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
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
the goings out thereof and the comings in thereof and all the ordinances thereof and all the forms thereof and all the lavvs thereof and write it in their sight that they may keep the whole form thereof and all the ordinances thereof and do them One vvould guess by these allegations the Catechist and his Brethren vvere far from being avovved enemies to setledforms of worship But that these are allusions only vvhich they are accustomed to cant vvith The former Text relates to the Tabernacle which God appointed Moses to make vvith the appurtenances thereof Act. 7.44 The later is not so easily resolved upon amongst Interpreters what Temple it was to be referr'd unto Grot. in EZek. cap. 40.2 It seems most probable that the Prophet EZekiel received the pattern of the Temple in a Vision as it was when Nebuchodonosor destroyed it and that to this purpose that the Jews might understand hovv great a glory of their Nation they had forfeited by their sins and that vvhen God should restore them from their captivity they might have before them a Sampler to imitate as far as they were able And if any object that the description here made of it doth not exactly square and agree with that of Solomon's 't is answered That those many Kings who came after Solomon did out of the great tributes and gifts brought into the Temple add much unto it by the ornaments of it yea and changed the use of some things about it But I need not lay any stress upon conjectures When we have the priviledge to be taken into the Mount with Moses and behold God's pattern or receive a Vision of it with Ezekiel we shall be certainly obliged to conform unto it but in the interim that vvhich is obtruded upon us by some for it vve can entertain for no other than a dream of men of strong imaginations 9. Those Scriptures which point unto the spiritual worship required by God under the Gospel †See the explication of this text farther in this book hereafter John 4.21 23 24. Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem vvorship the Father but the hour cometh and now is vvhen the true vvorshippers shall vvorship the Father in spirit and truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and truth Heb. 10.19 20 21 22. Having therefore boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh and having an high priest over the house of God Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 1 Cor. 14.20 Brethren be not children in understanding 2 Cor. 3.7 8 9 10 11. where the Apostle compares the ministration of the Spirit with the Law and preferrs it as more glorious If the ministration of death written and ingraven instones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away how shall not the ministration of the Spirit be rather glorious For if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory for even that which was made glorious had no glory in this respect by reason of the glory that excelleth for if that which was done away was glorious much more that which remaineth is glorious The whole design of which place is to prefer the glory of the everlasting Gospel above that of the Legal dispensation which was to give way to it Catech p. 56.17 58 59 60. Now these places are alledged by the Catechist to prove That the decency and comliness of Gospel-worship doth not in the least depend upon the observation of any external rites or ceremonies But the mistake lies in making that the only excellency and requisite of Gospel-worship which is indeed it 's principal and chiefest qualification The case one would think were very plain We are not our selves naked bodies nor yet ghosts or spirits but spirit and body united together The soul and spirit is the most considerable and ruling part in us and yet the body is a part also though subordinate Our duty then is readily chalked out by the Apostle 1 Cor. 6 10 Glorifie God in your body and spirit which are Gods in body and spirit together Chiefly indeed in and with our souls and spirits which are chief within us but not with our souls only 'T is part of our reasonable service Rom. 12.1 to present our bodies also a living sacrifice holy acceptable unto God Yea whilst we live in Society 't is our greatest concernment in reference unto others by our visible and bodily and external devotions to declare a reverent sense of God and affection to his honour We cannot glorifie God among men but by the sensible expressions of our religion and therefore God in the second Commandment mentions these and the ordering of these is the proper matter of humane cognizance and government to busie it self about In the first place we must have Grace in our hearts that we may serve God acceptably but then it is but fitting that we discover that inward grace by the external acts of a becoming reverence also Let us have grace Hebr. 12.28 29. that we may serve God acceptably with reverence