intent of the Apostle being to shew that by partaking thereof they shew themselves of one body or community with all Christians and so may not partake of the table of Devils ver 21. Christ did institute the Lords Supper to his Disciples but that so many or a number above two are necessary so as that otherwise it should not have the nature of that Sacrament cannot be thence inferred 1 Cor. 11.33 Acts 20.7 do prove it should be administred when all Communicants come together but whether it want the nature of the Sacrament if but two be together specially in a case extraordinary may be questioned As Acts 2.42 it is said They continued in breaking of bread so ver 46. it is said they did it from house to house therefore not the whole Church in Jerusalem brake Bread in one house but by companies in several houses and so as they could commodiously which is an argument that the smalness of the number takes not away the nature of the Sacrament if the thing appointed by Christ be done Sect. 7. A prescript Form of words in Prayer devised by man is not contrary to Rom. 8.26 1 Cor. 14.15 1. That a prescript Form of words in Prayer a ceremonius pompous Worship devised by man and abused to Idolatry is according to the will of God and may lawfully be used under the New-Testament dispensation contrary to Mat. 15.9 and 28.20 John 4.23 Deut. 12.32 Jer. 51.26 Rom. 8.26 1 Cor. 14.15 Answ. That which the present Ministers own and subscribe to as containing in it nothing contrary to the word of God and that it may lawfully be used with promise to use it is the Book of Common-prayer This Author impeacheth it as contrary to the will of God and not to be lawfully used under the New-Testament dispensation 1. Because there is a prescript From of words in prayer 2. The worship is Ceremonious 3. That it is Pompous 4. Devised by man 5. Abused to Idolatry What part of it is or was abused to Idolatry should have been expressed If he mean kneeling at the Lords Supper that is his tenth instance to be considered again if that which is said already in answer to this Chapter Sect. 3. be not sufficient if he mean the whole Book because out of the Popes Portuis that is answered before in answer to Chap. 3. Sect. 4. His allegation of Jer. 51.26 seems to be brought to prove it unlawful to use any thing in the worship of God abused to Idolatry But it is so impertinent that were any conscience made how Scripture is applyed or shame to abuse Readers with texts impertinent it had been omitted it being only a prediction of the ruine of the City of Babylon not of the Temple of the Idol that it should not be built again by reason of the Opression and Idolatry of the Inhabitants not a prohibition to the Jews that they should not use the stones of Babylon to build a Temple to God at Jerusalem because abused to Idolatry Why the worship of the Common Prayer is termed Ceremonious or Pompous is left to be ghessed If he mean it as it is used in Cathedrals and Collegiate Churches and Chappels there is no constitution for it as such to which Ministers are required to subscribe if because of the ceremony of the Surplice and Cross and the Singing of Psalms or because it is with external words and gestures the first of these being an adjunct only to the Minister doth not make the Worship it self Ceremonius or Pompous and the second being only a monitory sign annexed to a rite of worship is not fitly termed Worship the third methinks should be allowed as commanded Ephes. 5.19 Col. 3.16 external words and gestures if agreeable to the examples of holy men should not be excepted against nor are they contrary to John 4.23 which excludes only the legal shawdowy worship of the Law and that which is only external and so hypocritical otherwise external Worship is required 1 Cor. 6.20 But I suppose the chief exception is that the Ministers own and use a prescript Form of words devised by man which he conceives contrary to the other texts alledged by him how pertinently is to be considered To Mat. 15 9. and Deut. 12.32 answer is made Chap. 1. Sect. 3. Mat. 28.20 requires Teachers to teach Disciples of Christ to observe all that he hath commanded But proves not that no prescript Form of Prayer devised by man may be lawfully used For then it would follow that conceived Forms of Prayer may not be used for they are devised by men they are not immediately from Gods Spirit as is apparent by the phrases and matter oft times used nor are they commanded by Christ but rather a set Form is commanded to wit the Lords Prayer Luke 11.2 and therefore the use of a prescript Form of words in Prayer devised by man is not contrary to Christs revelation Mat. 28.20 For all that Christ hath commanded may be observed by those who use it and it is more agreeable to Christs command to use one prescript Form of words of Prayer which he hath directed Mat. 6.7 8 9. Rom. 8.26 is more impertinently alledged For it is not said The Spirit helps our infirmities by suggesting to us the Form of words we shall use but by making known what things we shall ask in his secret impulse on our spirits not in ordinary motions of our tongues and by exciting in us grones and sighes that are unutterable and therefore this text is so far from proving that it is unlawful to use a prescript Form of words in Publick Prayer because of this promise of the Spirit to suggest without meditation such words as shall be spoken that it is quite another thing which is here meant First it is not meant of publick Prayers but of secret private Prayers Secondly it is not meant of private ordinary Prayers but as Cameron in his Treatise of the nature and condition of the Church observes The Apostle distinguisheth some and those singular Prayers of Believers from the rest to wit when the minde constituted in anguish and the same erected by trust in God prayes as wrapt beyond it self such as were Moses his Prayers who when he is not said to have prayed in Scripture yet God so be speaks him as if he had cryed to wit the Spirit did pray in Moses the understanding prayed not the Spirit that is the understanding conceived not distinctly the prayers And 1 Cor. 14.15 which is the other place cited by this Author I will sing with the spirit I will sing also with the mind To wit I believe none sings with the will for to sing is a work of the understanding but the Apostle hath opposed the Spirit to the Understanding because the Spirit in that place signifies the Understanding so affected as that it cannot distinctly explain what it hath conceived Therefore in the same Chapter above he exhorts that he who speaketh with tongues that
