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
order and tend to edification which are general rules for the exercise of all gifts And when the Apostle saith in this Verse and 1 Tim. 1.18 that Timothies Ordination and the discharge of his Function was by prophecy even this hath respect to those miraculous emanations of the Holy Spirit who in those times did in an extraordinary manner often make choice of persons to be ordained and directed the Apostles by Prophecy or some other way of guidance whom they should make choice of To which purpose n Ep. ad Corinth p. 54. Clemens Romanus speaks of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chusing and approving by the Spirit those whom they ordained Bishops and Deacons And o Euseb Hist Eccl. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius from Clemens Alexandrinus declares as a certain account of History concerning S. John that he ordained Bishops and others of the Clergy of persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were signified and marked out by the spirit 39. Now how severe this Writer is enclined to be against such like Arguments produced by others against his opinion from Texts where there is no mention at all of Prayer we may discern by this instance When he took notice that that Text Rom. 15.6 that you may with one mind and one mouth glorify God was produced as well it might be in favour of Forms he breaks out into a swelling passion and in contempt cries out p Reas Acc. p. 142. Ridiculous is there in that Text a word concerning Prayer c. Now though there be in that Text a more general expressiâ—â— of glorifying God of the practice and exercise of which q Grot. in Rom. 15.6 i. e. Ut cum Deum laudatis eique preces funditis faciatis id non tantum eodem verborum sono sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fieri solebant sed animo pleno mutuae dilectionis Prayer is one part 〈◊〉 branch yet if there had been no suâ—â— expression if I had been of his Council I would have advised him to milder expressions for his own sake towards such ways of arguing as himself maketh 〈◊〉 of but with less strength and evidence 40. Another place of Scripture he produceth is 1 Pet. 4.10 As every one haâ—â— received the gift even so minister the saâ—â— one to another c. Now this Verse is bâ— r Dr Hammond in loc many Writers understood of giviâ—â—alms to which sense its Connexion wiâ—â— the former Verse doth incline But if 〈◊〉 be understood concerning any ministerial abilities of which the following Verâ—â— discourseth the main part of what I meâ—tioned in the second and third Answer to the forecited place of Scripture wâ—â— equally agree to this And indeed thâ—â— place cannot be understood to have aâ—â— particular respect to Prayer since 〈◊〉 speaks of ministring one to another Whereas in Prayer and all proper acts of wâ—â—ship as well as in sacrifice he that ministreth ministreth only to God to whoâ—â— alone the Prayers and Service of the Church was directed 41. He mentioneth also Rom. 12.6 Having gifts differing according to the grace given to us whether Prophecy let us prophesie according to the proportion of faith But the same Answer will fit this place also for neither here nor in 1 Pet. 4.10 is any mention at all of Prayer but the other gifts which the Apostles had their particular eye upon are expresly named in the following Verses in both these Chapters And yet if the Apostle had then commanded them to have used such expressions in Prayer as they were furnished with by the gifts of the Holy Ghost as Å¿ Grot. in in Jud. 20. Grotius seemeth to think that praying in the Holy Ghost Jude v. 20. is to pray according to the dictates of the Holy Spirit which yet is more probably from the connexion of that phrase with their most holy faith preceding it and the love of God following it to be understood of the grace of the Spirit this would not have a like respect to us now since the like dictates and effusion of spiritual gifts are not now afforded They then not only prayed but also sung by the peculiar guidance of the Spirit as is manifest 1 Cor. 14.15 26. and were therefore infallibly guided in both but neither assistances of infallibility are now pretended to from the divine spirit save only in the deceits of Popery and Enthusiasm nor will our Author allow that t Reas Acc. p. 18 19. new hymns ought to be composed by the exercise of gifts 42. And he produceth Rom. 12.3 where the Apostle requireth every one to think of himself soberly according as God hath dealt to every man the measure of faith and giveth us the last part of this Verse in Greek as if there were some stress to be laid thereupon But this appears to be so little to his purpose that I cannot ghess what he aimed at herein unless it be that a Minister ought to think himself able by his constant gifts to outdo the perfection of Liturgies which is directly against what the Apostle enjoined in the former part of that Verse that no man should think of himself more highly than he ought to think For I conceive