besieged and taken City to embrace the Gospel the Gospel of peace and love and by all sedulity in the practice of righteousness and diligence in the wayes of the Gospel viz. Humility Meekness Holiness and Devotion Piety and Peace Patience and Obedience with all earnest endeavours (o) Luk. 13.24 strive to enter in at the strait Gate and contend who shall get first into the possession of those joyes which (p) 1 Cor. 2.9 neither eye hath seen nor ear heard nor can the heart of man conceive which God hath prepared for them that love him but with that wicked violence wherewith (q) Ovid. Metam l. 1. Affectâsse ferunt regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes As if we were of the posterity of those Gyants mentioned in (r) Genes 6.4 Scripture who had not only corrupted themselves for so had the (s) Vers 5. sons of God the children of the Church done also but quite revolted from all Religion and Piety from all Peace and Humanity such who were mighty in Power and fierce in Nature (t) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. Defectores sc a Deo Desectores sc hominum Irruptores â—c in hominem fallen from God and falling with violence upon those who were weaker than themselves (u) Ovid. ibid. Sâ—d illa propago Contemptrix supe ûm saevaeque avidissima caedis Etviolenta fuit scires è sanguine natam Sect. 16 Doth not that Poet make a perfect Anatomy of our hearts Are not we the persons and this the Age who have despised the Lawes of our God who breath nothing but violence one against another Victa jecet pietas Piety and holiness peace and love lie trodden down but sin and profaness is rampant (x) Mat 24.12 iniquity aboundeth and love is cold as if what with our rebellions against Heaven and what with our contentions among our selves we were resolved not to suffer the Almighty to put up his anger and lay down the arrows of his indignation yea that God himself should not give us peace for When even the season calleth us jointly to (y) Hag. 1.8 go up to the Mountain and bring wood to build the house of God to repair the breaches of the Temple and again to set up the walls of Jerusalem the Holy Government and Discipline that is broken down We on the contrary take several wayes to fetch Coals and throw in fire to destroy the remnant to burn up the Gates and devour even the foundations of our Church and peace We provide materials but such as they in (z) Gen 11.3 4 9. the Holy Story Brick and Slime to raise a Tower in defiance to Heaven as if our whole design were to get our selves a name though but to be famous for our Rebellion against the Lawes of God and the Land to all succeeding Generations when the issue of all can be nothing but Babel Division and Confusion Should we like (a) Gen. 11.16 Hebâ—r now give names to our children according to the times how would all our Regist's be filled with (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division Pelegs For how are we divided in tongue shall I say yes we study a new canting language as if we feared we could not separate far enough one from another if we cloathed the old Truths of Religion in the known expressions as if we must still have a (c) Judg. 12.6 Schibboleth to distinguish parties but especially in heads and hearts and hands Our judgments differ and our hearts are divided in our affections and our actions are all levelled to nothing else but the interest of that side and the support of the quarrel of that party which we have espoused Sect. 17 Let me take leave a little to vent that passion and grief of heart that boyles within me (d) Jer. 4.19 20. My bowels my bowels I am pained at the very heart my heart maketh a noise dolefully lamenting within me for division upon division and consequently destruction upon destruction is cryed (e) Lam 2.11 Mine eyes could even fail with tears my bowels are troubled my liver is poured out or gall cast up through extremity of grief and indignation for the destruction yea for the (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit breach of the daughter of my people A breach now not made upon us by a Forrain Invader but a fraction made among us and within us by our own froward and petulant contentions Since (g) Luk. 6.45 out of the abundance of the heart the mouth speaketh marvel not where such sorrows for and tender compassions to this poor afflicted Church have taken such possessions of and make such deep impressions upon my soul when mine heart is so deeply affected to see the (h) Lam. 2.10 Virgins of Jerusalem hang down their heads for shame and confusion and the Elders of Sion which should sit on their seats of Judgment in splendor and beauty even to sit on the ground in sorrow and sadnesse because her children unnaturally teare out the bowels of their mother and will not yet learn that great lesson of the Gospel Peace and Love marvel not I say that now these floods seek a vent and open the sluces of the eyes and force away the barres that were upon the lips Sect. 18 Memorable is the story of the son of Craesus dumb from his birth yet when Sardis the royal seat was taken by the Persians and the sword of the insolent Souldier was lift up against the life of the King his Father then the strength of natural affection and piety to his Father loos ned the tongue of the dumb child and he who never spake before could then find a tongue to plead for his Fathers life anâ—ery out (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He odot ex eo Valer. Marc l. 5 c. 4. O Sir kill not Craesus There is as great danâ—er now to our dear Mother the Church of England from these bitter Divisions of her children as from the violence of unruly Souldiers if these continue she must expire Piety and pity would make even the dumb to speak and plead her cause And indeed who can keep silence at such a time as this Who can write and not mingle his tears with his inke or speak and not mix bitter sighs and sobs with his words (k) Jer 9 1. were our eyes waters and our heads fountains of teares here is occasion enough to spend all for the Divisions of the daughter of England Divisions not now of (l) Judg 5.15 Ruber one single Tribe but of all the Tribes of our Israel even among Priests and people too Nor are these only single Divisions and Breaches but Division upon Division and we are subdivided into as many Factions and Schismes as there are opinions or interests among men And which is more sad these heats and hateful contentions reciprocated among men who
should our Governours be guilty yet it will be a greater error and sin in us of an higher nature to break the peace of the Church for such inconsiderable things For though the things are light in themselves and the use or not use of an indifferent ceremony be of no weight in it self yet obedience in a duty disobedience to a lawfull Authority where we might without sin obey is a crime and it will be our sin that we put a light ceremony in the scale against our obedience and duty together with the peace of the Church therein concerned Let us then learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a due distinction and discerne between things that differ and accordingly walke be zealous where only we should be zealous and in things of a lower nature bear with and forbeare one another and not contend and we shall have peace 4. § 15 If we carefully avoide all profane janglings needlesse and unprofitable disputes about questions of little or no concernment It was a tart motto which that Learned a Sr. H Wâ—tton Knight gave Pruritus disputandi est scabies Ecclesiae but it is true enough For Cui bono to what purpose but to fill the braine with notions and empty speculations and so to fit men for wrangling I never knew any other fruit of such aiery disputes about questions of Rites Habits Formes c. than that while the head is warmed by the heate of of these contentions the heart and affections grow cold in their love to God zeal for piety and the Power of Godlinesse Such questions are the bones which the Devill throwes in to divert the souls of men from those truly Divine studies and spirituall speculations that should inflame them with an holy zeal for the glory of God and the sober and faithfull practice of Christian duties This effect we find in the b Joh. 4.18 woman of Samaria when Christ is convincing her of sin and shewing her adultery she presently finds a way to divert the discourse to circumstance of the place of worship whether it be tyed to Jerusalem or may not as well be in that mountaine The like we see in our daies let Ministers presse the duties of Repentance and Mortification of Piety and Peace and go about to convince men of their sin of Rebellion Schisme and uncharitablenesse presently men have a way to put off these discourses Questions and disputes shall be started about Church-Government Liturgy Ceremonies and Rites circumstances and things of so low a consideration that a good Christian may believe either way and not prejudice his salvation and were it not for the publicke constitutions and matter of Scandall might practice either way without sin These are Questions and disputes which the Devill scatters among us to interrupt our peace to fill the Church with divisions that he may rule more freely among us They are at the best as they are managed but as those questions mentioned by the c 1 Tim. 4 5 6. Apostle which tend not to Godly edifying but make men turn aside to vaine janglings and to swerve from that Christian charity which is the great duty of the Gospell and the whole end of the Commandement Let us avoide such Questions silence such disputes whose product is Strife whose fruit is contention and we shall have Peace If we would seriously set our selves to practice that Apostolicall rule d 2 Tim. 2.22.23 Flee youthfull lusts and follow after Righteousnesse Faith Charity Peace with them that call on the Lord out of a pure heart but foolish and unlearned or e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsavoury and undefying questions avoid for they gender strife Then should we soone see f Jsa 66.12 our Peace run like a river and our glory as a following streame Then shall all places of the Church be no longer as a barren wildernesse but abound in Grace and Goodnesse Righteousnesse and uprightnesse * Jsa 32.15.16 17. Then shall judgement dwell in the wildernesse and Righteousnesse in the fruitfull field Then shall the fruit be Peace Joy Prosperity and Tranquillity The worke of Righteousnesse shall be Peace and the effect of Righteousnesse quietnesse and assurance for ever 5. § 16 If we seriously study that Christian Grace of