is with the Spirit pray that he may interpret that is not only speak with the Spirit but also with the Mind Therefore it is manifest that the prayers Rom 8.26 1 Cor. 14.15 are meant of such as are in extraordinary raptures and ecstacies such as the Prophets sometimes had and St. Paul speaks of 2 Cor. 12.1 2 3 4. and cannot be applied to the ordinary publike prayers of the whole Congregation Thirdly the help of the Spirit cannot be meant of suggesting a Form of words because it is said the spirit it self maketh intercession for us with groans unutterable and 1 Cor. 14.15 is such praying in the spirit as may be without the understanding of him that prays or others even such as he that occupieth the room of the unlearned cannot say Amen to seeing he understandeth not what the Speaker saith Fourthly The praying with the Spirit is such as is unfruitful of it self v. 14. and not to be affected of it self nor can be a matter of duty sith it is motus liberi spiritus as the School-men speak rightly a motion of the free Spirit such as lumen propheticum prophetical illumination is which is such a gift as that it may be our duty to use it when we have it not our duty to acquire it Upon all which reasons it is apparent that these Texts are much perverted against the use of a prescript Form of words in Prayer devised by man because of the Spirits help Rom. 8.26 praying in the Spirit 1 Cor. 14 15. sith they cannot be meant of ordinary publike prayers and of praying in words unpremeditated as immediately suggested by the Spirit of God Sect 8. The admission of vitious persons to Communion justifies not separation 8. That wicked and ungodly persons and their seed are lawful members of the Church and if they consent not willingly to be so they may be compelled thereunto contrary to Psal. 110.3 Acts 2.40 41 47. and 19 9. 2 Cor. 6.14 17. and 9.13 Answ. This Author shews not where the Law is nor when or how the Ministers subscribes to a Constitution of this instance not know I where to find either It is said Psal. 110.3 Thy people shall be willing in the day of thy power But it doth not therefore follow that men may not be compelled by pecuniary mulcts or other penalties to come to Common Prayer or the Communion For however the question be resolved about liberty of Conscience and toleration in the New Testament yet David meant not that there must none be then compelled if so neither Asa nor Josiah did well in urging the people to swear to cleave to God and to stand to it 2 Chron. 34.32 If understood of the times of the New Testament it proves that members of the Church should be a willing people but not that no other may be lawful members or admitted or caused by commands of Rulers or penalties to joyn with the Church in Gods Worship For then it must be the duty of them that admit members into the Church to know that they whom they admit are a willing people which I think none now can do It is true Acts 2.40 Peter exhorted the Jews to save themselves from that perverse generation of them that opposed Christ and v. 41. Then they that gladly received his Word were baptized and v. 47. The Lord added to the Church such as should be saved but how this proves that wicked and ungodly persons may not be admitted as lawful members of the visible Church Christian nor compelled thereunto I discern not Sure Judas was admitted to the Apostleship and to the Passover if not to the Lords Supper Ananias and Saphira were taken as lawful members Simon Magus baptized we find none blamed for admission to the Lords Supper of disorderly Corinthians And for compulsion from Idolatrous Worship and other evils if Parents may correct these in their children Princes may do it in their Subjects and if Parents may by penalties compel their children to conform to true Religion so may Princes The separation Acts 19 9. is nothing to countenance the separation from the Service and assemblies of the Church of England for that separation was not because of the presence of professed Christians of vitious life but because of divers who were hardned and believed not but spake evil of the way of Christ before the multitude and so endeavour to disturb them in the practice of Christian Religion The words 2 Cor. 6.14 whether we read it be not unequally yoked or unevenly ballanced to the other side with Infidels and whether we expound it of marriage or familiar converse or as the words v. 16. What agreement hath the Temple of God with Idols do plainly evince it to be meant do not joyn with the Idolaters in their Idol Temples to eat there things offered to Idols which he had forbidden 1 Cor. 8.7 10. to partake of the table of Devils 1 Cor. 10.21 it is manifest from v. 15. to be meant of professed Infidels opposite to him that believeth and therefore cannot be understood of not joyning in prayer and the Lords Supper with a professed Believer though of vitious life Nor can the separation from among men v. 17. be understood of any other than professed Infidels nor the the touching the unclean thing be any other then joyning in service of Idols mentioned v. 16. and therefore is manifestly impertinent to the separation from Believers by profession in the service of God by reason of their personal wickedness The last Text 2 Cor. 9.13 is less to the purpose For what shew of consequence is there in this Christians glorifie God for others professed subjection or the subjection of their Confession or consent to the Gospel of Christ therefore wicked persons and such as consent not willingly are not to be taken for lawful members of the Church nor may be compelled thereto It is added 9. That women may administer the Sacrament of Baptism contrary to 1 Cor. 14.34 1 Tim. 2.12 Matth. 28.18 19 20. Ephes. 4.11 Answ. That it is true that in Q. Elizabeths time Baptism by Women in supposed case of necessity was in the English Churches either tolerated or allowed and the like hath been in the Lutheran Churches and Mr. Hooker in his fifth Book of Ecclesiastical Policy sect 62. saith somewhat for it yet since the Conference at Hampton Court in the beginning of King James his reign to the Rubrick of private Baptism in the Common Prayer Book the words lawful Minister were added which still continue the Baptism of Women is not allowed by any constitution nor owned by the present Ministers that I know and therefore this instance is unjustly here recited Yet thus much may be said that notwithstanding Women are excluded from any Ordinary Ministery of the Word or Sacraments in the Church by the Texts alledged 1 Cor. 14.34 1 Tim. 2.12 and from baptizing Mat. 28.18 19 20. Ephes. 4.11 Sith we find that Philip the Evangelist had four