and godly fear for our God is a consuming fire St. Paul thought it fit not only to provide that the Church at Corinth might serve God understandingly and with the spirit but after this decent manner also the man uncovered 1 Cor. 11. and the woman covered Nor is it fitting that the honour of God's publick worship should in this particular be left to the uncertainties of every clownish and fantastick humour 10. It is said to be the main design of the second commandment Catech. p. 62 63. to forbid the making unto our selves any thing in the worship of God to add unto his appointments whereof an instance is given in that of making and worshiping Images To this purpose we are frequently referr'd unto Exodus 20.4 5. Thou shalt not make unto thy self any graven image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the Water under the earth Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God c. It may seem neer akin to adding unto the Word of God for any to presume to turn the body of a precept into an instance only The main design of the commandment is plainly against Idolatry God's jealousie therefore is in this case said to be moved when we do as the wife that admits
transgress against the rules and laws of this holy calling above described See more Cat. p. 210. in the Answ to Q. 47. to cast them out of their society and communion 1 Cor. 5.13 By all which it plainly appears to be the Catechist's doctrine That none may be admitted as members of particular Churches but true believers real Saints effectually called i. e. as he explains it regenerated converted vivified illuminated justified and adopted ones persons savingly quickned from the death in sin and vitally united to Christ the Head and That these Churches are to be separate in their communions from all men in their worldly state and condition A dangerous encouragement to all that are admitted into their Societies to presume themselves of God's elected ones but a sure proof if granted That true believers may fall awâ—y from grace and so perish it being certain that some of the members of particular Churches have so done But if this be so I fear we must be forced to un-church all the Churches of Christ on earth and go out of this world that we may have no fellowship with masked hypocrites I design not here a laborious confutation intending a positive confirmation of the truth to follow in the close it shall suffice therefore to note That the Catechist hath forgotten his own distinction between the Catholick Church of God's elect and particular Churches or societies of Christians when he thus makes the qualification of the former whereof yet he warned us to take notice that he did not treat as necessary unto the later and I will only set him against himself it being the property of falshood usually to confute it self His words are these The members of the Catholick Church are not known to one another merely he should say Cat. p. 90.91 not at all on the account of that faith and union with Christ which makes them so whence the whole Society of them is as such invisible to the world and themselves visible only on the account of their profession Whence I thus argue None are admitted members of particular Churches but as they are known now they are not known on the account of that faith and union with Christ the head which bespeaks them true and sincere Christians and of the number of God's elect Therefore they are not admitted members of particular Churches on that account Again None are admitted Church-members so far as they are invisible but as to this qualification required of true grace and conversion so they are Again Church-members are admitted only so farr as they are visible but they are visible only on the account of their profession That only therefore is required to their admission Hear we him speak once more where he treats of that covenant which formally constitutes a particular Church Cat. p. 111. In this obedience saith he they do these two things which alone he i. e. Christ requires in any persons for the obtaining of an interest in these Church priviledges First they confess Him his person his authority his law his grace Secondly they take upon themselves the observance of all his commands Now from hence I thus argue If these two things which alone are required by Christ to invest a person with an interest in Church-priviledges may be done without real grace and true conversion then real grace and true conversion are not a qualification indispensibly necessary to Church-membership But these two particulars of confessing Christ and promising obedience which saith the Catechist alone Christ requires c. may certainly be done without real grace and true conversion Ergo. And now I leave him to answer these his own arguments his own arguments I justly call them being so evidently deduced from his own words This therefore for the first particular the subject matter of churches Nor will it be necessary to insist