Humility and conscionably make it our worke g Mic. 6.8 to walke humbly with our God For really the Originall and source of all our contentions is cheifly the Pride and Presumption in man that some are so conceited of themselves and their own spirituall parts that they can content themselves with their own private devotions and suppose they can as well yea better and more holily sanctifie a Sabbath by Reading Praying Meditating apart by themselves and in their own way than by being present at the Publick worship which they like not or joyning with the Publick Assembles of Gods people whom they proudly censure as Formall Superstitious worshippers a Prophane mixture at least not h Isa 65.5 so holy as themselves A spirit far different from that truly Pious inlightned heavenly yet Humble spirit of David though i 1 Sam. 13.14 a man after Gods own heart and had the word of God not only dwelling plentifully in him the k Col. 3.16 Apostles phrase is but flowing abundantly from him as l Joh. 7.38 Christ promised his Saints Able not only m Psal 16.7 to admonish himself but n Psal 32.8 34.11 5.13 to instruct direct and edifie others also not to sing only but himself to make and compose Hymnes of Prayer and praise for the use of the Church being the o 2 Sam. 23.1 sweet Psalmist or songster of Israel Yet it was the p Psal 122.1 joy of his heart when he was at home to repaire to the Temple to the publick assemblies there held q Psal 42.4 to go to the house of God with the voice of joy and praise among those who kept holy day and nothing made his Banishment and exile more bitter than that he was deprived of the opportunity of those publick devotions and kept from joyning with the Church in those holy duties and services there performed Those Psalmes r Psal 27.4 Psa 42. 63. 84. penned by him during those restraints shew how bitterly he bewailes this his great unhappynesse and instantly sueth to God for his freedome and liberty to returne to those Assemblies It is the Pride of man that fills him with a delight in and applause of his own conceptions and will not suffer him to admit that another may be more intelligent judicious and holier than he and having now entertained notions though never so strange or paradoxall and of never so light moment yet they shall be maintained Hence arise those eager contentions and oppositions though this knowledg which they so much pretend to and are Å¿ 1 Cor. 8.1 2. puffed up with is no true genuine sound knowledge not properly but t 1
such an inward offer of the same to the heart by the Spirit that Auxilium gratiae generale as is sufficient ex parte sui to convert the soul of the hearer if it be accepted and therefore being not accepted but rejected is abundantly sufficient to leave the sinner inexcusable God when he speaks the Word to the ear (e) Rev. 3.20 knocking also at the heart the preaching of the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministry of the Spirit and the Word is vehiculum Spiritus the Chariot in which the Spirit descends to us and the resisting and persecuting his Prophets is (f) Acts 7.51 a resisting of the Spirit Sect. 28 And in this the stiffest Calvinists let me use the word though I like it not that I know yield their consent even they maintaining 1. (g) Seethese partic in Fen ner wilful impen on Ezek. 18.31 That the worst of men cannot plead yea that no man can plead that he would be better but he could not or that he would seriously believe but God would not that he should for God declares and protesteth the (h) Prov. 1.29 30. Mat. 23.37 Sect. 29. contrary 2. That God is aforehand with all and deals with them according to this rule Habenti dabitur to him that hath shall be given and he shall have abundance viz. of things in eodem genere not in the sense of the Pelagians that according to the use of the gifts of Nature God gives the grace of the Gospel but in the same kind as he that (i) Prov. 10 4 22. useth a penny well may get two pence he that studies shall increase in learning and he that receives and improves the grace given in the Gospel shall have more which leaves them wholly without excuse for they might have had more had they not rejected Gods gracious offers Sect. 30 3. That God gives to every man even to whom h◠〈◊〉 least at least (k) Mat. 25.14 31. one Talent and so some power to do good and to act towards his own salvation whereby be might gain proportionably to those that have more there being the same proportion of one to one more as 〈◊〉 two to two or of sive to five more and the severity of the doom is not imputable to the austerity of the Master but to the slothsulness of the servant Sect. 31 4. That though God make one man better than another yet it is mans own and only his own fault that he is worse than his neighbour for he had the same means yea possibly better but did not improve them as he might have done or (l) Mat. 11.20 25. 12.41 42 21.32 others would have done for indeed God offers them power (m) Jer. 6.16 17. and they will not take it yea gives them power (n) Prov. 17.16 and they will not use it All men are (o) Luk. 16.2 Stewards of some thing and they account only for what they had Insomuch that every man can do more good and avoid more evil than he doth (p) Art Dordrac 3 4. in refut error 3 4. posit Sect. 32 For otherwise there were no room for praise or dispraise no place for correction and punishment or the Sword of the Magistrate How could Joshua with any justice have (q) Josh 7. punished Achan if he had not had power to have passed by that accursed gold and garment Ephraim is guilty because he (r) Hos 5.11 willingly walked after the Commandment if they know not it is because (s) Psal 82.5 they will not understand if they are proud and rebellious it is because they (t) Exod. 10.3 refuse to humble themselves if they act not vigorously it is because they are slothful and lazy every difficulty is counted an impossibility and if such a man starve it is not because there is no meat before him or because he hath no power to take it but because he is idle (v) Prov. 19.24 He hideth his hands in his bosom and will not put them to his mouth If man work not in the Vineyard it is not (x) Mat. 20.3 8. because no body hired him for we are all called in by the Preaching of the Gospel and that early in the morning too Nor can any say though we have the Word and Ordinances yet we cannot profit by hearing or reading or praying for the fault is still that men are idle and will not labour and would they labour they should see that (y) Prov. 10.23 in all labour there is profit Sect. 33 So that God having given the means and the renders of Grace to all and dealing with men who are not stocks and stones but rational creatures he deals with them as such perswading and exhorting by rational arguments which were altogether useless had they no power to hear or refuse they have reason understanding judgement memory will affections and all these excited assisted by some measure of evangelical grace that they have much more power than they will put forth (z) 2 King 12.2 Jehoash did do what was right in the eyes of the Lord all the dayes of his Uncle Jehojada therefore he could have done so still had he pleased when Jehojada was dead (a) Luk. 8.13 The stony hearers did receive the word and believe and rejoice in it a while i.e. so long as the Gospel did please them they then might have done so still if they would for though there were troubles in the world yet they had the same powers in themselves which proves all the offers of God to the wicked and vilest reprobates to be very serious his anger for their refusal to be very reasonable and his reproofs of their rebellion very equal because in them there is not a want of power but only a want of will And really Sect. 34 When at the hour of Conviction or at the last judgement their own consciences shall speak in sober sadness they must thank themselves alone for their own perishing who are condemned not because they could not but because (b) Mat. 25.43 they did not they would not keep or do the Commandments of Christ We find the man (c) Mat. 22.12 mute at the Wedding-feast who was there without a Wedding-garment being reproved he had not a word to reply which he must needs have had if as he had no such garment so he had had no kind of means at all to get one or power to put it on Thus far then there is a full agreement in both dissenting parties In a word we shall at once take a general view of their consent in the main in these four following heads Sect. 35 1. The Arminian yields and fully grants to the Calvinist pardon me that I use the words which I abhorre because the use of the world hath now brought in some kind of necessity of it That The beginning progress and perfection the whole series of mans salvation and
then 〈…〉 the 〈◊〉 let me desire them seriously to enquire whether by their non-use and forbearance of this they have not given too much occasion of offence and a various Scandal 1. Sect. 9 To the Church In bringing an evil report upon her Discipline and Constitutions upon her Worship Scandal ◠To the Church and Publick Offices When men who are either strangers to her Laws and Practice or are not well able to judge of the Reasons of them come to understand what she requireth of all Ministers and in all publick Assemblies that These are her Rites These the Publick Prayers and yet that such and such Faithful and Godly men use them not dare not use them for fear of sin What will they judge but surely such men will obey were the things lawful to be obeyed or surely this Church bindeth her Members to very hard conditions and layeth upon them very grievous burthens when such Learned and Conscientious men are not able to bear them To them without 2. Scandal 2 Sect. 10 To them without to keep them from entring Really it cannot well be imagined what a stumbling block before these is the Non-Conformity to the legally established practises as some one or more known or reputed godly Ministers We cannot imagin that strangers who otherwise might be willing to embrace the faith which we profess and to enter Communion with us should now so readily do it when they must needs be affrighted by our Divisions either concluding from our different practises that we are of different Religions and so know not which to chuse judging of us that we serve not one Christ when we cannot agree in one worship or concluding the Laws and conditions of our Communion to be much too hard and rigid for them to submit to when such eminent persons among our selves will not and plead they cannot conform to them 3. Scandal 