It speaks nothing but the Eructation of a profane heart more disposed to flout at Religion and to take any silly occasion true or false to reproach the Professors of it then to answer a good and solid Argument And so we have done with Mr. Freeman believing we have not left him so much as a figeale to cover the nakedness of his answer § 25 Let us now consider what is said against this Argument by Mr. Falconer the Reverend Author of Libertas Ecclesiastica who p. 120 121. thus speaketh It is further objected that Forms of Prayer are disadvantages to piety and devotion and the Noncon often plead Experience as a Testimony They are the cause of much deadness in mens Spirit and the hinderance of the lively exercise of Religion Hear on the other hand others by experience assert the advantage of set forms to promote Devotion when attended without prejudice and with a Religious design of joining in Gods worship To discern the truth in this difference it may be useful to consult the judgments of such persons as are least partial in this case and yet are able to make a true estimate of damage and advantage and then especially to consider the evidence of Reason which may be produced To which we say § 26 The sensus piorum neither is nor ever was judged by persons of our Reverend Brothers sobriety and worth an inconsiderable argument for the truth of a proposition especially a practical proposition not plainly determined in holy writ nor can be so judged as to the helps of true devotion they being like best to understand the best and truest means who are most exercised in the Acts and constant pursuit of the end Indeed it is very reasonable in this case That if the Proposition be not of that nature as the truth of it is variable with reference to several Christians that the Major part of pious souls and able should be taken into judgment And verily in this case were it possible that all religious souls having themselves the gift of prayer could be assembled we think we might trust the question in issue to their umpirage as to those though pious who have not attained to this gift we cannot judge them competent judges of what they have no experience but this being not to be hoped for § 27 We say we do not think but the experience of Christians may be different in the case and some may find the use of their own gifts more advantageous others may possibly find forms more advantageous it depends much on the degree of the gift which every one hath not in the same measure But this we judge That every one is bound in the duty of prayer to use that lawful mean which he by experience finds most conducive to himself to keep his thoughts attentive his mind intent his heart and affections fervent So as one may be under an obligation not to use forms another under an obligation for the present to use them The obligation here arising from the nature of the thing as it may be the best mean to one and not to another so he is bound or not bound Let not therefore him that useth them condemn him that useth them not nor he that useth them not condemn him that useth them And we do not think matters of this nature fit matter for a superiors command One minister by experience finds it best as M r. Herbert saith In time of prayer to seal up both his eyes shutting up the doors at which a wandring soul useth to go out Another finds it more expedient to keep his eyes open and fixed towards heaven both these aiming
That the use of forms not particularly directed by God or parts of holy writ by reading them doth not prejudice devotion by hindring Attention Intention Fervor § 39 Our Reverend Brothers Second argument is thus by him stated p. 22 Because it is generally acknowledged that the singing of Psalms of Prayer and Praise may be advantageously performed by a set form of words and the holy Scriptures are not the less edifying nor the less applicable to our selves because they are conteined in set forms of words and both in reading the Scriptures and in prayer our hearts ought to be moved towards God though in something a different manner The Argument is this What in singing of Psalms and Reading and Applying the Scriptures doth not prejudice Devotion That in Prayer doth not prejudice devotion But set forms of words doth not as we confess prejudice Devotion in singing Psalms of Prayer and Praise nor in the reading and applying the Scriptures Ergo. The whole argument may be granted For it concludeth nothing against us Proceeding ex ignoratione Elenchi upon a mistake of the Question which is not about the lawfulness or unlawfulness of the use of set forms But of forms of words set us by men confessedly not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not authorized and directed by God to make such forms for general use by any special command The Minor therefore should have been laid thus But set forms of words in singing Psalms of Prayer and Praise being no parts of holy writ nor made by God or penmen of holy writ do not hinder devotion And if it be so formed we shall deny it for it is most certainly false § 40 For reading the Scriptures our Reverend Brother knoweth We can both shew him Precepts in Scripture for it and also Promises made to it if he can shew us but one precept for reading forms of Prayer or one promise made to it he will then have said something These precepts and promises are of that moment