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
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
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
neither will they be perswaded though one arose from the dead 2 Tim. 3.15 16 17. That from a child thou hast known the holy Scriptures which are able to make thee wise â—â—to salvation through faith which is in Christ Jesus All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works 1 Pet. 1.19 it should be 2 Ep. We have also a more sure word of prophesie whereto ye do well that ye take heed as unto a light that shineth in a dark place Psalm 19.7 8.9 The Law of the Lord is perfect converting the soul making wise the simple Isa 59.21 My spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever This last is Gods covenant to continue his Spirit in conjunction with his words throughout all ages in his Church And not to bestow a particular reflection upon the rest the genuine result of these Texts is no more than what all Protestants agree in That we are obliged to attend vvith reverence unto the H. Scripture in whatsoever it speaks That we are diligently to read and peruse it to that purpose and That it is our onely and perfect rule in all the matters of faith and good life necessary to our salvation which is the great end for which the Scripture was given unto us That nothing is to be received as an Article of Divine Faith or Law in it self binding the conscience which is not according to the written Word and from thence to be derived But then it cannot from hence be groundedly inferr'd That we must have express warrant out of the Scripture for every thing which we either believe or do or in those circumstantials which are not any where thereby determined farther than the prescribing of some general rules of piety and prudence whereby our Governours ought to determine them and enjoyning obedience to all that are placed under them to their good orders agreeable thereunto 2. Those Scriptures which use the negative argument of God's not commanding a thing as a reproof and condemnation of it Jerem. 7.27 it should be v. 21 22 and 23. Thus saith the Lord Put your burnt-offerings unto your sacrifices and eat flesh i. e. Eat of those offerings which were to be wholly consumed no less than of other sacrifices Levit 1. for I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this commanded I them saying Obey my voice H. Grot. in loc Annot in L. 4. Rel. Christ If that be true which some ground upon this place viz. That God issued forth no command of sacrifices till after their worshipping the Golden Calf they were warranted only by custom arising from a voluntary devotion then we have gained so many fresh instances to be added unto those before alledged against this general principle now examined but I will not lean any thing to that supposition It seems rather that Sacrifices were before that required The Israelites begg'd liberty to go out to sacrifice by Divine directions and Pharaoh gave it them and God commanded the Sacrifice of the Paschal Lamb Exod. 3.18 and 8.8 and 12 13. The meaning then of God by the Prophet here may be only this That God preferr'd obedience before sacrifice as is elsewhere declared 1 Sam. 15.22 and manifested as much See Deut. 4.22 23 14. when he gave the Law at Mount Sinai requiring moral observances audibly from them without the mention of burnt-sacrifices the prescriptions whereof Moses afterwards himself received and so the negative hath only a comparatiue force in it I spake not nor commanded concerning Burnt-offerings i. e. not so much not in comparison with Obey my voice as it is both said and explained in the Prophet Hosea Hosea 6.6 I desired mercy and not sacrifice and the knowledge of God more than burnt-offerings Thus there are the more weighty St. Matt. 23 23. and considerable things of God's Law and those of a lesser size the one such as ought chiefly and especially to be done and yet the other too not to be left undone Others gloss on the words that God did not command sacrifice from them in such a manner and with such evil dispositions as they brought it And this is certainly the meaning of that expostulation in the first of Isaiah Isa 1.12 Who hath required these things at your hands from whence too some of our Catechist's way have taught That nothing is to be done but what God requireth Whereas it is evidently the design of that place Not to disclaim the Act spoken of but the Actors in their manner of performance and the emphasis lies not upon these things which were plainly matters of Divine appointment but upon your hands Who hath required these things at your hands even your hands that are full of bloud verse 15. The scope of the place is not to disown the things themselves the Worship given but the corruption of the worshippers as it is elsewhere said The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 Let us then see if the other places that belong to this head have more in them for our conviction Jer. 7.31 They have built the high places of Tophet to burn their sons and their daughters in the fire which I commanded them not neither came it into my heart And again Jer. 19.5 They have built the high places of Baal to burn their sons with fire for burnt-offerings unto Baal which I commanded not nor spake it neither came it into my mind The meaning of these phrases here used is questionless this which I forbad them for the matter spoken of is an abomination expresly forbidden by God Levit. 18.21 And the same answer belongs to two other Texts Deut. 17.3 Where the Idolater is thus described Who hath gone and served other Gods and worshipped them either the Sun or Moon or any of the host of Heaven which I have not commanded i. e. manifestly which I have forbidden Exod. 20.4 So Levit. 10.1 'T is the accusation of Nadab and Abihu that They offered strange fire before the Lord which he commanded them not i. e. which he had forbidden them having commanded them to use the fire upon the Altar which to that very purpose was to be kept burning and not to be put out Levit. 1.7 8. 6.12 13. 16.12 God therefore having appointed his own fire the using of any other in the room of it could be no other than a violation of his appointment In all these places then there is a figure of speech which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉
this argument from these similitudes The Church is an House a Temple c. Believers living stones Therefore these must needs come together into this beautiful form by a mutual consent c. Or Therefore Church-communions may not be prudentially appointed by determining certain numbers of Christians that dwell together in certain precincts into orderly societies for the worship and service of God and the due practise of other offices of their Christianity The Catechist should do well to remember that he hath told us elsewhere Caâ— p. 221 222. That the Church may have respect unto civil cohabitation for conveniency and edification and to consider withal that he hath told us p. 117. This consent is the form of mens coalescencie into all societies and then it may prove dangerous to civil cohabitations and political precincts themselves too upon the force of his way of arguing But I will not examine this matter farther I shall rather endeavour to give some light to those that are willing to be informed of that account which the Scripture gives us of the Christian church or Churches CHAP. IV. A Scripture-account given of the Christian Church Christ speaks of it as afterwards to be built The power of planting and building it to whom and when given The beginnings of this Church left by Christ The story of its first building by St. Peter Act. 2. Baptism upon Profession the door of entrance The practise after admission The Christian-Church defined Of Churches as many and Church as one The necessary qualification of Church-members The visible Church a communion of Professors wherein are good and bad Saints and Hypocrites are mixed together The Minister's unworthiness nulls not the efficacy of Divine Ordinances The presence of evil members in Church-communion hurts not those who consent not to their sins and impieties THe word Church in the New Testament imports chiefly the Society of Christians i. e. Believers in Christ already come See Dr. Pearson on the Creed Artic. 9. And it is in St. Paul's language Eph. 2.19 20. The houshold of God built upon the foundations of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Our B. Saviour speaks of the Church in this sense to his Apostle Peter as a thing which was to be a thing to be after builded Vpon this Rock will I build my Church St. Matt. 16. 18. Upon the Rock confessed by him Jesus the Christ the Son of the Living God principally and yet instrumentally too upon this Rock St. Peter one of the twelve foundations of the Church Revel 21.14 and as we shall observe in the process of Scripture-story the first builder of it The peculiar power of raising this Church was given to the Apostles after our Saviour's Resurrection when he issued forth his Commission to them St. Matt. 28. 19 20. To go out in his name and preach the Gospel among all Nations and so make Disciples baptizing them in the name and into the acknowledgment of the Father the Son and the Holy Ghost teaching them so admitted to observe all things whatsoever he commanded In our Creed therefore the mention of the Church follows the profession of Faith made in God the Father the Son and the Holy Ghost All the members of this Church are supposed to be baptized in the Name of the Father the Son and the Holy Ghost and this Church is the universal Society of them who believe in and worship the Tri-une God the Father Son and Holy Ghost Well The Commission for planting this Church in the world issued forth from our Saviour after his Resurrection when he appointed them to preach repentance St. Luke 24. and remission of sins in his name among all Nations beginning at Jerusalem to witness and testifie the Articles of Christian faith and to incorporate and embody all that should believe into one society by Baptism But he commands them expresly to tarry in the city of Jerusalem vers 47 48 49. till they were endued with power from on high till they received the promised gift of the Holy Ghost to qualifie them with extraordinary abilities for this work committed to them that the Spirit might accompany them in the world as Christ's advocate Now all the remarkable Actions we read among the Apostles after Christ's ascension till the pouring forth of the Spirit was only the choice of a substitute among themselves in the room of Judas Act. 1.28 that fell by his transgression to compleat their number and accordingly we read Matthias was chosen by lot to take part of the Ministry and Apostleship with them and he was numbred with the eleven Apostles ver 15. And the number of the names together there assembled Apostles and Disciples left by Christ were about an †Not that these were all that were then believers for we read of above 500 brethren at once 1 Cor. 15.6 to whom Christ appeared after his