further or whether the latter take away again what they seem to grant In these things they consent First that all publick Liturgies and stinted forms of prayer be unlawfull a breach of the second commandment both in the deviser and user Secondly that private forms of prayer if lawfull for weak Christians and babes in Christ are unlawfull for strong men in Christ or Christians that have received some growth in godlinesse Thirdly that a Christian weak or strong may not lawfully be present at the prayers of the congregation read or rehearsed out of a stinted Liturgie nor at the sacraments administred in a stinted form of Liturgie as it is with us The Question then hath three branches First whether a set form of prayer sound and pertinent for substance of matter grave and simple for the order and manner not prejudicing abbridging or hindring by the length thereof the preaching of the word and prayer fitted to the speciall occasions may in any sort be tolerated in the church or read by the minister of the word in the publick assembly and congregation of Saints Secondly whether it be lawfull specially for a strong Christian to use a set form of prayer as prayer or upon any occasion to reade as prayer a prayer upon a book Thirdly in case it should be unlawfull for the minister or master of the family to reade or use a prescript form of prayer whether it should be unlawfull also for the people children or servants to be present at such assemblies where the said prayer is read or used To these a fourth may be added to prevent all exceptions whether it be lawfull for a Christian to be present at that service which is read out of a book in somethings faulty either for matter or form In the affirmative the assertion is That a stinted Liturgie or form of prayer both publick and private is lawfull and in some respects necessary both in the congregation family and closet That a minister godly learned and faithfull may sometimes stand in need of the help of a publick Liturgie or stinted form of prayer in publick and may make use of a stinted form at other times when it is not necessarie in respect of inabilitie or indisposition That though it should be unlawfull for the minister or governour of the family to use such stinted forms yet may the people in the congregation and inferiours in the family be present at such prayers without sinne or scruple of conscience yea though the prayers be read out of a book in somethings questionable for matter or form So that voluntarie and willing Separation from the prayers of the congregation and ordinances of worship for that cause onely is sinfull in many respects Thus I have laboured plainly to state the question that I might neither be misled my self nor lead others into any by-path whiles they take their aim amisse And these particulars I purpose to discusse in the fear of God with the spirit of meeknesse according to the scriptures and trust by plain sincere and upright dealing to make it evident that I seek nothing but the maintenance of the truth the puritie of Gods worship the increase and exercise of all holy gifts and grace in his servants and the peace and comfort of his people CHAP. II. All things essentiall to prayer may be observed in a prescript form THe two former points may be confirmed joyntly and severally by these reasons following 1. That is a lawfull prayer wherein the desires of our hearts are lifted up or poured out unto God for Divine blessing according to his will in the name of Jesus Christ by the help of the Spirit of grace But in a set or stinted form of prayer the desires of the heart may be lifted up or poured out unto God according to his will c. Or That form of prayer is just and lawfull wherein all things essentiall to prayer or necessarily required in the word of God may be observed But all things essentiall to prayer or necessarily required in the word of God may be observed in a prescript form or read prayer What is required in holy prayer more then this That the matter be allowable and fit the manner holy reverent fervent and faithfull our wants laid open and petitions forced with as strong or stronger reasons and arguments then we are able of our selves to presse them with And may not a prayer holy and meet for the matter thereof be read or uttered with humility feeling of our wants earnestnesse of desire holinesse of affection and faith in Gods promises In reading the scripture the eye doth lead the heart and yet it may be read with judgement reverence meeknesse and joy why may not the same affections be moved in a prescript form and read prayer What necessitie is there that the heart and eye should be at variance in this duty when they may be conjoyned in the other Asaph and his brethren could praise God in a form of words set down by the prophet David And if a prescript form of words may be allowed in Thanksgiving which is one part of prayer it cannot be condemned in Petition The matter of our requests must fit the occasion so must the matter of our thanks and praise The Spirit of grace teacheth us to pray and the same Spirit moveth us to return praise for benefits received We must pray with the spirit and we must praise with the heart In the dedication of the temple Solomon used the very words of the psalme which David vowed to use at the bringing in of the Ark into his house Jehoshaphat in that excellent thanksgiving which he made appointed the priests and Levites to use a prescript form of words So did Hezekiah Zerubbabel and Jehushua And if we may sing psalmes with the spirit and with understanding with feeling and joy of heart as it is commanded in a form of words stinted and prescribed it cannot be thought a thing impossible to pray with affection in a stinted and prescribed form The differences which some put between Praysing God with a psalme and Calling upon Gods name are little to the purpose do not at all touch the force of the argument For thus the reason standeth In singing psalmes penned by the prophet David or other holy men of God the eye doth lead the heart no lesse then it doth in a stinted form of prayer and yet they may be sung after an holy manner with grace in the heart therefore a stinted form of prayer may be read or said without book with that affection of heart which God requireth in prayer And let the differences be as broad as they will in other things in this they do agree This reason may be drawn into another form thus Whatsoever hath the true matter and form of prayer that is truly and properly a prayer For where the true matter and form of a
if it be uttered with the lips without the intention of the heart it is a bare similitude and if the other be read or uttered after an holy manner with that affection which God requireth in prayer it is true and acceptable prayer Words without the heart are but empty sounds whether read or pronounced out of the memory or ex tempore and if the voice be joyned with the heart it is pleasant melody though our petitions be read out of a book But the book then saith he supplieth the room of the word and spirit Nothing lesse For the word of God directeth us what to ask even when we reade our prayers upon a book so long as we crave with understanding things agreeable to the will of God And the spirit doth enable and stirre us up to desire that which is according to Gods will and our necessity We may utter requests with our lips in conceived prayer without the aid and assistance of the holy Ghost and so we may in a penned prayer but offer up the sighs and grones of the heart we cannot without his grace It is no more lawfull to use any strange manner of prayer then it was to use strange fire or strange incense in time of the law Psal 141. 2. Apoc. 8. 3 4. But a stinted form of prayer is a strange manner of prayer The proposition we grant if rightly understood otherwise symbolicall and analogicall arguments if the proposition be not rightly taken are very dangerous But a stinted form of prayer is no strange manner of worship because in it all things required to the nature of true prayer may be observed In the word of God we have direction given to whom for what with what heart and affection to what end a man ought to pray but in what method or frame of speech he is to be a petitioner we find nothing prescribed in particular neither do we judge any thing necessary more then this That order decency and edification be observed That which hath the common nature definition use and end of worship but wanteth Divine authority and institution to make it approved and true worship that is strange in the worship of God But the method and phrase of speech hath not the common nature definition use or end of worship or prayer belonging unto it As conceived prayer so a set form of prayer is for substance and nature agreeable to the rules of direction delivered in the word of truth though for method and words both the humane Let our brethren set down out of the word of God what is necessarily and essentially required to the nature and being of true prayer shew if they be able that some one or other condition or requisite cannot be observed in a prescript or stinted form If this cannot be done as I think it never hath nor can be how dare they esteem or style it a strange worship They tell us God hath not ordained that manner of worship But this phrase the manner of worship is used two wayes first as it noteth the substantiall means of worship ordained of God by speciall institution secondly as it is put for the outward order or form how this worship or means of worship is performed A third signification might be added as when we say the third commandment teacheth in what manner the name and ordinances of God are to be used Now if it be taken in the first or third signification the outward frame of words order and method is neither means nor manner of worship either in preaching prayer or administration of the sacraments If in the second the word of God doth not prescribe any particular form stinted or not stinted as necessary but doth warrant both as allowable For where nothing is in particular commanded touching the externall form of words and order in which our petitions should be presented to the Lord there we are left at liberty And to put religion in reading or uttering words in a stinted or conceived form where God hath laid no bond upon the conscience what is it lesse then superstition If the phrase of speech be modus or medium cultûs as it is referred to the second commandment then it is instituted commanded and determined of God in particular then that and none other is lawfull and necessary for so it is in all parts of his positive worship Those sacramentall signes which God hath designed in the covenant are necessary and those onely lawfull and if method and phrase of speech be medium cultûs in the same sense the like must be said of that also In substance a prayer read and conceived is all one and the one is no more a strange manner of worship then the other And here let it be observed that all these objections are made against all use of stinted or read prayers publick or private voluntary or imposed sound and pertinent as well as corrupt and cannot be restrained to a form imposed upon the minister of the congregation to be used continually and that corrupt and faulty The matter if supposed to be alike from God as being truth and according to sound doctrine the manner in that we call conceived prayer is the same which nature teacheth and scripture approveth and is the onely way in which the prayers of all holy men recorded in scripture since Christ have been carried as the Papists themselves grant But for the manner or way of book-prayer we have not so much as example in scripture for it The strength of this reason let us view in the like M r Smith would prove the originals not to be given as helps before the eye in worship Because upon the day of Pentecost and many yeares after the churches of the new Testament did use no books in time of spirituall worship but prayed prophesied and sung psalmes merely out of their hearts Acts 2. 