solitary of which many are only ejaculatory without words And this is confirmed by the words Ephes 5 19. where the effect of being filled with the Spirit is the speaking to themselves in psalms and hymns and spiritual songs singing and making melody to the Lord in their heart Besides as all the directions Ephâ—s 6.13 14 15 16 17. are precepts of what each Christian should do by and for himself so is v. 18. and so if not solely yet chiefly meant of solitary Prayers to which words are not necessary and therefore praying in the Spirit is by the operation of the Spirit in the heart not by the Spirits immediate forming of words in the tongue And the same is to be said of Jude 20. Of 1 Cor. 14.15 I have spoken before in answer to ch 5. sect 7. 2. The ability to express petitions in words extemporary unpremeditated is termed the Spirit of Prayer as if it were in every one that hath the sanctifying Spirit of God and they only for so the alleging Rom. 8.9.26 for it in the 4 th Argument must inferr But who knows not by experience that many that have not the Spirit of God have yet this ability to admiration as is related by Camden Saravia the Author of the relation of the conspiracy concerning Hacket in Q Elizabeths time and many others And on the other side many whose holiness of life shewed they had the Spirit yet not this ability and therefore it is ill called the Spirit of Prayer whereby many unwary souls are ensnared with the opinion as if such as can express themselves fluently in words largely and with shew of affection were immediately moved by the Spirit and they distill thereby into many inconsiderate persons errours and evil principles Whereas it is acknowledged to be but an acquired ability with help of natural endowments and many times is proved to be but a counterfeit and deceitful practice Now then in answer to each of the particulars I say 1. That the Spirit is not quenched as is forbidden 1 Thes. 5.19 by a set Form of Prayer used by another and read out of a Book any otherwise than by a pronouncing without a Book a conceived Form the ability of another to conceive and utter for matter and words is as much limited by the one as by the other It is true when prejudice is against reading or the Forms read or the Reader huddles it over or delivers it coldly it much abates the affection of the hearer and so it is in saying over a conceived Prayer if there be a prejudice against the person or his delivery be dull and heavy And it is not to be denied that lively affectionate expressions with readiness of speech and apt emphatical words have much energy on hearers and so sometimes it is when a written Sermon or Prayer is well and pathetically pronounced So that the Form doth but lessen the affection by accident not necessarily and of it self and thus either when a stinted Form is pronounced by another or by the person praying it may be very incommodious to use it usually such Forms being read or said without heed or feeling Yet universally it is not so Nor is the quenching of the Spirit meant 1 Thes. 5.19 meant of the Spirit of Prayer more than any other exercise of godliness or gifts whether ordinary or extraordinary Nor is the quenching the Spirit the act of another but of him in whom the Spirit is quenched who either by his sinful life or by cares and riches and pleasures of this life and lusts of other things châ—kes the word of God which is the sword of the Spirit Ephes. 6.17 as our Saviour speaks Luke 8 14. and they bring no fruit to perfection unto which sense the following Exhortations of not despising prophecyings and proving all things v. 20 21. do incline me and so the sense is Quench not the operation of the Spirit by the preaching of the Word whether by embracing errours or by evil lusts Or if by the Spirit be meant the comforts or extraordinary gifts of it In any of these wayes the quenching is by the persons own act in whom the Spirit is quenched It is neither by any Interpreter I meet with or any shew of reason applyed to the extinguishing or slackning the ability of another to utter and conceive Prayers by publique use of a Liturgy which doth not any otherwise quench that ability than any other way of expression doth the ability of the hearer which must be stinted and so the Spirit of Prayer as this Author terms it be quenched by the speaker in all joynt-prayer unless it be allowed all to speak together contrary to 1 Cor. 14.27 Whence I conclude that this Text is most impertinent And though it be that some mens reading and in like sort some mens speaking without book some using of a set Form in publique and in private may by accident through the fault of the speaker hearer or user abate the fervency of spirit in solitary or joynt prayers yet it is not so necessarily or of it self and therefore not unlawful nor quenching the Spirit of Prayer nor a rendring useless the donation of the Spirit as a Spirit of Prayer unto the children of God as this Author speaks in his 2 d. Offer But in some cases a stinted Form is helpful both to the understanding memory affections utterance in prayer both publique and private as many holy Saints have found by experience To the 3 d. I say That the precept to Timothy of stirring up the gift of God which was in him by the putting on of Pauls hands 2 Tim. 1.6 cannot be understood of the ability to express himself in extemporary prayer but of his ability to preach the Gospel as 1 Tim. 4.14 is meant which he is encouraged to by the next words v. 7. For God hath not given us the spirit of fear but of power of love and of a sound mind or as some read of castigation or reducing others to sâ—briety However it is impertinent to the purpose of the Author here it being not meant of exciting the gift of expression in prayer with others and yet if it were he that reads a Liturgy may stirr up the gift of expression at another time if he cannot when he reads As for the imprâ—ving of the talents Matth. 25.15.27 Luke 19.13.23 it is the duty of every Christian and not only of Ministers and if it be meant of using abilities in joynt-prayer every Christian must as he is able utter himself in prayer contrary to 1 Cor. 14.26 27. I conceive by comparing Matth. 25.29 30. with Matth 13.11 12. Mark 4.24 25 that the talent which is given to each is the knowledge or teaching of the Word of God or the mysteries of the Kingdom of Heaven which each person is to improve by bringing forth the fruits of it Matth 21.43 Or if it be meant of the Ministers gift it is to be understood of his ability to
