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
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
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-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
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-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-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-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
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
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
feet a festival expression of the most ordinary sort among them but she hath washed my feet with tears and wiped them vvith the hair of her head Thou gavest me no kiss the familiar and customary way of salutation at first entrance but this woman since the time I came in hath not ceased to kiss my feet My head vvith oil thou didst not anoint an usual ceremony at the Iewish feasts as was before intimated but this woman hath anointed my feet vvith ointment Wherefore I say unto thee her sins vvhich are many are forgiven for she loved much c. The other story is of Mary the sister of Lazarus St. Matt. 26.6 7 c. in the house of Simon the Leper at Bethanie S. Mark 14.3 S. John 12.3 She brings a cruse of very precious ointment to Christ a little before his death and poured it on his head as he sate or lay at meat St. Iohn adds that she anointed the feet of Jesus and wiped his feet with her hair and the house was filled with the odour of the ointment Whereupon the indignation of some of the Disciples the covetous traitor Iudas by name was moved and vented its self by this check and reproof To what purpose is this waste for this ointment might have been sold for much and given to the poor But Christ immediately chides this impertinency and declares a better resentment of Marie's kindness Why trouble ye the vvoman for she hath wrought a good vvork upon me for ye have the poor alvvayes vvith you but me ye have not alwayes for in that she hath poured this ointment on my body she did it for my burial not that she designed that but Christ converts her kindness into that significancie from the present time of it and the aptness of the thing it self Verily I say unto you wheresoever this Gospel shall be preached in the vvhole vvorld there shall also this that this vvoman hath done be told for a memorial of her Mary certainly had no warrant for this out of the written word and yet our Saviour owns it for a Good Work and such a goodwork as should be preached all the world over for a memorial of her Novv unto these for the honour of the Sex I might add those other devout women 3 Mark 16.1 2. vvhose praise is also in the Gospel that having bought svveet spices came early to our Saviour's Sepulcher to anoint him and to bear them them company that honourable Counsellor Ioseph of Arimathea Ch. 15.43.45 who having craved the body of Jesus brought fine linnen and took him dovvn and vvrapped him in the linnen and laid him in a sepulcher vvhich vvas hevven out of a rock c. I have before suggested our Saviour's allowance of the Feast of Dedication by his presence in the Temple and it were easie to declare how upon occasion he complyed with the customary usages of the Jews that had any usefulness in them though no where commanded Hovv he frequented the Synagogues and demeaned himself in them I touched occasionally upon the mention of them I will only novv point to his carriage at the Pass-over and the institution of his own Supper thereupon The form of the Jews in their more solemn feasts is thus described to us by the Learned P. Fagius in Deut. 8.10 First of all the Master of the Family sitting dovvn vvith his guests takes a cup of wine in his right hand and then beginneth thus to pray Blessed be Thou O Lord our God King of the world who createst the fruit of the Vine Which said he suppeth of the wine himself and then giveth it to be tasted of by all at the Table This prayer the Hebrews call Kiddusch i. e. Sanctification and with this Christ is thought to have begun his Supper as St. Luke describes it to us S. Luke 22.17 18. Having taken the cup he gave thanks and said Take it and divide it among your selves for I say unto you I will not drink of the fruit of the Vine until the Kingdom of God shall come Then after the blessing of the cup he takes a loaf of bread and holding it in both hands consecrates it with these words Blessed be thou O Lord our God who bringest bread out of the earth Which said he eats a morsel himself and distributes to all in like manner at the table This finished they fall to their other cheer and when they have done the Master of the Family or chief person present giveth thanks after this manner Holding a cup of wine in both hands he thus begins Let us bless or give thanks to him who hath fed us of his own and by whose goodness we live Which said the Guests make answer Blessed be He whose bread we eat and by whose goodness we live This Grace the Hebrews call Bircath hamason i. e. blessing of the meat and This now is the cup wherewith Christ after Supper did commend the mystery of his blood to his Disciples After this He that began proceeds in a long Prayer which ended he saith with a loud voice holding the cup in his hand as at first Blessed be Thou O Lord our God King of the world who createst the fruit of the Vine and so drinking of the wine he distributes it about unto the rest and thus their feast both begins and ends with the blessing of the cup. Which rite our B. Saviour in like manner observed in his Holy Supper as St. Luke relates it Likewise also the cup after Supper saying This cup is the New Testament in my blood which is shed for you I might pursue this matter as to other circumstances also but I forbear 2. Come we next to the Apostles of Christ and the Church founded by them That which offers it self first to my thoughts here is The observance of Jewish customes and ordinances for a long time even among those of them that were converted to Christianity when the real obligation of Moses Law could not be pleaded Insomuch that when St. Paul after much successful labour among the Gentiles in his minstry came to Ierusalem Iames the Bishop of the place as is most probable with the Elders there present thus bespeaks him Thou seest Brother Act. 21.20 to 27. how many thousands of the Iews there are which believe and they are all zealous of the Law and they are informed of thee that thou teachest all the Iews that are among the Gentiles to forsake Moses saying that they ought not to circumcise their children neither to walk after the customes What is it therefore the multitude must needs come together for they will hear that thou art come Do therefore this that we say to thee We have four men which have a Vow on them Them take and purifie thy self with them and be at charges with them that they may shave their heads in token 't is like of the vow expired and all may know that those things whereof they were
quoniam si duobus ex vobis convenerit in terrà Ostendens non multitudini sed unanimitati deprecantium plurimum tribui Si duobus inquit ex vobis unitatem prius posuit concordiam pacis ante praemisit ut conveniat nobis fideliter firmiter docuit Quomodo autem potest ei cum aliquo convenire cui cum corpore ipsius Ecclesiae universà fraternitate non convenit Quomodo possunt duo aut tres in nomine Christi colligi quos constat à Christo abejus evangelio separari Non enim nos ab illis sed illi à nobis recesserunt Et cum haereses schismata postmodum nata sint dum conventicula sibi diversa constituunt veritatis caput atque originem reliquerunt Dominus autem de Ecclesia sua loquitur ad hos qui sunt in Ecclesia loquitur ut si ipsi concordes fuerint si secundum quod mandavit monuit duo aut tres licet collecti unanimiter oraverint duo aut tres licet sint impetrare possint de Dei Majestate quod postulant ubicunque furint Duo aut tres cum simplicibus scilicet atque pacatis cum Deum timentibus Dei praecepta servantibus cum his duobus vel tribus licet esse se dixit quomodo cum tribus pueris in camino ignis fuit Quando ergo dicit Ubi fuerint duo aut tres non homines ab Ecclesia dividit qui instituit fecit Ecclesiam sed exprobrans discordiam peâ—fidis fidelibus pacem suâ— voce commendans ostendit magis esse se cum duobus aut tribus unanimiter orantibâ—s quam cum dissidentibus plurimis plusque impetrari posse paucorum concordi prece quam discordiosâ— oratione multorum An secum esse Christum cum collecti fuerint opinantur qui extra Christi Ecclesiam colliguntur Cyprian de Unit. Ecclesiae S. 10.11 saith he deceive themselves with a vain interpretation because the Lord hath said Wheresoever two or three are gathered together in my name I am with them These corrupters and false interpreters of the Gospel take the later words and pass over the former being mindful of a part and subtilely concealing of a part As they themselves are cut from the Church so do they cut the sentence of one Chapter for our Lord when he perswaded unity and peace to his Disciples I say unto you saith he that if two of you shall agree on earth as touching any thing that ye shall ask it shall be done for you of my Father which is in heaven for where two or three are gathered together in my name I am with them shewing That very much is given not to the multitude but to the unanimity of those that pray If two of you saith he shall agree on earth he first placed unity he before premised the agreement of peace he faithfully and firmly taught that we should agree together But how can he agree with any one who doth not agree with the body of the Church it self and with the whole Brohood How can two or three of those be gather'd together in the name of Christ who are manifestly separated from Christ and his Gospel for we have not departed from them but they from us And whereas heresies and schisms are since risen whilst they make to themselves diverse conventicles they have left the head and original of truth But our Lord speaks of his Church and speaks to those who are in that Church that if they shall agree together if according to what he hath