much upon the second which depends wholly upon this first as it 's foundation viz. The means whereby these persons are brought into a condition capable of their Church-state or qualified for it These both in the answer and explication Cat. p. 19.107 are said to be The administration of the word and spirit of Christ The Word 't is true is the ordinary means whereby it pleaseth God to convert and call home sinners to himself but yet not the only means It is not fit that we limit the operations of the Holy Spirit unto the word only sometimes a cross and affliction may reduce the prodigal unto himself and so to his Father's house Sometimes a parent's good example and prudent education works indiscernably And oftentimes the special and particular account is not to be given i. S. John 3. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is born of the Spirit But I proceed rather to the third and last point to be observed namely the especial means whereby these persons so fitly qualified for Church-fellowship are made a Church and that we have also set down both in the Answers and in the Explication In the Answers joyned together in an holy band Cat. p. 89. or by special agreement upon their own voluntary consent p. 108. and engagement to walk together In the Explication thus being made willing and ready in the day of his power p. 111. Psalm 110.3 they consent choose and agree to walk together in the observation of all his commands and hereby do they become a Church And that we may know what this voluntary consent is opposed unto how shall these living stones become an house p 114.115 a temple Can it be by occasional occurrences civil cohabitation in political precincts usage or custom of assembling for some parts of worship in any place These things will never frame them into an house or temple This can be no otherwise done than by their own voluntary consent and disposition So afterwards to this Question Wherein doth the especial form of a particular Church consist p 220. The Answer is In the special consent and agreement of all the members of it to walk together in the observation of the same ordinances numerically A text of Scripture by the way would do well for that word numerically And in the Explication p. 221. This cannot consist in any thing that is accidental occasional or extrinsecal unto it such as is cohabitation which yet the Church may have respect unto for conveniency and farthering of it's edification Let us mark that nor in any civil p. 222. or political disposal of its members into civil societies for civil ends which is extrinsecal to all its concernments as a Church The plain English is These particular Churches are not Parish-Churches or societies of Christians of the same Neighbourhood but cull'd out here and there and embodyed together by an holy league or covenant to walk together in the same ordinances Well now It is
possimus ut cum coeperit frumentum Dominicis horrcis condi fructum pro opere nostro labore capiamus Contr. Crescen Grammat l. 1. c. 14. That we are not therefore to depart from the Church our selves because we see tares to be in the Church but only to labour that we our selves may be pure grain that when that corn shall be lodged in God's granaries we may receive the fruit of our work and labour 2 Cor. 2.15 16. T is no prejudice unto those to whom the Word of God is the savour of life unto eternal life that the same Word by reason of other mens infidelity becomes unto them the savour of death unto eternal death 1 Cor. 11. T is no prejudice to the worthy receiver of the Holy Communion who feeds upon Christ's body and blood by faith and love and Divine meditation that the unworthy communicant at the same time eats and drinks damnation to himself The very same meat we know is nourishment to a well-disposed stomach which to an ill and depraved one is the matter of crudities and diseases nor is it any whit the less a nourishment unto the healthful because it may be at the same time it contributes accidentally to the encrease of the sick man's distemper Thus now have I declared with all plainness as much as seems necessary to be spoken here about the nature of Christian Churches and the qualification indispensably required in all the members of them CHAP. V. Of the places we call Churches That all difference of place is not taken away in the New Testament St. John 4.20 21 22. examined The Temple at Jerusalem on some accounts Typical on others Moral David's resolutions of building the Temple grounded on a rational piety and both He and Solomon arguing the fitness of its Magnificence by arguments of reason Scripture-precepts of reverence to God's house have no sign in them of being Ceremonial only Rationally therefore applyed by the Jews to their Synagogues The Centurion's Synagogue a proof of his love to their Nation Christ and his Apostles constant in frequenting the Temple and Synagogues Probable it is that even in the time of the first Christians