first Admonition disliked the being tied to any Forms of Prayer invented by men but Mr Cartwright in his ſ ibid. Div. 3. Reply declares his agreement for a prescript Form to be used in the Church And besides other particular persons the Presbyterian Commissioners at the Savoy made not our Authors Position any part of their objections yea they were willing to have composed t Grand debate in exceptions of Presbyt p. 29. new Forms as themselves express And it would be well if our dissenting Brethren would really consider how great their disagreements are among themselves even in so many things that it cannot be expected that any way of settlement should be agreed upon among themselves as it was experimentally manifested by the proceedings of 1643 1644 1645. and the years ensuing 18. And I should be wanting in due returns of civility to our Author if I do not do him so much right as to acknowledge that his perspicuous stating the Question hath made way for the fairer examination thereof And he also disowns those wilder extreams in denying the lawfulness of all Forms in general and also declares that he u p. 18. doth not argue for praying ex tempore but only in the use of our own gifts which excludes not premeditation But I must likewise do the truth that right as to observe that his position as he hath stated it is not consistent therewith and therefore ought not to be asserted or defended CHAP. II. Ch. II. Of the gift of Prayer THE first Argument produced against the lawfulness of ordinarily using a set Form by such Ministers who have a gift of Prayer is because saith he this gift is a mean given by God for the performance of this religious act of Prayer and therefore a Reasona Account p. 5 6. may not be neglected or omitted And he tells us by the gift of Prayer he means b p. 6. a mans ability fitly to express his mind to God in Prayer And that such a person who is able fitly to express his mind in his own words ought to make use of them in publick Administrations and may not lawfully pray by a Form he endeavours to prove by urging some Scriptures which require the use of some gifts as 1 Tim. 4.14 1 Pet. 4.10 11. Rom. 12.3 6. 2. What the gift of Prayer is Now that I may give the clearest satisfaction to the Reader in this particular I shall not content my self barely to answer this Argument and to shew the weakness thereof but I shall first give an account What that is which is and may be called the Gift of Prayer and how far this is afforded and how far mens own abilities must be exercised Of the nature of Prayer And for the better understanding of this it must be observed that a pious and devout Prayer doth contain a great part of the lively exercise and practice of Religion and Piety especially if we comprehend under the name of Prayer both confession and thanksgiving It includeth a professed owning the true God and Faith in him and acknowledging him to be the Governour and disposer of all things and the Author of all good and this is called by Philo c Philo lib. Quod Deus sit immutabilis p. 306. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Prayer It taketh in also a professed owning the Almighty power infinite wisdom goodness faithfulness and Omniscience of God and also the exercise of reverence submission humility hope affectionate desire heavenly mindedness and repentance together with a lively sense and belief of the Gospel grace and promises and of the merits Mediation and Intercession of our only Lord and Saviour and a sincere love to all men and particularly to the Church and our Governours for whom we pray 3. Wherefore first that is eminently and especially to be esteemed the gift of Prayer which disposeth and enableth to the performance of the duty of Prayer And therefore since Prayer is not so much a verbal thing The gift of Prayer is a devout temper of mind as a pious address of the heart soul and spirit unto God Gods bestowing the supplies and assistances of his grace which kindle and excite pious dispositions in seeking unto God with earnest and affectionate desires a lively faith and the exercise of inward devotion this is most properly his vouchsafing and bestowing the gift of Prayer and our receiving and exercising them is our having and using the gift of Prayer For as the gift of Charity doth not consist in speaking of the matters or rules of Charity but in being inwardly disposed to the lively practice of that divine grace so is it also in Prayer Now if any persons shall here say as some are used to speak that what I have expressed is not the gift but the grace of Prayer he may consider that by Grace he can here understand nothing else but an excellent and gracious gift and as S. Austin declared d Aug. Ep. 105. Sixto ipsa oratio inter gratiae munera reperitur Prayer it self is to be reckoned amongst the works of grace 4. And whereas this Author e Reas Acc. p. 19. produceth two places of Scripture to prove the gift of Prayer from the holy Spirit This shewed from the Holy Scripture Zec. 12.10 and Rom. 8.26 it is remarkably observable that both these places so far as they speak of the spirit or gift of Prayer have particular respect to the inward affection and devotion of the heart and not according to his notion to the ability of expression The former place is Zec. 12.10 I will pour upon the inhabitants of Jerusalem the spirit of grace and supplications and they shall look upon me whom they have pierced and they shall mourn c. Where the Hebrew word translated Supplications is by divers Interpreters as the Chaldee Paraphrast the Septuagint the Syriack and Arabick Versions and Pagnine agreeably to the derivation of it rendred Mercies or Compassions And since the spirit of supplications is the spirit of grace it therefore is to be understood according to the common sense of Interpreters of piety of mind and affections and an holy temper and disposition of heart to trust in God and call upon him And the following words and they shall look upon me whom they have pierced and shall mourn c. will infer the same thing if those words be taken as expressions of true repentance which is the sense of many good Expositors though some modern and f Eus Dem. Evang. l. 8. Test 4. ancient Writers look upon them as expressing the anguish of them who had despised and disobeyed our Blessed Lord and Saviour 5. The other place is Rom. 8.26 The spirit helpeth our infirmities for we know not what to pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered Now concerning the former part of these words it cannot be conceived
that this great Apostle and other Christians at that time should be ignorant of the common matters of Christian Prayer who could not but be acquainted with g Aug. Ep. 121. ad Prob. the Lords Prayer but a considerable part of the sense of this clause is that whilest under troubles and sufferings of which the Apostle was discoursing even good men are apt to think their present redress and deliverance most desirable as this Apostle himself did the departing of that outward affliction which he calls h Aug. ib. Chrys in Rom. 8.26 a thorn in the flesh 2 Cor. 12.7 8 10. the influence of Gods spirit directs them to seek his Kingdom and with hope and patience and submission to resign themselves unto the will of God that that may be done on earth and that his most wise Government should order all their affairs in this life And the guidance of the Holy Spirit by keeping pious men humble preserves them ordinarily from such irregular inclinations and desires as appeared in the request of the two Sons of Zebedee James and John which they made to our Lord. And all this is performed by the influence of the grace of the Holy Spirit 6. And in the latter part of these words the Spirits making intercession with groanings which cannot be uttered may well be applied to vehement affections and inward gracious motions of the heart but cannot consistently with common sense be referred to words and expressions But I see no great difference whether this clause be understood immediately of the Holy Ghost himself as most of the i Aug. Ep. 105. Ep. 121. passimâ—â— Ambrâ—â— ad Horonâ—â— Ancients understand it that he gemendi inspirat affectum promotes affectionate groans as in a like way of expression they observe the Spirit is said to cry Abba Father Gal. 4.6 because thereby we cry Abba Father Rom. 8.15 Or whether it be understood of the gifts of the Holy Ghost and the spirits of pious men who are influenced thereby in dependance upon him which is the interpretation of k Chrys in loc S. Chrysostom and is also mentioned by l Contra Serm. Arian S. Austin 7. The continued and encreased supplies of this divine grace and gift of Prayer This gift necessary to be exercised or inward devotion of mind is usually vouchsafed to pious men according to their diligence and progress in piety goodness and righteousness and their frequent practice of these duties of Religion with careful preparation of mind And the exercise of this gift being so great a part of Religion and of singular use for obtaining various blessings from God it ought by all men to be performed with the greatest seriousness And as that ability of expression whereby a man largely professeth the particular doctrines of the Christian Faith in the several Articles of our Belief is not properly the gift of Faith or of believing so neither is the like ability of expressing the matter of our Prayer to be accounted in any proper sense the gift of Prayer but rather of speaking utterance or Elocution But it is the inward gracious dispositions and motions of our hearts and minds which is the most powerful Oratory to prevail with God And this whether with or without a Form of words yea whether joined with outward expressions or attended with silence is the effectual and fervent prayer of a righteous man which availeth much Hereby as Cl. Alexandrinus m Cl. Alex. Strom. l. 7. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We speak distinctly though with silence Of the extraordinary gifts used in Prayer in the beginning of Christiauity and utter inward loud cries where no voice is heard 8. Secondly There was also a gift of Prayer and praying with the spirit when together with what is above expressed many Christians in the beginning of Christianity were frequently enabled by the extraordinary impulses and immediate inspiration of the Holy Spirit upon their minds so to pray either in their own or other Languages that these motions of their hearts and inward desires and also their words and expressions were the proper and extraordinary works and dictates of the Holy Ghost 1 Cor. 14.14 15 16 17. And it seemeth highly probable that the Apostle had some respect to this gift Rom. 8.26 27. according to the interpretation of n Chrys in Rom. 8. S. Chrysostome who thinks that for the better clearing those words there must be recourse had to the times of such extraordinary gifts which in his days were ceased And he saith God then gave gifts which are called also spirits and having mentioned the gift or spirit of prophecy of wisdom healing miracles tongues c. he addeth after all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a gift of Prayer which is also called a spirit or spirit of Prayer and he who had this saith he prayed for the whole multitude And in another place the same Father observes that this gift which he there also calls o Chrys in 1 Cor. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sometimes accompanied with the gift of tongues or an ability by the inspiration of the spirit to express these Prayers in other Languages which is also manifest from the Scriptures themselves 1 Cor. 14.14 15 16. 9. How far such extraordinary gifts were to be used Now he who had this gift ought to make use thereof in a due and regular manner especially so far as concerned the matter of this inspiration and guidance For this was an extraordinary and singular favour from God and these impulses were most excellent assistances and infallible guides for the right performance of the duty of Prayer and making intercession according to the will of God Rom. 8.27 But these eminent and extraordinary motions being miraculous were peculiar to that primitive time for which they were calculated when the Christian Faith needed Confirmation by the demonstration of the spirit both for the establishing of Christians and the Conversion of others But no man now can justly pretend to speak or pray by such infallible inspirations nor ought he to be credited who shall so pretend Yet they who then received these assistances were not obliged always to make use of them meerly for the exercising of their gifts in the Christian Assemblies but they ought only so far to use them as was consistent with the rules of order and decency and edification but in other Cases they were to forbear the use thereof as is manifest from 1 Cor. 14. And upon this account the Apostle argues against the publick use of the gift of Prayer in an unknown tongue though in the use of inspired gifts 1 Cor. 14.14 my spirit prayeth but my understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is unfruitful i.e. my gift is exercised and my own mind and spirit is affected but my sense and meaning is not declared to the profit and benefit of others For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred understanding appears