in the case That they make Reading the Scriptures on Gods part A sacred institution on our part A necessary duty And by reason of the promise to be done in faith Let our Reverend Brother if he can say as much for forms of Prayer made by men in these days § 41 The same may be said of the Psalms of prayer and praise which we sing They are such forms as God hath canonized and to which in our singing we conceive our selves limited Our Brother knows or may know we are as much against singing by others set forms as against Praying ordinarily by the set forms of others Besides it poseth us to fancy how it is possible that a whole Congregation should sing the same thing together otherwise then by a set form The peoples voices that we know are no where required in Prayer And for the meeter which some make an objection if it be not consonant to the Psalms in prose we abhor it if it be The words are but the words of Scriptures limited by measures for the apparent order and decency of the action singing being Gods institution it is not to be doubted but it may by a careful soul be performed by such Attention Intention and Holy workings of the soul upon God as he hath directed and will accept in the action § 42 But neither is the Major of our Reverend Brothers argument unquestionable for he knows and confesseth That the workings of the soul upon God and the motions of the soul towards God in Prayer are different from its workings and motions in Reading and Singing In Reading and Singing their should be 1 Some contemplation and intuition of God 2 Attention to what we are about 3 An exercise of faith believing what we read and sing to be truth But in prayer is required A more immediate intuition and contemplation of God 2 A striving and wrestling with God for the obteining what we ask therefore it is expressed By calling upon God crying to him pouring out our souls before him a wrestling with him a listing up of our souls it must be with strong crys groans Heb. 5. 9. Rom. 8. 26. Now that this cannot be done in reading of forms prescribed by fallible men or at least not so well done as when the soul hath nothing to do but meerly to look up to heaven and thrust out its own words by which it expresseth its own conceptions is to us next to a demonstration Besides there is as we conceive another Act of faith to be excercised in Prayer then in Reading the word c. viz. A particular motion of the soul devolving itself upon God and trusting in him for the granting of what we ask of him But enough is said to shew That neither is the Major of our Reverend Brothers Argument unquestionable § 43 His third Argument to induce us to believe that such forms do not hinder devotion is in p. 123. laid thus Because all the ages of the church from the First centuries have used them as an advantage to Religion and it is not at all probable that such excellent devout and religious men as the Fourth and Fifth Centuries abounded with should be so stupid and dull spirited as not any of them to discern between the helps and hindrances of devotion in matters of most ordinary practice wherefore though many mens minds may be most pleased and delighted with a variey of expression yet There is no prejudice to piety from a set form farther then this is caused by a prejudice against a set form and by want of a Religious temper to join in it The Argument is this What all ages of the Christian church especially such devout and judicious men as lived in the Fourth and Fifth Centuries judged no hindrance to devotion is no hindrance But all ages of the Christian church more especially those devout and Religious men who lived in the Fourth and Fifth Centuries judged prescribed forms of prayer to be read no hindrance to devotien Ergo. The Major is onely proved by It is not probable for certainly it was possible The Minor is taken for granted § 44 In the first place we cannot but observe The phrases our Reverend Brother useth they used them as an advantage to Religion So they might and yet they might be a disadvantage to the particular devotion of a great Number We do believe that the English Liturgies established in Ed. 6. Qu. Eliz. time was a great advantage to Religion in the nation in general so great an ignorance having prevailed upon the nation in general in the times of Popery as few were able to read much less to compose prayers But the tying of those to the use of it whom God had furnished with abilities that they needed it not was notwithstanding this A great disadvantage both to their particular devotion who had such gifts and so our Brethren at Francfort judged in Qu. Maries time and the general devotion of the whole church as to future