it to be a manifest truth that there is now no man whosoever he be who by constant alterations and making new Prayers according to his own abilities can perform these services at all times with that exactness which may be had in a Form but he will sometimes either omit something expedient or be defective in due expression or be wanting in that pithiness closeness and comprehensiveness which may be provided for by a Form 43. Now as there is not one word in any of these Texts concerning the particular use either of extraordinary gifts and much less of ordinary abilities in publick Prayer so I cannot see how any Christian can conceive that they were at all intended against the use of Forms unless he can first perswade himself that these Apostles intended to contradict the direction and command of our Saviour concerning the Lords Prayer 44. Having now sufficiently as I hope answered what he produceth as his Argument I shall not take notice of those other particular Answers which he mentioneth as having been by some given to this Argument and unto which he gives his replies though several of them are sufficiently vindicated from what I have said But there are two or three other passages in this Chapter which I shall briefly reflect upon 45. His description of the gift of Prayer for the publick service of the Church as being u p. 6 8. This Authors account of the gift of Prayer very deficient an ability to express ones mind fitly to God in Prayer is very defective and imperfect especially in two things though I use the phrase of the gift of Prayer here improperly in his own sense 1. In that he accounts this ability of composing or forming Prayers to consist only
he would hereby in some degree avoid this difficulty But he hath shut himself out from this Plea since in the same place he declareth that Christ and his Apostles made use of this Version though as full of mistakes as any other And in that the Pen-men of the New Testament did sometimes vary very considerably from the Septuagint as for instance in that Prophecy of Zech. 12.10 cited Joh. 19.37 where the Septuagint in p Hieron in Zech. 12. S. Hieroms time were observed and affirmed by him to read it as our most ordinary Copies thereof now do this is evidence enough that they did not esteem that Version to be of divine inspiration 25. A second instance I shall give No new Creeds to be daily made concerneth the Creed or profession of the Christian Faith Now supposing according to the assertion of q Voss de Trib. Symb. Dissert 1. c. 25. c. Vossius that the Creed called the Apostles was not made by themselves In reciting the Articles of the Christian Faith at Baptism or according to the ancient Custom to the r Aug. de Symbol ad Catechum Catechumeni before Baptism it cannot be expedient that every Minister should every time exercise his gifts in forming a new Creed And if he should do this it would neither be so close and pithy in its matter and substance nor of that authority which the received Creeds are and this would be the way to lose the old faith by a changeable novelty of words The ancient Custom of the Church was to keep to their Å¿ Ruffin in Symbol fixed Creeds And then they who would not acquiesce in the received Symbol or Rule of Faith were looked upon with t Socr. Hist Eccl. l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suspicion of having designs against the true Faith 26. Publick Forms allowed by Dissenters The like may be said of publick Confessions And which way soever our Author may be enclined in this Case some of the chief persons of the Presbyterian Party in our late times discerned so much hurt by the rejecting these publick Forms as made them earnest in pleading the usefulness of them Thus for instance Dr Tuckney on 2 Tim. 1.13 Hold fast the Form of sound words Whence he declares u Form of sound words p. 246. Forms so much decryed in our times were not so undervalued in Paul ' s who you see left with Timothy a Form of words And he said x p. 248. these have been ever in use since God himself wrote the Decalogue and Christ taught us his own Prayer And the Apostles their Canons Act. 15. and the Primitive Churches and Fathers their Creeds And he not only asserts y p. 252. that the Forms of sound words are useful and in some cases necessary but complains also that our z p. 258. experience in these wofully distracted times too sadly cryeth aloud that the not keeping more close to such Forms of sound words which our Church was sometimes famous for in point of Doctrine hath miserably torn us in pieces and divided us in semper divisibilia with more to that purpose And concerning every man taking the liberty of venting his own novel composures of this kind he declares a p. 272. many such Forms are in these times of Deformation rather than Reformation minted daily So he in the Year 1650. 