to be used by S. Paul in this place for the declared sense of his words and expressions or the true p Valla Lud. Cappel in loc meaning of what he spake as appears from v. 19. and so it is used elsewhere in this Epistle 1 Cor. 2.16 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind of Christ or the plain and true manifestation of his mind and doctrine 10. From this 1 Cor. Ch. 14. I had in my Libertas Ecclesiastica given this as an Answer to that Argument against set Forms of Prayer that they limit the use of gifts q Lib. Eccl. B. 1. Ch. 4. Sect 2. p. 120. That by the will of God bounds and limits were to be set even to the use of the extraordinary gifts of Gods spirit that the Church might be edified 1 Cor. 14.26 27 28 30 33. Whereas now no such miraculous emanations of the Holy Ghost can be pretended Now in reply to this this Author useth r Reas Account p. 14 15 16 17. many words and saith these Precepts of the Apostle in this Chapter were against two or three speaking or gabling together and for the avoiding undue length in their Discourses and that if any speak in an unknown tongue some should interpret And then he declares that such disorderly things may be restrained but saith it is one thing to restrain the notorious abuse of gifts but it is a quite different thing to restrain the use of them And to this purpose he misrepresents my sense in a Syllogism of his own and then triumphs over what himself had formed wherewith I shall not trouble the Reader but shall in a few words declare what manifest evidence there is in this Chapter for that which I urged from it 11. Rules for the exercise of such gifts laid down 1 Cor. 14. considered My intention was to shew that the use of particular gifts is not of so great necessity in the Church because they are gifts but that even some of the extraordinary emanations of the Holy Spirit might be and ought to be forborn to be exercised where this forbearance tended to decent order or edification And if this be plainly proved from this Chapter the general urging the necessity of the use of all gifts given of God further than that use is orderly and needful for edification is an errour and mistake Now the Apostle in this Chapter declares that charity edification and the good and profit of others are things to be preferred and valued above extraordinary spiritual gifts v. 1 2 3 4 c. that they who had these extraordinary gifts of the spirit were not bound to use them in the Church meerly because they were gifts unless the use thereof was for the profit and edification of others v. 2 6 18 19. Yea the use of the gift of tongues though given by the special inspiration of the Holy Spirit was totally forbidden where there was no interpreter v. 23 27 28. and yet so far as concerns the nature of gifts an ability to speak with other tongues by peculiar assistances of the Spirit was as much yea more a gift than an ability of expressing our selves in our own tongue without any such extraordinary and peculiar assistance And they who had other gifts of revelation interpretation or doctrine were to hold their peace so far as was requisite to the observing the rules of order and decency and the avoiding confusion v. 26 30 33 40. But in our Case there are no such gifts in being now as then were in the Church and therefore no restraint laid upon any such here is no prohibiting that which is the proper gift of Prayer as I have above shewed nor is any thing forbidden directly or indirectly by the injoining Liturgies which is of greater use to the edification of the Church as I shall ſ In Ch. 3. hereafter shew but here is a direction for a better and more useful performance of the duty of Prayer prescribed 12. Thirdly I acknowledge there is an ability in many persons whereby they can express their minds in some degree fitly to God in Prayer This our Author doth t Reas Acc. p. 6 8 10. divers times declare to be that which he accounteth the gift of Prayer And I do not love to contend about expressions yet the phrase of the gift of Prayer is no where used at all in the Scripture and the ancient Writers do usefully for the promoting devotion in Prayer discourse of it as a work of the heart and soul and not of words Prayer saith S. Basil u Basil in Mart. Julitt in Bas de Orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do not at all define to be a business of words and whilest we are warned against confidence in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much speaking it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diligent disposition of heart that is of great use Wherefore as I before said I esteem not this ability of expression to be properly the gift of Prayer but rather of speech or utterance or a piece of elocution 13. How far readiness of expression in Prayer is a gift of God This facility of expression is procured and enlarged in men who have a competent natural freedom of speech by use and exercise and is advanced by various methods I acknowledge that in some an affectionateness of devotion doth contribute much thereto and in others confident self-conceit and an heated fancy and as I have read some particular instances even diabolical contracts have promoted the same And as I cannot admit these things last mentioned to be called the gifts of God so neither is it to be allowed that the natural product of them in those persons should be so esteemed and much less are they to be called Gifts of the Holy Spirit And it is manifest that a readiness of expressing the sense of their minds with fluency of fit words and volubility of speech doth attend even such men who make use of their Prayers and other Discourses to propagate and uphold errors and heretical doctrines and Enthusiasm and even them who are sunk into the depth of impiety as well as those who design to promote truth and goodness And it must be an high dishonour to the Holy Spirit for any to say that he gives his immediate and peculiar assistances to the advancing of error and falshood S. Paul observed a sleight and cunning craftiness in them who lie in wait to deceive Eph. 4.14 and that by good words and fair speeches they deceive the hearts of the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of innocent and harmless intentions Rom. 16.18 And Nazianzene describes the discourses of Hereticks that they had x Naz. Orat 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quick nimble and voluble tongue and they spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a masculine and generous stile and choice and approved words And these persons and such like might be forward enough to call these things
gifts and to use our Authors Argument against the restraint of them 14. The high advantages of the influences and aids of the Holy Spirit in the Church of God are with great thankfulness to God and our Saviour to be acknowledged but the operations of this spirit tend to produce purity holiness and goodness Christians are commanded in the Holy Scriptures to pray in the spirit which besides what was extraordinary and peculiar to those times consists in inward piety of heart and not in variety of words And copiousness of expression is so far from being an evidence of his conduct that in S. Chrysostoms judgment where there is an over-flowing abundance and multitude of words in Prayer this cannot consist with that praying in the spirit which is commanded by the Apostle Eph. 6.18 It is saith he y Chrys in Eph. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to pray in the spirit when any one useth multitudes of words and repetitions And indeed to pray in the spirit as the Apostle directs is to perform the duty of Prayer with a pious temper of mind according to the Christian rules whereas the designed use of variety of words and expressions and the affecting this is contrary to the Precepts of our Saviour The Commentaries under S. Ambrose his name declare z In Eph. 6. Hoc est in spiritu semper or are munda conscientia fide integra precem ad Deum dirigere This is to pray always in the spirit to direct prayer to God with a pure conscience and an upright faith and Calvin explains praying in the spirit by declaring the inward devoutness of affection which is a fruit of that spirit a In Ep. Jud. v. 20. hinc ardor vehementia hinc denique gemitus illi inenarrabiles Hence proceed warmth and earnestness of spirit and groans that cannot be uttered 15. I acknowledge a sober and due freedom of expression to be a gift of God in the same manner that the capacities of mens understanding and all other abilities of mind and body are Gods gifts But it is plain that this liberty of expression is the product of the natural capacities men receive from God which are improved in well disposed persons by ordinary means under Gods blessing And I cannot discern and I think no man else can that a Ministers ability of speech either for Prayer or Preaching or Conference is of any other nature than that freedom of expression which a Lawyer hath to plead or which other persons of good capacities and liberal education and who have accustomed themselves to discourse do make use of concerning such things as they have well considered only it may be advanced by a pious affection towards the things he may discourse of 16. I shall now consider whether it be the duty of Christians or particularly of Ministers to make use of such abilities at all times in the exercises of Religion And besides what I have said before How far Ministers are obliged to exercise all their abilities it may justly be accounted a considerable if not an unanswerable objection against the necessity contended for of a Ministers using a particular gift or ability wherewith he is endued meerly because it is a gift in that this would equally make it his duty to use his present or extempore ability of conception and expression in Prayer or Preaching if he have any such ability and the use of his memory in declaring what he hath himself conceived or thought on before-hand and also his reading what hath been before composed either by himself or by others But the use of these several abilities at the same time is impossible because of their being inconsistent with one another But God obligeth no man to impossibilities 17. And besides this if it be necessary to the obtaining the favour of God for Ministers to use their own gifts in uttering variety of expressions in their Prayers to God because they may not neglect the use of any of their gifts or abilities then it must be necessary also where the person who Ministers hath an ability to perform it and the Auditory among learned men and Scholars hath a capacity to understand it to perform the Offices of Prayer in the use of divers languages some part in one language and some part in another exercising therein all his several abilities For our Authors Argument will as much prove the necessity of this as the necessity of his using his own parts in different ways of expression in his own language since the former is a more eminent and extraordinary ability than the latter and if no gift or accomplishment may be totally neglected in the service of God then not this which is of so considerable a degree But yet if we consider God b Cl. Alex. Strom. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he desires not and is not pleased with the variety of sounds of words and languages and the urging such a practice as a necessary duty of Religion would represent Religion as if it was a business of affectation fancy and humour and not of piety and seriousness Now this I mention to manifest hereby of how low and little concernment in Religion the meer exercise of a mans own abilities are further than they have an influence upon the profit and edification of others 18. No duty to use any ability further than is orderly and for edification And there are also many other abilities gifts or perfections of another nature which God bestows upon some Ministers the exercise of which they may lawfully and usefully wholly omit in their Ministerial employments For instance he who is eminently able by critical learning to explicate divers difficult Texts of Scripture or who is one of a piercing judgment to fathom the depth of the greatest controversies will not only be free from sin but may be commended if he silence these his abilities in his popular Sermons and acquaint common Auditories with such doctrines and duties as are both useful for their practice and sutable to their capacities Thus S. Paul dealt with his Corinthians feeding them with milk 1 Cor. 3.2 19. I shall now go further and shew 'T is best for the Church that the ablest men in some cases ordinarily make use of what was formed by others abilities that Ministers who have themselves gifts and abilities of the greatest degree both lawfully may and for the greater good of the Church ought to make use of what is drawn up to their hands by others in some great and weighty cases rather than of their own gifts in the neglect of what is so composed drawn up and established And of this I shall give two instances 20. My first instance shall be concerning the translation of the Holy Scripture Now I presume this Author will acknowledge As the Translation of Scripture that Ministers ought to instruct their people in the doctrine and Religion of Christianity out of the holy Scriptures But
so it is neither certain nor probable that in all the Primitive Churches these extraordinary gifts were constantly afforded to all its Ministers for the performing all their Ministrations thereby The Apostle's directions to Timothy to give attendance to reading meditation care and diligence 1 Tim. 4.13 15 16. 2 Tim. 2.15 do seem plainly to evince the contrary And since the Jewish Church both at and before the coming of our Saviour made constant use of Forms of prayer as hath been observed by divers g Buxt Syn. Jud. c. 5. learned men and the same hath been particularly proved both both from their Talmud and Rituals as well as from their other Rabbins by h Seld. in Eutychium Mr Selden as was observed by Dr Hammond in his view of the Directory Ch. 1. Sect. 15. and also by i Hor. Heb. in Mat. 6.9 Dr Lightfoot and conformably hereunto the Baptist and our Saviour taught their Disciples Forms of Prayer I see no reason at all to conclude that the publick Prayers in those early Primitive times were never performed by the use of Forms But of this the Reader may judge more when he hath read to the end of this Chapter 16. Secondly When they had these extraordinary assistances it is but reasonable to think that the Holy Spirit did not put them upon designed constant using variety of words and new phrases in those things which were their common and usual parts of worship For since our Saviour himself shewed his dislike to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or many and various words in Prayer and gave an example for the due performance of it in his comprehensive Form the Spirit of God in the Primitive Christians acting according to the will of God would not guide them to what was contrary to our Saviours prescriptions Thirdly Great difference between Prayer by Apostolical and extraordinary gifts and other conceived Prayer Where there were such extraordinary motions of the spirit for the composing Prayers Psalms or Hymns these were free from those disadvantages I have above expressed which attend conceived Prayers of other men Under those impulses the speaker need not be solicitous in his thoughts about words and composure There could be no defects in the matter or fulness of expression where these things were directed by the guidance of the Spirit And the plentiful effusion of that Holy Spirit tended rather more to promote inward fervency and devotion of pious men both speaker and hearers than to guide their expressions since grace and holiness were his chief gifts and principal design And the people could not make any doubts or demurs about their ready consent to every part of those supplications which were directed by extraordinary inspirations And the knowing that they were the special motions of the Holy Spirit would both excite their attention and raise the exercise of their faith and hope in a firm confidence that those intercessions by the Holy Spirit being certainly according to the will of God were accepted of him 17. Now though what I have said may be sufficient to answer his Argument and to vindicate Forms of Prayer from being any obstructions to serious piety yet with respect to this Argument I shall desire three things to be observed Obs 1. That Attention and intention and fervency as our Author expresseth them is not the whole business that is needful to be minded and taken care of in the publick service of the Church as he seems to intimate both in the tendency of this Chapter and particularly when he saith k Reas Acc. p. 27. Attention of thoughts is not all our duty in Prayer intention of spirit and fervency of affections is also a prime requisite Other duties as necessary in Prayer as intention and fervency But men may be vigorous and earnest in the exercise of all this while the matter of their Prayer may not be in all things sutable to the will of God and even when several things which ought to be part of our Religious Addresses are omitted Wherefore there must be a chief care that the matter of our Prayers be rightly ordered and that our expressions and behaviour be such as manifest a due reverence to the Majesty of God And in this Case a well composed Form hath a manifest advantage above other Prayers 18. And we must also take care that our zeal and devotion be regular and orderly and that they do not cross any other duties which we are obliged to perform and the care of such duties are in many Cases of greater consequence than the degree of fervency Thus if any man think he can be more fervent in his private Prayers than in joining in any publick service he is not thereby allowed to neglect the publick Assemblies and to retire himself at that time to his Closet since this publick worship is a special homage we are to do to God and is particularly enjoined in the New Testament Heb. 10.25 as it was in the Old Testament and by the Laws of nature And if any man conceiveth that a different method from that used in the Church whereof he is a member would more conduce to raise his affectionateness he may not thereupon separate and make a Schism but as a member of the Church he is to endeavour the preservation of its Vnity and to obey them who have the rule over it and not to intrude into the place of the Chief Governours Otherwise Schisms would be perpetuated and multiplied without end and yet must they be all justified since they have been generally observed to have appeared under the disguise of exalting Piety and Religion Other Cases might be produced to the same purpose as if a Minister could be more fervent in the publick Assembly in expressing such things as are peculiarly his own private concernment or if the Jews thought their zeal for God to be the highest and their service to him the greatest in their opposing the Gospel but these may manifest that this pretence of fervency being hindred by Forms if it were true as it is not is so ill managed by the Dissenters in being made a principle of separation that it could not justifie their undertaking 19. Obs 2. There may be in many persons a want of due devotion or attention and fervency in the use of a Form and yet this not at all proceed from the Form it self which therefore is not to be blamed but from other manifest causes which ought to be removed Want of devotion in the worship of God is the fault of the person and not of the service in a wel-composed Form It is not possible that well ordered expressions of the matters of Prayer and Religious service should of themselves hinder mens affectionate joining in them Nor can I think that there is any hindrance in any Christian whomsoever of the most Religious exercise of Christian graces or of the most raised devotion in the use of a Form of Prayer unless it