4 42. 10. 44 48. 19. 6. 1. Cor. 14. 15 17 26 37. Because no example can be shewed of any man ordinary or extraordinary that at or after the day of Pentecost used a book in praying prophesying and singing of Psalmes if yea let it be done and we yield And against the use of translations for the hearers thus he argueth The Prophets and Apostles wrote books but did never divide their books into chapters and verses Seeing therefore that chapters and verses were of mans invention hence it followeth before chapter and verse came in the hearers could not turn to search their books in time of hearing The Apostles in quoting testimonies of the prophets do not quote chapter and verse but onely say It is written The scripture saith The holy Ghost saith thereby teaching us that there is no use of chapter and verse for searching in time of hearing Never was there mention made of any hearer that ever had his book to search in time of hearing The reasons be the same and yet I perswade my self they
and through Jesus Christ To God onely as the chief best and most perfect good through Christ as our Mediatour in whom we have accesse to the throne of grace Prayer is not a work of nature but of grace The principall authour thereof is the holy Ghost Man indeed doth poure out his soul unto the Lord but he is first taught moved and enabled thereunto by the Spirit of grace so that prayer is Gods gift and mans act The matter of our prayer is diverse according to the sundry occasions which happen in this life but ever it must be agreeable to the word and will of God Understanding faith humilitie reverence fervencie holinesse and love are required to that prayer which is acceptable unto God and doth procure audience In prayer with others especially in publick prayer where the minister is the mouth of the people the use of the voice is necessarie for the edification of the hearers for they cannot joyn in supplication and yield their consent unlesse they heare and understand what is prayed for In solitary prayer the voice and words are very usefull but not necessary usefull to stirre up affection and prevent rovings not necessary because it is the soul only that doth animate prayer A man may pray fervently and speak never a word but words be of no worth if the heart be absent Prayer endited by the Spirit and poured out by a sanctified soul is ever sweet and pleasant melodie in the eares of God though the tongue keep silence and the phrase of speech be rough and unpolished But let the outward frame of words be never so smooth and well set together the prayer is not pleasing unto God if therein we crave things unlawfull and impertinent if it be read or uttered without intention of heart understanding faith c. Neverthelesse in prayer with others specially in the publick assemblie words and decent phrase must not be neglected because all things must be done gravely and to edification To place devotion in words is superstition to hunt after quaint terms is foolish vanity but to neglect a decent and comely manner of speech is barbarousnesse Seeing then the use of the voice is not of the essence of prayer no man of understanding will deny that to be an holy and acceptable prayer which proceedeth from a sincere and upright heart feeling its own or others wants and craving supply thereof according to Gods will whether the petitions be put up in the self-same or in other words And yet because the ordinances of God must be kept from contempt in the publick assembly it is good neither to be over-neat nor over-homely but to use such a mean as doth most tend to the glory of God and good of Gods people Here a question is moved Whether a stinted Liturgie or set form of prayer publick or private be lawfull in the deviser or user A penned or stinted prayer I call Prayer in respect of the matter and externall form because the matter is delivered in form of a prayer or supplication tendred to God though properly it is not a prayer as it is penned or printed but as it is rehearsed as our prayer with understanding feeling of our wants humilitie confidence c. The controversie is not of this or that prescript form in particular much lesse of one faulty or erroneous but of a prescript form in generall Whether it be lawfull especially in the publick assembly to appoint any prescript or set form of prayer though for matter never so sound and allowable For if the exception be against this or that form in respect of the matter or maner of imposing then the question should be Whether this prayer for matter or manner of imposing be erroneous not Whether a stinted form of prayer or Liturgie be lawfull It is not questioned whether a man may ask things unlawfull or impertinent in prayer for the matter of our prayer must be agreeable to the word of God and our present occasions A prayer for matter and externall form holy and fit may by accident be sinfull in the user viz. when it is repeated without understanding or intention of the heart Of this there is no doubt It is granted also that no one prescript and stinted form of prayer or Liturgie is simply necessary either in publick or private for then our Saviour Christ who would not be wanting to his church in things necessarie would by his Apostles expressely have set down one to be an exact and unchangeable rule to all Christians and churches to the worlds end both for matter and form words and method whereunto they should have been tied and that alwayes But seeing our Saviour hath commanded no such unchangeable form it is not the Necessity but the Lawfulnesse of a stinted Liturgie or set form of prayer that is pleaded for and that as a matter of order not of religion or substantiall means of worship For in this sense there is no means of worship expedient which is not necessary by commandment It was never held that a man should so tie himself or be tied alwayes to a set form without variation that he should never offer up any prayer unto God as occasion is offered and necessitie requireth but what he findeth in his book Such use of a set and stinted form of prayer we do not acknowledge nor seek to perswade But to reade prayer as a prayer upon a book or to make known unto God the desires of our heart in a set form of words devised by others or our selves when the things we beg are allowable fit and necessary and when it is done with right affection is contrary to no precept or commandment directly or by lawfull consequence Amongst them that oppose a set form of prayer we may observe differences in opinion The ancient brethren of the Separation as M r Smith calleth them for distinction condemn all stinted forms of prayer to be used as a prayer Thus they dispute against set or stinted forms of prayer that it is a devise of man an Idole-prayer a stinting of the Spirit the substituting of a book in the room and stead of the holy Ghost a drawing nigh to God with the lips when the heart is removed farre from him That if set forms be lawfull then one may make anothers prayer buy his prayers at a book-binders shop carry them about in his pocket with many the like Which arguments whatsoever their weight be strike at all set forms and not at this or that onely prescribed in this or that manner M r Robinson hideth the matter as much as well he may by such like additions as these of matter and manner The thing saith he you should have endeavoured to prove is That your Divine service-book framed by man and by man imposed to be used without addition or alteration as the solemn worship of your church is that true and spirituall manner of
thing is found there follow all necessarie requisites to the true and complete being thereof But a prescript from of prayer sound and fit for matter grave for the manner of penning and read or uttered as our prayer with knowledge faith reverence and fervencie of affection hath the true matter and form of prayer For the matter of our prayers are those common blessings and speciall good things which according to the will and pleasure of God we are to beg of him for our selves and others The true form of prayer I speak of prayer uttered with the voice is the outward disposition and frame of words and the inward elevation and lifting up of the heart to God by the holy Ghost Will any man say that all these things cannot be observed in a stinted form of prayer common experience will confute him Who knoweth not the matter of many prescript forms of prayer to be good and necessary for all men All our wants and particular occasions are not mentioned or laid open in the prayers conceived by the minister or governour of the family and yet no man judgeth them for that cause unlawfull though imperfect It is not then prejudiciall to the lawfull use of a prescript form that many particulars which we stand in need of are not therein mentioned Can it not be read or uttered with right disposition of heart how then can we sing with joy or praise God with cheerfulnesse in a stinted or set form of words Is it not easier to cry for what we need with feeling then to return praise with love and joyfulnesse for what we have obteined He that will confesse it possible to give thanks aright in a set form of words devised by others or invented of himself cannot deny the same in prayer with any shew of truth or colour of reason Men may read it viz. the Lords prayer and humane liturgies