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
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
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
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
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