commanded and admonished although they be but two or three they shall unanimously pray although they be but two or three they shall obtain from God's Majesty what they ask Wheresoever two or three are gather'd together in my name I saith he am with them viz with such as are innocent and peaceable with such as fear God and keep his Commandments with these be they but two or three he hath promised his presence as he was also with the three children in the fiery furnace When therefore he saith Wheresoever two or three are gather'd together in my name I am with them he divideth not men from the Church who did instruct and make the Church but upbraiding the perfidious with their discord and by his voice commending peace unto the faithful he shews that he is more with two or three praying unanimously than with never so many that are in dissention and that more may be obtained by the agreeing prayer of a few than by the disagreeing prayer of many And he concludes Do they think that Christ is with them when they are gathered together who are gather'd together out of the Church of Christ Thus St. Cyprian to the Separatists of his time Secondly His next proof is thus expressed Cat. p. â—7 These Churches he i. e. Christ calls his Candlesticks Rev. 1.20 in allusion unto the Candlesticks of the Temple which being an institution of the Old Testament doth directly declare these Churches to be so under the New And this he speaks in reference unto those seven principal Churches of Asia every one of which was a Candlestick or an institution of his own This certainly is a very lame proof of Christ's institution of particular Churches in the Gospel Wherein First It is but presumed that Christ names these seven Churches Candlesticks in allusion to those of the Temple for he hath no Scripture for that and it is not improbable but they may be so called upon a more general account as containing in them those eminent burning and shining lights here call'd Angels and Starrs or as holding forth the light of the Gospel eminently to the world And 2. It is weakly inferr'd That because those Candlesticks of the Temple were God's institutions therefore these Churches upon the account of their resemblance to them must needs be so also for Similitudes run not upon all four hold not in all particulars And 3. These very Churches hold a nearer resemblance unto national or at least provincial Churches than to those gather'd congregations the Catechist speaks of for certain it is that each of these had certain particular congregations under them â—at p. 97. 98. Thirdly he adds in pursuit of this appointment of Christ and by his authority the Apostles so soon as any were converted unto the faith at Jerusalem although the old National Church-state of the Jews was yet continued gather'd them into a Church or Society for celebration of the Ordinances of the Gospel Act. 2.41 42. The Lord adding unto this church daily such as should be saved ver 47. And this company is expresly called the Church at Jerusalem Act. 8.1 This Church thus called and collected out of the Church of the Jews was the rule and pattern of disposing of all the Disciples of Christ into Church-societies in obedience to his command throughout the world Act. 11.26 14.23 27. What proof he hath given of the appointment of
Divine command as there was to the Jews therefore all difference and respect unto places is totally removed neither is there any place to be appointed among Christians as peculiar and separate to God's service This fallacy lies in drawing an universal conclusion from particular premises which will not bear it And it is not much unlike to this Because we are not obliged as the Jews were to come three times a year before God therefore under the New Testament all difference of and respect unto time is also taken away so that no certain dayes may be appointed to God's worship or have a special stamp of holiness upon them on the account of their separation thereunto St. Paul indeed wills 1 Tim. 2.8 that men pray every where lifting up holy hands without wrath and doubting Every where therefore we may upon occasion pray lawfully and pray acceptably but it follows not thereupon that vve are commanded to pray in all places equally and that there are to be no select oratories and houses of prayer It follows not I say any more than that 1 Thes 5. because the same Apostle bids us to pray without ceasing i. e. continually therefore there are no special hours of Prayer or dayes to be more peculiarly set apart for that service Thus much upon the occasion of the Text of Scripture by the Catechist referr'd unto Now it may deserve farther to be considered First That the Temple it self at Jerusalem though it were upon some accounts typical yet had a moral end too in it as set apart for the lauding and magnifying of the most high God after the solemnest manner appointed chiefly for prayer and not for sacrifice 1 Kings 8.28 29 30. from whence also it had it's name the House of Prayer So the Prophet speaks of it with relation to the Gentiles as well