Christ in the Scripture Sect. 7. The Office of Lord Bishops not from the Papacy Sect. 8. The Ordination of Bishops is also of Presbyters Chap. 4. Arg. 4. Sect. 1. They that deny not Christs Offices doctrinally may be heard Sect. 2. Every not hearkening to Christs Order is not a denial of his Office Sect. 3. It is not proved that Christs Sovereign Authority is rejected by the present Ministers Sect. 4. Ministers oppose not the will of Christ by not joyning in the separation pleaded for Sect. 5. Election and Excommunication by the Church are not Christs Institution Sect. 6. No contempt of the Authority of Christ is in the Church of England by setting up Officers and Offices Sect. 7. Election of Ministers by the common Suffrage of the Church is not proved to be Christs appointment Sects 8. Prophecying is not opposed by the Ministers Sect. 9. Ministers service may be Divine and Spiritual in the use of the Liturgy Sect. 10. Things objected against the Ministers are not such as justifie separation Chap. 5. Sect. 1. All owning of orders different from or contrary to Christs proves not a denial of his Offices Sect. 2. Ministers submitting to Canons is unjustly censured Sect. 3. Making Canons in things undetermined and subjection to them agrees with Scripture Sect. 4. It s no derogation from Scripture or Christ that such Canons are made and obeyed Sect. 5. All particularities of Decency and Order in things sacred are not determined in Scripture Sect. 6. It s not proved that the Ministers of England own constitutions contrary to the Revelation of Christ. Sect. 7. A prescript Form of words in Prayer devised by man is not contrary to Rom. 8.26 1 Cor. 14.15 Sect. 8. The admission of vitious persons to Communion justifies not separation Sect. 9. Receiving of the Lords Supper kneeling is not directly opposite to Christs practice or precept of abstaining from appearance of evil 1 Thess. 5.22 Sect. 10. Forbidding to Marry or eat Flesh at certain times are not Characters of Apostates as 1 Tim. 4.3 is meant Sect. 11. No such headship is owned by the present Ministers as is a denial of Christs Offices Sect. 12. Conformity to Laws opposite to Christs proves not owning another King co-ordinate to him Sect. 13. Headship of the Church under Christ not monstrous Sect. 14. The Kings Supremacy is such as was allowed the Kings of Israel Chap. 6. Arg. 5. Sect 1. False Doctrine only makes a false Prophet not to be heard Sect. 2. The Ministers not false Prophets because not sent as Jer. 23.21 Rom. 10.15 is meant Sect. 3. The Ministers not proved to commit Adultery and walk in lyes as Jer. 23.14 is meant Sect. 4. The Ministers are not proved to strengthen the hands of evil doers as Jer. 23.14 is meant Sect. 5. The Ministers are not proved such daubers as those Ezek. 22.28 Sect. 6. Ministers changing of places sadning some mens hearts not characters of a false Prophet Sect. 7. Pressing rigid Conformity no proof of the Ministers being false Prophets Sect. 8. The charge Ezek. 22.26 reacheth not the Ministers of England Sect. 9. The Ministers are not the false Shepheards meant Ezek. 34.4 Sect. 10. The Ministers of England are not the second Beast foretold Rev. 13.11 Chap. 7. Arg 6. Sect 1. All Idolatry is exhibiting Divine Worship to a creature Sect. 2. All will-worship of God is not Idolatry Sect. 3. This Authors Argument as well proves himself an Idolater as the Conformist Sect. 4. Prayer in a stinted form may be worship of God of his appointment Sect. 5. Common-Prayer Book worship shuts not out of doors the exercise of the gift of Prayer Sect. 6. Common-Prayer Book worship is not of pure humane invention Sect. 7. Common-Prayer Book worship is the same with the worship of the Reformed Churches Sect. 8. No particularity instituted is a meer circumstance yet particularities undetermined are Sect. 9. Praying in a form may be praying in the Spirit Sect. 10. The Forms of Prayer imposed are not made necessary essential parts of Worship Sect. 11. Acting in the holy things of God by the Office Power and Modes of Idolaters may be without Idolatry Sect. 12. The English Ministers oppose Popish Idolatry as other Protestants Sect. 13. The Ministers of England act not by vertue of an Office Power from Idolaters Sect. 14. The Common-Prayer Book worship was not abused to Idolatry Sect. 15. Kneeling in the receiving the Sacramental Elements is not Idolatry Sect. 16. The crimination of the Ministers as Idolaters is not excusable Sect. 17. The Martyrs are unjustly made Idolaters by this Author Chap. 8. Arg. 7. and 8 Sect. 1. Every offence of others makes not sinful that which is otherwise lawful Sect. 2. Hearing the present Ministers may be the Saints duty Sect. 3. Sinful scandalizing is not by hearing the present Ministers Sect. 4. It is not scandal given but when the offensive action is done blameably Sect. 5. Offending some sincere Christians by hearing the present Ministers is not the scandalizing threatned Matth. 18.16 Sect. 6. The Separatists give more just cause of offence to godly sober Christians than the Conformists do to them Sect. 7. Hearing the present Ministers may be without participation with them in sin Chap. 9. Arg 9 10 11 12. Sect. 1. Separation of some from other Christians is no institution of Christ. Sect. 2. Meeting of Christians as a distinct body is not Christs Institution Sect. 3. Separated Congregational Churches in opposition to National are not of Christs Institution Sect. 4. To attend only on the Ministry of Ministers of Congregational Churches is not Christs appointment Sect. 5. Hearing the present Ministers casts no contempt on Christs Institutions Sect. 6. Hearing the present Ministers hardens none in sin Sect. 7. Gods people are not called out of the Temples in England as places of false Worship Sect. 8. There is ground to expect a blessing in hearing the present Ministers Sect. 9. Hearing the present Ministers is no step to Apostasie Sect. 10. Pollution in one part makes not the whole worship polluted Chap. 10. Fifty Arguments for hearing the present Ministers Sect. 1. Christs direction Matth. 23.2 3. warrants hearing the present Ministers Sect. 2. The Scribes and Pharisees sate in Moses his Chair as Teachers not as Magistrates Sect. 3. The Pharisees were not Church Officers of Gods appointment Sect. 4. Christ allows hearing the Pharisees while they taught the Law of Moses Sect. 5. Hearing Pharisees teaching Moses Law not attendance on their Ministry as Pastors is allowed by Christ. Sect. 6. Christ and his Apostles going to the Jewish Meetings is opposite to the Separatists opinion and practise Sect. 7. Pauls rejoycing at the preaching Christ of contention warrants hearing the present Ministers Sect. 8. The truth Ministers teach warrants the hearing of them Sect. 9. Evil persons may be heard as true Ministers Sect. 10. It is a sin not to encourage good men in their Ministry Sect. 11. The example of the learned