Resurrection but all at that time assembled hundred and twenty This then was the beginning of the Christian Church left by Christ now the first remarkable building and encrease of this Church we have an account of Acts 2. After that the Holy Ghost descended on them at Jerusalem on the day of Pentecost according to Christ's promise whence the mention of the Church planted by the Apostles fitly comes in our Creed immediately after the Article of the Holy Gâ—ost St. Peter fill'd with the Spirit stands up and preacheth to the multitude and is the means of converting 3000 souls according to the promise Vpon this Rock will I build my Church Now This three thousand added to the remnant left by Christ upon St. Peter's Sermon are the first society that we read expresly call'd a Church in the New Testament So they are call'd Act. 2.47 and we read not of any so call'd before them Here then is the beginning of the Apostolick Church the society of those that believe in Jesus Christ conceived by the H. Ghost born of the Virgin Mary c. which was the prime doctrine of the Apostles the Society of these baptized believers Nor can a truer account be given of the Christian Church than by perusing diligently this story where we have a clear description of The entrance of these three thousand into the Church And Their practice after that entrance The sum is this St. Peter first preaches and the substance of his Sermon is the Doctrine concerning Christ and the point of Repentance Faith and Repentance advising all that believed embraced and would profess this Doctrine to be baptized And this was the door of their entrance into the Church ver 41. Then they that gladly received his word were baptized and the same day there were added unto them that is to the 120 about 3000 souls Baptism upon a profession of faith and repentance was their entrance into the Church Now then their demeanour being so enter'd and admitted follows ver 42.44 They continued stedfastly
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
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
and anointing Pray one for another saith the Apostle that ye may be healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of a man of God a righteous man to which he is incited by the â—pirit as the Prophets were when they prayed and as they were under the Gospel who had the gift of Miracles availeth much will be very â—ffectual work miraculous cures Such are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a badsense who are acted by evil Spirits such therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good sense who are acted by the good Spirit of God The extraordinary gifts of the Spirit are call'd by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.6 10. Of which the gift of healing being one 't is very probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. James is to be understood of the prayer of him that had the gift of healing the prayer whereto he is moved by the Spirit which is formed within him by the enditing of the Spirit a prayer that joyned manifestly with the gift of healing 1 Cor. 12.9 and therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 15. The prayer of Faith viz. of that Faith which enabled them to work cures to recover the sick as there it follows of which therefore the Apostle affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It can do very much it is of mighty force it availeth much i. e. miraculously even as Elias his prayer for rain and fair weather whereof he speaks vers 17 18. immediately following Inspired prayer therefore in St. James hath a peculiar Emphasis relating to a Faith of Miracles and miraculous effects And yet in a sober Latitude it helds true of all right prayer it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and inspired by the H. Ghost praying in or by the Spirit the spirit of supplications But here we have need of great caution that we neither deny a most certain truth nor yet extend it beyond its reach to the countenancing of any popular errour and mistake That we may therefore separate truth from pretences the precious from the vile and counterfeit 't will be convenient to enquire more particularly into this matter First as to that which is call'd the gift of Prayer And secondly as to the grace of Prayer what in both are the proper operations of the H. Ghost and what assistances we may groundedly expect from Him as the Spirit of Supplications and so consequently what it is and what it is not to pray in or by the Spirit a phrase more commonly used than understood First then concerning the gift of prayer by which I mean no more but the abilitie of conceiving forming and uttering the words of prayer or digesting the materials of prayer into fitting and pertinent expressions There is not any where that I know of throughout the Bible mention made of such a special gift to be look'd for and expected from the Spirit of God St. Paul indeed speaks of praying with the Spirit after an extraordinary manner 1 Cor. 14.15 1 Cor. 14.15 but he means it of praying in an unknown Tongue by virtue of that extraordinary Gift of the Spirit then frequent the Gift of Tongues and therefore in the same verse and to the same purpose he speaks of singing with the Spirit and to any that had this facultie he gives the advice that they would take heed that by the interpretation of these Tongues their understanding might become fruitful unto others also that heard them I will pray saith he with the Spirit but I will pray with the understanding also i. e. So as to be understood by others I will sing with the Spirit but I will sing with understanding also He therefore that will from hence draw an Argument to uphold the common belief of a gift of Ex-tempore-prayer to be expected from the Spirit is wholly mistaken He must pretend to extraordinaries if this place signifie to his advantage even to the miraculous gifts of the Spirit at first bestowed on the Church to the gift of Tongues and he may as well expect an immediate inspiration from this Spirit of a Psalm as of a Prayer We find I confess our B. Saviour arming of his Apostles against the persecutions they were to meet withal in the world by a direct and express promise of informing them by his Spirit what and how to speak before Kings and Governours St. Matth. 