our publick Forms of Prayer besides what he urgeth against this that Forms of Prayer are things forbidden of God as I above noted he hath some other expressions concerning the Power and Authority of Superiours and our obedience to them which I shall reflect upon 9. He grants that the Superiour may in some cases determine of such a thing (n) P. 88. which both he and the Inferiour confess to be in it self indifferent but not in things (o) P. 77. which the Superiour acknowledgeth not necessary and the Inferiour thinks are forbidden Useful things are fit to be stablished tho some by mistake may rashly Condemn them Now if any Inferiour or any Person whosoever account any thing to be forbidden and proceed in his judgment upon good and true grounds no such thing may be appointed being in it self evil whether the Superiours acknowledg it not necessary or by mistake think it is so But where any Superiours do upon good grounds judg any thing to be of good and profitable use for the publick good though not absolutely necessary in it self And some Inferiours out of mistakes or forwardness to censure will condemn such things as sinful and unlawful it is no way fit that such good Orders be laid aside and many others and the Church it self be deprived of the good they might receive from them by yielding a Compliance to these mistakes And whereas he here urgeth (p) P. 77. the duty of Charity he ought to consider that real charity in providing for the good and profit of the Souls of Men is of far greater value than that which he calls Charity in gratifying the Opinions and complying with the Errors of Men in their mistakes But of the appointments of such things as are scrupled I have treated more at large in another (q) Libert Eccl. B. 2. Ch. 2. § 3. throughout Discourse 10. Concerning obedience to Superiours he saith (r) P. 80. Doth this make a sufficient reason for practice in Divine Worship that Man commandeth it And he produceth (Å¿) P. 81. Bishop Jewel's Testimony that God is to be obeyed rather than Men which we assert And (t) P. 82 83 84. Bishop Davenant condemning the blind obedience of the Jesuits and asserting unto all men such a judgment of discretion that they may consider whether the things be true or lawful which are directed by their Superiours And then he tells us That (u) P. 84. blind Obedience is the very foundation of Popery but the judgment of private and practical Discretion is the foundation of the Protestant Religion 11. Now it is true That to yield such a blind Obedience to Superiours as to account them Infallible and thereupon to account that all they deliver must be received without any liberty to examine the truth and lawfulness thereof is a foundation of Popery But to own the due Authority of our superiours and Spiritual guides and to acknowledg that they may determine matters of Order and Decency in the Church and that it is the duty of Inferiours to submit themselves to such Determinations if they be not contrary to the Will of God is that which Christianity requireth and is a necessary foundation of Peace and Vnity What judgment of discretion the true principles of Religion do allow in all Men. And to make use of our own judgments and understandings so as to reject whatsoever we certainly know to be false and evil is that which all true Religion and good Conscience and the Christian and Protestant Principles will direct But for any to think it their duty to close with such Arguments as seem to them probable but are weak and fallacious and are of no clear evidence and undoubted certainty and to account themselves warranted thereby to pursue what is against the established State and Order of the Church and its Peace and Welfare and against the Authority of their Superiours or any rules of Duty this will lead Men into all manner of evil Faction Schism and Fanaticism and such Principles cannot justifie themselves in the sight of God or good Men as I have (w) Ch. 1. n. 9. c. above shewed 12. This is that which the Writers of our Church declare against and so do Protestants generally and so doth particularly (x) Daven de Judice Controvers c. 1.2 Bishop Davenant who first reserving to god the Supreme power of judging (y) ibid. c. 16. asserteth to our Superiors the ministerial judgment whereby besides other things they have Authority to judge de constitutionibus ad externam Ecclesiae politiam pertinentibus of Constitutions belonging to the external Polity of the church And he then declares the necessity of a judgment of discretion in all Christians which he understands according to the sense I have in the former Paragraph expressed as is manifest both from that Treatise and the other cited by this Writer In Epist ad Colos c. 2. v. 23. And he particularly acknowledgeth it to be the general sense of Protestants (z) ibid. cap. ult Judicium hoc discretionis vanum falsum fanaticum esse concedunt quando ex privato sensu phantasmate ipsius judicantis dimanat verum firmum legitimum cum oritur ex lumine infuso Spiritus Sancti dirigitur ad normam verbi That they acknowledg that judgment of discretion to be vain false and Fanatical when it proceeds upon the private sense and fancy of him that judgeth but that it is true firm and allowable when it is inlightned by the Holy Spirit and directed by the rule of the word Wherefore he gives no allowance to mens proceeding upon probable and uncertain arguments but only upon manifest and clear evidence in opposing what is established by Superiors And indeed disobeying upon such grounds as are not manifest is but a blind disobedience which may well be ranked with blind Obedience We and all sober Protestants are against both and if the former should be followed by Children to their Parents and Servants to their Masters especially in working Fancies and weak Judgments it would bring nothing but confusion into Families 13. This Author also tells us That to justifie the Subjects obedience (a) p. 89. there must appear to him some reason from a Divine command requiring the thing Here if the Precepts of Vnity Peace Order and Obedience be sufficient these are frequent and clear but if he still mean that no particular thing may be established unless it be some way determined by a Divine Precept this I have above refuted n. 2. c. 14. He declares also (b) ibid. that Gestures or Actions that are idle or insignificant are in worship sinful and therefore may not be submitted to Now it is well he hereby disallows the fond notion of them who decry our Rites or Ceremonies because they are significant The appâ—inting Liturgy in what sense to reckoned among things indifferent But this can make nothing against Forms
of Prayer And g p. 4. that he alloweth short ejaculatory Forms such as Lord have mercy upon us This being the sense of this Writer I shall concerning his stating this Question observe three things 3. Obs 1. From these premises the Reader may yet have a little further insight into the matter of this Question to which end he may consider First that our Prayer is directed to the most high God and therefore it was called by the ancient Writers h Greg. Nys de Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and i Cl. Alex. Strom. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an having to do with and speaking unto God Secondly that the ordinary wants of Christians except extraordinary emergencies which may be otherwise provided for and consequently the usual matter of Prayer for publick Assemblies especially is constantly the same He who will deny this must as well condemn the Directory for k Direct Of Assembling the Congregation Of publick Prayer before Sermon c. directing to the matter of publick Prayer as the Common Prayer for expressing the words nor can he have such honourable thoughts as he ought to have and as the Christian Church always hath had of the Contents of the Lords Prayer Thirdly that the granting it lawful for a Minister to use a prescribed Form of Prayer of anothers composure if he have not the gift of Prayer is as much as to acknowledge that such a Prayer piously performed is a true worship of God and may be acceptable to him otherwise it would not be lawful Fourthly That the difference betwixt praying for the same things in a Form and praying for them without a Form is this that in the former way the same words and methods are constantly used whereas in the latter the expressions are altered and changed The result of this Question is Whether variety of expressions be of great consequence for the pleasing God and oft-times the order and method also according as the person thinketh fit or as he is able to perform it 4. Wherefore fifthly The main result of this Question at the last comes to this Whether mens changing of expressions varying of phrases and altering their order and method in their Prayers to God be things so valuable and considerable in his sight that his laws and will do require this and that he hath such an eye unto it that the humble devout and Religious supplications and addresses of pious persons are not acceptable to him unless they be attended with such variety of expressions where the persons have so much volubility of speech Now upon a short view it may appear that the affirmative in this Question is very unlikely and improbable upon several accounts 5. If we consult the rules of holy Scripture The contrary appears from Scripture our Saviour particularly rebuked the vanity of them who think they shall be heard by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much speaking or many and various words Mat. 6.7 And as a remedy against it taught his Disciples that comprehensive Form of the Lords Prayer And from this Text S. Aug. l Aug. Ep. 121. c 10. accounteth superfluity of words to be unmeet for Prayer for things necessary And hence also S. Hilary inferreth that we should m Hil. in Mat. Can. 5. orare ad Deum non multiloquio sed conscientia pray to God not with a multitude of words but with a good Conscience And it is accounted a piece of reverence to God which Solomon directed us to make use of in our addresses to him Eccl. 5.2 Be not rash with thy mouth and let not they heart be hasty to utter any thing before God for God is in heaven and thou upon earth therefore let thy words be few 6. From the Jewish worship And it may be considered that under the Law God did not require daily various changes of the real expressions of religious worship and service but appointed them to be continually the same Numb 28.2 3 c. which makes it more than probable that the variety of verbal expressions is not requisite to obtain his acceptance under the Gospel The daily burnt-offering was continually without any varying the thing a lamb of the first year with the same sort of meat-offering and drink-offering and the Priests without any varying of rites about that Sacrifice were as Josephus saith n Joseph Ant. Jud. l. 3. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performing their office always in the same manner Only upon their sabbath days the ordinary sacrifice was doubled and upon other days of great solemnity there was an addition of other Sacrifices And I need not direct the intelligent Reader to observe how much the service of our Church is in these things correspondent to what the wisdom of God himself then established our Evangelical services being now morning and evening offered unto God as then were the Legal as hath been observed by o Bishop Sparrow's Ration of Com. Pr. p. 3 8. And from the nature of God our Reverend and Learned Diocesan 7. And he who considereth that God is a spirit and that true piety and goodness and sincerity are the things in which he delights cannot easily perswade himself that the use of different phrases in Prayer can be of any great moment before him unless he had particularly commanded this and then indeed it would be a part of Obedience Proper words are necessary in publick Prayer that by their expressive significancy the whole Congregation may join in their united Petitions and also for the promoting order and decency and manifesting a due honour to Gods worship and reverence for his name and all these things may be most usefully provided for in a well ordered Form But words are not in religious service valuable in themselves further than they have respect to such things but a pure heart and the exercise of true piety is that which God accepteth 8. This truth is so manifest that even the Ethnick Writers do frequently express it The Satyrist declares of a well fixed integrity and inward purity of mind and heart p Pers in Satyr 2. Haec cedo ut admoveam templis farre litabo that this is the most valuable thing without compare in the publick worship And when Hierocles had declared q Hier. in Pyth. p. 26. what the Pythian Oracle spake to the same purpose he thus expresseth his own sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with piety of mind every expression is acceptable to God and without it none And amongst the Christian Writers such expressions are frequent as that of S. Cyprian r Cyp. de Orat. Dom. Deus non vocis sed cordis auditor est God hears not the voice but the heart and that of Cl. Alexandrinus that the most excellent service is ſ Cl. Alex. Strom. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a religious devotion and that as men observe our words so God observes our minds and thoughts But now