with understanding and feelling saith M r Ainsworth Again If in the ordinary use of the Lords prayer publick and private without addition or variation all things required in prayer by the word of God may be observed then a stinted form of prayer may have the true matter and form of prayer or all things required in prayer may be observed in a stinted form But in the ordinary use of the Lords prayer publick and private without addition or variation all things required in prayer by the word of God may be observed For the matter there is no word in the Lords prayer which doth not ordinarily in great measure and in the main alwayes concern every Christian mans estate though he cannot reach unto all things comprehended in this prayer And all our wants are conteined within the compasse of the Lords prayer and may be deduced thence though they be not in â—lat terms expressed Infinite things are included in the Lords prayer which the weak and imperfect faith of the godly cannot reach unto but such and so much reach the weak faith hath that the child of God doth and may with comfort and profit use the Lords prayer as a prayer The Lords prayer is both the foundation of our godly prayers and the prayer of prayers Some weights and measures may be as rules to others and used as weights and measures themselves Concupiscence is both sin and the cause of sin Of ancient times the Lords prayer was used in all publick Liturgies and was of frequent use among private Christians Tertullian fitly calleth it The law of prayer and breviary of the Gospel Calvine The rule That it may be used with right disposition and affection of soul is confessed by them that dislike all stinted forms and testified by the experience of all Christians Therefore the Lords prayer may lawfully be used as a prayer both in publick and private by ministers and people weak and strong But first we are willed to note That the forms mentioned in scriptures of the old Testament are but for some speciall occasions and commanded to the church not from every ordinary church-officer priests and Levites but onely from the Prophets who had an extraordinary immediate calling from God who might as well deliver for scripture-oracles the truth of God taught by them as any forms of prayers and praises This we have observed and do acknowledge the forms of psalmes prayers and praises given by the Prophets immediately called and chosen of God to be parts of the sacred Canon to which it is not lawfull for particular churches or the whole church in generall to adde the least jot or tittle But this is not to the point in hand For we do not reason thus That seeing the Prophets by extraodinary and immediate calling gave speciall forms of prayer or praises to the church upon speciall occasion which are parts of the Canon therefore the church may do the like But thus we conclude and that according to the truth That seeing holy men have prescribed and the faithfull have used these forms not by extraordinary inspiration or speciall prerogative but upon grounds common to them and us the like forms may be prescribed and used without speciall commandment And seeing the Prophets and holy men of God by inspiration gave certain psalmes or forms of prayer and praise unto the church to be use upon speciall occasion which have the true matter and form of prayer and praise when they be used as a prayer or thanksgiving in faith reverence humility c. according to the present occasion therefore prayer uttered in a stinted form of words or read upon a book as a prayer may come from the spirit and be tendred to God with right affection A man may reade when he prayeth and the eye may guide the heart when the holy Ghost doth lift up and make it able to poure forth its desires unto the Lord. And if those forms of prayers and praises which are parts of the scripture may have the true nature matter form of prayer c. when they be used in faith and by the power of the holy Ghost enabling us to pray or praise the Lord in that form other forms of prayers or praises fit for matter may have the true matter form of prayer or praise when they be used in faith by the power of the holy Ghost as occasion requireth For the prayers recorded in holy scripture have not the true nature and form of prayer in respect of us because they are recorded in scripture but as they are used by us in holy manner upon fitting occasion and other forms fit for the matter used in such manner as God commandeth in faith humility reverence c. by the quickening power of the Spirit have the true matter and form of prayer as well as they But those forms are not the devise of man as be the other True as they be part of holy scripture they are of God both in respect of matter and form but as
cannot be performed Particular duties affirmative against a generall negative commandment must have expresse warrant by way of prerogative and derogation from the generall commandment wherein we must not go one jot beyond signed commission Thus Abraham was commanded to offer up his son Isaac which otherwise had been against the sixth commandment Thus the sacraments are commanded to the church which for the church to devise of her self is against the second commandment and therefore it is unlawfull to institute other sacraments then God hath appointed or adde sacramentall signes to them which the Lord hath instituted But to affirm the same of devised words in prayer preaching administration of the sacraments and reading of the scriptures sc that they were instituted of God by particular warrant and by speciall prerogative and derogation would be exceeding strange Signes religious then are of two sorts 1. Vocall if they may be called signes metaphysicall under which I comprehend naturall gestures as they are expressions of the inward affection and these are not simply forbidden or commanded in the second commandment nor do simply pertein to the second commandment but to the precept rather which requireth the inward affection it self 2. Reall and such as in common nature use and end be one with the positive ordinances of God and these are the images forbidden in the second precept And seeing for the affirmative part positive worship as it is to be approved mainteined and exercised purely according to the institution is the object of that commandment it seemeth that prayer as it is directed unto God onely in the mediation of Jesus whether inward or outward conceived in heart or declared by word or gesture cannot be referred as a branch of positive worship to the second commandment When men pray to idols or saints departed inwardly or outwardly they sinne against the first commandment If with carnall imaginations before an image they break the second if lightly vainly irreverently with the lips alone they sinne against the third But the method words or phrase of speech as such is neither condemned in the second commandment nor doth belong unto it Mens inventions in Gods worship are forbidden in the second commandment But stinted prayer is the invention of man never instituted nor approved of Christ in his Testament Must this go for currant without limitation proof or explication That all inventions of men in Gods worship are forbidden in the second commandment What then shall we say to all devised words and phrases used in Gods service What to all set forms of catechismes studied sermons interpretations of the scriptures the contents of chapters the titles of sundry books of scripture What to the divisions of thē into sections chapters and verses the interlineary glosses divers readings marginall references the reading of one part this week another the next What of the building and ordering of synagogues for the sanctification of the sabbaths the fashion of gathering for the repair of the temple in Joash his time the swearing to the covenant under Asia the ordination of holy feasts and fasts upon occasion What of the forms and gestures used in oathes of conceived prayer it self of set forms of worship studied before and kept in memory as some distinguish in the same form and with like truth we may argue against them mens inventions in the worship of God are forbidden by the second commandment But set forms of catechismes studied sermons interpretations of the scripture c. are mens inventions The conclusion that followeth from these premisses is evidently false therefore some one of them if not both is false also For of truth nothing but truth can follow And what they can answer to the premisses of this latter argument the same will be sufficient to overthrow the other Catechizing is Gods ordinance but this or that form of catechisme in respect of method and phrase of speech is the collection and composition of man Reading the scripture is allowed of God but the division of the law into fiftie three or fiftie foure greater sections and the subdivision of these into lesser sections the partitions of severall books into chapters and the division of them into verses the appointing of this or that portion of the law the prophets and the evangelists to be read ordinarily upon this or that day is the invention or devise of man Preaching is commanded of God so is the interpretation of the scripture but the phrase and method of sermons is of men The matter of scripture is the immediate truth of God but the words and phrases which are as vessels to convey this truth unto us I speak of translations not of the originall text are humane and not of God by immediate inspiration God commandeth us to call upon his name both in publick and private but the words wherein we expresse our desires are our own both in conceived and stinted prayer These are humane in respect of the word and form Divine in respect of the matter And here it must be observed that positive worship or means for these two in this sense are all one opposed to humane inventions is that which must be warranted by particular institution and not by the light of reason according to the generall rules of scripture As for example the sacraments are positive worship or means of worship and they have particular expresse institution but the form or manner of administration as it respecteth decency order and edification is not positive worship or means thereof in the sense before mentioned and therein it sufficeth if all things be done according to the generall rules of scripture the light of reason directing in particulars what is decent and to edification So then devised worship is unlawfull but it is lawfull to worship God in a form of words devised for the form is not worship but the prayer tendred in that form Mens inventions in Gods worship that be of the same nature and use with true worship or means of worship ordained of God be unlawfull but method order phrase of speech devised by man was never judged an invention unlawfull Book-prayer in an image or similitude of spirituall prayer which indeed it is not and the book as idoles supplyeth the place of the world and spirit The accusation is grievous but if we crave a reason thereof we shall find them as farre to seek as forward to accuse Is it onely a similitude of prayer because it hath onely the externall form of prayer but wanteth the soul and life thereof They might easily answer themselves As it is penned or printed it hath onely the externall form and so it is not properly a prayer but as it is rehearsed with understanding affiance of heart and fervency it hath the true and whole nature of prayer And by what reason can a book-prayer be called an image of true prayer which will not agree to prayer first conceived and then uttered For