prayer or of a Sermon in the Directory Who ever heard any minister tying himself to the words there Doth not the name shew the matter of that book It onely directs the general matter which fourty other books do both as to Prayer and preaching and surely it is a charitable work Where doth it so much as direct much less prescribe a form of words or command the use of any such thing M r. Freemans Readers must take heed they look with their own eyes for never were more impudent imposings of that nature then some men are now hardy enough to make But possibly he goes on to more purpose I cannot saith he conceive them to be so unlearned as yet to learn why forms of sermons should not be imposed as well as forms of Prayer A mans mother-wit may prompt him with two Reasons We must confess we are so unlearned and ready to sit at this Gamaliels feet if he can instruct us in the case and onely fear his Mother-wit as he calls it not sufficient to instruct us or any part of the reasonable world in this point But let us hear his two Reasons for any thing of that nature shall be welcome to us His first Reason as he calls it he thus delivereth § 5 Because in the Sermon the minister speaketh what he thinketh is true if it appeareth otherwise the people may reject it But in prayer the Minister in the name of the people for he saith not I but we presenteth desires to God which sometimes happen to be quite contrary to the desires of some yea of all the people It may possibly fall out that the people cannot join with him in one expression whereby it comes to pass That both the Ministers Prayer is a falshood and that the people being in a praying posture do make a kind of Profession that they say Amen to those petitions which their souls Abominate Which makes it appear why there is more Reason that people should know beforehand what shall be prayed then what shall be preach which foreknowledge is the effect of forms To all which we answer That foreknowledge indeed may be the effect of forms provided that he who Readeth readeth them true at which we have more then once heard some very unhappy but the Question is what need there is That people should aforehand know the Words and Syllables by which their minds should be expressed to God more then the Words and Syllables by which Gods will should be declared unto them both duties must be done in the exercises of Faith Love Reverence Meekness Humility c. The pretended Reason now produced by this acute Author is Because in preaching the minister speaketh what he thinkes to be truth and if it be otherwise the people may reject it It is true That the Minister in speaking if he be not a very wretch speaketh what he thinketh to be true and that too in a Theological sense for he is the steward of the mysteries of God and of stewards it is required that they should be faithful he is the Embassador of Christ and God intreateth by him 2 Cor. 5. 20. It is as true That it is possible that a ministers words may be otherwise What Remedy hath the people They may reject them he saith that is not believe them 2 They may if he goeth on complain to the church who are to say to Archippus Take heed to thy Ministry If yet he will go on in such kind of preaching they may and ought to remove him Is it not the very same case as to Prayer should not he who prayeth petition for such things as he believeth to be according to the will of God Suppose he doth not May not the people at the time withold their Amen May they not complain of him to the officers of the church Should not they admonish him And if he go's on remove him from his station What shadow is here of different Reason But he saith In Prayer the minister speaketh in the name of the People for he saith not I but we Pitiful And when he is preaching doth he not speak in the name of God Is he not in Christs stead 2 Cor. 5. 20. We would have the reader but consider Which ought more warily to be done Is there a fear that the minister in Prayer should beg of God something which the people would not have him ask which indeed as to many of the people who have no mind to be purged of their lusts he doth every time he prayeth as he ought to pray And is there no fear that in preaching the Minister should declare something which God would not have him declare And is not this full as ordinary and a thousand times greater error For it is not the peoples willings that is our Rule in prayer but Gods will on the behalf of people And we think The same reveiled will of God is the rule of our preaching too as well as Prayer And we would fain know Why the people may not withold their Amen in Prayer as well as in Preaching And their faith and Assent in hearing Are not these subtil ratiocinations for one to Domineer over his brethren with He saith It may sometime so happen that a Prayer may be put up and the people cannot join in one Petition That surely is a rare case And it may be it is nothing but the error and lusts of their hearts hinder them but that in the same prayer they may join in every petition the Prayer for all this may be for things according to the will of God and in the name of Christ which is the ministers rule not the peoples sentiments and lusts But let us now compare Is is not possible also That a preachment or Harangue may be made in a pulpit in which the people cannot find one entire proposition which they can give assent to How many discourses of late years have we had in Pulpits pretending to prove Men have a natural power to things Spiritually good That we are not justified by the imputed Righteousness of Christ but by our own works How many perfect Satyrs Raillerys and Evomitions of the lusts and choler in the Preachers hearts Such as people could not assent to one Proposition nor in hearing exercise the least Faith Love or Reverence but according to Gods will they have abhorred and abominated But he saith The people being in a praying posture do make a profession of assent to the Petitions which they abominate Doth their posture do it in prayer will not their presence and sitting still do the same in hearing May they shew their dissent in preaching by turning their backs and departing and may they not do the same in Prayer if they see cause So as this first pretended Reason signifieth just nothing Nay it may be improved to an higher advantage for us See the Commissioners Accompt of their Proceedings p. 20 21. It is known that in Preaching a man hath far greater