3 Sect. 11 To many tender and religions hearts within to affright them from obeying To the weak and tender hearts within the Church Many that truly fear God and the desire of whose souls is to serve him in sincerity and to attend upon his Ordinances and Worship daily Yet when they see Ministers whom they highly reverence for their parts and piety and judge some of the most able and conscientious in the land to deny this form of Worship and rather lay down their Ministery then submit to these Rites and Liturgie they are under a sad temptation to think that surely some grievous corruption sticks to our worship some strange prophanation is in our use of these Ordinances and then to judge it unlawful to come to our Assemblies or hear that Minister who reads the Common-prayer or doth any thing else which they see by others accounted unlawful And thus they are in danger to lose their share in those precious blessings which they might receive from God by his Word and Sacraments where they might (c) Isa 66.11 suck and be satisfied and indeed find the breasts of true consolation and milk out and be delighted with the abundance of the Churches glory 4. Scandal 4 Sect. 12 To the prophane To the prophane and ungodly When such men as are noted eminent deny obedience to authority They will be apt to Despise Dominion and speak evill of Dignities if sober men refuse the practice of the sacred Rites Those will blaspheme them The Kneeling Holy and Humble Adorations and solemn singing shall be in the Prophane mouths Ducking and Cringing and Fidling and Fooling Yea if they who bear the name of holy learned men do disobey the Church in one thing Those will think they may do it in another if These may disobey her constitutions Those will think they may despise her Discipline Admonition and Censures and be as carelesse in the ordering of their lives as they see others in the matters of Order and worship And when the Church shall take account of these prophane persons for their neglect and carelesse contempt of the Ordinances of God and their constant absence from those sacred services and publick Religious duties though they care for neither and prefer their worldly profits or loose carnal pleasures before them yet from hence they have a word and plea put into their mouths The Worship is corrupt your service abominable good Christians cannot come to it Take away your Forms or mend your Liturgy and we will attend 5. Scandal 5 To Religion it self And the serious practice of Piety Sect. 13 To Religion and Piety When those who have a name of eminency for the strictest Christians and the holiest men shall yet walk in wayes that have an appearance of Schisme and Disobedience How ready are prophane men to impute those crimes to Piety it self And then no man shall sincerely set himself to promote the power of Godlinesse to rebuke open sins or enormities exhorting to and being himself a pattern of a strict and holy life but he shall be in their mouths a Precisian Factious Schismatick and what not when really Religion and Piety is the mother of no such brood but the personal miscarriages and indiscretions of some otherwise pious men have administred too much occasion of the Scandal Scandal 6 Sect. 14 To the Schismatick and Separatist 6. To the proper Schismatick and Separatist Justifying and confirming them in their separations When many of their principal arguments against our Church and Worship have been taken from the practice and writings of some non-conforming Brethren at home I confesse they have not been sufficient to prove their Conclusion That therefore they must separate from our Communion or therefore they may not communicate in our Church-assemblies which even the sober non-conformists have often clearly refuted yet it is too evident that the premises some of them at least have been taken from themselves such as concerning the nature of a particular visible Church its Constitution Officers extent of Power c. and Corruptions in Discipline Worship c. while the one pleads against Episcopacy and the power of Bishops over a Province or Diocess That there was no other particular Church in the Scripture-times of larger extent then one single Congregation no such thing as a Diocesan yea or a National Church no higher Officer than the particular Pastor of that Congregation no degree in the Evangelical Ministry no subordination of one Pastor to another c. Have not the other justified or laboured to justifie their separation by these very arguments end eavouring to prove that we have no true Churches yea and have not the Independents made the same plea against the Presbyterial way too in their Classical and Provincial Government When the one pleaded the Corruptions in the worship prescribed Innovations in the Rites established Have not the other made use of the same Plea making the same corruptions a ground for their forsaking of our Communion These things are too too evident 7. Scandal 7 Sect. 15 To the King
in this then in the conceived prayer of the Minister for there are the people tyed up to his words and expressions as much as in any prescribed form yet was never this accounted a stinting of the Spirit or unlawful for the people to joyn in and indeed take away all forms for such is one mans prayer to all that hear it and ye must take away all publick prayers or prayers of a Congregation our of the Church Sect. 36 Of as little strength is that other Objection May pray in forms yet pray with the Spirit that to use a form is contrary to that of the Apostle â— Cor. 14.15 Pray with the Spirit for 1. If this Objection be of any weight it takes away all meditation and preparation and argueth against any such prayers conceived by our selves as well as those composed by others for us and this if urged so far must put man upon a finful tempting of God and looking for Enthusiasms and extraordinary impirations when ever he prayeth which God hath made no promise to grant nor hath man warrant to expect far wiser is that counsel of the Son of Syrach [f] Ecclus 18.23 Before thou prayest prepare thy self not thy tongue only but thy heart chiefly and be not as one that tempteth the Lord. 2. Sect. 37 This can be no more urged against forms of Prayer then forms of Praise or singing wherein it hath been practised and the practice still allowed if in Praise why not in Petition How doth it stint the Spirit in one and not in the other Must the matters of request fit the occasion so must praise Doth the Spirit teach to pray so he doth to praise and return thanks Must we pray with the Spirit so must we also sing with the Spirit If in prescribed forms we may [g] 1 Cor. 14.15 sing and praise with the Spirit and with understanding also so without doubt may we pray And indeed 3. Sect. 38 In the use of forms the Saints of God may and do pray as [h] Jude 20. they should in the Holy Ghost for the Assistance of the Spirit as that Right Reverend Bishop [i] Bishop Downam of prayer cb 23. hath observed is not so much in helping the invention invention and gift of conceiving a prayer is indeed a gift but a common gift not a proper grace of the sanctifying Spirit and a confident Spirit a nimble wit with a ready utterance goes far in it but chiefly in these three things 1. In rectifying the judgement teaching us what to ask because we [k] Rom. 8.26 know not what to pray for as we ought and helping our infirmities 3. In inflaming our affections drawing out the heart to cry with [l] Rom. 8. ibid. sighs unutterable the Spirit of Grace and Supplication maketh us pour out our Souls before God while we look on him whom we have pierced and mourn 3. In exciting and drawing out our faith to Act stirring up our hearts to cry Abba Father to call upon God as our Father in Christ believing Now that all this the Spirit of God can do for us yea and hath done it in prescribed forms drawing forth the Soul warming the heart inflaming the affections quickning the spirit and exciting Faith the experience of thousands of Christians will testifie Sect. 39 Lastly To take off that popular Objection that it is but reading Prayer in Reading not praying I shall say no more then this though it be true that reading as such is not praying this being an act of the heart that only of the lips and tongue yet the lifting up of the heart in that reading is praying if the words be sound the matter according to Gods will the manner holy reverent humble faithful fervent the wants laid open and requests sent up from the Soul here is an holy prayer And may not all this be though the words be read out of a book or uttered by heart may there not be as much humility of heart faith in Gods promises earnestnesse of desire holinesse of affection doubtlesse there may Sect. 40 For those many scandals wherewith the vain inventions of unsettled and idle brains and the petulancy of mens virulent tongues load these holy constitutions and practises I willingly passe them by as things owned by no sober spirit those who have a mind may see them noted and fully answered in that fore-cited book of Balls Friendly Tryal of the Grounds tending to separation This is enough to justifie the Use of a Prescribed Forme and consequently to prove That the being such makes not our Liturgy unlawful to be used CHAP. IV. Our particular Liturgy considered Sect. 1 WE have seen the lawfulnesse and usefulnesse of a Form in general proved in the precedent chapter But possibly there may be some such corruptions and material errours in our particular Liturgy as may make this Form unlawful to be used This I shall now examine and I doubt not to make it appear that there neither is any thing in this but what may be used without sin For the portions of Scripture to be read there is no dispute about them For the Prayers prescribed that they also may be lawfully yea and acceptably used is also apparent Sect. 2 For what is required to holy Prayer more then 1. That the matter be according to Gods will for such things as he hath commanded us to ask and promised to grant for such things as tend to the advancement of Gods Glory the doing of his will the spiritual and eternal good of our selves and others in the Remission of sin our Regeneration Sanctification and eternal Salvation c. yea and Temporals also Life Livelyhood Liberty Comforts Prosperity Peace c. so far as Divine Providence shall see these things really good and necessary for us and them 2. That the Forme of them be grave the manner holy reverent fervent our wants laid open and petitions enforced in such expressions as may become the gravity of such devotions the Majesty of that God to whom we speak and suited to the matter which we desire and with such reasons and arguments as are agreeable to the nature of the requests and likely to prevail Apply these to our Liturgy and see if all these things be not observed there Sect. 3 The true form of external vocal Prayer is the outward frame and disposition of the words with the inward elevation of the heart now if the words be sound the matter good and necessary and the heart lifted up by the Holy Spirit in faith and fervour here is an holy Prayer and there is the same reasons of Confessions and Praises And that the heart may be thus lifted up in the use of these prayers the experience of thousands of pious Christians will abundantly evidence Sect. 4 For the matter of them Are they not some for pardon or Grace some for instruction how to pray some to be heard when we pray some confessions of sin