had been sinne for the poor woman to bring a pigeon that was not of ability to bring a lamb For her extreme necessitie had freed her from the law but authoritie she had none to institute one rite in the place of another If we apply these instances to the matter in hand they will not hold For God never forbad a stinted form of prayer never gave commandment that whosoever did offer the sacrifice of prayer should bring a conceived prayer nor by dispensation speciall and peculiar warranted him that wanteth a conceived to bring a book-prayer And if the cases be like I should think the Lord would have prescribed a set form for the weak and feeble Christian as he hath appointed the oblation of the poor woman and not left him to seek up and down he knoweth not where and to bring an humane invention in stead of pure and true worship And if the Lord have determined any set form in that caâ—e then the weak Christian must use that alone and none other Let this distinction passe for currant and what commandment is there which may not be deluded For consonant to these positions we may say Images must not be devised for worship but in some case of necessitie for they may be naturall helps to teach or stirre up affection as well as a book may be a naturall help to supply some defect in prayer The minister must not use wine milk or rose-water as the outward signe in baptisme unlesse it be in some case of necessity as a naturall help to supply the defect of water The midwife must not baptize out of the case of necessity when the minister is at hand but in case of necessity she is a naturall help to supply the defect of a minister The pastour must be apt to teach unlesse it be in case of necessity when an ignorant man is chosen to supply his room A man must not defraud or circumvent his neighbour it is true unlesse it be in case of necessity This also seemeth strange that a book should be a naturall help to supply some defect in case of necessitie and cease to be naturall when voluntarily used as an help and furtherance by him that needeth it not The conclusion of all is this That a stinted publick form of prayer is the breach of no commandment no forbidden invention of man either in the deviser or user in the case of necessity or otherwise CHAP. IIII. It is as lawfull to pray unto God in a form of words devised by others as to sing psalmes to the praise of God in a stinted form of words prescribed by others IF it be lawfull to sing psalmes to the prayse of God in a stinted form of words prescribed by others and devised by man then likewise to pray unto God in a stinted form devised by others For as prayer is an ordinance of God and a branch of his worship so is singing of psalmes to the prayse of God As God hath left no stinted form of prayer for his church whereunto he hath tied all men and all churches no more hath he prescribed any stinted form of singing as necessary for all times and churches in the new Testament As the one must be done with the heart and spirit so the other As in the one the words are devised by men and prescribed by others so in singing of psalmes If the one be the invention of man a strange prayer the similitude of a prayer the other is an invention of man a strange psalme the similitude of a psalme And if a man be disposed to reason against singing of psalmes in a form of words devised by others he might more plausibly argue That in the infancy of the church when God saw a set form of psalmes to be necessarie he inspired holy men to pen holy and divine psalmes which might be of use for that time when such worship was required but in the times of the new Testament no set form of singing is prescribed of God no authoritie is given to the church or ordinary officers to prescribe any set form which might be of use to all churches there is neither precept for nor precedent of any prescript form of singing in the scripture since Christs time all essentiall parts of Gods worship may be performed without it as appeareth by the examples of the primitive churches and seeing God never commanded nor promised to accept any such stinted forms it is a manifest breach of the second commandment These and such like arguments do make as strongly in every point against a stinted form of psalmes as against a prescript form of prayer But I have not read that the singing of psalmes in a prescript form devised by others is unlawfull Singing of psalmes and praying differ many wayes as Many psalmes are for instruction onely and those psalmes which contein prayers are written for our instruction In prayer the minister alone uttereth the words the people adding their Amen in the end but in singing every person in the church pronounceth every word and syllable aloud The psalmes are parts of scriptures wherein God speaketh unto us teaching and instructing us and we our selves and one another mutually Prayers are poured forth in prose psalmes in verse In prayer we beg things necessary for our selves and others in psalmes we praise God for mercies received c. It is vain to examine or alledge these or such like differences because they make nothing to weaken the force of the argument For be the differences never so many in these and other particulars in this they agree that they be parts of worship to be performed according to the will and commandment of God and therefore if a stinted form of prayer be unlawfull because not commanded or ordained of God a stinted form of psalmes not bearing the Lords stamp must come under the same censure unlesse they can plead speciall dispensation for it And if a prescript form of psalmes not commanded of God be allowable and may be used in Gods service a stinted form of prayer is unjustly censured for that reason It is a received rule A Quatenus ad Omne valet argumentum If stinted prayer be unwarrantable because it is not appointed of God a stinted form of singing not commanded must not be used If a prescript form of singing not commanded of God be approveable in his sight for that cause a stinted form of prayer must not be disliked One circumstance that putteth a materiall difference in the thing or person from whence the argument or reason of likenesse is drawn is sufficient to weaken its force but twentie particular differences betwixt the branches of worship weaken not an argument drawn from the agreement of the branches in the common nature of worship Of which sort this is The Anabaptists may put many differences betwixt circumcision and baptisme and yet the argument is good against them Infants of Christian parents ought to be baptized
proved already Why may they not as lawfully command to preach by reading of Homilies as to pray by reading of the Liturgie both which are contrary to the institution of Christ and the holy scriptures The two feet upon which the dumb ministery standeth like Nebuchadnezzars image upon the feet of iron and clay are the book of Common prayer and of Homilies the reading of the former which is the right foot serving them for Prayer and the other for Preaching Which feet if they were smitten as were the other with the stone cut without hands the whole Idole-priesthood would fall and be broken a-pieces as that other image was This objection presupposeth that there is some great affinity betwixt a stinted Liturgie and an idle ministry which is a bare conjecture For in the Primitive church the abettours mainteiners and in part devisers of stinted Liturgies have and for ever shall be renowned in the church of God for their constant continuall and unwearied pains and industry in preaching the Gospel It is a thing notoriously known and confessed that Cyprian Ambrose Chrysostome and Augustine did all of them allow and approve and some of them devise stinted forms of Liturgies and yet who almost for diligence and labour in teaching the people in the wayes of salvation to be compared unto them Of their learning and zeal it is needlesse to say any thing For three of them there is plentifull testimony that they preached every day in the week and yeare at least once or twice without fail Ye heard yesterday Ye shall heare to morrow is common in their tractates and homilies Augustine even to the extremity of his sicknesse preached the word of God in his church cheerfully and boldly with a sound mind and judgement without any intermission at all The like diligence is noted in others who lived before and about those times in all which a stinted Liturgie was in use And generally the Fathers in the primitive church presse the knowledge of the scriptures residence upon his charge diligence in reading meditation prayer and instruction of the people as duties requisite and necessary and by no means to be neglected or omitted of the minister They also exhort the people not onely to heare the word of God but to learn it by heart to instruct and warn one another to sing psalmes conferre religiously begin and end their feasts with solemn prayer reade the scriptures in their houses and discourse thereof one with another for their mutuall profit and edification and to call their families children wives servants friends and neighbours together and to repeat the sermons they heare at church-together after the sermon ended Such exhortations are common and ordinary in them who approved stinted Liturgies Let one of you take in hand the holy book and by the heavenly words having called his neighbours about him let him water and refresh both their minte and his own Being at home we may both before and after meat take the holy books in hand and thereof receive great profit and minister spirituall food unto our souls Gregorie disalloweth that such should attend to singing and modulation of the voice who should apply themselves to the office of preaching Hierome cut short the lessons when whole books were read in order before