speak particularly § 7 Mr. Freeman assumeth in the third place what is false viz. That we are continually to pray for the same things Certainly we have neither the same sins at all times to confess nor the same wants at all times to begg a supply of nor the same receipts of mercy at all times to give thanks for and therefore forms of prayer will no more fit us then forms of preaching where neither have we any new gospel or doctrine to preach Witness that known Ipswich story Where an eminent son of the church not being able out of the Liturgy to fit the case of the man that was goared by an Ox with a thanks giving was put to it to read in his case The office for churching women We must profess we tremble at the force of the consequence of this Argument so horrid a thing do we look upon it to establish a power in man at his pleasure to smother and totally to suppress ministerial gifts The great means which God hath thought fit immediately to give and by his word to appoint for converting and perfecting souls and make them wholly useless That we stand amazed that any understanding Christian should agree to it § 8 But we hear some saying That they do not agree to any such power though they think they shall not sin in obeying such a command yet they think the superior sinneth in commanding To which we answer We must grant that there are many things which the superiour cannot command but he must sin yet the people may without sin obey if they be commanded And in requital to us for this concession we are sure the most wise and sober of our brethren will grant to us That there are thousands of other things which can neither lawfully be commanded nor obeyed if commanded The question is in which order of things The ordinary discharge of our Ministerial acts in prayer by the prescribed forms of others is Or whether in neither of them but such as may both be universally commanded also used Our Brethren we believe judge the last but for advantage against us Suppose them in the first order we think them in the Second order Because Prayer is a divine institution Praying and Preaching are both so and great means in order to the conversion edification and eternal salvation of souls and that in order to both of them God hath furnished his ministers with gifts Man saith you shall not use that means but another mean in the performance of those acts which I judge more accommodate to this end then your own gift To say no more Those who think That obedience in this case is not a disobedience to God seem not to have that Reverence for God which we desire that our souls may be possessed of to judge his wisdom paramount to the wisdom of men § 9 When we could relieve our selves by thinking But there is yet no such thing required of us or ordinarily to perform our ministerial acts in preaching by reading sermons made to our hands We find we cannot because our consciences tell us we grant the Principle That it may be done and if commanded we are obliged no more to dispute such command In granting man a power to suppress or smother one ministerial gift we yeild him a power for him to impose upon us as to the other and oblige our selves to obey We must profess let others think what they please we cannot but judge That those who can swallow this and stumble at a Ceremony do but strain at a gnat while unwarily they swallow a camel This is more to us then a thousand surplices or rings in marriages But we have said enough to establish this argument which we cannot find any where answered in the All-satisfying Mr. Hooker CHAP. VII The Sixth Argument Stated and Justifyed Whether the precept for ministerial Vocal prayer includes not the use of our own gifts The precept for preaching ordinarily so interpreted There is in all languages a difference betwixt the words that signify to Read and those by which the Action of Prayer is exprest § 1 WE proceed to a Sixth Argument which we thus form To pretend to perform an act of Divine worship and at the same time not to do it is sinful But for ministers furnished by God with the gift of prayer to perform their ministerial Acts in prayer by the prescribed forms of others is to pretend to the performance of an act of Divine worship and at the same time not to do it Ergo. The proposition will be granted by all who will be so just as to acknowledge It is sinful both to mock God and to deceive our own souls so as all we have to prove is the Assumption and that depends upon the resolution of this single question Whether the Precepts for Vocal ministerial prayer doth not imply the first forming of the petitions in our hearts which we utter with our lips Where we desire our Reader to observe That the question is not about the precept for Prayer in the general but about Vocal prayer when we are to express the desires of our hearts by the words of our lips such is all Ministerial prayer The case is quite otherwise when we onely pray but do not minister in prayer We know Hannah may pray and her voice not be