there were certain places peculiar for their serving God in Intimations thereof in Sacred Scripture Act. 11.26 A Local Church as early as the name Christians 1 Cor. 11.18 The house of God opposed to their private houses Mr. Mede's conjectures what that house was and farther proofs about it The general reason of appropriating certain places to God's worship and service YEt before I leave this Argument quite I will take notice briefly of another acceptation familiarly used of the word Church 'T is confess'd indeed that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we translate church doth primarily referr to the persons assembled but this is no hindrance but that the same word may at other times signifie the place of their assembling in like manner as is usual with many other words for instance sake Colledge â—ynagogue Senate Synod c. Somewhat therefore of the place which we are wont and that upon ground enough to call the â—hurch and this the rather because of what the Catechist hath told the world Catec p. 29. Under the New Testament all difference of and respect unto place is taken away John 4.21 The hour cometh when ye shall neither in this mountain nor yet at Jerusasalem worship the Father but the hour cometh and now is when the true worshippers shall worship the Father in Spirit and in truth for the Father seeketh such to worship him And we are commanded in all places equally to make our prayers and supplications Here then it may not be amiss to consider first the true scope and importance of the place of Scripture here quoted and then such other particulars as shall appear pertinent for our right information about this subject As to the Text of St. John Our B. Saviour was novv conversing with a Samaritan woman who stood up for the worship of her Country in Mount Gerizim against the Jews who confined God's solemn appointed worship St. John 4. 20. to the Temple at Jerusalem These are the words of the 20th verse Our Father 's worshipped in this mountain and ye say that in Jerusalem is the place where men ought to worship Hereupon therefore 21. 22. c. Christ saith unto her Woman believe me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father That is The worship of God shall be so far from being limited to this place to this mountain that it shall not be restrained to Jerusalem it self nay a desolation shall shortly over whelm both Ye worship ye know not what We know what vve worship that is Ye Samaritans worship the God of the Land as it is declared 2 Kings 17.26 without knowledg vvho that is and your own Gods with him but vve Jews vvorship the eternal God of Heaven who hath revealed himself to us for salvation is of the Jews The special revelations of God beyond vvhat other nations enjoy belong to the Jews and so all manner of advantages tovvard our eternal good To them God sent his Prophets and of them cometh the Messiah the Saviour of the world The Jews then have the priviledge above the Samaritans or any other people Yet is not this an argument of the perpetual duration of their way of worshipping God by their Sacrifices yearly and other ceremonial observances at Jerusalem But the hour cometh and novv is that the true worshippers shall vvorship the Father in spirit and in truth for the Father seeketh such vvorshippers of him that is Now the time of reformation approacheth wherein God vvill be vvorshipped and obeyed no longer by the Judaical rites which are often call'd carnal consisting most-what in external performances and were to continue only till the time of Reformation Messiah's coming much less according to the Samaritan false worship who worshipped their own Idols together with God 2 Kings 17. but comparatively with these in a pure spiritual manner and such as was typified by those shadows And the Son of man is now come to draw all men to this way of worship i. e. from the Judaical and Samaritan way to the Christian God is a Spirit and they that worship him must worship him in Spirit and truth It is this Christian worship which he is especially delighted with as most suitable to himself nor indeed was he ever pleased with any meer bodily worship principally or in or for it self He will have our souls joyned to our external performances and be worshipped after that way of truth which answers to the fore-going types and shadows i. e. after the Christian manner by Christ revealed But now how weakly is it from hence inferr'd that because these two places whereto the Jews and Samaritans confin'd their worship are taken away and ruined or because there is no special place now under