far from that vain and heathenish repetition who had nothing to offer but as those Baalites the same thing for an whole day and as far from being like the Romish Beadrol of 15 Pater Nosters and 150 Ave Maries and one Gloria Patri a Doxology at the end of each Hymne or Psalme which can no more be charged as a fault here then that versus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of every verse in one Psalme [x] Psal 136. For his mercy endureth for ever Nor is there such a difference between a Psalme of praise and praise in our ordinary prayers that what is lawful in the one should not be lawful in the other that what is confessed an ornament in the one should be a sinful Battologie in the other This Doxology being yet used but once in our prayers but generally at the end of Psalmes where it is an ornament or of an Hymne of praise where it must needs be proper However that versus intercalaris is a sufficient argument that every repetition is not to be charged with vanity and there must be somthing else to prove it Battologizing And thus far we have the concurring judgement of our Brethren [y] Account of Proceed Reply pag 62. That the same words may be often repeated as David doth Gods enduring merey without Tautological vanity when it is not from emptinesse or neglect of order or affectation In Psalmes and Hymns where the affections are to be elevated we are not against such repetitions 2. Neither can it with any charity be rationally suspected that the Church prescribes those few repetitions any way to lengthen out her prayers which yet never were accounted too long but often accused of too much brevity as shreds or Snips much lesse 3. Can it be thought that these are prescribed as if the bare use or repeating of the words were an acceptable service to God or could pretend to an hope of being heard as the Heathens did when the affections are not cordially intent nor the heart sincerely fixt upon the matter neither with an holy fervency begging the mercies nor with an heavenly cheerfulnesse sounding forth the praises Yea 4. We have much reason to judge that the edification of the people and the quickning of their devotion is mainly intended when their minds and souls which in a continued length are apt to grow cold and flat are awakened by these yet not too frequent repetitions to raise their intentions to those prayers which should be as darts sent up to Heaven with vigor quicknesse and fervency Sect. 13 2. But In the persons a fault there may be when they superstitiously think there is any strange efficacy in the words or magick in the repetitions though they neither understand consider nor are intent upon them when they are guilty of the sin of that people whom God [z] Isai 29.13 Mat. 15.8 Mar. 7.6 complains of that they draw nigh with their mouths and seem to honour God with their lips but remove their heart far from him Such is that of many ignorant people who say over the Lords Prayer the Creed and Ten Commandements all as their Prayers and think they have sufficiently done their devotions when they have done no more but repeated the words Such is that of those who content themselves with a formal attendance with their bodies and joyning with the tongue in these offices and think they have served God well enough when they have thus externally answered the letter of the Law though their minds at the same time were roming about the things of the world or the lusts of the flesh But this still is not the fault of the form but of the persons and it is no more to be imputed to this than the very same irregularities and wandring thoughts are to be imputed to the conceived prayers of the Minister though in themselves never so holy or excellent to which this neglect and non attention is every way as incident yea possibly more than to the use of this Liturgy This is really Battologizing what ever the matter of the Prayer or Petition be whether repeated or not Sect. 14 What then because of this abuse of some carelesse persons is there such a necessity of altering the form or is it therefore unlawful for an Holy Religious Minister or Devout Christian to use it nothing lesse for then we must cast all prayers out of the Church wherein some will still be guilty of offering nothing but a verbal service and yielding but a formal carelesse attendance But let us learn to be serious in our affections and prayers whether conceived by our selves or composed by others and prescribed to us and we are so as Calvin [a] Vbi serio affâ—cta concipitur cratio lingua non anteit pestus deinâ—e non captatur deigratia inani verborum fluxu sed potius fuos affectus pium cor emittit non secus ac sagitta qui in coelum usque penetrent Calv in Mat. 6.7 observed when our tongues go not before or without our hearts nor do we think to catch the Grace of God by the flowing forth of vain and empty words but the holy heart sends forth its affections as so many darts and arrows from a bow that may pierce the clouds and ascend Heaven it self Let us come as the [b] Psal 57.7 108.1 25.1 Psalmist with prepared and fixed hearts the Soul cordially joyning with the tongue and the Spirit directing the lips in our prayers and praises holy heavenly and inflamed affections supposing still the matter according to Gods will my Soul for yours the Holy God will never charge you with a sinful Battology or vain repititions neither Heathenish babling nor Popish Polylogy By this time I suppose ye see it proved that that prohibition of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be extended to this Liturgy nor is this Liturgy upon the account of any repetitions whatsoever it seems repugnant to the Rules of the Gospel CHAP. VI. 2. Another exception answered and the Interlocutions Responsals and Alternate Reading Justified Sect. 1 Except 2 ANother great exception is against the Interlocutions or The Repetitions and Responsals of the Clark and People and the Alternate Reading of the Psalmes and Hymnes and this exception is built upon these two foundations 1. Non-edification [a] Account of proceed the 3d. gener except That they cause a confused murmur in the Congregation whereby what is read is lesse intelligible and therefore unedifiing 2. The seeming repugnancy to the Sacred Rule because The Minister is appointed for the people in all the publick services appertaining to God The holy Scriptures of the Old and New Testament intimating the peoples part in publick prayer to be Onely with silence and reverence to attend thereunto and to declare their consent in the close by saying Amen Sect. 2 Answ 1. To answer this charge I shall first examine the latter part for we will first see our
solius Gloria Patri See Conc. Val. Can. 7. also Platina de vitis pontific Damas 1. Psalme yea sometimes of their Prayers also Of that in the Communion It is very meet and right so to do Therefore with Angels and Arch-angels c. I might give yea they are gathered to mine hand by [y] Ball. trial of Separ ch 9. p. 175 176. ch 7. Answer to Objection 3. Mr. Ball a cloud of Witnesses Councels and Fathers to evidence this practice in the ancient Church And though the whole Liturgies that go under their names be conceived to be of later date yet these particulars are acknowledged to have been in use in those elder times So that all these things considered there yet appears nothing which can prove our Liturgy repugnant to the Rule of the Gospel or upon this account unlawful to be used Sect. 25 2. Having now shewed our warrant and cleared these Responsals and Alternate Readings and evidenced their non Repugnancy to the Scriptures it will be matter of lesse difficulty to solve that Objection of their Repugnancy to edification for as to this it is said Object 2 That they cause a confused murmur in the Congregation as to edification whereby what is read is lesse intelligible and therefore unedifying and again we may warrantably professe in the name of our selves and many sober pious persons that we experience that these things are against our edification But for Answer Sect. 26 Answ 1 1. The Ancient Church thought them not so their constant practice shews that they judged this way expedient and edifiing 2. If any cannot experience his own edification I shall earnestly beseech him before he passe a censure upon or condemn the practice that he would first do this one thing viz. seriously sincerely and impartially as in the presence of the great God that [z] Jer. 17.10 searcheth the hearts and tryeth the reins examine his own Soul and see from whence it really commeth to passe that he is not edified whether it be not from something in himself rather then any thing in the matter or form of the Prayers and Hymnes so read or sung For if it be either from his own carelessenesse or non attention or from a prejudice in his mind against the way and practice that he receives not that profit which he otherwise might there is no reason for this to condemne the form when all the fault must be charged upon his own self let but such a Soul endeavour to purge out those corruptions and prejudices let him seriously attend the service and mind what he is about and without disputing cordially joyn in those Petitions Orizons and praises I doubt not but every such humble pious devout Christian will experimently find his heart in a good measure excited quickened inflamed in his devotions and then see that these are not unedifying It is true indeed when men look upon these things with an evil eye when they shall give themselves as some have done liberty to vilifie reproach and scorn the way of the Church and contemptuously call it The Chattering of the Priest and Clark one to another it is no wonder if they be not edified by that which they so much