that so there might he time for preaching Durantus himself misliketh the men that extra modum ordinem orationes multiplicant unde auditores sibi ingratos efficiunt populum Dei potiùs fastidio avertunt quà m alliciunt And Petrus de Aliaco counselleth quòd in Divino officio non tam â—nerosa prolixitas quà m devota integra brevitas servaretur A stinted Liturgie then in it self doth not abbridge nor hinder the liberty of preaching or prayer according to the speciall present occasions nor ought it so to do For when the minister of the Gospel is bound to be instant in season and out of season to teach exhort reprove with all long suffering and patience these necessary and wholesome functions of the holy ministery must not be trust out or hindred And it is not hard to shew the wisedome and moderation of the churches in their prescribed catechismes stinted prayers and exhortations in the administration of the sacraments c. to be such that they have allowed time convenient both for preaching and prayer according as God hath enabled his messengers In these times of this reformation the pains of such whom God stirred up first to preach the Gospel and instruct the people in the wayes of salvation was almost miraculous and yet generally they approved and devised a publick stinted form of Liturgie As for Homilies they were first allowed in the church not to uphold or maintein an ignorant ministery or to supply his defect that should take pains but would not much lesse to shut out preaching but to supply the casuall defect of preaching through the weaknesse and infirmitie of the minister CHAP. V. A stinted form of prayer doth not quench the Spirit THe Spirit of Grace enableth us to pray and maketh requests for us but worketh by means It instructeth us what to ask not in what phrase of speech It stirreth up in us holy desires but giveth not abilitie suddenly and without help to expresse and lay open our hearts in fit method and words significant As the Spirit doth perswade and assure the heart that the scripture is the word of God not witnessing of the letters syllables and words but of the matter and saving truth therein conteined So the Spirit instructeth us to pray by opening our eyes to see our misery and inflaming our hearts with a longing desire of mercy and relief in the mediation of Jesus Christ but it giveth not abilitie evermore to utter and expresse these our desires in fit and decent phrase of speech Abilitie of speech is a common gift of the Spirit which the Lord bestoweth upon good and bad Yea many times gracelesse persons are herein preferred before the most sincere and upright and many an honest heart can cry aloud for mercy who is scarce able to utter one distinct and perfect sentence in fit words and order Let no man except that ministers have better abilities For when the Apostle saith the Spirit is given to help our infirmities who know not how to pray as we ought he speaketh of all beleevers as well others as ministers private prayers as well as publick And whosoever is enabled or provoked to lift up any one sigh or grone unto God or to make apologie for himself in the mediation of Christ in any manner it is by the holy Ghost These things considered I suppose all men will grant 1. That it is lawfull for a man before-hand to meditate on his own particular wants and the necessities of others and that he may more fully understand and more sensibly be affected with them to reade good books which unfold the
particular sinnes against the law of God the state of man by nature and the condition of the Saints and of the church as also to think upon the works of Gods providence and how he is pleased to deal with his people in all places 2. The better to stirre up confidence and affection and to furnish himself with words and matter it is not unlawfull nor unprofitable to reade the prayers of the godly registred in holy scripture or published in other godly books to observe the matter of their prayer their ferventnesse in praying and the arguments wherewith they pressed their suits and contended for audience 3. After a man hath collected matter for prayer by meditation and reading he may studie to digest it into due order and method and to expresse his requests in fit and decent speech and the same so conceived he may utter as a prayer according as occasion shall offer it self The reason may be thus contracted If the Spirit of God doth work by means and stir up good desires but giveth not abilitie to expresse our desires in fitting significant words 〈◊〉 it is lawfull for us to use all godly means to stirr up the graces of God in us and premediate how we may utter our requests in such form and manner as may best serve for our quickning and the edification of others And if the use of a premeditated form of words in prayer do not stint the Spirit in a sinfull manner a set form of prayer cannot be condemned as injurious to the Spirit The Spirit of God is the onely sufficient help which God giveth us to help our infirmities in the time of prayer Rom. 8. 26. Gal. 4. 6. Zech. 12. 10. We confesse most willingly that prayer is not a work of nature wit or learning but of the Spirit of grace True desire or abilitie to pray is not bred in us by nature nor procured and gotten by our study and industry but proceedeth onely from the holy Ghost as the authour and efficient and this is proved by the places quoted But ability to pray standeth in the lifting up of the soul unto God not in the ample expression of our desires according to the various occasions in fit words and pressing them with forcible arguments Prayer is the immediate work of the Spirit But no text of scripture doth in such sense make the holy Ghost the authour of prayer or helper of our infirmities as that it should be unlawfull to make use of outward means to furnish the soul with matter stirre up the graces of God in the heart and blow the coals of the spirit For then we must not reade the scriptures nor other godly books we may not meditate or conferre the better to fit us for prayer Peradventure it will be said the Spirit of God is our onely helper in the time of prayer so that at other times we may use helps to stirre up the graces of the Spirit but not in the time of prayer And if this distinction be found in scripture or by sound reason may be deduced out of scripture we must hearken unto it but if it be of our selves whiles we pleade against the devises of men we maintein devises The Spirit of grace is at all times the sole mover and enabler of us to pray and the use of lawfull helps and such as suite with the nature of prayer are at no time unlawfull As it is fit to meditate and reade before we pray so in prayer it is lawfull to kneel lift up the eyes and hands use the help of the voyce and the benefit of a Christian friend to stirre up affection Therefore for the lawfulnesse of book-prayer we may dispute thus If it be lawfull to use externall helps in time of prayer the better to stirre up affection then book-prayer is not to be condemned for this that the Spirit of God is the onely or sufficient help that God giveth to help our infirmities in the time of prayer But it is lawfull to use externall helps in time of prayer The Spirit alone either immediately or by means sanctified and ordained by himself maketh requests for us yea it is by the immediate teachings and suggestions of the Spirit that all our requests must be put up no other helps are mentioned or can be collected in the present action of prayer I will not stand to enquire how these things can agree together what is meant by the immediate teachings of the Spirit or how the Spirit maketh requests either immediately or by means The Spirit alone and that immediately is the authour of prayer but by means he ministreth varietie of matter order and words But what are we to understand by means sanctified and ordained by himself If means ordained by speciall institution it is too strait and hard to conceive what they be If means allowed by God as those whereby we may furnish our selves with words and matter for prayer as reading godly books conference meditation on the works of God c. a stinted form of prayer is a means sanctified And here I desire it may be noted in what sense a form of prayer is called a means or furtherance not as a means or form of worship properly so called but as in fit words and phrases it presenteth to our minds or memories what we ought to beg agreeable to the word of God as the frame of words and matter kept in memory may be called and is reputed a stinted form A stinted form of prayer quencheth the Spirit It is a quenching of the Spirit to reade another mans prayer upon a book That quencheth the Spirit which is as water to cool or allay or exstinguish the heat of that holy fire which cannot be imputed to a set form of prayer either by authoritie of scripture or sound reason Reading godly books is an exercise profitable to stirre up the graces of Gods Spirit in us were it not a wonder if reading a godly prayer should produce the contrary effect As in the ministery of the word the corruption of mans heart and the hainousnesse of sinne may more lively and fully be discovered for his humiliation then he is able of himself to set it forth so in prayer penned by a goldy andwell experienced Christian the case of a distressed soul may more pithily and amply be deciphred and anatomized then he of himself is able to lay it open And in such case to deny this lawfull help is to take away a crutch from the lame and bread from the hungry In the very act of prayer it is lawfull to use outward helps whereby we may be enabled to pray better and shall it not be lawfull for a burdened soul perplexed with doubtings overwhelmed with bitter anguish to use the help of a book that he might the better unfold and lay open his misery into the bosome of his loving Father The ample and particular laying open of our necessities doth ease the