spake 7. The third thing he would have considered is whether any such attention be to be expected from people q p. 27. Of the attention of the People in Prayer to Forms of Prayer which they oft hear as to a conceived Prayers Now that part of attention which consists in considering the way and manner of expressions conceptions or method is like to be the greater in the use of a conceived Prayer by reason of its being new but this is of no benefit to Religion but a real hindrance to true devotion But a pious attention of soul to join in the matter of Prayer may be the better performed by persons Religiously disposed in a set Form when they know before-hand what Prayers they are to present and come prepared to join in them 8. But to render what he aims at the more plausible he saith r Ibid. God requires attention to his word in known duties as much as in new things it is at least an ingenious observation that God to stir up his peoples attentions and affections tells them he would do a new thing and that I did in my Preface to my Libertas Ecclesiastica say the humour of this Age is more apt to seek for new Books Ch. II. than to read 〈◊〉 ones Concerning what he first observeth 1. The Scriptures sometimes call that 〈◊〉 new thing which is so wonderful and â—â—raculous that the like was never hearâ— before Thus when the earth was to opâ—â— its mouth and swallow up Corah and 〈◊〉 Company this is called Gods making 〈◊〉 new thing Num. 16.30 The like expression is used in Jer. 31.22 which Teâ—â— was by the Å¿ Hieron in loc Aug. de Temp. Serm. 9. ancient Writers expounded concerning the miraculous conception 〈◊〉 Christ But are varied expressions thing of this nature 2. Doth God never intenâ— to stir up the attentions and affections 〈◊〉 men by his word but when he tells theâ— he will speak or do a new thing Surelâ— God declared Jer. 7.23 28. that the command of obeying his voice was thâ—â— which all the Prophets had urged anâ— yet he did not thereupon allow that 〈◊〉 should be the less attended to Anâ— whereas in this very page he said thâ—â— God hath secured an abiding reverence 〈◊〉 all pious souls to the holy Scriptures it waâ— not so ingenious an observation as our Author thought it to contradict himself here as if no such reverence and attentioâ— would be given by Gods people to hâ—â— word but in new things 9. And which way soever in otheâ— things the genius of men and the humour of the age may tend true devotion in Religion always enclines to the same things to wit to glorifie God for his infinite excellency to praise him for his abundant goodness to confess our sins and implore his pardon grace and protection and the blessings both of this life and of eternal life He who would leave out these old and constant matters of Prayer will but badly guide others in that duty and they who are diligently attentive to what is new in the variety and novelty of expressions but neglect attention to these old things will not be the better Christians Our Author tells us none gives that attention to a discourse or story he t Ibid. hath heard an hundred times over that he gives to a new one A devout temper not like that of hearing a Story to be pleased only with new things And I wonder he should have no greater sense and understanding in these things than to argue from such comparisons For though in things that tend to instruct mens understandings or gratifie and humour their fancies those things which are new do most affect them yet in the exercise of grace the fear and reverence of God and desires after the same kind of divine blessings are more serious and earnest in those persons who by a long continued practice have accustomed themselves to these very things Ch. III. than in them who have been hitherto strangers to them and unacquainted with the and to whom they are altogether new things 10. He next comes to prove Of fervency in Prayer that fervency and intention of spirit in Prayer is hindred by the use of Forms To this purpose he saith u Reas Acc. p. 28. p. 52. as to him that ministreth there is a great deal of difference between words following the affections and affections following the words And this he saith is an old Argument of Didoclavius And the very same was urged by x De Conscient l. 4. c. 17. qu. 4. Amesius and therefore surely was thought to be the best Argument these Writers could meet with And our Author also saith y p. 31 32. they believe the people do find a different flame in these Prayers but it is not easy to assign the reason of the difference 11. Now here I grant A Religious man is more devout in a Form of Prayer by his frequent use of it that in such a Form of Prayer as the person hath never before read or used there can be no particular previous preparation of heart or affections to join in the several Petitions thereof and this in the first use of such a Form I admit and acknowledge to be a disadvantage to devotion But if thus much be true it will manifest that the people must be hindred in the fervency of their devotions by joining in a conceived Prayer because being unacquainted before-hand with what would be therein expressed Of affections following words in Prayer their affections must follow the speakers words And thus the former part of what he asserts doth wholly undermine and disprove the latter which was laid down without any proof at all and this is the more considerable because the devotion of the people or the whole Congregation rather than of the Minister is chiefly to be regarded in publick Prayer and on their part lyeth this disadvantage 12. But in such an ordinary Form which he who ministreth is well acquainted with there is no such impediment to his devotion For he may come with his heart particularly disposed to apply himself to God for those special blessings and so may the people do also in the like case and so the pious disposition and acting of his spirit as to those particular Prayers is not only the sudden consequent of his present reading those words but is previous thereunto This Author partial But here I cannot but take notice of our Authors great partiality concerning the preparation of mens hearts to Prayer He declares in his own way z p. 26. that a premeditation of the greatness and majesty of God and of ones own vileness c. are of great use but to him who useth a p. 28. prescribed Forms he allows only that there may be some general previous preparation of affections but it is hard to keep them warm so long as until he comes to his work Thus
55. authority apart from the reasons they give signifieth little in the case 9. And now I must entreat my Readers patience a while that I may examine his exceptions he enters against this testimony or its being intended to the sense for which I produced it And though some of these lie scattered in his Discourse I have so collected them as to digest them under particular heads 10. He first objects that Reas Acc. p. 46 47 48. the q Cons Cont. in Angl. p. 171. Walachrians profess themselves to agree with Amesius de Cas Consc l. 4. cap. 17. qu. 4. and with the Leyden Professors And then he takes pains to prove that Amesius was not for preferring the use of publick Forms as of most advantage to Piety but in the place cited speaks of them as the less perfect way of praying Now I acknowledge this to be the sense of Amesius But it should have been observed by our Author that the Walachrians only declared their Agreement with him in that Question which was by them proposed viz. Whether Forms were lawful and not superstitious and whether it be lawful to communicate with them who use them And in the resolution of this Question they agree with Amesius in hac controversia faciles accedimus iis quae ab Amesio super hac Quaestione scribuntur But it is another Question Whether praying by publick Forms be the most useful way of performing that service and though Amesius in the same place seems by general expressions to take in this Case they could not in this agree both with him and the Leyden Professors and their own sense of this they fully express r Cons Cont. p. 173 174. that Forms in publick worship help the attention of Auditors and are for edification And they declare not their own sense alone but ſ p. 178 179. in omnibus pene Ecclesiis Reformatis approbantur Ecclesiasticae Liturgiae precumque formulae ut utiles aedificationi Ecclesiae conducentes In almost all the Reformed Churches Church-Liturgies and Forms of Prayer are approved as profitable and conducing to edification And more concerning their sense may appear from n. 13 14 16. 11. Secondly he saith t Reas Acc. p. 48. the Walachrians rejected our English Common-Prayer Book and therefore their testimony ought not to have been produced to countenance it Now I acknowledge that they did rashly condemn u Cons Cont. p. 172. the English Service nor did I produce their testimony as if they had particularly favoured it I am inclined to think it was misrepresented to them But their evidence is the more considerable in what they say concerning Forms in general for which purpose only I cited them since they were so far from being partial on our side that they closed too far with them who were for the subverting our Liturgy and censured it as Idolatrous and superstitious 12. Thirdly he saith they x Reas Acc. p. 53. and the Leyden Professors speak rather of the lawfulness of Forms in general than of Ministers using them Whereas they propose their Question concerning Forms y Consid Cont. p. 171. in publico cultu in publick worship They and the Leyden Professors declare their usefulness in magnis praecipue Ecclesiarum conventibus especially z p. 173. in the great Church Assemblies and in publici cultûs exercitiis in the performances of publick worship and they discoursed of them as a p. 179. Forms of Prayer and of administration of Sacraments Now in these Cases they must have special respect to Ministers using them and the same appears from what I cited concerning Liturgies n. 10. and also from the following Paragraph 13. Fourthly He saith b Reas Acc. p. 53 54. there is not a word in them to justifie the lawful use of Forms imposed upon all Ministers Now the Reader may observe these words say they c Cons Cont. in Angl. p. 179. Mascula est sententia J. Calvini in Epistola 87. ad Protectorem Angliae Quod ad formulas inquit precum c. It is an excellent sentence of Calvin in his 87th Epistle to the Protector of England Concerning Forms of Prayer and Ecclesiastical Rites I much approve that it may be certain from which the Pastors may not depart in their function both to provide for the unskilfulness of some and that the consent and agreement of all Churches may be more manifest and that a stop may be put to the changeable levity of some who affect novelties And they add d Ibid. there ought to be a stated Catechism statam Sacramentorum Administrationem publicam item precum formulam a stated Administration of Sacraments and a stated publick Form of Prayers 14. Fifthly He saith they say e Reas Acc. p. 50 51. holy affections may accompany a Form This saith he toucheth not the Question which is about the magis and minus And so he excepts against them as not speaking an equal intention and fervency to be exercised in Forms Now I might say that they do speak of due attention and reverence in the use of Forms p. 174. and our Author saith due attention must be equal attention p. 52. And when they declare Forms to be profitable and that by them attention is helped p. 173 174. this not only speaks the devotion to be equal in the use of Forms to what it might otherwise be but that it may be hereby the greater And they commend them f Cons Cont. p. 174. ad majorem Ecclesiarum aedificationem for the greater edification of Churches and this must be for the making them the better 15. Sixthly He saith g Reas Acc. p. 53. they speak not a word of the lawfulness or utility of reading Prayers And what they speak of Forms he would it seems have meant not of Forms read but gotten without Book of which he discourseth p. 25 26. But they judge Forms profitable h Cons Cont. p. 174. p. 176. modo cum debita attentione reverentia c. ex libro pronuncientur if they be with due attention and reverence pronounced out of a Book This our Author but half a page before p. 52. thus expressed so they be read with attention so the Walachrians If this be not enough they further declare i p. 176. sacras Scripturae literas legunt fideles c. Christians read the holy Scriptures with understanding humility reverence zeal c. and why may not Prayers be pronounced in the same manner Ch. III. out of prescribed Forms And here again our Author but two pages before p. 51. translates these words of the Walachrians quidni orationes eodem modo ex praescriptis formulis pronunciari possunt and therefore why may not Forms of Prayer be so read These frequent contradictions in this Discourse make me sometimes apt to think that whereas it always speaks in the plural number as we believe we judge we say it may possibly be