heard but we also know That a minister in his publick ministry must not so pray as we hope all will grant Now we profess we do very much incline to the affirmative part of the question That is we think wheresoever God hath commanded his ministers in their Publick ministry to pray The meaning is That they should first in their own hearts form such petitions as they judge according to the will of God both on their own behalf and their peoples and then to express such conceptions and desires by their own words and we are induced thus to judge from these reasons § 2 The whole world almost the Christian world we mean thus interpreteth for Preaching No sober Divine that ever we met with ever said that a minister of the gospel could discharge his ministerial office in preaching no not in one Individual Act by reading or reciting another mans sermon Mr. Perkins Dr. Amer two of our Protestant Casuists determin the quite contrary and tell us That To Read or recite another mans sermon is not to preach and therefore a late hypercritical son of the church took himself concerned in a book printed some few years since to distinguish between Preaching and Teaching and took upon him to learn us a new lesson That a Minister is not bound to Preach but to Teach And that if we may believe him he may do By reading anothers Sermon or good book By writing a good book By setting another to teach By living a good life c. But none we know off ever affirmed That to read or recite another mans Sermon was a lawful discharge of the
it What God hath not forbidden is lawful True what God hath not forbidden either Generally or particularly either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally or by direct consequence of Scripture is lawful But if our Brethren by Forbidden mean Particularly and Expresly forbidden or Literally forbidden and lay the Proposition thus Whatsoever is not in the letter of Scripture particularly and by name forbidden that is lawful Our Brethren will we trust give us leave to deny the Proposition because they agree with us in determining a hundred things to be sinful and some of them in a most heinous degree sinful that are not particularly and by name forbidden onely as they fall as Specials under some other Generals or by a first and just consequence If they so understand the Major we do think That ministers are in Gods word forbidden plainly enough forbidden having abilities to express their own and their peoples minds to God in publick prayers ordinarily to perform their ministerial acts in prayer by onely reading or reciting forms of prayer composed by others being no Gods nor by any plain designation of God appointed to compose such forms for the use of the church Forbidden 1 By the second commandment as a mean of worship not instituted by God 2 Forbidden by all those texts mentioned in justification of our first argument commanding us To stir up not to neglect our ministerial gifts but as every man hath received the gift so to minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it c. 3 Forbidden by all those texts that command us to worship God in the best manner we can with all our hearts all our souls all our strength not having a male in our flocks to offer a female 4 Forbidden by all those texts that require of us in prayer the highest attention of thoughts intention of mind and fervor of affections All which we have before justified under our five first arguments so as in short we deny the Minor in that first Argument and if all do not think it forbidden in this manner yet we do and our consciences must be the proximate rule of our actions so as it is at least to us forbidden from Rom. 14. 23. § 4 They object in the second place the form of Blessing Num. 6. The forms of Psalms composed by David The Lords prayer The Argument is thus If it were lawful for Christs disciples to use the Lords prayer and for the church to use the form of blessing directed by God himself Num. 6. And for the church in Davids time to use his forms of Psalms Then it is lawful now for ministers having the gift of Prayer ordinarily to perform their ministerial acts in Prayer by the forms prescribed not immediately by God but by men and those no prophets nor persons divinely inspired c. But the former was lawful therefore the latter is also lawful We deny the consequence not onely because we do not think That God ever intended the form of blessing should syllabically be used so often as the Priest blessed the people but onely That the name of the Lord to that sense should be lifted up upon them Nor that Christ ever intended to enjoin his disciples the syllabical-use of the Lords prayer Nor do we read That either the former blessing nor the latter Prayer was so ordinarily used But we find diverse forms both of prayer and blessing used But also Because we think no man hath such authority now to prescribe in matters of worship as God and Christ unquestionably had or as David and other holy Penmen of Scripture had Which this argument must suppose or the consequence must be false But we have spoke to this fully before § 5 A third Argument is this What is matter of meer decency order and circumstance in the worship of God may be lawfully commanded by Superiours and lawfully obeyed by Inferiours But this is matter of meer decency order and circumstance Ergo. We deny the Minor order is not