heart and move affections and when this may be done better by the help of a book in prayer then of our selves how can the use thereof be accused as the quenching of the Spirit It is the Spirit indeed that doth help us in our infirmities but we must use means to stirre up the graces of the Spirit in us He quencheth not the Spirit who laboureth to blow the coals of grace and useth all helps afforded in most ample and particular manner to unburden his heart before the Lord. He doth not substitute his Christian friends in the place of the word and Spirit who not able to lift up his own soul by reason of griâ—vous straitnesse and pressure of heart doth crave his help and assistance in prayer And may not a godly book supply the lack of Christian companion When we are dull and out of order we may joyn with others in prayer for our relief and quickning why then should it be intolerable to make this benefit of a godly book A set form of prayer may be committed to memory and uttered from it doth that also quench the Spirit It is not safe they say for a minister to limit himself alwayes to one form of prayer though devised by himself But if it be a quenching of the Spirit an humane invention forbidden in the second commandment if it cannot be made by the Spirit if it be not that true and spirituall worship which God requireth it is not lawfull ordinarily nor once for minister or private christian in publick or private in case of distresse or otherwise for the objection is generall That all stinted forms of prayer do quench the Spirit and these mitigations of safe alwayes and for a minister are a plain concession there is no force in the reason These stinted forms do quench the Spirit of prayer in that they deprive the church and minister of that libertie of the Spirit of prayer which God would have them use stinting the minister yea all the ministers of the kingdome to the same measure of the Spirit not onely one with another but all of them with him that is dead and rotten Nothing is here objected against our stinted form which may not with like truth be alledged against the reading of a prescribed and set translation the use of the Lords prayer a set form of blessing singing of psalms and baptizing in these precise words I baptize thee c. For in these things it may be said The minister yea all the ministers in the kingdome are stinted to the same measure of the Spirit c. And if in those particulars that form of reasoning be of no weight in this it is but an empty sound A stinted form depriveth not the minister or church of that libertie of the Spirit which God would have them use seeing they may use that notwithstanding as the severall occasions of the church or people shall require If all ministers throughout the Christian world should put up the same holy and just petitions to God in the same phrase of speech as in the words of the Lords prayer they should neither stint the Spirit to one measure nor deprive the church of the liberty of the Spirit seeing the measure of the Spirit standeth not in words and forms but in fervent sighs and groans and they have time and libertie to pray besides as God shall enable them and the present occasions of the assembly require And if it must needs be that in a stinted form the Spirit is stinted to one measure then all stinting of the Spirit is not quenching of the Spirit For the minister doth not quench the Spirit if he stint it in respect of time and occasions Suppose sundry private Christians in the assembly do excell their pastour in the gift of prayer the wife excell the husband the child or servant excell the master or governour is the Spirit quenched in them when it is stinted for the time to their measure in prayer Suppose divers Christians meeting upon occasion the weakest in gifts be put to pray for the rest is the Spirit in them quenched because it is stinted to his measure The question is not of prayer devised by a mans self or of limiting the Spirit in the people but of prayer devised by others and imposed and of limiting the Spirit of the minister the first is lawfull the second sinfull The question is of a publick stinted form of prayer or Liturgie Whether it quench the Spirit in the minister or the people and Whether it quench the Spirit because it stinteth it Whether the form be devised by others or by a mans self imposed or voluntarily taken up that is nothing to the matter in hand but Whether it quench the Spirit because for the time it is limited to that form of words And if we look into the matter it self the Spirit of God may be quenched in a mans self no lesse by the rude customary use of a form devised by a mans self then by a form imposed by others and it may be as prejudiciall to the comfort of Gods people And if we consult the scripture where shall we find this distinction of limiting the Spirit by prayer devised by a mans self or devised of others of stinting the Spirit in respect of time occasion form of prayer uttered out of memory or read upon a book But the distinction it self hath been confuted already together with the assertion That a stinted prayer doth quench the Spirit It cannot properly be said saith one that the Spirit is limited by his own ordinance but when the Spirit of the minister is straitned by forms prescribed to him by men without Gods ordinance and appointment then the Spirit is limited and stinted indeed But this is a bare repetition of what was said before without proof or reason and besides a strange description of limiting the Spirit is nothing but a proof of one thing by the same And here I desire two things may be noted First though many reasons in shew be brought against the use of stinted prayer yet when the matter cometh to the upshot they are barely one and that nakedly affirmed Stinted prayer is unlawfull because in reading book â—prayer he doth not exercise his own but another mans gifts Is this reason good No for in reading scripture out of a translation he exerciseth another mans gifts But stinted prayer is the devise of man A child of twelve or thirteen yeares old may reade a stinted prayer as well as the minister The same may be said of reading the Scriptures But stinted prayer is the devise of man It is unlawfull to stint the Spirit Yet this is done in praying with others But stinted prayer is the devise of man So that all hangeth upon this string for the confirmation whereof nothing is alledged Secondly they take that for granted evermore which should be proved or prove the same by the same as Stinted prayer doth
that councel that forbad vulgar psalmes in the service of God and those forms of service which are not antea probata in concilio vcl cum prudentioribus collata lest haply some things against faith either through ignorance or want of consideration should be composed That they never sought a razing of the communion-book but a filing of it after the pattern of that care which former examples set them wherein they thought some things reteined which might well have been spared They have evermore condemned voluntary Separation from the congregations and assemblies or negligent frequenting of those publick prayers They have ordinarily and constantly used the communion-book in their publick administrations and still mainteined unitie peace and love with them who in some particulars have been of another judgement All this is so notoriously known that it is wast labour to produce testimonies herein As for the reading of a stinted form it may be it is not constant in all reformed churches exacted of every minister at all times but that it is not used at all is more then I can credit and if they exact not the use of the same form continually the thing it self they greatly approve If any man desire an instance of their doings let him compare the prayer which Beza constantly used before and after sermon with the Geneva-book of common prayer And if they impose not their forms upon all congregations to be used of necessitie but leave it free to use them or some other in substance one and the same yet this is certain they disallow their opinion who condemn all stinted forms and Liturgies as vain superfluous humane inventions a strange worship and breach of the second commandment CHAP. VIII The people may lawfully be present at those prayers which are put up unto God in a stinted form of words and partake in divine ordinances administred in a stinted Liturgie THe authour of the Letter formerly cited telleth us That against our prayer-book divers men have pleaded after a different manner First some arguments saith he are proper to the Separatists quà tales viz. 1. That it is offered up in a false church 2. With a false ministery 3. In the behalf of the subjects of the kingdome of Antichrist These are properly theirs being the grounds whereupon they make a totall Separation from all the churches in this land as no churches of Christ These I approve not yet note them that you may see upon how different grounds the same position is mainteined by severall persons and that you may be delivered from the prejudice which hindreth many from receiving those truthes because they fear the reproch of Brownisme Secondly there are other grounds which are common to all that plead for the puritie of Christs ordinance and which do not necessarily inferre such Separation but onely serve to shew the unlawfulnesse of that practice and of communicating therein Thus farre the Letter Wherein to let passe other things we may take notice of a twofold Separation from the worship of God amongst us acknowledged the one totall as from a false church false ministery and subjects of the kingdome of Antichrist the other partiall from the stinted Liturgie and ordinances of worship dispensed in a stinted form And this latter onely is approved by this authour but not the former of which we make no question But whereas he saith his grounds upon which he buildeth his last Separation are common to all that plead for the puritie of Christs ordinances therein he is much mistaken For his grounds are one and the very same with the Brownists whereby they condemn all stinted Liturgies acknowledged by no reformed church in the world nor by particular pastours in any church but themselves And if they take not themselves to be the onely pleaders for the purity of Christs ordinances they cannot shew that these reasons have been approved or positions allowed by any pleaders for reformation in any time or age of the church The reasons brought to confirm the unlawfulnesse of communicating in the ordinances of worship amongst us administred in a stinted Liturgie are of two sorts Some condemne all stinted forms and Liturgies devised by men others concern our book of common prayer more particularly as it is charged with sundry faults and corruptions The first as they concern the ministers who make use of a stinted Liturgy have been examined already Now I come to examine them both as they concern the people and therefore lay down this proposition That in case it should be unlawfull in some respects for the minister of the Gospel or governour of the family to reade or pronounce without book a prescript form of prayer devised by another yet no reason can be shewed why it should be unwarrantable for the people child servant wife to be present at such prayers in the congregation or family I speak not of prayer for the matter erroneous and naught but stinted and read For if the matter be faultie the prayer is not good because conceived and