10.19 20. St. Matth. 10.19.20 But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak for it is not ye that speak but the Spirit of your Father that speaketh in you Christ engageth here as well for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the Quid and Quomodo what and How they are to speak and assures them that in that very hour the Spirit shall speak in them But this belongs not unto the business of Prayer unto God and if it did it would be as cross to a Directory for the Quid the matter of prayer as to a Common-Prayer-Book for the Quomodo the very Form of Prayer it self We have no such counsel about Prayer to God as this Take no thought how or what you shall speak for it shall be given you in that same hour No the Preacher gives a general caution Eccles 5.2 looking quite another way Be not rash with thy mouth and let not thine heart be hasty to utter any thing before the Lord Bring not the sacrifice of fools who consider not If therefore you ask me What account is to be given of the Gift of Prayer so much talked of I answer That which passeth for a special and peculiar gift of the Spirit of Prayer and Supplications may I think be reduced to these following heads 1. Sometimes it is the result of pious meditations formerly had and the habitual digesting of the ordinary and known heads of practical Divinity lodged in the memory For rules once digested work afterwards like an habit and require not any particular and distinct attention to or animadversion of them He that hath understood and digested the Rules of Grammar can make and speak true Latin without an immediate fore-thought or reflection upon those particular rules which he follows He that hath learn'd the Rules of Musick Vocal or Instrumental can sing or play without an immediate fore-thought or distinct reflection upon those Rules The like I might say of Logick or any other mystery For in all these cases Rules known and understood turn into an habitual disposition within the man acts from an habitual knowledg and preparation And on the same account he that hath inured his thoughts to the meditation and consideration of the heads of practical Divinity such as the Attributes of God the Laws and Rules of a good life the Sins contrary to those Laws and Rules the Mercies received from God the ordinary Temptations we are surrounded with
c. may be habitually provided for Prayer upon occasion i. e. for the turning of these heads into Prayer without the flying to any peculiar or special gift of the Spirit in the case He may call upon God under such and such Attributes make confession of such and such sins implore grace for the performance of such and such Christian duties and aid against such and such temptations and return to God thanks for such and such blessings and this for others as well as himself Especially if there be added hereunto 2. A quick invention and ready elocution an active fancie and a nimble tongue The Gift of Prayer indeed is the immediate result of these A man thus accomplish'd premising but an ordinarie understanding of the Rules of Prayer may be able to speak his mind in fit and pertinent words with as much ease by the secret and un-observed multiplying of quick and active thoughts as one of slower parts by much premeditation But then there is no more of a special and peculiar gift of the Spirit in this than in some mens being qualified to speak their minds upon several points on the sudden whilst others are more slow of conceit and worse-provided for utterance 3. These two fore-going heads viz. former premeditation and understanding of the chief heads of practical Divinity and the general rules of Prayer and a natural quick invention and promptitude of speech are much relieved and advanced by an ingenuous boldness where the spirits are not pent in as often it happens in over-modest persons by bashfulness and fear And then 4. Frequent exercise in the same kind is a great and considerable improver of these qualifications al eady mention'd And thus 't is observed to be in all other matters custom byasseth and we are ready and enclined to do what we have frequently done But still these are no more than the ordinary requisites to an Ex-tempore vein of Oratory in other matters for whoever would be ready and provided to speak his mind with a little warning upon any occasion must be furnished before-hand with a stock of meditation and understanding must have a nimble and active fancy a ready and voluble tongue a competent degree of confidence to speak before others and accustom himself occasionally to utter and deliver his mind And these particulars now as I conceive are the true account to be given of the Gift of Prayer in the most sober understanding of it 'T is nothing else but the Gift of Oratory Utterance and Elocution