the title of Prayers to wit as he counts them according to the Septuagint Psal 16.85.89.101 but in our English Bibles Psal 17.86.90.102 And from hence we may infer the usefulness of Forms for the promoting piety according to the purport and design of my foregoing Argument 40. Liturgies justified by allowing Psalms in Meter to be sung Secondly Whilst he allows the using set Forms of Prayer and praising God in meter to be good and Religious because the matter is directed by God though the expressions are not he doth hereby so far as concerns reason and Argument yield that which will necessarily infer the usefulness of Liturgies to be in like manner generally used For the like allowance may certainly be made to the use of words in prose which may be made to them in meter which is according to his sense that they may by all Christians be profitably used where the matter of them is none other than what God himself hath directed us to pray for and the words such as are fit to express that matter which is according to his will And there is greater security of the matter of a fixed well-considered Liturgy being such as God approves of than there can be in the usual variations of the conceived Prayers of some thousands of persons 41. Thirdly Whilst our Author declares he i p. 78. Ecclesiastical Hymns of publick use in the Christian Church abhorreth any singing in publick worship or what is not composed by the Pen-men of holy Writ even this also is very unreasonable The Scriptures indeed direct us both to pray and to sing praises to God but it is the matter and pious performance of them and not the different tone or flexure of the voice which God regardeth And it is certainly as hard a task for him to prove that we may sing to God in no other Hymns but what are expressed in Scripture as it would be for him to prove that we may pray to God in no other Prayer than what is contained in Scripture which would be as much against other conceived Prayers as against Forms Especially when in some ancient Churches as well as modern their practice was what k Aug. Cons l. 10. c. 13. S. Augustine commends in Alexandria in the time of Athanasius that their reciting Psalms or Hymns was modico flexu vocis with a small alteration of the voice and the manner of uttering them was pronuncianti vicinior quam canenti more a deliberate speaking than a proper singing But there must be an extraordinary acuteness of nicety to discover why any person may express the praises of God according to his own conceptions in his ordinary way of speech but may not do it in somewhat a more deliberate way of pronunciation 42. Fourthly If it had been for our Authors purpose he would have thought it a sufficient proof from Scripture for the composing new Hymns that the Prophet Isay with respect to the Gospel times commands to sing to the Lord a new song Is 42.10 And that the Angelical Hymn Luk. 2. and those of the Virgin Mary of Zechary and of Simeon were all of them newly composed for the special occasions that the Apostle declared he would sing with the spirit 1 Cor. 14.15 and that S. John in his Vision of the Gospel worship representeth the Church as singing a new song Rev. 5.9 and ch 14.3 And however this Writer censureth this the general practice of the Christian Church hath ever admitted and used some hymns composed by men having a particular respect to Christianity as our Church ordereth the Son of S. Ambrose Very many such Ecclesiastical Hymns are collected by l Cassand Hymn Eccl. Cassander And this practice was as early in the Church as the end of the first Century when Pliny upon Examination of the practice of the Christians in their Assemblies found that they were wont upon a set day to meet together before it was light m Plin. Epist l. 10. Ep. 97. carménque Christo quasi Deo dicere secum invicem and to say an hymn to Christ as being God one towards another Now in that it was their usual practice to say such an Hymn and that this was expressed by the generality of the Assembly this speaks it a Form which they used and the phrase of secum invicem is a considerable intimation that they expressed it by parts or Responsals one towards another And its being said to Christ as God makes it highly probable that it was an Hymn particularly composed under Christianity in honour of Christ But this is fully confirmed in that it was part of the charge against Paulus Samosatenus by n Eus Hist Eccl. l. 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Council of Antioch that he suppressed the use of those Hymns which were upon our Lord Jesus Christ as being new things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compositions of men of late days And that there were various Psalms and Odes composed before that time by Christians concerning the Divinity of Christ is also declared in o Eus Hist l. 5. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius 43. But the true cause why our Author doth not allow of any Hymns composed since the Apostles time is not from any Reason or Scripture but because this would not serve the interest of his opinion and withal secure the practice of our Dissenters For he acknowledgeth that the whole Congregation joining in singing p Reas Acc. p. 78. cannot possibly be done but by a set Form without notorious confusion and therefore the allowing new Hymns to be composed would include an allowing men to appoint Forms of Prayer and praise And besides this he is sensible that they cannot without running into many indecencies pretend to abilities of constant varied conceptions in the making Hymns since as he saith q p. 78. not one of many attain the gift of Hymn-making 44. Concerning the Holy Scriptures he saith r p. 60. there are Precepts for reading them and also promises in the same case But this doth the more strengthen my Argument because such Forms as are so far appointed and approved of God can be no hindrances to Piety He saith also f p. 61. that there are different workings of the Soul to God in Prayer and in reading But though there be different acts of the mind exercised in these duties yet that consideration reverence faith submission and other gracious dispositions which sute the special parts of divine truth doth require as much seriousness diligence and care in reading the Holy Scriptures as in Prayer And however having shewed that a Form of words in Prayer doth not hinder any exercises of piety therein I do not think this exception to deserve any further answer 45. But what he saith t Ibid. that there are different workings of the soul towards God in singing and in Prayer I suppose he will upon further consideration discern to be an oversight Since the
a rite of thanksgiving and after that their Sacrifice And their incense was daily offered before the rising of the Sun as y Anriq Jud. l. 3. c. 10. Josephus declares which is also agreeable to the direction of the Law it self Exod. 30.8 But in the evening service the incense was constantly offered after the Sacrifice 29. And their Sacrifices were attended in the Temple with particular prayers and praises The Levites in the Temple sung praises in a set form of words 2 Chr. 29.27 30. And the Priests joined prayers with their Sacrifices and that these in their constant and ordinary service were set forms besides what hath been by z Thornd of Rel. Assemb Ch. 7. some observed from the Samaritan Chronicle hath probable evidence from Philo who describing the Priest in this action saith he is a De Victim p. 843. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making common lauds for all the people Publick forms of prayer accompanied their temple-sacrificis in the most holy prayers And we can produce instances of set forms of prayer used not only by the people but even by the Priests themselves upon the most high and solemn occasions Such is that when in case of a great impendent danger of sad calamity the Priests weeping between the Porch and the Altar were to say Joel 2.17 Spare thy people O Lord and give not thine Heritage to reproach c. And both the Talmud and other Jewish Writers declare how upon the day of atonement the High Priest himself used several stated prayers as b Hor. Heb. in Mat. 6.13 hath been observed by learned men and the very prayers themselves are thence expressed by c de Sacrif l. 1. c. 8. p. 95. c. 15. p. 169 170. Dr Outram And the forms of prayer used at the Jewish Passover have been noted by Scaliger Buxtorf Syn. Jud. c. 13. Ainsworth in Exod. 12.8 Dr Lightfoot on Mat. 26.26 and divers others 30. In their worship in the Synagogues and their Schools besides other prayers added of latter times the eighteen prayers which are much mentioned and of great account amongst the Jewish Writers are asserted by d Seld. in Eutych Buxt Syn. Jud. c. 5. the Rabbins to be as ancient as the time of Ezra But that little or nothing of this whole number of the eighteen prayers is of any later date than the time of our Saviour Dr. Lightfoot e Hor. Heb. in Mat. 6.9 affirmeth might be proved at large if need did require And I shall think it sufficient for me further to observe The like used in the Jewish Synagogues that it is certain they had forms of prayer of ordinary and common use in the Jewish Nation as early as the times of our Saviour from the testimony of Josephus concerning the Essens expressing before Sun-rise in their supplications f de Bel. Judaic l. 2. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such prayers as were delivered to them from the foregoing Ages and were received amongst the Jews And upon a view of what I have now produced in this Section the Reader may see reason to believe the truth of what was asserted by g in Loc. Theol. de Precat Melancthon concerning forms of prayer Ecclesia semper eas proposuit publicè privatim eas exerceri jubet The Church of God hath always proposed them and thought them fit to be used both publickly and privately SECT IV. Some expressions vilifying Uniformity and charging forms of prayer to be an engine of perpetual discord with others in the latter part of his third Chapter reflected on HAving sufficiently I hope answered what hath been urged in this Discourse to prove the use of forms of prayer to be any hindrance to piety and devoutness in religious worship and vindicated my arguments whereby I undertook to prove the contrary it is but expedient to consider some other reflective expressions which are in the latter part of this his third Chapter 2. When our Authour observed that the Walachrian Classis commended forms of prayer as conducing to several good ends and particularly to this Sect. IV. That uniformity in publick worship may be in all Churches observed Of Vniformity or the having the same form of worship throughout the whole Realm he takes occasion to fall foul upon that Vniformity which they thought valuable and which is established in our Church But he first declares his approbation of h p. 54 55. Vniformity in the ordinary matter of prayer pursuant to an unity in Doctrine and this he tells us is necessary And then he thus expresseth his contempt of Uniformity in that sense our Church approves it and our Laws and Government establish it calling it i Reas Ac. p. 55. that pitiful thing now called Vniformity which lyes in an oneness of syllables words and phrases a thing which never came into the heart of God to command And in another place he enquires how it shall be proved that k p. 149. that pitiful thing called uniformity in words and syllables and phrases was ever desired of God or that it ever came into his or his Sons heart Thus he can come very nigh to a form of words and phrases in reviling them in others And here is one part of the difference between us that whilst we use a form of words in the holy exercises of Religion he useth his form of words in scoffing at this religious exercise and the Constitution of our Governours and to us it appears that the deriding religious exercises is not so good a work as the practising them 3. But whether God or Christ ever commanded a set form of words to be used in prayer which our Author so confidently denies Excellent benefits by the establishing this uniformity may be sufficiently discerned from what I have said in the foregoing Sections But is this Vniformity in the use of a devout and pious form such a pitiful thing as he represents it when by this means almost all the advantages in the use of forms which I have above mentioned are obtained Hereby a decent and regular way of worship in full and comprehensive sense and fit words is secured in all Assemblies of the Church of England Hereby sober and understanding Christians are assured that they can heartily join in the publick service which is to be presented to God Hereby the minds and affections of the people may be particularly prepared before-hand to go along with the several parts of worship Hereby both Ministers and people are relieved against various distractions which new variety of words and expressions do suggest Hereby the Unity of desiring the same things in so many several Assemblies may quicken a considerate mans devotion And hereby all unbecoming and scandalous expressions which disturb the soberest Christians and administer matter for derision to others of which too many instances might be given are in the chief parts of Divine service and worship
prevented 4. And besides this how much this Uniformity which is una eadem publici Divini cultûs externi forma in the expression of l Thes Sal. de Liturg. Par. 3. n. 32. Cappellus doth contribute towards the promoting Unity Peace and Charity I shall represent in his words It is that saith he qua arctius colligantur in eadem sincerae Religionis Fidei Charitatis communione inter se fidelium animi c. in which the minds of the faithful are more closely knit together in the same communion of sincere Religion Faith and Charity amongst themselves and thereby in the Church in every Nation c. there is less of disturbances factions contentions schisms and divisions from that infinite diversity and multiplied variety of external worship which must necessarily arise if there be no certain and prescribed forms of that worship to which all are kept And now is it a pitiful thing that our Governours should in the best manner take care for the preventing so much evil and the promoting so much good or is it not rather an unworthy thing to reproach and calumniate the good deeds of others and especially of our Superiours 5. But whereas our Author declares for an Vniformity in matter of Prayer pursuant to an unity in doctrine and calls that a e Reas Acc. p. 149. beauteous Vniformity when we all speak the same thing as to the matter of Prayer do the same thing in the same specifical acts of worship and on the same day the Lords-day I desire two things may be here observed First that our Author doth not pretend that men ordinarily ought to pray for other things than what may be contained in a well-disposed Form so that the Question only is whether where the matter is the same we are to prefer fixed known and well deliberated words or sudden uncertain and changeable expressions Now all the great advantages mentioned in the foregoing Paragraphs and in the first Section of this Chapter are on our side when on the other side men may have the greater opportunity of shewing what a volubility of speech they have attained unto and what store of good expressions they are furnished with which may gratify the inclinations and fancies of some â—â—en but are not of chief advantage to piety 6. Secondly Let it be considered Ill effects of the want of such an Vniformity whether it can be reasonably expected that Vniformity in the matter of Prayer and the worship of God and Vnity in doctrine should be continued where publick Forms are rejected Now no better tryal can be made of such a case as this than by experience unless it can be proved that the minds of men are now otherwise disposed than they were in those days when this Kingdom had a plain experimental proof hereof But concerning Uniformity in the matter of Prayer it is a thing notorious that in our late times when the Liturgy was taken away the Presbyterians Independents and other Parties prayed one against the other and against the establishing that way of Government which others of them prayed for divers persons made their own passions singular opinions and errors a considerable part of their Prayers others rejected all confession of sins as not owning it to be any part of their devotion In many places of this Kingdom that great part of Christian worship in the Administration and participation of the Lords Supper was for ten twelve fourteen and sixteen years together totally laid aside the administring Infant Baptism was by some Ministers disused and by others appropriated to a select Company I might instance in other things wherein the matter of Prayer then varied too generally from what our Liturgy and the rules of our Religion direct us to particularly concerning our Prayer for the King it being not amiss observed by our f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16. late gracious Soveraign that one thing which made many be the more against our Liturgy then was on this account 7. And they were then so far from Vnity of doctrine that one who professed himself a Non-Conformist acknowledged about 1646 g Gangraena Part. 1. p. 175. We in these four last years have overpast the Deeds of the Prelates in whose time never so many nor so great errors were heard of much less such blasphemies and confusions We have worse things among us more corrupt doctrines and unheard of practices than in eighty years before denying the Scriptures to be the word of God denying the Trinity and the Divinity of Christ the Immortality of the soul the resurrection of the Body Hell and Heaven c. And I know no sober Christian will call this unity in doctrine 8. But though our Author thinks fit unreasonably to vilify uniformity I suppose some Readers will be apt to think that of the two his words may be the more truly returned upon himself That the affecting that pitiful thing called vaâ—â—ing of words and phrases never entred â—â—o the heart of God to command to â—â—e a part of his Religion and it should not enter into the heart of any good man 〈◊〉 think that such things will please him 9. In another place this Author expresseth much evil to be produced by Liturgies As that they are h Reas Acc. p. 63. an engine of perpetual discord and are made use of to deprive the Church of God of hundreds of â—â—dly and painful Ministers and to the like purpose he speaks i p. 130. Of the causes of ourdiscords and divisions elsewhere Now â—e who shall consider that there have been Liturgies in all ages of the Church of God from the beginning and that no discord was occasioned by them and that they are of themselves of excellent use and that when our Liturgy was laid aside almost forty years since this was far from procuring concord he will be apt to think that our Author hath mistaken the true cause of our discords and divisions But there are other plain and manifest causes thereof viz. from an ill temper of mind whereby men neglect the due reverence they owe to their superiours and the care they ought to maintain of peace and Vnity in the Church when some men set themselves with eagerness to oppose regular establishments upon slight grounds and others yield themselves to be led by the passions and errors of those whom they esteem and when many causlesly affect new things and indulge themselves to set up for new models of ordering the Communion of the Church and the way of divine worship These things will indeed perpetually cause divisions unless they be removed And if any Ministers shall rather forsake their Ministry than admit of any Forms of Liturgy the true cause of this will be from some of the things now mentioned or else from their own great mistakes in being perswaded by such weak Arguments as his discourse may furnish them with or else from their going too far to comply with and