27. And amongst the Independents when their Elders and Messengers from the several parts of the Realm met at the Savoy to publish their joint Declaration of Faith and Order this their General Assembly it seems thought it not necessary or requisite for them to make use of their gifts to compose a new Confession of Faith For in the main part of what they published b In Declar of the Faith and Order of the Congr Churches in several whole Chapters and most of their Paragraphs they kept exactly even to the words of the Confession of the Assembly at Westminster making very few alterations in any other things save where the Independent opinions differed from the Presbyterians And yet themselves c In the Preface highly magnified and applauded their own proceedings in this Convention and their Vnity therein 28. And it may be further considered Well consiâ—â—â— Forms more compleat than other varied composâ—res that in all these things viz. the Version of Scripture the Declaration of the Articles of Faith and in publick Prayers it may well be presumed that what is well considered and setled or prescribed as a Form is more perfect and compleat in the composure than can be expected in any method of ordinary variation And to assert that these things may be always better or as well performed and composed by every Minister or even by the most eminent person whomsoever in a constant way of varying in the use of their own abilities than in a well considered and digested Form is as much as to affirm that the varied expressions of men at every particular time are more proper pithy expressive and full than the best composed Prayer that is at any time made and reviewed with the greatest consideration and care for so it may be expected that a publickly established Form is 29. And he who talketh of this our Church that if all her Ministers cannot constantly in their daily new Prayers equal or out-do the perfection or exactness of a well considered Form for this must be his sense if he speaks to any purpose that d Reas Account p. 157. this may be spoken to the shame of the Church of God in England these raw and extravagant speeches will be to the shame of those who utter them so far as they will be ashamed of uncharitable and reproachful calumnies against the Church of God and of speaking against all sense and reason 30. Now the result of what I have hitherto discoursed is that what our Author contends for is neither the true and proper gift of Prayer which is necessary to be exercised nor yet any singular or peculiar gift of the spirit of God as a special benefit of Christs Exaltation but it is an ability of a more common and ordinary nature And that it is neither a duty nor yet expedient that such abilities should be used and constantly exercised any further than is agreeable to the rules of edification and order Thus much I thought fit to write for the Readers better satisfaction concerning the subject or matter of his first Argument but I shall not need to do the like concerning the rest And now it will be no hard thing to Answer the Argument it self 31. The substance of his Argument is e Reas Acc. p. 5 6. that a Ministers own gift of expressing his mind fitly to God in Prayer is a mean given by God for the performance of the Religious act of Prayer and therefore may not be omitted no not at the command of man To which I Answer 32. First
I have in d Libert Eccles B. 1. Ch. 1. p. 16 17 18. another place observed that the promises of Gods grace and presence are chiefly made to them who embrace Peace and Vnity and that therein is the greatest encrease of Christianity in persons who are serious and diligent 4. And concerning the acceptable worshipping of God I desire that it may be further considered that when our Saviour commands him â—â—â—king V 〈…〉 nd 〈…〉 ing superioâ—rs â—â—in 〈◊〉 sâ—â—â—ces who brings his gift to the Altar if his Brother hath ought against him to go first and be reconciled to his Brother and then come and offer his gift Mat. 5.23 24. this Precept must needs be of the greater force when it hath respect to the whole Church or Society of Christians and also to our superiours For if the Church of which any one was a member hath this against him that he hath unwarrantably broken its peace and unity and forsaken its Communion and if his superiours have this against him that he hath disobeyed that authority which God and our Saviour hath established and hath not yielded due submission and respect thereto he must according to our Saviours direction first return to his duty and be reconciled to those whom he hath injured before he can expect that God will receive his service 5. Concerning the fitness and reasonableness of superiours making laws about Forms of Prayer I shall discourse somewhat in e Sect. 4. a. 