if good and pure it is not made evil and hurtfull to the hearers because it is read First what letteth why the hearers heart may not follow a prescript form of words holy and good either in confession of sinnes request or thanksgiving What letteth I say that the hearers hearts may not profitably go with the same both to humble quicken and comfort The people child servant are commanded to examine and prepare themselves before they draw nigh into the presence of the Lord But where are they commanded to look whether the minister or governour do pray by the Spirit immediately or out of his memory in a set form of words conceived beforehand or suggested without premeditation in the same form of words ordinarily with little or no variation unlesse it be upon speciall occasion or in different order method and phrase euery day whether he reade his prayer or pronounce it onely And if God have laid no charge upon their conscience to inquire into these and such like particulars before they joyn in prayer voluntarily to withdraw our selves from the ordinances of worship in these respects what is it but to adde unto his word When things agreeable to the will of God are begged of God every day in the same form of words as the things begged are the same it is not either the stinted form of words or the presenting of requests by reading them upon a book that can make the prayer unprofitable much lesse abomination in respect of him that joyneth If the minister in that case pray coldly or without affection his sinne cannot hinder the blessing of God from the people If the governour be weak in naturall gifts as memory or utterance or spirituall as knowledge c the lawfull use of a stinted form in that case is not denyed by some as a needfull help to supply defect And if the governour to help his weaknesse make use of a stinted form whether
may the servant child or wife who conceit they need no such furtherance joyn with him in prayer or no If not I desire to know by what authoritie they may withdraw themselves If they may joyn then the heart prepared may follow a prescript form of words devised by others To reade our prayers out of a book is to draw nigh unto God with the lips when the heart is removed farre from him because it is not to draw and poure forth our prayers out of the heart by the holy Ghost A man may both reade his prayers out of a book and poure them forth out of his heart as hath been formerly proved and is confessed by them that allow a prescript form in case of need For they will not say It is lawfull to draw nigh unto God with the lips when the heart must needs be removed from him But if this be granted for the present which is most false I demand whether it be a drawing nigh with the lips onely in respect of him alone that readeth the stinted form or of all present Not of all present For how can it be said that their hearts are removed from God who in sincerity and truth of heart desire the obteining of what is prayed for agreeable to the will of God Hypocrisie hath lost its ancient nature if it be hypocrisie to draw nigh to the throne of grace in the name of Christ with understanding confidence and uprightnesse If it be a lip-labour in respect of him that readeth it onely it can be no sufficient ground of Separation in others For in conceived prayer the minister or governour may pray with the lips and voice when the heart is absent and they that joyn may pray in truth when the prayer is uttered or pronounced in a prescribed form An hypocrite cannot call upon God in uprightnesse at any time and yet they will not say it is unlawfull to joyn in prayer with such a man Put case a particular man did know his minister to be an hypocrite by more certain evidence then possibly he can know read prayer to be lip-labour yet he is bound in conscience not to separate from the publick prayers or ordinances of grace administred by such a man For Christ hath commanded us to come unto him hath promised to be present with them that assemble together in his name to heare them that in truth call upon his name and though an hypocrite shall not be heard for himself he may be heard for others A minister he is not for his own goods but his administration is effectuall to the heirs of salvation Formally as some speak he hath not pardon of sinne for the comfort of his own soul but ministerially instrumentally he hath it for the benefit of others that is hee possesseth not the promise of pardon for his own comfort but he bringeth it for the good of others A Christian may not absent himself from the publick prayers of the congregation and ordinances of grace unlesse Christ hath given him leave or commandment so to do but when he may call upon God purely and sincerely he hath not given a Christian leave to separate or withdraw himself because he conceiteth the minister to be an hypocrite But of this more hereafter Let us then imagine if fansie can be so strong that the use of a stinted prayer is but lip-labour in the minister or governour what else can follow but that the service is lawfull the lip-labour being corrected which is done not by Separation but by conjoyning the service and affection of the heart and inward man with the exercise of the outward Reading is not prayer For in prayer we poure out desires and supplications from the heart in reading we let into the heart the things that are read A blind man may pray but he cannot reade He that readeth speaketh not to God but to the people To reade is not to pray but in reading a man may pray agreeable to the ordinance with right affection of soul As to pronounce is not to pray because a dumbe man may pray who cannot speak but when a man uttereth his prayer for the edification of others he himself may and doth speak unto God But if this be presupposed that a man cannot both reade a prayer and pray himself what hindreth that others cannot lift up their hearts unto God and joyn in requests according to the prescript form of words Is not the matter fit because it is prescribed cannot the heart desire or lift up it self because the requests are read doth the very act of reading pollute the whole action If all things essentially required in prayer may be observed of them that joyn in prayer with such as reade them then the simple act of reading is not sufficient cause why Christians should withdraw themselves But all things essentiall to prayer may be observed of them that joyn in prayer with such as reade the matter may be fit sound and holy the affections goods and so the work acceptable unto the Lord. The monuments of antiquity shew that the Jews used a stinted form of Liturgie and prayer in their synagogues and at the celebration of the passeover before the dayes of our Saviour Christ But our Saviour Christ never taught the people to absent themselves from the prayers of the synagogues or from the passeover rather he commanded them to frequent the assemblies and observe the passeover wherein he himself did give example ordinarily resorting to the synagogues upon the sabbaths and observing the passeover at the time appointed It is not certain that the Jews had or used a stinted form of Liturgie or prayer in their synagogues or the celebration of the passeover It is not certain by certainty of Divine faith for it is not testified in the holy scripture but by humane testimony it is so probable that even such as deny all lawfull use of a stinted form do give their assent hereunto as hath been shewed before The Jews did not prescribe and set apart their prayers for publick use as our Liturgie is neither were they tied to them as we are but left to use or not use them as they saw most fit for edification Bring this answer to the light and it yieldeth the cause as fully as can be desired For if the Jews had or used a stinted Liturgie in their synagogues and celebration of the passeover devised by others when the faithfull did lawfully resort to the synagogues and observe the passeover administred according to that form then the faithfull may and ought to joyn in prayer or participation of Divine ordinances though administred in a stinted Liturgie devised by others It is to no purpose to alledge that that form was not set apart for publick use nor they necessarily tied unto it when the simple use of such a stinted form devised by others is condemned as unlawfull in respect of minister and
and intire profession of the truth is to be found in the church alone and is conteined in the belly of the church as light in an house whereby it may be discerned The law shall go forth of Sion it is not elsewhere to be found My word shall not depart out of the mouth of thy seed c. The sacraments are seals of the covenant of grace and symboles or testimonies whereby the people of God are distinguished from all other nations The sacraments when for substance they be rightly used are tokens and pledges of our admittance into and spirituall enterteinment in the Lords family This is my covenant that I make with thee Go teach all nations and baptize them into the name of the Father c. Amend your lives and â—e baptized The sacraments do necessarily presuppose a church constituted unto which they are committed as the oracles and ordinances of God unto Israel Baptisme rightly used is within and not without the church It is a seal of the covenant which is the form of the church as some call it to the faithfull and to their seed It is the sacrament of initiation whereby members are solemnly admitted into the body of Christ To have Pastours which feed with spirituall knowledge and understanding is a gift of matrimoniall love which God vouchsafeth unto his church And I will give you Pastours according to mine own heart And though all that heare do not receive the love of the truth yet where God giveth his word it is a signe that some in those places belong to the kingdome of heaven The Apostles first gathered churches and then ordained elders in every citie So that it is proper to the church to be fed and guided by true spirituall Pastours who do both teach and blesse in the name of the Lord. The true worship of God is an inseparable and infallible mark of a people in covenant with God For where Christ is there is 〈◊〉 church but Christ saith Where two or three are met together in my name there am I in the midst among them This is the priviledge of the saints that Christ the prince of his people is in the middest of them and goeth in when they go in And for certain they are gathered in the name of Christ who being lawfully called do assemble to worship God and call upon his name in the mediation of Jesus Christ In times past the church was acknowledged by these signes of continuance in the apostles doctrine and