in Divine matters and ows its rise to former premeditations quick parts a competent degree of modest confidence and frequent exercise But then there are yet some other accounts to be given of that which among the Vulgar is often cryed up for the Gift of Prayer 5. Therefore sometimes it is the result of plain boldness impudence and presumption wherby men dare vent themselves freely and utter Quicquid in buccam venerit whatever comes next even in this sacred performance which so it be done with a loud voice and passionate accent and a taking or affected gesture and countenance goes currant among the crowd of unobserving-persons as a peculiar gift of the Spirit whereas it is indeed the talkative Spirit of impudence and presumption putting off the shame and modesty proper to a Man and Christian 6. Sometimes it is the result of Pride and Ambition whereby men to gain themselves a Name and Reputation among a party affect to make an ostentation of their Parts and Abilities and strain themselves to the uttermost so to frame their dialect of prayer as may best comply with the known humours and affections they have to deal withal Lastly 'T is to be feared it may be sometimes the result of Malice Envie and Indignation against the Forms of Prayer prescribed to procure Envie against the complyers with them and to hold a Faction together by the ears against them by making a shew and display of this Gift of Prayer for if Indignation be able to inspire a man with the Gift of Poetry facit indignatio versum we may easily believe it will do as much where it hath engaged the zeal of the affections in order to this pompous shew of a Gift of Prayer And if it owe its rise to these three latter heads of Impudence and Presumption of Pride and Ambition of Malice and Envy 't is a thing abominable before God and man that the Holy performance of Prayer should be employed as an engine of so much baseness and wickedness Otherwise the thing it self is not culpable provided that the exercise and straining of invention take not up the room of and so justle out true devotion Thus much of the Gift of Prayer in the general but then the Question remains of the agency and influence of the H. Spirit in reference to this Gift of Prayer To this therefore I will answer both in the negative and the affirmative 1. Negatively 'T is not to be expected from the H. Spirit that He should Help us immediately to the matter and words of Prayer 'T is true indeed the Apostle saith in a particular case Rom. 8.26 We know not what to pray for as we ought but the Spirit it self maketh intercession for us But then we must remark 1. What the Apostle there speaks of viz. The begging from God the determination of his Providence in this world towards them in those circumstances they were then in And here we are often put to that plunge that we know not what in particular to ask of God what to ask as we ought Whether deliverance from such a sickness and trouble c. or the enjoyment of such and such an outward mercy and prosperity and therefore in these cases we are instructed to submit our wills to God and never to ask any of these things without an item of his pleasure and without an if in the mean while without a clause conditional If it seem good unto God if God so please and judg best for us c. 2. We of our selves as of our selves are not sufficient for any thing that is good but all our sufficiency is of God as the same Apostle elsewhere speaks 2 Cor. 5.5 no wonder then if of our selves we know not what to pray for as we ought and yet for all this we may be better instructed informed and directed taught from God and then it will remain no longer true that we know not what to pray for as we ought 3. In this very place where the â—pirit is said to relieve and help against this infirmity of our ignorance as to the particular we are to ask of God by making intercession for us 't is not said with words and expressions but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with un-uttered groanings or sighs that cannot be uttered They are inward sighs and pantings of the heart vibrations of the pious soul God-wards not external motions of the tongue and lips Groans unexpressed These are they that
the matter and words of prayer themselves and yet deny this priviledge to a company of men as pious and learned as themselves to speak the least and more modest and humble than they and so the more likely to be taught by Him gather'd together in the name of Christ But hitherto of the Gift of Prayer which concerns the matter and words of it Secondly It is Grace which is most confiderable in Prayer for there may be this matter and words of Prayer and yet no praying all the while 'T is the Heart and Soul of man that prayes in God's account and Prayer by him is weighed by the exercise of proper graces and not of natural gifts or improvements Fancy or Elocution Non vox Psalm 62.8 sed votum Prayer is the pouring forth of the heart before God If the Soul of the Supplicant be not chiefly engaged in it the Soul and Life of Prayer is wanting It was one of the Sentences written in the Jewish Synagogues Prayer without Attention is like a Body without a Soul That which is most considerable in Prayer is as I said the exercise of inward graces proper thereunto Hebr. 12.28 Let us have grace saith the Apostle whereby we may serve God acceptably with reverence and with godly fear This therefore is the principal work of the H. â—pirit in reference unto Praier to awaken and enliven excite assist and strengthen those graces that are therein to