was thus vested in those Angels in respect of which not only that honourable title of Angels is bestowed upon each of them by Christ himself the same that on the High-priest among the Jews Malach. 2.7 but they are also resembled to so many starrs held by Christ in his right hand Rev. 1.16 and 2.1 which is an infallible evidence that this dignity and power of theirs was approved and confirmed by Christ And to so clear a testimony of Scripture we may farther add the words of the Council of Chalcedon Concil Calced Act. 2. concerning the Church of Ephesus one of those seven that from Timothy to that time there had been 27 Bishops there to which it is consequent that either Timothy or some follower of his was this very Angel that Christ wrote to Ep. ad Victor apud Euseb Hist Eccles l. 5. c. 11. St. Iren. l 3. c. 3. And so Polycrates that was not long after St. John's time affirmeth himself to be the eighth Bishop of that City And so when Irenaeus affirms of Smyrna another of those seven Churches that Polycarp a Disciple of the Apostles was by them constituted Bishop of that City Tertull. de praeser c. 32. and when Tertullian saith of him that he was so constituted by St. John as Clemens was at Rome ordained by St. Peter 't is clear that the Apostles power was not determined in themselves Ibid. and of this Tertullians testimony is most distinct and universal that as in Smyrna and Rome perinde utique caetera Ecclesiae exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent The rest of the Churches in like manner exhibit those who being constituted Bishops by the Apostles were their successors spiritually begotten by them Adv. Marcion l. 4. c. 5. And again speaking of these Churches of Asia which were Johannis alumnae taken care of and fed by St. John he saith Ordo Episcoporum ad originem recensus in Johannem stabit authorem The order of Bishops being recounted to the beginning devolves to St. John the Apostle the first Author of it I forbear to add more lest what I designed for a short discourse only swell into a Volume Thus hath this controversie been sufficiently cleared by some remains in the Scriptures whereto the concordant testimonie of all antiquity most readily affords a suffrage And then as to the setling the Monarchy of the Jews the way set down in Scripture is this That God by a Prophet sent immediately from him designed first the person of Saul and after of David and after the succession or line of Dauid by Solomon and Rehoboam came down from Father to Son through all the Kings of Judah without any new revelation or mission of Prophets to anoint and constitute a new King when the former was deceased or rather as when God had first called Moses and by miracles sealed him a Commission from Heaven to be Ruler over the Jews and after taken of the Spirit that was upon him and put it upon the Elders to be his assistants for the succession to of either those offices there was no more used or thought needful but that Moses should lay his hands on Joshua and give him a charge Numb 27.19 20 21. and put some of his honour upon him and that the seventy thus created to their office should by imposition of hands admit others to the same dignity so for the setling Governours in the Church God first sent down his Son Jesus Christ to be personally the founder and head of it sent down his Spirit to demonstrate and constitute him so and after his departure this power being before his death instated on the Apostles the H. Ghost again descended on those Apostles and some the like prodigies from Heaven were used towards others for the setling them in their dignities But when that was done the wâ—ole business of a succession was provided for by a more easie and familiar course that those that were thus sent by the Apostles through imposition of their hands as they had been by Christ through the descent of his Spirit hovering over and resting on them and as Christ by his Father with the like solemnity should after the same manner communicate it to others fitly qualified for it Which that it was actually done in the several Churches as it cannot be expected to be recorded in the New Testament which can speak no farther than to those times of which it writes so to some mentions of it which are found there infinite suffrages are added from the following writers by whom it far more evidently appears that this power of the Church did not end in the Apostles persons but continued to their successors the Bishops in the several branches than by the Old Testament and other Jewish writings now extant it appears either that it was God's will that the Son should succeed the Father in the Kingdom of which yet there is no doubt when it was not countermanded by a Prophet sent from God or that in the Sanhedrim new men were received into the places of the deceased of which also there is yet no doubt made by any Having cleared the whole matter thus far there will be now no need to declare what powers they are which are thus conveyed to the Bishops or officers in the Church it being already manifest that the power of planting governing and continuing of the churches being first vested in Christ was from him derived to the Apostles and from the Apostles to the Bishops and so that the power of preaching baptizing teaching confirming consecrating the Sacrament of the Eucharist binding and