fellowship and breaking of bread and prayer of true fear intire service holy profession and religious prayer The weightiest matter therefore in religion that concerneth a Christian is to know God and Christ to repent heartily and believe unfeignedly which is ever accompanied with holinesse of conversation if God give time and opportunity because without these there is no salvation to men of age and discretion It is a matter of weight and importance also to know where and how God is to be worshipped and the right use of his ordinances as of prayer and the sacraments because otherwise we cannot know how to joyn our selves in holy communion with the people of God in the ordinances of worship which is a necessary duty if God give opportunity But to know the externall order or constitution of a particular ministeriall politicall church is not a matter of weight or importance to be matched with either of the former And if M r Jacob comprehend all these things under the name of the church his speech is false deceitfull and confused because he distinguisheth not things that be of different kinds If the latter it is most inconsiderately spoken and weakly proved For out of the catholick invisible church or society there is no salvation but out of a particular visible ministeriall church salvation is to be had Internall society with the members of Christ and communion with Christ himself which is invisible is necessary externall not so Christ is the Saviour of his body and saved he cannot be by Christ that is not a live-member of his body Noahs ark builded by Gods appointment for the safety of all such as were obedient to his preaching was a type and figure of this onely holy catholick church not of a visible particular ministeriall church for as none of the sonnes of men besides such as entred into Noahs ark were saved from the deluge so whosoever entred into the ark were saved from the deluge And so Noahs ark was a type of that church into which whosoever entreth he shall be saved But this cannot be affirmed of the visible church Peter speaking of the ark wherein few that is eight souls were saved by water he saith The like figure whereunto even baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience inwards Gods by the resurrection of Jesus Christ His meaning is that Noahâ— ark was a type of that church out of which there is no salvation in which there is most certain salvation and the waters by which such as entred into the ark were saved a type of baptisme But of what baptisme Externall No Externall baptisme and the ark of Noah were types of the same rank both types and signes of that internall baptisme which is wrought by the holy Ghost by which we are incorporated into the body of Christ and become more undoubtedly safe from the everlasting fire then such as entred Noahs ark were from the deluge of water If the ark which Noah built did save all such from the deluge as entred into it how much more shall that holy and catholick church which Christ hath built and sanctified by his most precious bloud give eternall life to all such as in this world become live-members of it Such members they are made not by becoming meÌ„bers of the visible church but by internall grace or sanctification There is not the same reason of externall and internall communion with the church The inward is and was ever necessary the externall necessary when it may be enjoyed Some may be of the church in respect of the profession participation of the ordinances and other inferiour priviledges who are not of the invisible church that is do not communicate in the most perfect work force and effect of saving grace And some that be not full members of the true orthodox and visible church may notwithstanding be found and live members of the mysticall body of Jesus Christ For all that truly believe are in the state of salvation and all that be in the state of salvation be members of that church out of which no salvation is to be hoped for or can be obteined which doth comprehend all the faithfull and them that shall be saved They are in act and in deed both in and of that church and not in desire and wish onely
his good pleasure If their ministery was true in some respects and false in others then the ministery is not absolutely false which in some respect is not pure as it ought and is to be desired then also it is no sin to communicate in a false ministery in some respect so farre to wit as it hath truth in it and doth carry the stamp of God The priests scribes and Pharisees were of the tribe of Levi which was set apart for the ministery yet might they be strangers thieves robbers murderers which the sheep of Christ will not heare that is follow or be led by them For the ministers whom our Saviour chargeth as thieves and murderers were of continuall succession of Levi and Aaron especially and it is to be understood of them who teach false doctrine and not of them who enter without a lawfull outward calling And to enter by Christ the doore teaching him alone to be the onely Saviour and Mediatour is the note of a good shepherd To heare them is not simply to communicate with them in the ordinances of God which the godly and faithfull among the Jews might not refuse to do with the Scribes and Pharisees who were thieves and robbers but to receive their doctrine and embrace their errours which was evermore unlawfull The thieves and murderers in the church of the Jews sprung up with them and continued amongst them and neither departed themselves nor were cast out by others that had authority In the Christian church divers false teachers ravening wolves Antichrists rose up not from among the Heathen or Jews but in and from themselves whereof some went out from the church and separated themselves others were cast out by excommunication and delivered up unto Satan that they might learn not to blaspheme others were tolerated in the church either because their heresies were not so pernicious at the first or the better side had not power to cast them out or they preached fundamentall truths but of evil minds These in respect of outward order were lawfully chosen or called and yet false prophets discovered by their doctrine not by their calling and some of them continuing in the church the faithfull are warned to beware of their errours that they be not infected by them but not forbidden to partake at the ordinances of worship because they are present And if we look into the Scriptures of the old and new Testament we shall never find the prophets called true or false in respect of their outward calling but in respect of their doctrine A man may have a lawfull outward calling to the ministery and yet be a false prophet because he preacheth the lying visions of his own heart But we shall never find him called a false prophet who teacheth the truth as he hath received it of God because in some particular his calling might be excepted against And seeing he that speaketh the truth to edification exhortation rebuke and comfort of Gods people according to the command of God is a true prophet he that speaketh the dreams of his own heart is a false prophet It were good if they in whose mouthes the chalenge of false prophets is rifest would better weigh how they themselves expound and apply the scriptures in their writings or prophesyings lest notwithstanding any outward church-state or calling as they pretend they be deeper wounded by the rebound of their accusations this way then their adversaries For whosoever will be pleased to trie and examine the matter unpartially shall find their quotations of scripture to be many impertinent forced wrested miserably abused without all fear or reverence Let no man therefore be dismayed at their great confidence big words multitude of scripture-proofs or pretended grounds from others whose principles they put in practice for if they be particularly examined they will either disclaim the cause or put weapons into thy hands truly to fight against and put them to flight But for the present I forbear to enter into particulars because I desire the satisfaction of the more moderate sort who though they scruple communion in some particulars above handled do yet dislike that totall Separation which others make and that bitternesse of spirit wherewith they prosecute their cause The Lord in tender mercy look down upon his church make up the breaches which sinne hath made remove the stumbling-blocks and occasions of offense recall such as are gone astray cause his truth to shine more and more in our hearts and teach them that fear his name to walk in love and by an holy unblamable conversation in all things to approve the soundnesse of their faith and sincerity of their religion before all men for the comfort of their souls the edification of others and the glory of his great name through Jesus Christ our Lord. FINIS The generall heads conteined in this Book CHAP. I. OF a stinted form of prayer pag. 1. CHAP. II. All things essentiall to prayer may be observed in a prescript form pag. 12. CHAP. III. A stinted Liturgie or publick form of prayer is no breach of the second commandment pag. 23. CHAP. IIII. It is as lawfull to pray unto God in a form of words devised by others as to sing psalmes to the praise of God in a stinted form of words prescribed by others pag. 54. CHAP. V. A stinted form of prayer doth not quench the Spirit pag. 83. CHAP. VI. In scripture there be prescript forms of blessing prayers salutations c. which may lawfully be used pag. 97. CHAP. VII The churches of God have both used and approved a stinted Liturgie pag. 106. CHAP. VIII The people may lawfully be present at those prayers which are put up unto God in a stinted form of words and partake in Divine ordinances administred in a stinted Liturgie pag. 122. CHAP. IX It is lawfull for a Christian to be present at that service which is read out of a book in some things faultie both for form and matter pag. 157. CHAP. X. It is lawfull to communicate in a mixt congregation where ignorant and prophane persons be admitted to the sacrament pag. 187. CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. pag. 216. CHAP. XII The community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a covenant are not the proper and immediate subject of power ecclesiasticall pag. 231. CHAP. XIII An examination of sundry positions laid down by M r Jacob in his Exposition of the second commandment tending to Separation pag. 282. FINIS Octob. 9. 1639. Imprimatur Cantabrigiae Ra. Brownrigg Procan Psal 50. 15. 1. Tim. 2. 5. John 10. 23. Ephes 2. 18. Rom. 8. 26. 1 Cor. 14. 16 28. Orig. contra Celsum lib. 8. Ambr. in 1 Cor. 14. Hieron ad Heliodor Epitaph Nepotian August De Magist lib. 1 Idem De