be employed These two Titles are connexed Spiritus gratiae precum The Spirit of Grace and Supplications Zech. 12.10 he is the Spirit of gracious supplications the Spirit of supplications chiefly as the Spirit of that grace which animates them When St. Paul therefore had exhorted the Ephesians to be filled with the Spirit and in the power thereof Ephes 5.18 19. to speak to themselves in Psalms and Hymns and Spiritual songs he adds in the close that which is indeed the principal and most to be heeded by them Singing and making melody in your heart to the Lord or as his phrase is to the Colossians Coloss 3.16 Singing with grace in your hearts to the Lord. The gracious melodie of the heart is the great demonstration of the H. Spirit 's assistance of and agencie within us To this purpose He is said to help against our infirmities Rom. 8.26 27. and make intercession for us with groanings unuttered with sighs unexpressed as was before shewed and it follows He that searcheth the heart knoweth what is the mind of the Spirit The Spirit 's agencie is chiefly in the heart and therefore exposed chiefly to the Searcher of hearts The Spirit of Prayer then is where-ever there is an Heart exercising the graces which are proper unto Prayer where-ever there are those gracious dispositions and affections actuated be the Form of words premeditate by our selves or prescribed by others it matters not save that where the Form is prescribed there is one grace more to be exerted viz. the grace of obedience The great benefit we have from the Spirit as to Prayer lyeth inwards in such works as these are 1. The fixing of our intentions to the work we are about driving away of wandring roving and impertinent thoughts that we may wait upon God without distraction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without avocations that we may mind what we are about that we may serve God with a fixed heart as the Psalmist speaks of himself Psalm 57.7 Psal 57.7 and therefore he prayes elsewhere in this Form of words Vnite my heart to fear thy Name and 86.11 Psalm 86.11 q. d. Gather together the scattered and dispersed parcels of it unite and fix my divided-thoughts that I may attend to thee only in thy worship and serve thee with an entire and single heart and thoughts combined together This is a work too great for our strength without the gracious assistance of the H. Spirit of Prayer to govern and keep close our spirits to what we are about that so we may be fervent in Spirit while we are serving the Lord. The due fixation and composure of our thoughts to what we are about is the benefit of the Spirit of Prayer who thus assists us in the stirring up of our selves to the duty and recollecting of our wandring thoughts in it And this believe it is the prime part of the grace of prayer There is none saith the Prophet Isa 64.7 that calleth upon thy name that stirreth up himself to take hold of thee Upon which place Forerius well notes That it avails little Qui consurgat seipsum excitet exsuscitet magno animi conatu Parvi enim refert frigidè precari dicere orâ— tenus Domine Domine Vera Oratio est cum sui-ipsius exsuscitatione tanquam ad rem setiam magni ponderis excutere desidiam avocare ab aliis omnibus animum magnâ animi contentione ad deprecandum Deum accedere Hoc qui facit tenet Deum seu apprehendit quasi manu ne elabatur tenet ut sententiam revocet neque priùs abeat quà m nobis benedicat ut fecit Jacob ob quod Israel vocatus est quasi in Deum praevaluisset Sic tenebaâ— Moses Deum illae enim voces Dimitte me ut irascetur futor meus c. quid aliud sonant nisi quod à Mose fortiter teneretur Forer in Loc. to pray coldly and to say with the mouth only Lord Lord. True Prayer is with the stirring up of a man's self as to some serious and weighty matter shaking off sloth and calling the mind from all other things and coming to pray unto God with great endeavour of mind He that doth this holds God or takes him as it were by the hand and suffers him not to go without a blessing as Jacob did for which he was called Israel a prevailer with God And so did Moses hold God for those words Let me alone do intimate as much 2. The assistance of the Spirit of Prayer lies in this as to our understandings the illumination of our minds in the distinct apprehension of the matter and words of Prayer the causing of an inward sense and feeling of what we think or say in Prayer awakening in us feeling apprehensions of the Divine Attributes which we ascribe unto God of the worth excellency and necessity of the things we ask of God of the indignity unworthiness baseness and aggrauation of the sins we confess to God of the certaintie and assurance of the promises upon which we hope for audience from God c. And in this sense we pray in the Spirit vvhen vve pray with Vunderstanding also 2 Cor. 14.15 if I may borrow the Apostle's phrase which properly belongs to another matter as I before noted viz. the praying so as to be understood by others 3. The assistance of the Spirit of Prayer concerneth the affectionate part of the Soul and the employment of that in Prayer the causing of our hearts to burn
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