1. The whole Worship of God may according to these mens principles be discharged without any Sermon at all and it is manifest it is frequently so at one time or other in most of the Assemblies of England 2. Those their Prayers are also bounded and limited by the 55th Canon of the Constitutions and Canons Ecclesiastical 3. We had alwayes thought that Christ having given gifts unto men did require the use of those gifts at all times when ever persons were called to the performance of that service for which they were designedly given by him by vertue of the fore-mentioned precepts When Christ hath given a gift of Prayer unto his children and charged them to stirr up the gift given them and not to napkin their Talent we had verily thought that when ever they had been called forth to the performance of that duty he did really intend and expect that they should be found in the exercise of the gift given and see as yet no reason to change our apprehensions in this matter Answ. The major Proposition is not in all cases true The resting on the Sabbath day was a positive duty charged by God yet the sacrificing which was an obstruction of that duty called by our Lord Christ Prophaning the Sabbath Matth. 12.5 was Worship of Gods appointment Following of Christ and preaching the Gospel were Worship of Christs appointment and yet they were obstructions to positive duties required to be done to Parents Wives and Children Therefore it is not true unless the thing which is an obstruction be such of its own nature of it self and not by accident and so necessarily and universally such an obstruction But not to insist on this the minor Proposition is many wayes faulty 1. It is supposed that the Common-Prayer Book worship is a different sort of Worship from such as is used by those which exercise the gift of prayer as he terms it which is absurd For then so many several forms of words as are used should be so many several sorts of Worship all expressions that are not immediately inspired should be Will-worship and so preachers several methods and expressions in preaching should be several sorts of Worship This is that which I assert That the same petitions the same Confessions and Thanksgivings for matter are the same prayer and Worship though in various expressions and that the same prayers read out of the Common-prayer Book and the prayers of the preachers framed by themselves and uttered if they ask the same things in other phrases are the same prayers and Worship And they that can joyn with the one and say Amen to them may as lawfully and safely without sin joyn with and say Amen to the other 2. This Authors phrase doth intimate that ability to conceive compose and utter in variety of expressions petitions to God is the gift of prayer and the exercise of it is the exercise of that gift which is false sith the gift of prayer is by the moving of the affections directing the mind exciting faith as the Text alledged by this Author Rom. 8.26 proves the Spirits work being there to acquaint us what we are to pray for and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to over-intercede for us with groans unspoken or as it is read which cannot be uttered And therefore noâ— in the inspiration of words or method or fitting a person with various or unpremeditated expressions Yea those who express not who do not compose their petitions in any order or method as in Ejaculatory prayers such as Nehemiahs prayer was Nehem. 2.4 Hannahs 1 Sam. 1.13 Hezekiahs Isai. 38.14 Those who premeditate before they pray as David did Psal. 19.14 have as truly and perhaps more rightly and do exercise the gift of prayer as those who in never so extemporary manner enlarge themselves in various expressions and petitions It is true the Author of the Discourse concerning the interest of words in Prayer ch 2. tells us The gift and grace of Prayer are two things This he derives from the spirit of adoption That he defines to be an ability of mind to form words expressive of such desires of our hearts as are according to the will of God conjoyned with a faculty of memoâ—y and of expression and elocution which he saith is partly natural partly by industry attainable But the gift of Prayer here by our Authors words pag. 62. is the donation of the Spirit and usually the exercise of it in expressions unpremeditated or conceived in opposition to praying by a book or written set forms kept in the memory is termed praying in the Spirit and so no natural or acquired ability which is to be observed that the ambiguity of expressions may not deceive the unwary Reader Now if this be observed they that pray in a set form and those that read the Common-Prayer may be truly said to pray in the Spirit if their heart goe with their words and to exercise the gift of Prayer if the gift of Prayer be as the Discourse cited doth describe it 3. The gift of Prayer by alleging Ephes. 4 11 should seem by this Author to be accounted a ministerial gift proper to them for so were the gifts mentioned Ephes. 4.11 which if so then it is not common to the Saints nor the exercise of it a positive duty chaâ—ged by Christ to be performed by the Saints except they be Ministers and so it is not lawful for them except they be Ministers to seek or to use the gift of Prayer If they have it by this Authors arguing they are to exercise it as well as Ministers and it is as unlawful for them to pray by a book as for the Ministers they so praying worship in a way not appointed by God and are Idolaters as well as the Ministers and separation is to be from them as well as from Ministers Whereas iâ— the gift of Prayer be partly natural partly acquired then it is lawful for Ministers or other Saints to make use of any lawful means which may acquire that gift such are any that may be a Directory to know what they aâ—e to pray for that may advantage them for remembring composure or elocution conference imitation of others reading meditation self-examination and if the Common-Prayer Book be a help as some conceive it is it may be lawfully used or any others treatises or forms of Prayer for the obtaining of it And if so the Common Prayer Book worship may be so far from being an obstruction to the positive duty of exercising the gift of Prayer that it may further it by acquainting us with many things we should ask for as the Homilies also may be helps for the knowledge of what Doctrine Preachers are to teach their people And then this Authors Argument may be thus retorted That Form may be lawfully used for Worship which may be a means to further any positive duty charged by Christ to be performed by the Saints But such may be the forms of Prayers