as Jews Isa 56.7 My house shall be call'd an house of Prayer for all people And under this moral notion our B. Saviour look'd upon it when his holy zeal drave out the Merchants and Money-changers thence St. Matt. 21. St. Mark 12. St. John 2. not without evident marks of his displeasure at their impiety who made his Father's house devoted as an house of Prayer to God a common mart An instance so much the more remarkable because this Temple Herod had in a great measure re-edified without any special command from God Secondly When David entertained his resolutions of building the Temple he seems moved thereto by a piety leaning upon common reason and equity 2 Sam. 7. â— 3 See now saith he to Nathan the Prophet I dwell in an house of Cedar but the Ark of God dwelleth in Curtains and Nathan upon the same principles without special command received from God commends and encourageth his intentions yea and God himself though for certain reasons he prohibited David the building of his Temple according to his pious resolutions yet alloweth and justifieth those resolutions themselves Ch. 4. p. 24 25. 1 Kings 2 1â— as hath been intimated already in the first part of this book Whereas it was in thy heart to build an house to my name thou didst well that it was in thine heart Reason taught both David and Solomon his son that the House to be appropriated to God's honour and worship ought to be such in its beauty and majesty as might be expressive of their raised thoughts of God's Greatness and devout affections towards him This therefore was the motive to David's great Liberality The work saith he is Great 1 Chron. 29.1 2. for the palace is not for men but for the Lord. Now I have prepared with all my might for the house of my God Moreover because I have set my affection to the house of my God I have of my own proper goods c. The motives are God's Great Majesty and David's great affection And Solomon his son after him writing to Huram King of Tyre urgeth this weighty motive 2 Chron. 2.6 The house which I build is great for Great is our God above all gods They have not it is to be feared such great and honourable thoughts of God or affection towards him who seek to demolish the magnificent structures dedicated to his service and think any mean and common place as fit for it Thirdly The Scripture-precepts of reverence to God's house and Sanctuary have no sign at all in them of being ceremonial onely Levit. 19.30.26.2 Eccles 5.12 for they are ever urged with that moral reason of their relation unto God The Catechist I remember saith Whilst the meer institutions of the Old Testament continued Cat. p. 14. God enforced them vvith moral reasons as his ovvn holiness and authority but those reasons prove not any of those institutions to be moral unless they ensue upon those reasons alone and are no vvhere else commanded for being once instituted and commanded they are to be enforced with moral considerations taken from the nature of God and our duty in reference to his authority Now this being granted I see not why Ye shall reverence my Sanctuary be not concluded a moral institution much rather than Ye shall keep my Sabbaths linked in the same verse vvith it vvhereof I suppose the Catechist and his party make no doubt inasmuch as the keeping God's Sabbaths is elsevvhere commanded Exod 11.23 24. upon positive and particular grounds and the Sabbath dayes are expresly reckon'd by the Apostle as a shadovv of things to come not obliging unto Christians Col. 2.17 But the reverencing of Gods house or sanctuary is no vvhere commanded vvithout an intimation of this moral reason of its relation unto God nor doth the Apostle account the Temple among those ceremonies which he there enumerates The Jews certainly as they did upon principles of equity build their Synagogues for the convenience of serving God in their particular Cities so did they in like manner call them houses of God and rationally argue from the precepts of reverence due to God's Sanctuary a proportionable reverence due to these vvriting over the doors Haec est porta Domini This is the gate of the Lord and forbidding all rudenesses and profanations of them as hath been before declared Ch. 4. p. 26. in the first part of this discourse St. Luke 7. The Centurion we knovv is commended in the Gospel unto Christ for having given an excellent demonstration of love to the Jewish Nation by building of a Synagogue What then are they but haters of their country who instead of building seek to demolish the Houses of God in the land or make no difference between them and common structures Fourthly It may deservedly weigh somewhat with Christians to behold our B. Saviour and his Apostles so constantly frequenting the Temple and Synagogues those places appropriate unto Divine worship as we read in the Holy Gospels and Acts of the Apostles Lastly Probable it is that even in the times of the first Christians