despise But if this be an argument it holds as strongly against all the conceived prayers and preachings of men For we cannot be ignorant when these late daies have given us too sad experience how many persons have taken up a prejudice against the Ministers they conceive such and such to be formal and cold in their Prayers dull and heavy in their Preaching they despise the persons and then their labours and say they cannot edifie by them Scarce any have been found though never so eminent but to some or other their Prayers and Preaching have been judged unedifying yea to some The whole order of the Ministery hath been so judged and yet this is no argument to prove them so when the onely fault is in the passions or prejudice of the hearers This was that which hindred the edification of the Jew in Christs time [a] Jo. 7.41 52. He was of Galilee [b] Math. 13.55 The Carpenters Son c. and from hence it was that He [c] Mark 6.3 5. could do no mighty works there not because he had not power to do so but because of the hardness of their hearts who through their prejudice against him could not receive the things of their peace And really I fear that in our case it is the great prejudice which is in some men against the Persons and Places of those Reverend Bishops and others who impose this Liturgy that makes men dislike the Form for their sake and it edifies not onely because it comes from those persons which they love not I charge not this upon all onely I do desire every one seriously to examine his own Soul and see if somthing of this nature be not in himself before he passe a judgment of non-edification upon the thing or use required as if it arose from the nature of that which arises onely from the nature of mens passion and prejudice And withal I might oppose and justly to this the experiences of others sober pious Christians whose hearts as thousands will testifie have been wonderfully excited quickened inflamed and so edified by their not formal but religious devout attendance on these holy performances Sect. 28 3. But for the thing it self Is there not in it reall matter of edification may not yea doth not the very Alternate Reading and Responsals supposing still the attention of the mind and heart edifie The Confused Murmur as it is called makes not the words intelligible to them who do themselvs bear a part and say those words All edification as was noted by those right reverend Bishops [d] Accompt of proceed Answ to N. 3.4 at the conference is not to be confined to the informing of our Reasons and Vnderstandings but there is also very much of edification building up the Soul in Grace Holiness Faith Fervour toward eternal life in the quickening continuing and uniting our devotions which are apt to sleep freeze and grow flat in a long continued Prayer And people no doubt may be and many souls are thus very much edified when they are often awakened by frequent Amens and Interlocutions being thus excited and stirred up by mutual exaltations provocations petitions holy contentions and strivings which shall shew his own and stir up others zeal to the glory of God It is not for edification that by that short Petition Lord have mercy upon us and incline our hearts to keep this Law after every commandement [e] Accompt of proc p. 103. Answ to Sect. 1. P. 17. Christian People are taught as by a quick and active Prayer to aske and beg upon their knees pardon for their lives forfeited by the breach of each Commandement and to pray for Grace and strength to keep them for the time to come In
that so much decryed but indeed excellent Litany how are the dull hearts of men quickened and awakened and the truly pious devout Souls inflamed by their own frequent closing in the several petitions for every particular matter therein begged Doth not the whole Congregation by these their Petitions and Responsals shew that they are sensible of Gods Honour troubled for their own wants and do therefore desire that God should have all possible glory and beg that their own wants may be relieved These being things which in the Assemblies of Christians should not coldly or faintly be done these their own Responsals and verbal concurrence do much conduce to the wakening of the Soul and to put into and preserve in the heart that heat and vigor which should make them at the end sound forth together their Amen as is recorded of the Primitive Christians with that fervour and zeal ut reboârit instar fulminis aut irati maris that he that heard the Eccho of their zealous tongues might suppose he heard the sound of the roaring of the Sea or the mighty voice of the Powerful thunder CHAP. VII Two other exceptions answered and 3. the frequent Intercessions and short Prayers as also 4. the parcells of Scripture for Epistles and Gospels Vindicated Sect. 1 HAving now in the former Chapters cleared those two grand Exceptions which charge the Liturgy with Vaine Repetitions and the Responsals with the Hinderance of Edification and Repugnancy to Scripture practice The others which follow about the Brevity of the Prayers and the Communion Service will be easily answered Except 3 3. The next Exception then against this Forme is The Brevity or the Number of short Prayers which would be much better in one continued Prayer not in several shreds or snips as some call them rather the Prayer And these are charged to be unnecessary Abruptions and Intercesions neither agreeable to Scriptural examples when many petitions are offered up at the same time nor suited to the gravity and seriousness of that holy duty Sect. 2 Answer I Answer 1. That all possible Gravity and Seriousness should be used in Prayer which is our addresse to the most High and Holy God is unquestionable But it is also beyond dispute that this Seriousness is a quality of the mind and may as well be in short as long Prayers yea too wofull experience shewes that men may trifle in longer as well as in shorter Orizons and yet the words of the mouth and carriage of the person being discoveries of the inward affections it is confessed that we are to shew also as much reverence and gravity as we can in our words and gestures Yea in publick services all things should be so ordered as that the people may be then taught an holy reverence and kept in a serious frame of Spirit during all those sacred offices I cannot therefore but with that [a] Extra modum ordinem orationes multiplicant undc auditores fibi ingratos efficiunt populum Dei potius fastidio avertunt quam alliciunt Durant Rational integra brevitas l. 4 cap. 15. learned Papist dislike that men should multiplie or lengthen out their prayers beyond all measure and order whereby the hearers are wearied and the people of God are not allured by the sweetnesse of the holy duty but driven from it through the disdain of the tedious performance And I cannot but approve that rule of anothers [b] In Divino officio non tam overasa prolixitas quam devota servetur Petr de Allia Lib. de Reform â—ccle Cap de Reform Praelator That in divine offices there by observed not so much a burdensome prolixity as a devout and intire brevity 2. But it would be an unjust charge to say this Liturgy is guilty of either of these faults condemned We have several short prayers but not multiplyed beyond measure or the bounds of a grave decorum nor are they in the body of them lengthned out to a burthensome prolixity They cannot be accused to cause a wearinesse by a confused tediousnesse but they rather refresh by a grateful variety Sect. 4 3. And in this our Church is not beholding to the Masse-book but hath the practice and judgement of the ancient Church for her direction It was the Doctrine of St. Chrysostom [c] Deum trans non longos extendat Sermones nec in longum orationem producat sed pauca et simplicia ve rba dicat Non enim in verborum multitudine sed in mentis solertiae positum est ut exaudiatur Breves enim frequentes orationes fieri Christus Paulus praeceperunt paucie ex intervallis Nam si Sermonem in longum extenderis in negligentiam frequenter lapsus multam dia bolo surrependi facultatem dederis supplantandi abducendi cogitationem ab his quae dicuntur Si vero continuas crebras orationes facias totumque tempus interpolans frequentiâ facilè poteris modestiam exhibere ipsas orationes cum multâ facies solertiae Chr. Hom 74. Tom. 4. p. 641 642. That he that prayeth should not make long speeches nor draw out his prayer into length but speak few and plain words for the hope of being heard lyeth not in the multitude of words but inward disposition of the heart Christ saith he and Paul have enjoyned short and frequent prayers to be made with small pauses or intercisms and such and no other are ours in this Liturgy between them for if thou draw thy speech into length then falling frequently into negligence thou wilt give the Devil too great opportunity to steal in supplant and withdraw thy thoughts from those things that are spoken Whereas if thou makest frequent prayers and throughout all the time doth renew them often thou maist with ease shew a moderation and yet make thy prayers with much skill Agreeable to this is that which St. Austin records of the Brethren in Egypt of whom saith he [d] Dicuntur fra tres in AEgypto crebras quidem habere orationes easque brevissimas raptim quodam modo jaculatas ne illa vigilantèr erecta quae orantiplurimum necessaria est per productiores moras evanescat hebetetur intentio Aug. ep 131. it is reported that they have many prayers but every of them very short suddenly darted forth least that intention of mind being vigilantly raised which is very necessary for him that prayeth should by long continuance vanish or grow blunt In their judgements then by short and frequent Prayers the Soul is kept awake and in a more quick and lively frame And this I am sure is no enemy to seriousnesse or gravity Sect. 5 A. Nor is this so disagreeable to Scripture patterns but that we may find some examples of this also Neither can I see why the frequent repetition of Gods Name and Attributes at the beginning of our several requests and closing them with the merits and mediation of Christ should be suggested as an irreverent affected