judge meet All unproved Of the last of we have already spoken and shall not here re-assume the debate thereof Touching the First That there are sâ—me things in the instituted Worship of Christ that are meerly circumstances thereof as such we crave liberty to deny which till the proof be attempted may suffice Circumstances in the worship of Christ attending religious actions as actions we grant but circumstances of Worship as such will never be proved To inferr that because time and place with sundry things of the like nature are circumstances in Worship therefore there are circumstances of Worship as such is frivolâ—us Those things being the attendments of religious actions common to any civil actions of the like nature to be performed by the Sons of men No action to be managed by a community can be orderly performed by them without such an assignment of time and place Publick Prayer being so to be managed as a religious action hath the circumstances before mentioned attending it and so it would were it a meer civil action to be performed by a community though it related not at all to the Worship of God Answ. It is not true that the Objection supposeth That some things in the instituted Worship of Christ are but meer circumstances thereof as such meaning that any particularity of that action which Christ hath prescribed for his Worship being instituted by him is a meer arbitrary circumstance and not a necessary part of that Worship It is held in the Lords Supper and all institutions of Christ in which particularities are expressed there should be strict observation of them as part of the Worship But in things not determined liberty is allowed to vary and therefore if Christ have not instituted that you shall pray without a Book or set Form Prayer by it may be lawfully done The distinction of circumstances in and of the Worship of Christ of religiâ—us actions as actions or as religiâ—us aâ—e but unnecessary niceâ—ies so long as the meaning of the Objection is manifest That the praying in this or that Form is not a part of the Worship as if without it the Worship were not or not according to Christs institution but an accident of it which may adesse vel abesse which is in effect if â— understand this Author the same which he grants That there are circumstances in the Wâ—rship of Christ attending religiâ—us actions as actions which are not in their particulaâ—ities expresly prescribed by Christ And if we agree in the thing it is but frivolous to wrangle about words Sect. 9. Praying in a Form may be praying in the Spirit 2. Saith this Author That t is lawful for Saints to pray in a Form i. e. to tye themselves to a written stinted form of words in Prayer is not yet proved nor like to be t is too large a field for us to enter into nor is it needful to do so till it be proved That to pray in the form of the Common-Prayer Book or imposed devised Liturgies is so Yet in transitu we crave leave humbly to offer That to pray in a Form as before explained is altogether unlawful being 1. A quenching of the Spirit of Prayer 2ly A rendring useless the donation of the Spirit as a Spirit of Prayer unto the children of God 3ly Directly opposite unto the many positive precepts of Christ before instanc'd in of stirring up the Gifts given to us of God improving the Talents he hath been graciously pleased to intrust us withall 4ly If it be lawful for Saints to pray in a Form t is lawful either because they have not the Spirit or that having the Spirit he is not a sufficient help to them in their approaches to God If the first they are not Saints Rom. 8.9 To assert the second is little less than blasphemy besides its direct opposition to Rom. 8.26 Answ. The position of this Author here by his words appears to be That not only it is altogether unlawful for Ministers but also for all Saints all that have the Spirit of God to pray in a Form And though he seems to mean by his addition that he counts it only then unlawful when they tye themselves â— whether by vow or customary use or once only to a stinted form of words in Prayer without variation written not conceived by him that prays and kept in his memory Yet his Arguments are against using any set Form by any Saint conceived by himself and kept in memory without writing though but once used For then the Spirit of Prayer is quenched its donation is rendred useless it s against the positive precepts of stirring up our Gift improving our Talent disabling the Spirit which are at no time to be done And if so no way of Worship of Christs institution and therefore Idolatrous and by this Authors Doctrine to be separated from and therefore this Authors principles carry him not only to separate from hearing the present Ministers but also from every Saint that not only often but once useth a set Form devised by himself in Family exercises as before meals or other times And if he be of Mr. Ainsworths mind in the controversie between him and Mr. Râ—binson of old he must not only separate from the publique communion of the Church of England but also from the private religious communion of every one that joyns in common Prayer or in private stinted forms of Prayer except they profess their repentance And if we should prove it lawful to pray in the form of the Common-Prayer Book or imposed devised Liturgy which seems no hard thing to do if we suppose the Ministers and Common-Prayer Book Worshippers not to have the Spirit for then by his Arguments they do not quench make useless neglect the gift of the Spirit and therefore are not forbidden a stinted Form which would overthrow this Argument against the Ministers yet we must do somewhat more we must prove it lawful for the Saints who have the Spirit to use once a stinted form of words though it be the Lords Prayer only Which I think will be done by this Argument That Prayer may be lawful to Saints in which neither is any thing done forbidden by God nor any thing omitted which God requires thereto but such may be praying in a Form Therefore To what this Author humbly offers I answer 1. That the things he offers proceed only upon mistakes That the praying the Spirit Ephes. 6.18 Jude 20. in the Holy Ghost is meant of extemporal unpremeditated unprescribed forms of words Whereas praying in the Spirit is meant of praying by the operation of the Spirit within not of Prayer in respect of the form of words wherein it is expressed which may be gathered concerning the former Text in that the Prayers there which are to be in the Spirit are all alwayes with all prayer and supplication watching thereunto with all perseverance and supplication which cannot be well expounded of other Prayers than such as are