loosing blessing in marriage visiting and praying over the sick and at last constituting others like themselves either in whole by communicating entirely their whole power to them or in part by giving them some limited powers for some certain offices were thus communicated Of which all that will be necessary to be added is only this which natural reason dictates to every one That no man ought to assume to himself any Office in any Society but he that is designed to it by him that hath the supreme power in it nor consequently in the church but he that is called as was Aaron i. e. hath received mission or commission from God which being not now pretended by any to be received immediately from Heaven there is but one way imaginable for any man to claim it viz. By receiving it from them who immediately have received it from Heaven And then the whole matter is devolved to a short issue That every one that thus runs is obliged to shew his commission by which he may appear to be sent and that being once produced to whatsoever acts that extends to those he will be allowed to be sufficiently authorized but to nothing else And vvhosoever will not stand to this award must not only cast off the Church of Christ from being his Mother and confess Christ
to be their remembrance that these places of Scripture referr'd to 〈◊〉 only restrain them 1. From speaking 〈◊〉 the Church And 2. From excrcising aâ—thority over their own husbands As to tâ— rest therefore let them couragiously stand 〈◊〉 to vindicate the liberty of all Church-meâ—bers And to this purpose the more to heaâ— them let them weigh well the words of tâ— Catechist elsewhere Cat. p. 172. The sinful neglect of Churches in thâ— discharge of their duty was one great meaâ— of that Apostacy from the rule of the Gospel which they generally of old fell inâ— When the members of them began to thiâ— that they had no advantage by their state anâ— condition but only the outward participation of some ordinance of worship and nâ— duty incumbent on them but only to attend and follow the motions and actings of theiâ— Guides the whole Societies did quickly become corrupt and fit to be disposed of according to the carnal interest of those thâ— had by their neglect and sin gotten dominion over them And at all times as the People were negligent in their duty the Leaders of them were apt to usurp undue authority When the one sort will not do what they ought the other are ready to take upon them what they ought not And now I shall spare the labour of enquiring particularly into what is said under the next Question concerning the duty of the whole Church and every member thereof Cat. p. 167. to 174. out of which I have cited the words immediately precedent The duty of Church-members is sufficiently to be collected from what hath been said before of Churches Chap. 3. and 4. Thus much therefore of the first Gospel-Institution so called by the Catechist the calling gathering and setling of Churches with their Officers I shall dispatch the rest with greater brevity CHAP. XIII Of Prayer A Catalogue of Scripture-forms of Prayer out of the Old and New Testament The lawfulness of imposing them The Catechist's Arguments against the use of such Forms answered Publick Prayer is to provide for common not personal wants Among all gifts in Holy Scripture no gift of Ex-tempore-Prayer mentioned No injury to any Gift to be confined to a subserviency unto good Order The promise of the Spirit not rendred hereby needless or useless Abba Father at no odds with Our Father The gift of Prayer no more promised the Minister than People Part of our Ministry to be fulfilled is Officiating according to the Publick Liturgy Prescribed Forms hinder not but tend rather to forward and promote Edification THe second Gospel-Institution named by the Catechist was Prayer with Thanksgiving and as to this he moves two Questions Cat. p. 174. Quest 35. Whence do you reckon Prayer which is a part of moral and natural worship among the Institutions of Christ in his Church Answ On many accounts As 1. Because the Lord Christ hath commanded his Church to attend unto the worship of God therein 2. Because he bestows on the Ministers of the Church Gifts and Ability of Prayer for the benefit and edification thereof 3. He hath appointed that all his other Ordinances should be administred with Prayer whereby it becomes a part of them 4. Because himself ministers in the Holy place as the great High-priest of his Church to present their prayer to God at the Throne of grace 5. Because in all the Prayers of the Church there is an especial regard had unto himself and the whole work of his mediation 1. Luke 18.1 and 21.36 Rom. 12.5 1 Tim. 2. 1 2. 2. Ephes 4.8 12 13. Rom. 8.15 16. Gal. 4.6 3. Acts 2.42 1 Tim 4.5 4. Rev. 8.3 4. Heb. 4.14 15 16. and 6.20 and 10.20 21 22. 5 John 14.13 and 15.16 22 26. Ephes 3. 