in that their persecuted estate and wilderness-condition they yet did as they were able set apart certain places as peculiar for their common meeting together to serve God in Intimations we find of this in Sacred Scripture as well as Ecclesiastical writings Acts 11.26 Acts 11.26 For an vvhole year they assembled themselves with the Church the Margin hath it more rightly in the Church and taught much people and the Disciples were called Christians first in Antioch They assembled together constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ecclesiâ as both the Vulgar-Latin and Beza render it i. e. in the Church the place appointed for religious meetings and assemblies Here then we have a Local Church as early as the very name of Christians Again 1 Cor. 11.18 1 Cor. 11.18 20. When ye come together in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of Religious Assemblies for so he afterwards adds When ye come together into one place and opposeth it unto their own houses verse 4. What have ye not houses to eat and drink in or despise ye the Church of God i. e. the house of God St. Austin is express for this sense Ecclesia dicitur Locus quo Ecclesia congregatur Hanc vocari etiam ipsam domum orationum idem Apostolus testis est ubi ait Nunquid domos non habetis ad manducandum bibendum Ecclesiam Dei contemnitis Quast super Levit. l. 3. c. 57. Hoc quotidianus loquendi usus obtinuit ut ad Ecclesiam prodire aut ad Ecclesiam confugere non dicatur nisi quod ad locum ipsum parietesque prodierit vel confugerit quibus Ecclesiae congregatio continetur id ibid. The place saith he wherein the Church is gathered together the Meeting-place in the Brethren's Dialect is call'd the Church even the house of prayers The Apostle counts their own houses the proper place for ordinary and common repasts and not the Church or house of God So therefore he speaks afterward If any man hunger let him eat at home And thus also Theophylact interprets the vvord Church in this place of the Apostle Nunquid domos videlicet Si aliis cibum communicare renuitis eur non domi vescimini Aut Ecclesiam Dei contemnitis Cum enim Dominicam coenam in privatam conver titis in Ecclesia scorsum edentes Loco ipsi inscrtis injuriam Theophylact in 1 Cor. 11.22 If saith he you you refuse to communicate meat unto others why eat you not at home for vvhen you convert the Lords Supper into a private meal eating apart in the Church you do injurie to the very place See Mr. Mede of Churches Now this Church of God as a Learned man conjectures was 't is likely Some capable and convenient room within the walls and dvvellings of some pious disciple dedicated by the religious bounty of the owner to the use of the Church and that usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper Room such as the Latins call coenaculum being according to their manner of building as the most large and capacious of any other so likewise the most retired freest from disturbance and next to Heaven as having no room above it Such places we read more than once they made choice of Acts 10.9 St. Peter went up to the house-top to pray Such is thought to be the room wherein the Apostles and Disciples after our B. Saviour's Ascension assembled together daily for Prayer and Supplication and where being thus assembled the Holy Ghost came down upon them in cloven tongues of fire on the day of Pentecost and there goes a tradition in the Church that this was the room wherein our B. Saviour before his passion celebrated the Passover and instituted his Mystical Supper and the same place where on the day of his Resurrection he came and stood among his Disciples and appeared again unto them the Sunday after and the place where James the Brother of our Lord was created by the Apostles Bishop of Jerusalem where the seven Deacons were elected and ordained vvhere the Apostles and Elders of the Church had their first Council for deciding the question about the believing Gentiles circumcision and for certain as Learned Mr. Mede proceeds the place of this coenaculum was afterward enclosed with a goodly Church known by the name of the Church of Sion and 't is call'd by St. Cyril who was Bishop of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The upper Church of the Apostles and if this saith he were so why may I not think that this coenaculum Sion was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that house whereof we read concerning the first Christian Society at Jerusalem Act. 2.46 That they continued daily in the Temple and breaking bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house not as we read it house by house and eat their meat vvith gladness and singleness of heart The meaning being That when they had performed their devotions daily in the Temple at the accustomed times of prayer there they used to resort immediately to this Coenaculum and there having celebrated the mystical banquet of the H. Eucharist took their ordinary and necessary repast with gladness and singleness of heart Such a place an upper room 't is evident it was where the Disciples at Troas came together Act. 20.7 on the first day of the week to break bread where St. Paul preached unto them and whence