concerned in it that onely respecteth prius posterius first and last Nothing can be decent but the contrary must be indecent there is no medium participationis in the case No sober person will say it is indecent for ministers having the gift of prayer to pray without the prescribed forms of others Circumstances relate to actions as humane actions but the prescribed forms of others in prayer have no such relation to prayer it may be performed without them They must be therefore if at all circumstances appropriated to the action quatenus a religious action and no such circumstances we conceive are left to mens liberty to determin being properly Ceremonies or religious rites which in them have something of homage to God § 6 A Fourth Objection or Argument is this If all the essentials to prayer may be found or observed in the prescribed forms of others Then the minister may in his publick ministry use them But all the essentials to prayer may be found and observed in the use of the prescribed forms of others To justify this some tell us That matter and form are the onely essentials to prayer Others tell us Due affections and grace may be equally exercised in praying by a form To which we answer That Prayer may be considered either in Facto esse as a composition of words and phrases so indeed The essentials are the same as of all other compounded things Matter and Form The due matter of prayer is Things agreable to the will of God The form in the name of Jesus Christ We most freely grant That both these may be found in a form composed and prescribed by men What follows Therefore this form is a good form and it may be used It is granted it may lawfully be read for instruction by the best it may be used as an help for children or men that have not yet attained the gift of prayer All this is true But we are considering Prayer not in this notion but as an human Action and say That a religous action a piece of homage and worship which his minister in the Congregation puts up to him To this action It is essentially necessary not onely that he confesseth sins putteth up petitions c. according to the will of God and that with a sutable exercise of Grace and Sanctified affections but that 1 He useth an audible voice and this all will grant 2 Say we that if he hath them he useth his own gifts not other mens He thus understands his Lord saying to him Go and preach why should he otherwise interpret him saying to him Go and pray When he hath bidden him minister his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to the Grace given so to minister Rom. 12. Besides we have declared both our judgments as that and our reasons why we so judge That he who prayeth by reading or reciting the prescribed forms of others cannot pray with the same Attention Intention and fervour essentiall things to acceptable prayer § 7
But then saith a Reverend person for a child or scholar to use a form which is prescribed by his Father or Master would be unlawful Let us turn it into a form What is not unlawful for a child or scholar we will add to advantage the argument or save our selves labour of more words or a private person that hath not attained to the gift of prayer or such whom the church is enforced to use in publick ministrations for want of persons better qualified to do in prayer That is not unlawful for ministers to do ordinarily to whom God hath given the gift But to pray by the prescribed forms of others ordinarily in private or publick is not unlawful for children or grown persons or such ministers Ergo. The Assumption is granted but the Proposition is unquestionably false sincerity is accepted not according to what a man hath not but according to what he hath We do believe many an honest hearted minister in the beginning of reformation who never preached nor yet was able to do it was accepted of God in reading good Homilies But we do not think That any who were able to preach otherwise was also accepted We trust He that hath ten talents must improve them all though it had been enough for him that had but one if he had not laid it up in a napkin but improved that for his masters glory and advantage This Argument therefore onely proveth That forms of prayer are not in themselves unlawful to be used not that they may not be so to some persons whose circumstances vary Our question is onely about Ministers to whom God hath given the gift or who onely want it through their own default or negligence § 8 But Sixthly A great Doctor and that in a publick Sermon as well as diverse others in their printed discourses tell us That there is a command for Prescribed forms of prayer to be used in the church under the gospel 1 Tim. 2. 1 2. 1 Cor. 10. 13. A text urged weakly enough by the author of the book called Pulpit conceptions Popular deceptions and Mr. Falconer p. 109. tells us That many have thought that the Apostle had a special eye to the composure of such forms of prayer agreable to what the Baptist and our Saviour prescribed to their disciples in commanding Timothy the Governour of the church That amongst the things which concerned his behaviour in the church of God Ch. 3. 