14 15. That Christ bestows peculiar gifts of Prayer on his Ministers as is asserted in the second particular is not to be proved by any of the Scriptures we are referr'd unto but we shall examin that matter more throughly under the following Question Quest 36. May not the Church Cat. p 175. 176. in the solemn worship of God and celebration of the ordinances of the Gospel make use of and content it self in the use of Forms of Prayer in an unknown Tongue composed by others and prescribed unto them Answ So to do would be contrary 1. To one principal end of Prayer it self which is that believers may therein apply themselves to the Throne of Grace for spiritual supplies according to the present condition wants and exigencies of their souls 2. To the main end that the Lord Jesus Christ aimed at in supplying men with Gifts for the discharge of the work of the Ministry tending to render the promise of sending the Holy Ghost which is the immediate cause of the Churches preservation and continuance needless and useless Moreover 3. It will render the discharge of the duty of Ministers unto several precepts and exhortations of the Gospel for the use stirring up and exercise of their gifts impossible And 4. Thereby hinder the edification of the Church the great end of all ordinances and institutions 1 Rom. 8.26 Phil. 4.6 Hebr. 4.16 1 Pet. 4.7 2. Eph. 4.8.12 13. 3. 1 Tim. 4.14 2 Tim. 1.6.7 Coloss 4.17 Matth. 25.14 15 16. 4. 1 Cor. 12.7 The phrase in an unknown Tongue is certainly added to the Question only to bring more colour to it for there is nothing in the Answer which is directed unto that restriction but it concludes downright against all Forms of Prayer prescribed to and imposed on Ministers of the Church nor is it disputed among any that call themselves Protestants Whether Prayers in an unknown tongue may be imposed on the Church Excluding therefore this impertinent restriction foisted in upon design our enquiry must be in the general 1. Whether Forms of Prayer may warrantably be used by the Christian Church in God's Worship And 2. Whether such Forms as are composed and prescribed by others i. e. made to the Ministers hands Of which when I have offered somewhat out of the H. Scriptures I will reply briefly to the Arguments of the Catechist and then enter into a more distinct consideration of the Gift and Spirit of Prayer so called in the next Chapter That Forms of Prayer are in themselves lawful to be used there needs not any other evidence than a naked repetition of the many instances thereof which occurr in the Old and New Testament God himself appointed a Form to the Sons of Aaron for blessing the people saying Numb 6.23.24 35.27 On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee the Lord make his face shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace Moses had a Form of Prayer at the motion and rest of the Ark. It came to pass Numb 1â— 35 36. when the Ark set forward Moses said Rise up Lord and let
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-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
by St. Paul's Prophesie 2 Tim. 4.3 4. leaving Ministers under too great a temptation to please and humour the people and very injurious and dangerous to the concernment of Christian Kings in the ordering of the publick Religion and Reformation Bishops Priests and Deacons of the Church of England made ordained and consecrated by the Vertual consent of the People from pag. 196. to p. 219. Chap. 9. Imposition of hands in Ordination limited by the Catechist to the Presbytery of that particular Church wherein the person is ordained The Scripture gives this power to Bishops Calvin's judgment of the laying on of the hands of the Presbytery Two Questions resolved by the Catechist in the negative Qu. 1. Whether a person may be lawfully call'd to of employed in a part of the office or work of the Ministry only The Catechist's grounds examined and disabled Scripture-presidents instanced in the seven Deacons Christ's baptizing by his Disciples St. Paul's allegation as to himself The Catechist's own Pastors and Teachers divided in the parts of their office and his Ruling Elders opposed to Preaching-Elders No repugnancy herein with the authority of the Ministry or relation between the Elders and the Church The exercise of gifts restrainable till there be right and authority given and after that too by the rules of prudence good order and edification The Church may lawfully admit to a part of the ministry only and advance her Ministers by degrees Qu. 2. Whether a person may hold the relation or exercise the duty of a Minister to more Churches than one at the same time The Catechist's opinion set down at large with the reasons of it and then refuted under six propositions which are manifested to be asserted by him 1. That none can be a Gospel-minister unless first chosen by some particular Church 2. That none can be ordained a Minister but with relation to some particular Church at his cure and charge 3. That no Minister hath power to depute another for his Curat Vicar or Substitute 4. That