Eutychius being overcome with sleep sitting in the window fell down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third story Acts 28.22 And such a place seems that of the Churches assembly at Caesarea to which St. Paul vvent up descendit Casarcam ascendit in domum Christianorum i. e. Ecclesiam salutavit eos abit Antiochiam Lud. de Dien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saluted the Church The Etâ—iopic Translator so understood it as Lüd de Dieu observes thus rendring the words He vvent dovvn to Caesarea and vvent up into the house of the Christians i. e. the Church and saluted them and went to Antioch And to this same purpose of places appropriate to the first Christian's-Assemblies may be interpreted those peculiar characters given by the Apostle to some in his Salutations Salute Nymphas and the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col 4.15 at his house So To Philemon Philem. 1.2 our dearly beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the Church in thy house So Rom. 16.3 5. Greet Prisscilla and Aquila likevvise the Church that is in their house And sending salutatitions from them to Corinth 1 Cor. 16.29 Aquila and Priscilla salute you much in the Lord with the Church that is in their house Where the Church at or in such and such a one's house may be rather understood of the congregation of Christians vvont to assemble there than of their ovvn particular families for othervvise vvhy should this be singularly mention'd in the Salutations of some and not of
20 21. As the Father gave judgment to the Son so the Son gave judgment to the Apostles As the Father gave the Son power on earth to remit sins so the Son gave the Apostles power to remit sins on earth also As the Father gave the Son the Keys of the house of David so the Son gave the Keys to the Apostles As the Father gave the Son to sit on his Throne so the Son gave the Apostles also to sit on twelve Thrones c. As the Father gave the Son to be the Foundation or corner-stone of his Church so the Son gave the Apostles to be the Foundations upon the Foundation And lastly As the Father sent the Son so the Son also sent the Apostles And hence it is that the Angel sent from Heaven to St. John who was one of this number calls himself the Fellow-servant of Him Rev. 19 20. and of those that have the testimony of Jesus i. e. of the Apostles adding this reason of it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testification of the Resurrection of Christ and the Christian Faith the Apostolical Office Acts 1.22 was the spirit of prophesie i. e. a succeeding of Christ in his great Prophetick office This power wherein the Apostles succeeded Christ being thus entirely conferr'd on each of them a several Throne for every one and being of so visible use not only for the first planting but propagating and conservation of the Church it cannot be imagined that it should be temporary and determine in the persons of those Twelve The necessity of order and rules both for the supply of those things which should be found wanting for the well-being and preservation of each Church Tit. 1.5 and also for the securing of the flock from the wolves Act. 20.29 the hereticks which it was fore-seen would so early infest them and the plantation and propagation of the Christian faith without any assistance of the Rulers among the Jews and the Emperours and Princes among other parts of the Heathen world nay when it was so opposed and persecuted by them is a competent collection of reasons to assure us That the power which Christ gave the Apostles who were but short-lived and should many of them be put to death by those persecutors was designed to endure longer than their time But Reason is not a commodious medium to inferr or conclude a matter of fact and therefore that must of necessity be done either 1. By affirmations and promises of Christ touching this matter or if those be not so clear as to convince the gain-sayers then 2. By supplying that want of light from the Histories and relations of those times by which it will as clearly appear as any thing in story can that the office of power in the Church bestowed by Christ on the Apostles was not to determine in their persons but to continue in their successors to future ages For the former of these we may discern somewhat perhaps from the passage in Christ's prayer to his Father where St. John 17. 