preach the Gospel and the improving it by converting others to faith and obedience not of so mean a thing as an ability of conceiving and uttering Forms of prayer without book As for the 4 th thing offered The lawfulness of the Saints praying in a Form is neither because they have not the Spirit nor that having the Spirit he is not a sufficient help to them in their approaches to God but because in such praying neither is any thing done forbidden by God nor any thing omitted thereby which God requires for the performing the duty of prayer The Spirit I grant is sufficient to help in our approaches to God and doth help Rom 8.15.26 But that it is done by enabling by immediate inspiration to utter matter of prayer for the benefit of others is not meant in those places And indeed such a mistake hath filled some with high conceit of themselves and others with admiration of such to their mutual perditions Whereas this is but a common gift or rather an acquired ability often used with cunning to deceive others of which there are many footsteps in the affected expressions otherwise which shew their pâ—aying is not from the Spirit of God but their own spirit But of the impertinency of this Text I have spoken before in answer to ch 5. sect 7. It follows Sect 10. The Forms of Prayer imposed are not made necessary essential parts of Woâ—ship Answ. The 〈◊〉 Pâ—oposition mâ—ant of making it doctrinally necessaâ—y by vertue of Gods appointment so as that the omission of it at any time when the worship is performed should be sin or using any other Form should make it not Gods worship or not acceptable to him might be granted But being understood of making a thing the condition of an action by vertue of the authority of Governours so as that at some time and place it is not to be done without it by persons that are their subjectâ— under a civil penalty the major is denied In which sense the use of the Liturgy is imposed which doth not make it any other than a circumstance of Divine worship not such an adjunct as is a necessary part thereof This Author granted before here sect 8. Circumstances in the worshâ—p of Christ atttending religious actions as actions without assignment of time and place no action to be managed by a community can be orderly performed by them Therefore if the Governours assign a time and place undetermined by God it is that which they may do lawfully and not requiring them as necessary by vertue of Gods institution nor of all but only of their own subjects they are made but circumstances not necessary parts of Divine worship So if for avoiding of inconvenience publique praying be forbidden in the night and in some places and it be commanded to be done at such hours of the day in such a place these hours and place are made no other than circumstances of the religious action no Religion is placed in them â—hey are not made parts of worship but adjuncts alterable as it may stand with conveniency There is the same reason of imposing a Liturgy for uniformity to prevent dissonancy or some other inconvenience which may be incident to some persons as of requiring Prayers without it If neither be determinatively instituted by Christ but commanded for conveniency they both remain circumstances â—ot necessary parts of Divine worship notwithstanding the imposition by Governours Sacrificing on the Altar at the Tabernacle and Temple was a part of the worship because commanded by God and so would the Liturgy be if it were commanded as that was But that the Liturgy is not so it appears from the words of the Preface to it The particular forms of Divine worship and thâ— rites appointed to be vsed therein being things in their own natuâ—e indifferent and alterable and so acknowledged it is but râ—asonable that upon weighty and important considerations according to the 〈◊〉 exigency of times and occasions such changes and alterations should be made therein as to thâ—se that are in place of Authority should from time to time seem either necessary or expedient Nor do I think it true That any considerable Minister of England would affirm the Common-Prayer Book to be an essential part of worship or make it such as this Author imputes to them nor in use of it is it alwayes so observed but that it gives place to preaching to reading Briefs for collections and some other occasions and yet if they did so strictly observe it this doth not prove they esteem it a necessary essential part of worship by vertue of Gods command but that they conceive they ought to obey their Governours Laws not judging others who use it not But whatever be the judgement or practice of the present Ministers yet the words of the Preface which are more to be regarded than any particular Ministers opinion whereof some it s confess'd have too much magnified it do shew that the imposition makes it not such as this Author chargeth on them And this is enough to acquit the use of it from Idolatry even in this Authors own sense sith they do not place the worship of God in the Form but in the Kind of worship commanded by God and so the minor of his Argument is denied For though the Form of the Common-Prayer Book be not prescribed yet the way of worship therein that is Prayer Praises the Lords Supper are worship preâ—cribed by God If the Author mean by way of wor-ship the forms and modes the way of worship by Preachers conceived or extemporary prayers this Authors form of preaching and other worship is not prescribed by God and the Separatists are Idolaters as well as the Ministers of England and so his Argument is retorted as before He goes on thus Sect. 11. Acting in the holy things of God by an Office-power and modes of Idolaters may be without Idolatry To which we add Argument 2. Those who act in the holy things of God by vertue of an Office-power received from Idolaters and offer up to him a Worship meerly of humane composition once abused to Idolatry with the modes and rites of Idolaters are guilty of the sin of Idolatry But the present Ministers of England act in the holy things of God by vertue of an Office-power received from Idolaters and offer up to him a Worship meerly of humane composition oâ—câ— abusâ—d to Idolatry with the modes and rites of Idolaters Therefore The major or first Proposition carrying a brightness along with it sufficient to lead any one into the belief of the truth thereof one would think may be taken for granted Two things are asserted therein 1. That such as act in the holy things of God by vertue of an Office-power received from Idolaters are themselves such at least in respect of that their Office-power so received by them That Jeroboams Priests were all of them Idolaters we suppose will not be denied Supposing some or more to