empty tossing of Gods name in prayer an expression which I am heartily sorry that grave serious sober men should use to vilifie an established order in the Church any more then supposing it used with holy faithful and humble hearts that repetition of this name of God no lesse than four times in two verses [e] Psal 42.1 2. As the Hart panteth so panteth my soul after thee O God My Soul is a thirst for God The Living God when shall I come before God The Church by these quick and short prayers seeming to teach her Children how the gracious heart sends forth its desires longings after God The constant attendant of the Harts braying after the waters is quick and short breathings the breath in hast drawn in and as suddenly sent forth again so the gracious Soul longing after the presence of God the enjoyment of Pardon Peace Grace Life and Communion with Christ is thus panting and these quick pithy expressions and short prayers aâ— lively resemblances of the quick and short breathings of the Soul after God as there O God the living God when shall I appear before God And if the same words may be repeated as no doubt they may without Tautological vanity and it is so [f] Accompt of Proc. p. 62. confessed if it be not from emptinesse or neglect of order and affectation Why should such emptinesse affectation or neglect of order be imputed to our prayers meerly upon the account of such a repetition if any persons be guilty of such defaults or neglects in the use of them let them bear their own blame let it not be imputed to the Prayers which may be used by holy and humble hearts and no doubt are without that affectation c. Object Sect. 6 But [g] Accompt of Proc. Rep'y to Answ to Except 16. Sect. 3. though in Psalmes and Hymnes where the affections are to be elevated by such figurative streins and elegancies as best beseem Poetry and Rapture such repetitions are not condemned yet to make a prayer of a few petitions and begin and end every such with Gods name and Christs merits this is condemned as an affected empty tossing c. Solut. Sect. 7 Let us then see if we have not some such thing in Scripture examples which are not Psalmes or Hymnes or Raptures of Poetry That Prayer of Daniel which upon the expiring of the 70. years Captivity he put up to God for Confession of sins and Humiliation and praying for the restauration of Jerusalem seems indeed to stand as one continued prayer and yet if so it is no longer then some one may be found in our Common-Prayer-Book but observe it and ye will see it to consist of several intercisions and even such short prayers as ours beginning still anew with the name and attributes of God He beginneth [h] Dan. 9.4 O Lord the great and dreadful God keeping Covenant and mercy to them that fear him We have sinned c. again within three verses [i] v. 7. O Lord Righteousnesse belongeth unto thee then a fresh in the very next verse [k] v. 8. O Lord to us belongeth Confusion and as closing this [l] v. 15. And now O Lord our God then immediately beginneth another prayer [m] o. 16. O Lord according to all thy righteousnesse I beseech thee again in the very next he beginneth with the name of God and closeth with the merits of Christ [n] v. 17. Now therefore O our God hear the prayer of thy servant and his supplication and cause thy face to shine upon the Sanctuary that is desolate for the Lords sake yet he immediately begins again [o] v. 18. O my God incline thine ear and hear open thine eyes and see and closing that also with Not for our righteousnesse but thy great mercies He presently begins again and subjoyns another short prayer full of nothing but such repetitions quick and short breathings four times in one verse [p] v 19. O Lord hear O Lord forgive O Lord hearken and do deferre not for thine own sake O my God Here we see a Religious service performed with many such short prayers for they are evidently called so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preces Supplications for grace and mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one but as many and several [q] v 3. Supplications in the Plurall and as frequent repetitions as any can be found in our Liturgy and I think none dare accuse this holy Prophet as guilty of an affected empty tossing of Gods Name c. Yea Christ himself hath given us a president in some cases of not only repeating the same words but the same thing repeating the same name and attributes of God c thrice [r] Math. 26 39 42 44. Father if it be possible c. I shall conclude this with the words of that truly Reverend Person [s] Bp. Downamâ— of Prayer c. 22. p. 13â— Wherefore howsoever some do carp at the short prayers in our Liturgy calling them shreds and wishing that in one continued prayer all our requests should be joyned Notwithstanding the wisdome of those learned and godly men who out of the most ancient Liturgies compiled ours is to be commended who considering that our long continued prayer would to the greatest sort seem tedious and breed distraction and wandring thoughts have set forth many short prayers to avoid wearinesse and to keep the mind of the people attentive Sect. 8 Having now vindicated the lawful use of the Liturgy as to the frequent Intercisions and short Prayers let it not be accounted a digression if I take a transient view of somwhat else of the like nature which was somtimes made the matter of Except 4 4. Another Exception Such shreddings as some pleased to call it as of prayers so of the Scriptures taking here and there a piece for an Epistle and Gospel Sect. 9 Answ And thus I shall in transitu give a short account of the use and standing of these in the Liturgy I mention these here where we are considering the Form and Order for as to the matter of them they being part of the Holy Scriptures that admits no dispute but the exception is taken to that manner of Section and Division which is used and the order of reading them and calling Historical parts the Epistle which is onely matter of Form and Order But I Answer 1. Sect. 10 If the offence be at the Division that but a piece of a Chapter is taken to be read the like offence may as well be taken at a Chapter that the whole Book or Epistle is not read For that Division which we now receive was not ab initio nor very ancient and why we may not upon particular occasions make such or such Sections as our Fathers have done longer or shorter I see not What [t] See several vrieties oâ— divisions of the Gospel c. in Balls â—â—ial of Separ ch 3. p 3â— out
(b) Eph. 3.20 Who is able to do exceeding abundantly above all that we can ask or think I am not able to conjecture what that should be in this Collect that should need to be altered 8. The next excepted against is Sect. 19. Coll. for the twelfth Sunday after Trinity the Collect for the twelfth Sunday after Trinity Almighty and everlasting God which art more ready to hear than we to pray and art wont to give more than we either desire or deserve Pour down upon us the abundance of thy Mercy forgiving us those things whereof our conscience is afraid and giving unto us that that our prayers dare not presume to ask through Jesus Christ c. 1. Answ Sect. 20. In this Collect the Preface is beyond dispute according to the Scriptures which magnifie the rich goodness of God Whose (c) Isa 59.1 ears are not heavy that he cannot hear yea are (d) Psa 34.15 alwayes open to the prayer of the righteous who hath promised to answer not only when (e) Isa 58.9 they cry but even (f) Isa 65.24 before they cry He will and doth even Prevent their prayers The (g) Psa 59.10 God of my mercy shall prevent me said David even (h) Psa 21.3 he preventeth us with the blessings of goodness And when we pray He gives not only more than we can deserve who are (i) Gen. 32.10 less than the least of his mercies but more than we can desire as when Solomon asked Wisdom He not only gave him that which he asked but added also Riches (k) 1 King 3.11 12 13. and honour in abundance which he asked not And he gives still exceeding above (l) Eph. 3.20 what we can ask or think 2. Sect. 21. Object But the Petitionary part is the matter questioned wherein some have said that we are taught to lye in our prayers our actions in that very Petition giving a contradiction to our words when we not only dare but do really ask what yet we say our prayers dare not presume to ask And the same exception is made to that in another (m) Fifth Collect after the Communion Collect Those things which for our unworthiness and for our blindness we cannot ask vouchsafe to give us for the worthiness of thy Son c. One answer will serve both these There are saith that devout Abbot St. Bernard three special faults in prayer Solut. Sect. 22. which hinder its success viz. (n) Est trepida est tepida est temeraria or at io-Trepida ne procedit quidem nedum ascendit Tepida procedit sed in ascensâ— lanquesâ—it deficit temeraria ascendit sed resilit nec tantum non obtinet gratiam sed meretur offensam Bern. de Temp. 43. Faintness Coldness and a Presumptuous Boldness 1. There is a Faint fearful distrustful prayer which cannot get forth of the lips much less ascend so high as heaven 2. A Cold lazy formal Prayer which comes forth fast enough but freezeth in the way for want of spirit and fervour And 3. A Bold Rash and presumptuous prayer which flieth up apace but is beaten bâ—ck again for presenting it self over boldly and saucily in the sight of God and is so far from obtaining grace or favour that it bringeth down a check or a curse So that to a prayer that must prevail with God besides that heat and fervency of heart which is a necessary ingredient to make it effectual there are these two things also especially required Humility and Faith Sect. 23 1. Humility The soul that draws nigh to God must lie low as even with the ground this is the affection that hath promise of acceptance (o) Pla. 10.17 Lord thou hearest the prayer of the Humble and again (p) Psa 7.12 He forgetteth not the cry of the Humble said David (q) Psa 138.6 The Lord is high yet hath respect to the lowly but the proud he knoweth afar off Again (r) Psa 51.17 The Sacrifices of God i. e. the most excellent Sacrifices wherein God delights are a broken and contrite heart To such as these is the Lord near (s) Psa 34.18 to save the broken heart and contrite spirit In these hearts (t) Isa 57.15 only will the High and lofty One dwell And to these alone (u) Isa 66.2 will he look with favour It is (x) Ecclus. 