this in a (u) Ch. 3. Sect. 4. former Chapter and therewith justified Uniformity and shewed the great benefit of it and of Forms of Prayer upon this account I shall not need to repeat it again here 12. But that he may vent himself the more against Liturgy and Vniformity he tells us that in the case of Daniel the Princes resolved (w) p. 150. it necessary to establish an Vniformity in Prayers and all must be commanded to pray only to Darius Yet here was nothing of Vniformity in words and phrases of which he was discoursing but that matters not An act for Uniformity is no such wicked thing as the prohibitive Act of worship by Darius so long as an occasion can be taken to reproach Vniformity He might as well if he had pleased have called that precept of our Saviour Mat. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serve an act of Uniformity only that would not serve his purpose to insinuate that Liturgy and Uniformity are like that act in the time of Darius designed wholly for mischief and to hinder the worship of God and to establish Idolatry against the second commandment though not so grosly as in worshiping the Persian Kings who were wont to receive Divine worship as is evident in the many testimonies produced by (x) Drus in Esther c. 3 Drusius But these things are so manifestly uncharitable that every sober considering man may easily discern them And since the Holy God appointed certain Forms of Prayer to be used under the old Testament and our Blessed Saviour prescribed the Lords Prayer under the new and since the ancient Jewish Church and the Christian Church in the purest times used Forms of Prayer no considering person who hath any sense of God or Religion can think that all these must be condemned of designing nothing but mischievous things and the ruining the true way of Religion how far soever some mens angry temper may be unjustly displeased with Forms and Vniformity 13. This Writer in some following pages discoursing about the ability or gift of Prayer at length saith (y) p. 154. as we judg the Apostle Heb. 5.1 hath given us the perfect notion of a Minister in the description of the high Priest he is but a person taken from men and ordained for men in things pertaining to God that he might offer Prayers and praises Preach and administer the holy Sacraments So he But I hope he was not knowingly so bold with the Holy Scripture as to alter and change both the words and sense of it as he pleaseth when the Apostle speaks nothing in that place of Prayer Praise Preaching or Sacraments but of offering gifts and sacrifices for Sins And therefore I shall pass by this as a gross oversight in him or possibly something may be left out by the Printer 14. I now come to justifie five Reasons mentioned in my (z) Ch. 4. p. 97.98 99. Expediency of set Forms proved Libertas Ecclesiastica besides others which I vindicated in the third Chapter of this discourse for the requisiteness of set Forms of Prayer which I there produced to shew not only the lawfulness but the usefulness and expediency of Forms 15. My first Reason was because hereby a fit true right and well ordered way of worship in addresses to God may be best secured to the Church in the publick service of God To this he saith 1. That alone is (a) p. 156. 1. as best securing a fit and right way of worship a right way of worship which God hath instituted And I reply that Prayer performed with a devout heart where the matter is holy pious and religious and expressed without affecting variety of words is according to his will and appointed by him But he hath not instituted the very words we are to use upon all occasions whether we pray by a Form or by any conceived Prayer of which I said more Chap. 4. 16. He saith (b) ibid. 2. That God should be so worshipped is reasonable but that this should aforehand be secured is not possible in men who may err nor will Forms secure it which may be read falsly and disorderly enough To which I answer That when he requires that none should be admitted to the Ministry (c) p. 153. and in other places who have not the gift of Prayer is not the intent of this to secure as much as may be the right performance of that duty but this may be best provided for by a Form as I shewed in the second and third Chapters And what he speaks of reading falsly as a disparagement to Forms is inconsiderable and is one of the weak Arguments of the meanest disputants for Oral Tradition against the Scriptures For there may be as many mistakes Of reading falsly see also n. 24. in reading the Scriptures as the Prayers of the Church and besides that they who would decry their Authority can talk of their being possibly printed false or it may be in some things translated amiss or that the copies whence they were translated might not be every where pure and right But such little objections are easily seen through by men of understanding 17. He saith 3. (d) p. 157. That for twenty years together the worship of God was performed in a well-ordered manner in hundreds of Congregations in England without Forms Now though I have shewed Chap. 2. 3. that it cannot be reasonably expected that it should be constantly performed so well in any one Congregation by any Person whomsoever in a way of constant varying as in the use of a good Form yet there ought to be respect had to all our Congregations And we do not think that a well ordered Worship where one or both the Sacraments were in many places disused and other considerable parts of Worship and Prayer as confession of Sin purposely and generally omitted by others as I observed above And the several Sects ordered the Worship of God according to their own Errors And I can as easily be persuaded that the Papists Arians and Donatists did rightly order the Worship of God as that all our several Sects and Parties did so 18. My second Reason was That needful and comprehensive Petitions for all spiritual and outward wants with fit thanksgivings may not in the publick supplications of the Church be omitted which can be no other way so well or at all secured To this he saith (e) P. 157. It is to the shame of our Church 2 As providing for a comprehensiveness of Prayers if there be not Persons enough sufficient for this and however there are some Now in this Answer he contradicts what in the foregoing Page he said in answer to my former Reason to wit That it is not possible to secure this right Worship before-hand And I have above shewed that no Persons in using constant alterations can perform publick Worship with that due fulness comprehensiveness and
pithiness which is in a well-ordered Form 19. But that able men may not be under restraint he is willing that (f) Ibid. Forms be composed extant and left at liberty This he again mentions in the last Paragraph of his Book And this method was declared by Didoclavius (g) Alâ—ar Damasc p. 613. whom our Author cites in his Title Page to have taken place in his days in Scotland Who also tells us that himself having been many years in the Ministry had never used them nor did he think them wise that did And the leaving Forms of Prayer at liberty Ill effects of having Forms left at liberty would besides the inconveniences above observed have this ill issue in the end That they who seek to be esteemed of a dividing Party or are solicitous to avoid the fierce censures of rash Men or who are highly conceited of themselves and affect singularity or who are Erroneous and not willing to walk in the sound path of Religion will be most sure to avoid Forms for the promoting these ill purposes which will be to the great damage of the Church 20. He adds that (h) P. 158. This Argument would hold stronger for Forms of Sermons It holds indeed to prove a comprehensive summary of the Articles of the Christian Faith to be better expressed in the fixed words of known and received Creeds then in the composing of new Creeds of every mans own making But for ordinary Preaching I have shewed the contrary Chap. 6. 21. My third Reason was That the hearts of pious men may be more devout and better united in the Service of God by considering beforehand what Prayers and Thanksgivings they are to offer up and come the more ready and prepared to joyn in them To this he saith (i) P. 158. Such a particular foreknowledg is not needful and (k) P. 159. it rather hinders devotion and affection as he hath proved But this pretended proof I have answered 3. As conduâ—ing to the better preparation of mens hearts and affections and evidenced the contrary in the third Chapter And sure the Ministers premeditation what he should ask in the way and method our Author proposeth which he alloweth and so must every one who thinks care and consideration to be useful in the most weighty things or who would not be rash to utter any thing before God which he would not do before a Prince must be an hindrance to his devotion if the Peoples knowledg beforehand what they shall pray for must hinder theirs 22. He further saith (l) P. 158 159. there needs no more than a general composure of spirit to seek God to ask whatsoever they or others stand in need of and to confess all Sin Now I acknowledg this to be very good and pious But possibly what they come thus prepared to do as to confession of Sin may be omitted and also the asking of many other things which are reliefs for our constant wants and other things may be prayed for which they cannot so readily joyn in And this general composure or preparation where these parts of service are omitted can be of no more use than such a general preparation is in the worship of the Romish Church where the vulgar know not particularly what is expressed by the Priest But in a well-composed Form according to the use of the Reformed Churches these things are much better provided for 23. He saith also (m) P. 158. If the Minister transgress his Rule Concerning the People correcting the erring Minister and ask what is not according to the Will of God the People may withhold their Amen But such a worship in others our Author would be apt to call offering the Blind and the Lame and when they have a Male in their flock to offer to God a corrupt thing when the Speaker in his part doth amiss and the People at best must forbear their act of publick worship in the time of it and when they come to perform it But besides this the people are not able thus to over-rule their Teachers and it is a great distraction and discomposure to them where they must be constantly put upon these doubtful disquisitions and it is too plain that many thousands are misled by the errors of them whom they receive as their guides into Antinomianism Popery Quakerism and the worst of Sects 24. But that he may catch at every thing he saith again here (n) ibid. that Forms may be read falsly But beside what I above answered this is very unlike in what is so well known and constantly used but if there should be some words pronounced amiss the People may more easily help themselves here they having oft heard and joyned in this Form which is no new thing to them and many of them having the advantage of their Books also 25. 4. As best fitted for the difficultest offices of Sacramental Administrations My fourth Reason is That such difficult parts of Church-offices as Baptism and the Lords Supper the matter of which requires great consideration may in composing a Form be so framed that men of greatest understandings may with readiest assent entertain them and that they may be sufficiently vindicated against the boldest opposers Now this Argument is of the greater weight because of the great concernment of Sacramental Administrations If an error be committed in any thing essential to Baptism the Baptism it self and the persons membership in the Church must thereupon be questioned If the like happen in the Lords Supper which without Forms may sometimes be occasioned by defect of memory and some present confusion there may not only be a loss in the high benefits and blessings of that ordinance but as in Baptism also a profanation of the ordinance it self 26. Here he saith (o) Reas Acc p. 159 160 161. In the Lords Supper the Consecration is by reading the words of Institution and Prayer the distribution hath nothing of difficulty and the application is by Exhortation and Prayer and surely he that can pray and preach can do that And for Baptism the Baptizing in the name of the Father the Son and the Holy Ghost with a foregoing Prayer and Prayer or Thanksgiving concluding is he judgeth sufficient without a Form Now it is well that the words of Christs Institution in the Lords Supper and the Form of Baptism are thought needful to be retained and observed But I know not why other persons may not think themselves to have a liberty of varying here with as much reason as our Author rejects the use of the Lords Prayer And therefore it is not certain if Forms were laid aside how far and how long he could give any security in this particular when some may as (p) Irenaeus adv Haeres l. 1. c. 18. Irenaeus tells us some who forsook the Catholick Church did vainly by obscure Paraphrases alter the Form of Baptism in the name of the Father c.