the Church of Rome And therefore if it be unlawful to hear the present Ministers the Papists have a just plea for their not coming to Church which evacuates all the Laws and Government requiring it It is added Sect. 13. Conformists Ministry hath been instrumental to Convert Souls Object 9. But the Ministers of England are true Gospel-Ministers for they convert Souls which the Apostle makes the Seal of his Ministry or Apostleship therefore it is lawful to hear them To this we say 1. That the Ministers of England are true Gospel-Ministers is absolutely denyed by us what is offered in this Objection proves nothing 1. Paul makes not the Conversion of the Church of Corinth singly a sufficient demonstration or convincing argument of his Apostleship he only useth it as what was most likely to win and work upon their affections who upon other accounts could not but know that he was an Apostle of the Lord Jesus 2. Conversion of Souls is no argument either of a lawfull call to an Apostleship or Ministry of Christ. For 1. Many have converted Souls that were not Apostles as ordinary Ministers 2. The Lord hath used private brethren women yea some remarkable providences as instruments in his hand for the conversion of many Souls yet who will say that private brethren women or Divine Providences are Apostles or Ministers of the Lord Jesus But 3. Should it be granted that conversion of Souls is an argument of a lawfull Ministry where are the Churches nay where are the particular persons converted by them We have not heard of any nor will it be an easie task for the Objectors to produce instances in this matter I reply That the Ministers of England who preach the Gospel truely are true Gospel Ministers may be denied absolutely but not justly their preaching the Gospel truely being it which alone is the form denominating a Minister a true Gospel Minister though more be required to his regularity Election by a Congregational Church Ordination by an Eldership or Bishop do not make a true Gospel Minister without it and it doth it notwithstanding some other defects But conversion of Souls is no certain sign of a true Gospel Minister or the defect of it an argument against it nor do I alledge 1 Cor. 9.1 2. to prove either Yet when the Gospel of Christ is truly preached and so blessed an effect follows on their labours who do so it is a good motive to the converted to hear them who have been instruments of their conversion and is an engagement to them to follow their doctrine and conversation 1 Cor. 4.15 16. Heb. 13.7.17 1 Thes. 5.12 13. And if this Author or any other do separate from them who have been instruments of their conversion and continue still to preach the Gospel truly because they abide in their station without renouncing Episcopal Ordination or accepting of an election by a congregational Church they do it unwarrantably and injuriously As for the words of the Apostle 1 Cor. 9.1 2. the Apostles aime is to shew he was as free and might use his liberty as much as any other Apostle being as truly an Apostle as any other which might besides other evidences from the effect of his Apostleship on them appear to them so that it is an argument of his Apostleship though not singly not as this Author conceives a motive to win upon their affections yet I think it an argument from and of some thing proper to the Apostle and the Corinthians and therefore would not meerly from conversion of Souls conclude a true Gospel Ministry in all that have been instruments therein As for the demand where are the Churches where are the particular persons converted by them It may perhaps be as justly demanded of this Author where are the Churches or particular persons converted by the Ministers of the congregational Churches in old or new England or Holland Mr. Robert Baylie of Scotland in his Dissuasive from the Errors of the time Mr. Thomas Edwards in his Gangraena tell stories of the fruit of separation which I will not avow as true yet so much of truth may be picked out of them as may stop the mouths of them that extoll those Ministers and decry the best of the Conformists who yet have been if not of late yet heretofore Fathers in Christ to the Members of the Congregational Churches and to the most eminent in the Churches of old or new England But this disparagement of some and extolling of others is an odious course tending to nothing but promoting of faction and weakning the hands of them that do the work of Christ and therefore do pray that this spirit of pride and bitterness may be extinguished than in love we may serve one another and that nothing be done out of strife and vain-glory but that in lowliness of mind each may esteem others better than our selves And I wish none had vented or read such criminations as those in the book entituled Prelatical preachers none of Christs teachers in which he breaks out thus p 61. They that were â—oundly right down without any abatement or need of explication Ministers of a Prelatical Ordination have amongst them in matters of true Religion sound knowledge and piety towards God reduced the generality of the Nation to a morsel of bread All those Idolatrous and Superstitious conceits and practises all the bloody ignorance and prophaeess all that customary boldness in sinning that hatred of goodness and good men which are the nakedness and shame of the land and render it obnoxious to Divine displeasure may justly call this generation of men either fathers or foster fathers or both p. 75. he terms their Ministry a Ministry which is no where approved or sanctified by Christ in his word but obtruded upon Christians with an high hand by those who are confederate both in spirit and in practise with the scarlet coloured beast and drunken with the blood of the Saints a description which belyeth not the Prelatical Priesthood and Ministry and then applies the description Revel 13.11 to them and the warning Revel 14 9. to those who joyn to them p 76 77. he makes the Bishops to comply with Antichrist in claiming and exercising a power of imposing on men what they please in matters of Religion or faith and worship under what penalties they please also makes those ordained and Ministers under them and by them to receive the mark of the beast p. 52. though God did before the discovery of the evil of Prelacy benefit Souls by them yet not after But enough of this there remains yet that which follows Sect. 14. To the observation of the Lords day hearing the present Ministers as the case now is may be requisite Object 10. But our Ministers are removed and we know not where to go to hear would you have us sit at home idle We cannot so spend the Lords day Answ. To which we would humbly offer a few things 1. That though we are