15. First of all prayers intercessions supplications and giving of thanks should be made for all men c. For this he quotes Dr. Hammond in loc And addeth Though the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signify That prayers be put up to God or that they be composed in this place it may well intend both c. It is enough for us that our Reverend Brother justly alloweth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers be made doth not necessarily signify That church Governours should make Liturgies for all Ministers from whence it followeth That this text will afford no cogent argument for such an institution Nor will any other text give relief in the cause coming in as an auxiliary to this It is indeed a plain command for Timothy in his publick ministry himself to pray and to enjoin all inferiour ministers to do the like but we have produced other and those plainer texts enough directing ministers how to perform their ministerial acts by ministring their gift according to the grace given Stiring up not neglecting their gift c. And because our reverend Brother is a little critical with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall onely tell him that he knows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Poet comes from it and we know him so much a scholar as he would judge him but a miserable poet That should onely read or recite copies of verses composed by others If indeed prayers intercessions supplications giving of thanks could not be made for all men unless superiors prescribed or ministers used the prescribed forms of others there were something in this text But it is an observable vanity that when men are possessed of some singular notion hard to be made out they fancy every verse almost in Scripture to be for their purpose The Doctor saw the word Prayers here and he fancieth it must be a Liturgy or Prayer-book Just like another who meeting in the epistle of Peter with a phrase of Offering up Spiritual Sacrifices to God runs away with as much confidence of a new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Liturgy though there be not a word for it near the text Yea and in his heat runs down the Puritans arguments in his way like durt But with this discretion That though it is like he saw some better forces of theirs standing by then any which he tried his skill upon yet he thought fit rather to pursue the chase of the left wing of Pigmies then to stand to hazard a battel with some other men of war that faced him all the while § 9 The Author of the Pulpit conceptions hath he thinks found out some other express Scripture 1 Cor. 1. 10. That you all speak the same thing Rom. 15. 6. That you may with one mind and one mouth glorify God And he is hugely confident That the first mentioned text is not to be forced into a contrary interpretation Ridiculous Is there in that text a word concerning Prayer Is that the Theme the Apostle is there treating of Were the Divisions for a Remedy as to which he gives this advice about Prayer It not the Apostle both to the Corinthians and Romans giving Catholick directions And will not then this Argument prove that not onely Liturgies But the same Liturgies verbatim must be used in all churches to the end of the world But let us turn this into an argument That the Doctor may see we will deny him no just advantage which his learning may have upon us more then we are aware of Those who are to speak the same thing and are with one mouth to glorify God may lawfully or must use set forms of Prayer But Christians are to speak the same thing and with one mouth to glorify God Ergo. The Major is to be proved and when he hath proved it let him consider whether the same argument will not prove That in all families and closets also the same form must not be used And whether such another learned Topick will not prove That all ministers must use the same syllables words and sentences in preaching Yea and in all their more private religious discourses Certainly sober persons ever thought that by these expressions the Apostle intended onely an unity in the matter and substance of Religion not in words and syllables expressing their conceptions about it either to God or men But to do the D r. right he lays his Argument from these texts in a little different form we will not conceil it from our Readers Valeat quantum
forms of prayer for all because some ministers or that go for ministers can do nothing in prayer without might with less guilt and reproach to our church cure that disease destroy that necessity which is but a Chimera made by their own fancies § 19 The Reverend Author of Libertas Ecclesiastica p. 98. c. hath given us Four or Five farther Reasons as he calls them for forms of prayer which in the last place we will consider He saith Hereby a fit true right and well ordered way of worship in addresses to God may be best secured to the church in the publick service of God that neither God nor his worship may be dishonoured There being many easily discernable ways of considerable miscarriage in the pubiick offices of the church even by those who err not in the Doctrines of Religion To which we answer 1 That alone is a fit true right and well ordred worship which God hath instituted Worship is his Homage and there 's all the reason in the world he should prescribe to his own Homage 2 That God in the Church should be truly fitly rightly and in due order worshipped is reasonable but that it should aforehand be secured That he should be so worshipped by ministers who are but men and may err is not possible Nor will forms secure it which