〈◊〉 another place But whilest he compareth the enjoining a well-ordered Liturgy 〈◊〉 estâ—â—â—â—ment of the order of â—â—â—â—hip to be honoured which is really of great use to Religion with making a law that all Ministers should pray with their eyes shut which can be of no advantage this looks too like a design of humouring the vain fancies of unruly men in exposing the pious actions of superiours to their contempt and derision as if they were empty and foolish things But these are not things to be sported with when according to S. Peters doctrine 2 Pet. 2.9 10. the speaking evil of dignities is one part of the description of them whom God chiefly reserves to the day of judgment to be punished 6. And there can be no publick worship in any Congregation unless it be first determined to be either with or without a Form And is it allowable and necessary for order that he who officiateth in any Christian Assembly should determine this by his authority but only unsit that our Governours should determine any thing herein though God hath charged them with the care of his Church and hath fixed in them a supremacy in matters Ecclesiastical Without this great confusion But if our Authors opinion be as it seems to be by his discourse that all private Christians ought so to determine themselves as to join in the several different modes of worship according as themselves are inclined and consequently they must change these too as oft as their inclinations vary and all their Church-Covenants and obligations to continue in Communion with any particular Society will be as unjust encroachments upon Christian Liberty as penal Laws and an Act of Vniformity this also is very unaccountable For this makes our Saviours constitution of his Church so far void as to account the members born and baptized in an established Church to be under no obligation to the guides and Pastors of the Church but that they are wholly left to themselves to seek or found a new one and it takes away all possibility of any furture establishment And the Issue of any future establishent And the Issue of this must also be at last that it shall be necessary that there be as many several ways of publick worship exercised in every Precinct as there are different opinions and fancies of men living in it that none of them may be at a loss for such a publick worship which themselves best approve And likewise there must be no care of establishing such things as may express most reverence to God or tend most to the real prosit and advantage of men but in Religion every man must do what is right in his own eyes But this is such a way of confusion as gratifies the fanciful inclinations of men but doth not provide for the honour of God and the care of true piety 7. That Forms of Prayer are not disadvantageous but useful and profitable to piety I f Lib. Eccl. p 121. produced two testimonies against which I supposed our Dissenters would not object The first was of the Leyden Professors who say they contend Of the Leyden Professors that they are not only lawful but very advantageous because every Christian cannot fitly conceive new Prayers and the attention of Auditors in great Assemblies is not a little helped by usual Forms Now oâ—â— Author doth not deny that they 〈◊〉 to this purpose but first saith g Reas Account p. 46. 〈◊〉 without reason signifieth nothing But it signifieth as much as I intended that is to express the sense of such persons whom he cannot charge with partiality but my reasons I afterward expressed But he further observeth that they recommend the ability h Syn. Theol Diâ— 36. n. â— of praying without previous Forms upon emergent occasions But doth their adding this deny what they before declared with some earnestness concerning the ordinary publick service We do esteem such abilities also in their proper place and do set a value upon those Books of devotion which are composed by them with prudence and piety And how far Prayers without Forms are desireable to be used I shall give my sense in i Ch. 5. another Chapter where he treats of them 8. The other testimony I produced Of the Walachrian Classis was from the Walachrian Classis who commend Forms for helping the attention of the Anditors in great Assemblies and for k Consid Cont. in Angl. c. 7. p. 173 174 176. keeping Vniformity preventing scandals and encreasing edification and they declare how piously God may be worshipped in the use of them Now though our Author saith little to the former testimony he hath much to say to this Sometimes he seemeth â—o acknowledge them to speak against his sense and opinion And therefore l Reas Acc. p. 51. 54. he sets himself to answer some few of their Arguments which they urge for the use of Forms And speaking concerning a prescribed Form promoting attenting saith m p. 53. He admire that our Reverend Bâ—â—iren should so much as mention it 〈◊〉 a due medium in the case And he acknowledgeth n p. 54. They have some expressions which would make one think they judged it lawful for some Ministers having the gift of Prayer in publick to use the prescribed Forms of others commended to them sometimes In which words he useth a great deal more wariness of expression than will appear agreeable to their sense And again he saith o p.
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
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
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
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