18 20. having spoken of his Apostles whom he had sent as his Father sent him into the world verse 18. i. e. given them in designation Commissions for the Government of his Church and then to his prayer for them verse 17. that God would sanctifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or for his truth i. e. consecrate them for the preaching of the Gospel as St. Chrysostome expounds it Adding farther verse 19. That for their sakes he sanctifies himself i. e. offers up himself a sacrifice for the consecrating of them that they also may be sanctified for the truth i. e. consecrated and set apart for this function and after his example venture their lives in their preaching God's Will as he hath done at length he concludes verse 20. but I pray not for these alone Which being in all reason to be interpreted of the same matter concerning which he had prayed for the Apostles before it follows that this Prayer of his for the consecrating of Officers in his Church is not confined to his Apostles alone which then attended him but the same prayer he offers up for those also that shall believe through their word i. e. for others that by these Apostles preaching should be brought to the Faith and as the event demonstrates ordained by them to be Bishops and Deacons in several Churches But then consider farther Christ's promise to his Apostles at his parting from them Behold St. Matt. 28.20 I am with you all the dayes untill the end of the world 'T is certain that this presence of Christ with them referrs to his Authority derived and assistance made over to them in order to the discharge of their office of gathering disciples baptizing and teaching verse 19. and as certain that the Apostles should not personally live to execute that office till the period there named the end of the world and then it is not imaginable how Christ's presence should be continued with them till the end of the world unless they be considered in complexo in conjunction with their posterity or successors in that office as the promises made to Abraham are performed to his posterity though not to his person to whom therefore this promised assistance belongs all the dayes i. e. for the whole term of this new age And this is the more demonstrative because this was said by Christ after his Resurrection immediately before his Ascending to Heaven which being the beginning of the last age of the world the Kingdom of Christ when all power was given unto him verse 18 It necessarily follows that what was to be continued till the consummation or conclusion of that age should last till the end of the world in the largest sense that those words can signifie And this may be supposed also to be meant by the promise of Christ Rev 1.26 27. Rev. 2. to those of the Church of Thyatira which should overcome and keep i. e. adhere constantly to the Faith in spight of all temptations verse 26. That he will give them power over the Nations as he received of his Father verse 27. Where in the very same manner that S. John 20. 21. Power is instated on the Apostles As my Father sendeth me so send I you sending and giving power being sent and receiving power being phrases of the same importance The like power is by Christ promised to be instated on these faithful Confessors afterward and that belonging to the planting and propagating of the Faith among the Gentiles bringing them in to repentance which is the breaking them to shivers there and ruling them with a rod of iron i. e. the Scepter of Christ's spiritual Kingdom his Gospel and Power and Pastoral authority committed to them But if this being by the prophetick stile wherein it is veiled somewhat obscure bring not that evidence with it which is expected let it pass for a conjecture which pretends only to be considerable
they had ordained them Elders in every Church this he to serve his purpose changeth into ordained them Elders in every Church by the election and suffrage of the community and to set off this translation tells us farther that the word there used will admit of no other sense and thus it constantly signifies in all the Writers of the Greek Tongue Now then to the Tryal The word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a compound of the very same is made use of Act. 10.41 to express God's praeordination of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We English it Witnesses chosen before of God and certainly there was not any thing of the peoples suffrage here included Beza therefore who in the 14. chap. of the Acts verse 23. reads per suffragia creâssent with the Catechist instead of the vulgar constituissent yet in his marginal note to this other place opposeth the ordination of God express'd by the same word to al humane suffrage Beza in Act. 10.41 Hoc loco tacita antithesis inter Dei Cheirotoniam hominum suffragia siquidem à Deo immediatè designantur Apostoli Nor is there any truth in that affirmation that All writers of the Greek Tongue do constantly use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the suffrage of the multitude Philo Judaeus saith of Joseph See Dr. Ham. Letter of Res Quaere 5. p. 3â—4 c. Annot. in Act 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was ordained Governour of all Egypt under the King where it is clear that without any other suffrages he was by Pharaoh so constituted Gen. 41.40 Psalm 105.21 Acts 7.10 So again of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was constituted their Ruler not by any choice of theirs but only by God's appointment So of Aaron's sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God constituted them Priests So in Josephus Alexander son of Antiochus Epiphanes writes to Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We