no Minister may exercise his power or office out of that particular Church wherein and whereto he is ordained 5. That no Minister may have relation to more Churches than one at the same time Arch-Bishop Whitgift's Answer to T. C. about the Similitudes vulgarly used from a Shepherd and his Flock c. 6. That no Minister may remove from one Church or Charge to another without re-ordination Mr. Hooker's judgment for the avoiding confusion in such like questions as these moved by the Casechist from pag. 216. to p. 237. Chap. 10. The necessity of a rightful derivation of Church-authority from Christ usually suggested by the Catechist Of the Peoples consent required to the exercise of the Elders Authority and the Catechists Directory in case of their dissent and from thence how poor and weak a thing the power of Church-governours appears to be made by him What kind of obedience is allowed by those of the Separation as due to Ministers Dr. Jacksons of the necessity and nature of true obedience with the dtnger of the sin of Disobedience to their Pastors The Catichist's difference between Pastors Teachers considered with the fond grounds of the same from p. 237. to p. 246. Chap. 11. Of Ruling Elders The distinction of the Church into Clergy and Laity defended 1 S. Pet. 5.3 no proof that the whole Church is call'd Gods Clergy-Ministerial power a mark of separation That Lay-men among us have a principal rule in the Church and upon that account our objections against Lay-Elders unreasonable disproved The scarcity of persons fit for this ruling Eldership in every Church and the burthen of their maintenance acknowledged by some friends to the cause grear prejudices against them What kind of Elders or Seniors are countenanced by Antiquity The Jewish Elders joyned in the Sanhedrim and other assemblies with the Priests no pattern to be urged here An examination of the express Scriptures prerended to authorize these Officers Mr. Mede's excellent discourse upon 1 Tim. 5.17 Who are means 1. by Elders there Five expositions which do all exclude these Lay-Elders pleaded for in contra distinction to the civil Magistrate as well as Catechist's exceptions to some Branches of the Exposition given of these words answered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote that ordinary labor which is incumbent upon all Pastors and Teachers as their constant duty Bishops may pertinently enough be meant by the Elders spoken of notwithstanding the Catechist's cavils The same qualifications absurdly required in the Ruling as in the Teaching Elder however their office be said to be so distinct from p. 246. to 273. Chap. 12. Of Deacons Stephen and Philip two of the seven Deacons did preach and baptize The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a large signification The Office of Deacons in the Christian Church to be gather'd not only from Acts 6. but other places The Catechist's rash censure of all Churches which confine not their office to the care of the poor The ordination of the first Deacons managed wholly by the Apostolick prudentials The circumstances of our state vastly different from the Churches then The change of the Levites when the Temple was built from their first office in attending on the Tabernacle a competent plea for our case 1 Cor. 16.2 considered The Catechist urgeth that occasional Precept as a binding Law to perpetuity and so in effect addeth to the Word of God A sort of She-officers Female-Elders Deaconesses and Widows in the Apostolick and Primitive Church forgotten by the Catechist in describing the pattern given in the Mount His unkindness in excluding that Sex from a share in Church-discipline noted and the good women admonished by what he hath said elswhere to look to their priviledge and duty as Church-members from pag. 273. to 285. Chap. 13. Of Prayer A Catalogue of Scripture-forms of Prayer out of the Old and New Testament The lawfulness of imposing them The Catechist's Arguments against the use of such Forms answered Publick Prayer is to provide for common not personal wants Among all gifts in Holy Scripture no gift of Ex-tempore-Prayer mentioned No injury to any Gift to be confined to a subserviency unto good Order The promise of the Spirit not rendred hereby needless or useless Abba Father at no odds with Our Father The gift of Prayer no more promised the Minister than People Part of our Ministry to be fulfilled is Officiating according to the Publick Liturgy-Prescribed Forms hinder not but tend rather to forward and promote Edification from pag. 285. to 300. Chap. 14. Of the Spirit Gift and Grace of Prayer The agency of the Holy Ghost necessary in order unto right Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Iames what it signifies The gift of prayer soberly understood nothing else but a gift of Oratory owing its rise to former Premeditations Quick Parts a competent degree of modest Confidence and frequent Exercise What the Vulgar call a Special Gift