ministers may if they will be careless and many have done it read falsely and disorderly enough There is therefore no security to be had in the case caution may be used The Rulers may say to Archippus Take heed to thy ministry 3 We do think That for twenty years together The worship of God was truly fitly rightly and in a well ordered manner performed in hundreds of congregations in England where no forms of prayer were used in the eye of all sober reasonable men better then where they were used we therefore see nothing here but a flourish of words § 20 His Second reason is That needful comprehensive petitions for all common and ordinary Spiritual and Outward wants of our selves and others with fit thanksgivings may not in the publick supplications of the church be omitted which considering men as they are can no other way be so well or at all assured To which we answer Pudet haec opprobria nobis dici potuisse c. Let it be spoken to the shame of the church of God in England and it shall be for a lamentation in it if in a church whose territories are so large there cannot be found persons enough sufficient without others prescriptions to them to put up full and comprehensive petitions not onely for common and ordinary but for emergent and extraordinary Spiritual and Outward wants of any persons with fit thanksgivings But Secondly If there be not men enough to do this yet certainly there are some and very many ministers of all persuasions that can do it what need therefore is there farther Then that such Forms be composed extant and left at liberty Must those be restrained that are able to perform their duty because there are others that either cannot or will not set themselves to the due performance of it Besides That this Argument holds stronger for forms of Sermons too to be imposed For those who know how in preaching to reveil to people the whole counsel of God most certainly know how to put up full and comprehensive petitions for all common and ordinary Spiritual Outward wants of themselves and others § 21 Mr. Falconers Third Reason is That the Affections and hearts of pious and Religious men may be more devout and better united in their presenting their Services to God where they may consider beforehand what particular prayers and thanksgivings they are to offer up and come the more ready and prepared to join in them This is an advantage of which many are deprived by a bad temper of mind sucked in by prejudice or swallowed down by carelesness To which we answer that in this pretended reason we can see nothing but words Are not we to ask of God for our selves or others all good things under such limitations as his word directeth submitting our petitions for temporary things to the will and wisdom of God Needs there any more when we come to prayer then a general composure of our Spirits to seek God for all good things we or others stand in need of If not what needs such a particular foreknowledge of the words and phrases to be used in asking If the minister transgresseth his Rule and asks what is not according to the will of God and that he may do by reading forms falsely may not people withold their Amen The Affections and hearts of all good people though the publick prayers be not by prescribed forms are united 1 As to the duty They all say to God Thy face will wee seek 2. As to the matter of the duty To Confess all sin Original Actual To beg of God whatsoever they or other stand in need of which God hath promised to give For the particular phrases There is no such need of a foreknowledge nor will it at all as we we have proved before promove but rather hinder devotion and affection § 22 His Fourth Reason is That such difficult parts of church-offices as Baptism and the Supper of the Lord the matter of which requireth great consideration That they may be aright and clearly expressed as both Conformists and many Nonconformists acknowledge is evident by the many disputes about them by men neither of mean parts nor dangerous designs may by a considerate care in the composing of a form be so framed That men of greatest understandings may with readiest assent entertain them and that they may be sufficiently vindicated against the the boldest opposers We do confess that we have met with some of our Brethren who lay some stress on this But we are no more taken with meer words from Noncon then from other men And we cannot understand What there is in the Administration of the Sacraments that makes Forms of Prayer c. necessary For the Sacrament of the Lords Supper where if any where it seemes most necessary What is there in that Administration more then 1 The Sanctification or Consecration of the elements 2 The Distribution of them and words used in the distribution 3 The Application of the General acts of the ministerial office Prayer and Exhortation to that particular action For the first the Apostle hath taught us that Sanctification or Consecration is by the word Prayer The word is nothing but the words of Institution which are in Scripture The Reading of which declares Christs separation of those elements for that use and our separation of them in his name for and during that time for that ordinance For other words and forms of consecration we know no need of them no warrant for them and believe them of ill original and consequence Now any one that can read a form can read the