of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 considered Three Arguments to demonstrate the Proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications he inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and Praying-Prayers from p. 300. to 323. Chap. 15. Singing of Psalms the Catechist's third Gospel-Institution slily passed over Six points propounded about it to be resolved from Scriture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more ways than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxy The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lords Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist misledd by the Catechists principles Baptism ill confined to the Infant-seed of Believers onely The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lords Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Passover The gesture of the Passover different from our sitting No evidence of the Will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-Discipline The power given to the community of the people Women excepted in the Administration thereof by the Catechist His Scripture-instances considered A threefold Directory given by him for the Exercise of Discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions from pag. 323. to 347. FINIS An APPENDIX Of the Authority of KINGS AND Obedience of SUBJECTS The Contents A Specimen of the Separatists Loyalty and Opinion of the Magistrates Power in matters of Religion Government an Ordinance of God In all orderly Government some Supreme necâ—ssary That Supreme so far Independent Absolute and Vncontroulable There can be but one Supreme all besides must needs be Subject That the Supreme over us is the King's Majesty undeniably evidenced His power about Religion proved by four considerations No Ecclesiastical person hath an exemption from his Tribunal A Scheme of the orderly subordination of Government appointed and approved of God Active obedience the principal due to Authority and that in matters antecedently good indifferent and doubtful but not in matters evidently sinful Here the passive obedience takes place The reasonableness of that Subjection SInce the committing of the foregoing Pages to the Press I have considered with my self that among all the Brethren of the Separation whom I have either known or heard of there hath not one been found of that Loyal Disposition as to call the War against the last King a Rebellion or his Death a Murther or the Government of O. C. an unjust Vsurpation but then as to Religion it is most palpable that they do all deny any Authority in the King to intermeddle with it and are no less professed Enemies to his Supremacy in matters Ecclesiastical a foundation-Principle of the English Protestant Reformation than the Jesuited Papists Their Judgement joyntly is Let Kings take care of Civil State Let Church of Church-matters debate Now so long as these Doctrines are entertained and acknowledged it is but labour lost to press them unto obedience and conformity to the Laws of the Realm about Religion and the Service of God since these Laws themselves are adjudged by them no other then extravagancies beyond the compass of their Rulers Commission invasions of Christ's Authority the Churches Priviledge and every Christians Liberty unjustifiable in themselves and therefore of no power to oblige them unto duty or brand their most contemptuous neglects for sinful transgressions I have therefore thought it requisite in order to the fuller confutation of their way and principles to annex this Appendix for the rectifying of their apprehensions who shall be willing impartially to deliberate upon what is here offered to them briefly of these two heads First the Power and Authority of Kings or Governours And Secondly The obedience due from Subjects For these two are relatives not to be separated each from other First then concerning the former I take it for granted that Government and Magistracy is an Ordinance of God and they who list to dispute it may if they please confront and oppose St. Paul's thirteenth Chapter to the Romans That which I design to recommend shall be comprised and demonstrated in the following particulars 1. In all regular Governments needs must there be some Supreme and Principal Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Princeps Some first and chief Some uppermost and Head of the rest to whom the last appeal must be made and at whose tribunal and decision they must acquiesce Ordo non datur nisi cum relatione ad aliquid primum for without this there can be no settled and determined order but there will be a progress to infinity and controversies can never be ended A necessity there is in all Government for some to be uppermost 2. The supreme or chief power where-ever it is seated must needs be so far independent absolute and uncontroulable Independent upon any but God himself for otherwise there will be some above it and so it will not be supreme and uppermost Absolute it must needs be to obtain the ends of Government where by absolute I mean not freed from an obligation to observe the Laws of God and Nature and to Govern according to humane Laws so far as equity will bear but freed from the fetters of all humane Laws when the necessity of Government whereof the Supreme is also to judge calls for it And without this no Government can well be upheld and managed there being ever some cases happening which humane Laws cannot in particular foresee and provide against and therefore the breast of the Supreme must make a supply And then being independent on any upon earth and absolute in the sense explained it must needs follow that it is unaccountable unto any uncontroulable by any but God Subject to the coercive restraint of none besides for if so that to which it is subject will be above it and so it is no longer Supreme and Uppermost and we shall lay the Principles of confusion