i. e. I in the Regal stile constitute thee chief Priest of the Jews and to be called my Friend So Lucian of Alexander's kindness to Hephaestion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he made him a God when he was dead which sure being a single act of Alexander's was not done by voices or suffrages So Maximus Tyrius of Darius's horse which by neighing made his Master King of the Persians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Persians did not adore or salute Darius till his wanton horse had created him King In all these places the word signifies constituting or ordaining without any intimation of suffrages of a community And for Ecclesiastical Writers the case is plain that they use it familiarly for ordaining and especially for imposition of hands Accordingly Theophylact on 2 Tim. 1.6 instead of St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imposition of my hands hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I ordained thee Bishop And so St. Chrysostom on those words Act. 6.6 having prayed they laid hands on them saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ordained by Prayer for this is ordination making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one Socrates speaking of Constantine in the twentieth year of his Reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the thirtieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both noting the constituting or creating of Caesar a work of the Emperour only So Theodoret in the person of Joseph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Master hath constituted me over all his house Whereto might be added many others 'T is granted indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to it 's literal Etymon signifies to stretch out the hand or to hold it up and noted among the antient Greeks choosing or giving sentence or suffrages which in popular elections or judicatures was done by lifting up the hand But this being the original of the word it is as is ordinary with other words somewhat enlarged and changed in the ordinary usage of it and signifies as hath been said indifferently constituting or ordaining without any intimation of suffrages or plurality of persons or voices by whom this ordination is made We will nevertheless for once suppose that the original word in Acts 14. must needs import to ordain by holding up of hands to testifie suffrage consent or the like Be this supposed though it hath been evidently confuted yet it serves not the purpose whereto the Catechist here urgeth it for it was distinctly Paul and Barnabas which did thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain by this holding up of hands and not the assembly or community of all the Christians When they had ordained them Elders be it by suffrage They viz. who came from Derbe verse 20. returned thence to Lystra Iconium Antioch verse 21. and these were none other save Paul and Barnabas no mention here no not the least intimation of the peoples joynt concurrence in the action As for the suffrages of any others if such could be imagined to have interposed here it would not then be Paul and Barnabas but those others who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch out their hands or give the suffrages And for Paul and Barnabas to do it by the suffrages of others is far from the original use of the word from whence it is pretended to be concluded for where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primitive sense is used of chusing by suffrages as in popular elections c. it is certain that their own not others suffrages are meant by it They then that look so far back to the original of the word as to think it necessary to render it Suffragiis creare to ordain by suffrages are certainly guilty of very impertinent nicety for to say that they created them by their own suffrages is to say no more but that they joyntly did ordain them and indeed being but two there could be no place for suffrages and to affirm they did it by the suffrages of others is not agreeable to the pretended use of the word These Scripture-proofs therefore we have been referr'd unto afford nothing for any man's conscience to rely upon as to this popular election of Ministers so zealously contended for as an Institution of Christ by his Apostles the rightful liberty of the community of Disciples and necessary and indispensable qualification of every Church-officer and we are already instructed by the Catechist not to satisfie our selves with any arguments be they never so plausible that are not derived from the H. Scriptures What indeed can bespeak a thing to be Christ's institution but his own word of command And yet I will bestow a few reflections upon his reasons superadded to these Scriptures and then offer him some contrary arguments to chew upon First he tells us That the Antients do abundantly testifie this right and priviledge of the Church in chusing their Governours to have been a long time preserved inviolate in the primitive Churches but he names