35.17 the Prayer of the Humble saith the son of Syrach that pierceth the clouds and will not depart till the most High shall behold to execute judgement And there are now these two considerations which the Saints of God have made use of still to keep their souls in this lowly and humble frame of spirit Sect. 24 1. The one is The Majesty and incomprehensible greatness of God infinitely transcending the highest perfections of earthly men and the vile low contemptible condition of men infinitely unworthy to stand in the presence much more to draw near the most Glorious God (y) Gen 18.27 Now saith that Patriarch Abraham I who am but (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinis dust and ashes have taken upon me to speak unto my Lord. This made David cry out (a) 2 Sam. 7.18 What am I and what is my fathers house And when he considers the Greatness and Glory of God manifested in his glorious works then (b) Psa 8.4 Lord what is man c. this made the Centurion in the Gospel judge it (c) Mat 8.8 unworthy that Christ should come under his roof and (d) Luk. 7.7 himself unworthy to come into the presence of Christ Sect. 25 2. The other is the sight of sinful vileness in themselves and the abominable evils of which they are guilty This made that holy Job confess (e) Job 40.4 Behold I am vile what should I say (f) Psal 51.5 I was born in sin said that (g) 1 Sam. 13.14 Man after Gods own heart and in iniquity conceived And really if the Heavens yea the most glorious part of them (h) Job 25.5 6. the starres be not clear in Gods sight how much less is Man that is a worm and the son of man that is a worm yea (i) Job 15.14 15. how much more abominable is man that drinketh in iniquity like water to whom sin is as (k) Cui peccatuÌ„ aequè familiare est ac cibus potus Jun. in loc familiar as his meat and drink This makes a man come as the poor penitent Prodigal (l) Luk. 15.19 21. I am unworthy to be called thy Son If Elijah when God only spake to him and that not dreadfully neither but in a still small voice (m) 1 King 19.17 cast his Mantle over his face no wonder if the Saints of God who yet are conscious of abundance of vileness in themselves when they come by prayer to set themselves in the (n) Eccl. 5.1 2. Psal 42.2 special presence
of God who then looks as with a full eye upon them do then tremble and acknowledge their unworthiness to appear before the presence of so Glorious and to ask and expect any thing of so Righteous a God themselves being so vile as they are and do then especially see themselves to be This made Peter when by the great draught of Fishes he saw the print of Christs Deity cry out (o) Luk. 5.8 Depart from me for I am a sinful man O Lord And holy Job (p) Job 42.5 6. I have heard of thee by the hearing of the ear but now mine eye hath seen thee therefore I abhor my self in dust and ashes It was this that made the poor Publicans (q) Luk. 18.10 prayer to be accepted when seeing his own vileness and confessing his sin he stands afar off as not daring to approach and begs mercy Lord be merciful to me a sinner when the proud Pharisees is rejected who presumptuously drew near in conceit of his own merits and came not to beg mercy but to brag of his own righteousness God I thank thee I am not c. Sect. 26 2. The other thing required to an effectual prayer is Faith and confidence whereby we having a certain warrant from the Word and being assured that what we ask is according to Gods Will and the Subject of his Promises the Soul is now poured out in earnestness and with an holy confidence grounded upon the mercies of God and merits of Jesus Christ is encouraged to hope for and expect a gracious return Thus saith St. James (r) Jam. 1.6 Let him that prayeth pray in faith and it is (s) Jam. 5.15 16. the prayer of faith which is effectual The Promises made to our prayers still require this condition in the Petitioner (t) Mat. 21.22 If ye believe And as men (u) Rom. 10.14 cannot call on him on whom they have not beleeved So when they believe they have encouragement enough to pray and may come with boldness and confidence when they pray and grounds enough of confident hopes we have from the rich goodness and inconceivable mercies of our God and the infinite and invaluable merits of our Lord and Saviour So that as (x) Joh. 15.5 without Christ we can do nothing nothing acceptable to God (y) Rom. 8.26 nor then can we pray as we ought neither can we come to God (z) Joh. 14.6 but by him who only is the way so (a) Phil. 4.13 through Christ we can do all things and through faith we have an interest in him to him (b) Joh. 6.35 we come by believing and now (c) Eph. 3.12 in him we have boldness and access with confidence even by faith in him Christ (d) Heb. 10.19 20 22. hath opened a way through the vail for us to enter into the Holiest of all to the Throne of Grace and now we may draw nigh with a true heart in full assurance of faith The soul now sends up her prayers to Heaven with such strength of Adhesion and fulness of considence as a Ship tears up and flies with full Sails to its Haven And he that before being sensible of his own weakness and vileness and trembling before the Majesty and Purity of the most High and Holy God durst neither speak not pray now through this faith in Christ hath his tongue loosed his lips opened and can draw nigh with confidence (e) Psa 116.10 I believe therefore have I spoken Sect. 27 Thus must and do these twin graces Humility and Faith go hand in hand together in the faithfuls prayer when we are most humbled in regard of vileness and unworthiness in our selves we are yet to hope and we may with confidence trust in the mercies of God through the merits of Jesus Christ And when we are carried up with the strongest affiance and highest confidence in those saving mercies and all-sufficient merits we yet must as we have reason disclaim all confidence in any dignity excellency or worth in our selves Sect. 28 These things considered do clearly evidence the piety and prudence of our Church in composing and commending the use of these prayers to her Members wherein we are so excellently instructed in the matter of prayer and together taught the exercises of those necessary graces of Humility and Faith Consider what we are and what we need we are naturally as the Laodicean Angel (f) Rev. 3.17 miserable poor blind and naked and wanting all things we know not what we need and therefore (g) Rom. 8.26 know not what to pray for nor how to pray as we ought Here therefore we pray that God who knoweth our ignorance in asking and what things we have need of before we ask would give us those things which for our blindness we cannot ask Again we are persons guilty of much unthankfulness to God of many high provocations against God and let any man seriously consider and compare his own contemptible baseness with Gods glorious incomprehensible Majesty his own filthiness and impurity with Gods spotless purity and holiness his own frequent lapses yea rebellions with Gods most exact justice and righteousness And then say if when he hath nothing else to bottom his hopes and confidence upon his flesh do not tremble and his heart quake in the presence of God If such a worm of earth vile dust sinful wretches can dare to send up any request to such a Glory Here we must say Our conscience is afraid and our prayers dare not presume to ask But then let this poor penitent sinner set before him the long experienced mercies the inconceivable goodness and rich overflowing grace of God the meritorious sufferings and infinite merits of the blood of Jesus and his continual intercession for us Here shall he see a large door of hope and mercy opened his heart is now again enlivened and with an humble boldness he can pray and hope to speed Sect. 29 So that here is now no contradiction at all but an excellent harmony between our expressions and our real prayers in these Collects for When we consider our ignorance and blindness we see we cannot ask when our vileness and unworthiness indeed we dare not ask But God shall (h) Zech. 12.10 poure upon us a Spirit of grace and supplication and make us willing and able to pray When (i) Rom. 8.26 the Spirit it self helpeth our infirmities then indeed we can and when the heart is inflamed and the soul purified by the blood of Jesus when we come in the name of the Beloved who are in our selves loathed in him (k) Ephes 1.6 we are accepted When we consider our High Priest (l) Rev. 8.3 4. standing beside the golden Altar and perfuming the incense of our prayers with the precious odours of his own merits we are now bold to ask what before we durst not do Thus through Jesus Christ we ask for his sake and worthiness we
beg what otherwise by reason of our unworthiness we durst not presume to do These things I think are abundantly sufficient to clear these two Collects from those exceptions which are laid against them I go on to 9. The next excepted against which is the Collect for St. Lukes day Sect. 30. Collect for St. Lukes day Almighty God which calledst Luke the Physitian whose praise is in the Gospel to be a Physitian of the soul May it please thee by the wholsome medicines of his Doctrine t heal all the diseases of our souls through thy Son Jesus Christ c. I cannot easily make a rational conjecture Answ what should in this short prayer be such a matter of scruple or just ground of offence but that it may well stand and be used as it is composed without alteration For these three things I think will readily appear and be evident to any considering man Sect. 31 1. Sirs and lusts are the diseases of the soul Hence are they in Scripture set forth under the notion of wounds 1. Bruises rottennesse corruptions and putrefactions The wounds by sin made in the conscience are as the (m) Psal 51.8 breaking of the bones and the comforting absolving or restoring the penitent is as the (n) Gal. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxata membra in locum suum restituite A Chirugis tractum setting of a dislocated member or the binding up a broken joynt Pride of heart is as an unnatural tumor or swelling in the flesh Malice and Hatred as a blood-shot eye Envy as the corroding or eating out of the heart and liver Lust as a Pearle in the eye upon what account there is an emphatical elligancy in the Apostle describing the filthinesse of those impure Hereticks probably the Gnosticks of whom he saith (o) 2 Pet. 2.14 They have eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full not of adultery as our version hath it but of an adulteress We may know that the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks is used to signifie both a Virgin and the Pupilla or Apple of the eye to this the Apostle seems to allude They have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Virgin but an Harlot there their lusts being as dear to them as the Apple of the eye But this by the way The Book would swell too big should I in every particular parallel our sins and diseases in a word sin it self all sin is as the fretting Leprosie that runs from the crown of the head to the sole of the foot and maketh rottennesse enter into the bones the whole head sick and the whole heart faint Yea and all these diseases are certainly mortal if by the mercy of God some means and remedy be not timely applyed for the recovering and saving the sin-sick soul Sect. 32 But is there no Balm in Gilead Is there no Physitian there yes doubtlesse there is both a Medicine and Physitians to administer it The most Gracious God (p) 2 Pet. 3.9 who is not willing that any should perish yea who hath sworn (q) Ezek. 33.11 that he desires not the death of a sinner who would not that that choyce piece of his own worship Man should miscarry for want of help hath provided the Medicine and given him an able and skilful Physician also And now Sect. 33 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the General or Vniversal Medicine is only the Blood of Jesus Christ But the particular manner of administration the several wayes of application of this for the particular relief of the sick soul we have in the doctrine and Word of God The Scriptures are that divine Pharmacopoea that choyce Dispensatory according to whose rules are all Medicines to be made up There are those precious Receipts which the soul may take and live There as in a skilful Apothecaries shop we may find (r) Efficax contra omne vulnus unguentum salatiferum contra omne venenum antidetum salubre contra omnem dolorem remedium Grost Lincoln in Ocul Moral approved ointments for every wound a soveraign antidete against every poyson a saving remedy for every malady In these may (s) In Scripturâ sacrâ invenit ignorans quod discat contumax quod timeat laborans praemia pusillanimis solatia Id. ibid. the ignorant find what to learn the perverse and stubborn what may humble him and make him fear the conscientious working and labouring Christian be encouraged by rewards the faint drooping and weak dejected soul be supported by comforts This heavenly Word being given both for food Milk (t) 1 Cor. 3.2 1 Pet. 2.2 Hebr. 5.13 14. for babes and strong meat for those of age and for Physick also like the tree mentioned in the Apocalypses (u) Rev. 22.2 whose fruit is good for food and whose leaves are for the healing of the Nations Here we find a word that searcheth the secret lusts and pierceth into the inward parts of the belly (x) 1 Cor. 14.25 Laying open the secrets and (y) Hebr. 4.12 discerning the thoughts and intents of the heart Here are Corrosives to eat out the proud flesh Purgatives to cleanse pollutions sacred considerations to abate the pride to aswage the malice check the ambition shame the covetousnesse and to destroy the lusts of men Choise cordials to comfort the afflicted to revive the drooping spirit and to bind up the broken heart oyle and wine to the wounded conscience 3. The Physitians to apply these remedies and dispense these medicines for cure of the soul are under Christ the Ministers of the Gospel the Dispensers of this word The Prophets Apostles Evangelists Pastors Teachers c. As Christ only is (z) 1 Pet. 2.25 5.4 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chief Shepherd and Bishop of our souls and yet these are (a) Acts 20.28 Bishops and Shepherds under him So He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Physitian yet under him are we Physitians also To Vs he commends the care of the Flock and souls to administer the prescribed remedies but He only performs the cure The care is ours the cure Gods We are means to heal by the Word of God by theDoctrine of Christ that we preach This is all that is meant by that passage in this Collect. The wholsome medicines of His (b) As before The Doctrine of John see Sect. 2. Lukes Doctrine not a Doctrine of his own but of Christ in his mouth which he preached And the very same may be said of any of all the Ministers of the Gospel who preach the Doctrine of Christ These Doctrines are medicines for the soul serving to reprove convince rebuke exhort to cleanse enlighten comfort save and this according to the order of God himself (b) 1 Cor. 1.21 Whom it hath pleased by the foolishnesse of preaching to save them that believe So that there is nothing now in this short Collect but is sound and good
perhaps they have just reasons for such impositions how then shall we justifie our disobedience Suppose they mistake suppose they have their sins and may abuse their power yet it is their own power and they alone must answer it if they sin will that excuse or justifie us No no. Ask your own souls d 2 Chron. 28.10 Are there not with you even with you sins against the Lord Is it not our sin that by our eager contendings we do make these lawfull things occasions of so much disquiet in the Church Is it not a sin in us by our earnest oppositions of these things to give the people occasion to think some horrid impiety imposed upon them and that all Religion is like to be lost in Formality and so to fill their hearts with animosities and heart-burnings against their Rulers which is but too sad a preparative I am not so lost to the sentiments of Piety or Charity as to judge that those who make these scruples and raise these disputes have any design or intention to lay such preparations in the souls of men only the dismal event shews that these things too often prove such a preparative to make them ready to take fire and flame in Sedition and Rebellion when any factious Beautifier shall stir up the coales and blow them up to it § 6 For Gods-sake Brethren let us lay our hands upon our hearts and give a faithfull answer Would we be willing to appear before the dreadfull Tribunal of Jesus Christ in these heats and animosities flaming with these contentions and have no better plea than the imposition of an innocent Rite c. or some mistake in our Governours Will the sins of our Governours the mal-administration of our Rulers their mistakes error or faylures in making a Law or some inequality in the Law it self the matter of it not being sinfull excuse us or be a sufficient plea for disobedience in the day of our great account I am much mistaken if it be and so are they that think so Will it not justifie us in the Court of Heaven and shall it satisfie us in the Court of Conscience God forbid § 7 Suppose there be things in our Liturgy Rites Government c. that may not be approved yet may they not be borne No not for Peace-sake The things in difference are of a low consideration but the peace of the Church is of high moment Separations from the Church divisions in it contentions against her Constitutions are sinnes so great and hainous the evil consequences of them so many and fearfull that all Christians should be well advised before they turn aside they should wait and tarry and never vary from much lesse oppose and contend against her Laws and publick practices untill they be perfectly and fully assured that the Lord goeth before them It hath been the judgement of the sober pious and learned in all ages That as Irenaeus e Iren. de Hares l. 4. c. 61. saith they that for trifling and small causes deride the body of Christ such can make no Reformation of such importance as will countervaile the damage of division Many things of this inferiour nature we must endure yea and we may bear with them though perhaps we may not approve them It is not the same thing said that wise f Non est idem ferre siquid ferendum est ac probare siquid probandum non est Cicer. Famil l. 9. Ep. 6. Roman to bear or suffer what may be borne as to approve what may not be approved We may questionlesse yea we ought to bear with many things in others for charity and peace sake yea in the Church too when yet we may not have reason to give them our full approbation but may sometimes have reason to wish them better § 8 Possibly there may be some abuses of this nature which we judge our Rulers will not but it may be indeed they cannot without a greater inconvenience reform possibly what we judge to be amisse they may see no reason to change If we must needs contend and deny peace and forsake Communion with a Church untill all those things which we judge corruptions be purged out if we cannot bear with the ignorance frailties or mistakes of men in inferiour inconsiderable matters and the best of our Rulers are but men and the matters of our differences are of no higher concernment if we will not maintain peace in nor hold Communion with a Church while some men shall judge her in some things too remisse in others over-rigorous and zealous we must then stay till there be no Church in the world to maintain Peace in and hold Communion with § 9 Who will give me the tongue of the Learned and the Pen of a ready Writer that I may perswade to and prevail for Peace and Obedience Here lieth the great interest of Religion This is an essential part of our Christianity The g Rom. 14.17 Kingdom of God consists not in meats and drinks not in Ceremonies and circumstances not in using or not using this or that Liturgy these or those Rites but in righteousnesse peace and joy in the holy Ghost This is the Character of the h Jam. 3.17 18. Heavenly wisedom that it is first pure then peaceable Here onely springs the fruit of righteousnesse it is sown in peace of them that make peace This is the duty of Christians i 1 Pet. 3.8 9.10 11. To love as Brethren not rendring railing for railing but contrarywise Blessing Let him refrain from evil and his lips from speaking guile let him not banish peace yea if peace shall seem to flye from him and be difficult to be attained let him by all honest wayes and earnest endeavours seek peace and pursue it How zealously doth the Apostle stirre up the Church against the disturbers of her Peace and exhorts them k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.17 18 to watch and note who they are that cause divisions and offences among them that they may avoid them Yea he doth stigmatize them sufficiently and layes this black character and brand upon them that They that are such serve not the Lord Jesus but their own bellies and by good words and fair speeches deceive the hearts of the simple How earnestly zealous against such and passionately angry at them doth he discover himself to be when he breaks out into this expression l Gal. 5 1◠I would they were even cut off which trouble you § 10 As sometimes the Church of Israel under the afflicting hand of God So the poore afflicted distracted Church of England now under the sad divisions and contentions of her own Children seems to cry out bitterly m Lam. 1.12 Is it nothing to you all ye that passe by behold and see if there be any sorrow like unto my sorrow that is done unto me and most passionately calls to her contending children wooing them in the Apostles words n Phil. 2.1