in this then in the conceived prayer of the Minister for there are the people tyed up to his words and expressions as much as in any prescribed form yet was never this accounted a stinting of the Spirit or unlawful for the people to joyn in and indeed take away all forms for such is one mans prayer to all that hear it and ye must take away all publick prayers or prayers of a Congregation our of the Church Sect. 36 Of as little strength is that other Objection May pray in forms yet pray with the Spirit that to use a form is contrary to that of the Apostle â— Cor. 14.15 Pray with the Spirit for 1. If this Objection be of any weight it takes away all meditation and preparation and argueth against any such prayers conceived by our selves as well as those composed by others for us and this if urged so far must put man upon a finful tempting of God and looking for Enthusiasms and extraordinary impirations when ever he prayeth which God hath made no promise to grant nor hath man warrant to expect far wiser is that counsel of the Son of Syrach [f] Ecclus 18.23 Before thou prayest prepare thy self not thy tongue only but thy heart chiefly and be not as one that tempteth the Lord. 2. Sect. 37 This can be no more urged against forms of Prayer then forms of Praise or singing wherein it hath been practised and the practice still allowed if in Praise why not in Petition How doth it stint the Spirit in one and not in the other Must the matters of request fit the occasion so must praise Doth the Spirit teach to pray so he doth to praise and return thanks Must we pray with the Spirit so must we also sing with the Spirit If in prescribed forms we may [g] 1 Cor. 14.15 sing and praise with the Spirit and with understanding also so without doubt may we pray And indeed 3. Sect. 38 In the use of forms the Saints of God may and do pray as [h] Jude 20. they should in the Holy Ghost for the Assistance of the Spirit as that Right Reverend Bishop [i] Bishop Downam of prayer cb 23. hath observed is not so much in helping the invention invention and gift of conceiving a prayer is indeed a gift but a common gift not a proper grace of the sanctifying Spirit and a confident Spirit a nimble wit with a ready utterance goes far in it but chiefly in these three things 1. In rectifying the judgement teaching us what to ask because we [k] Rom. 8.26 know not what to pray for as we ought and helping our infirmities 3. In inflaming our affections drawing out the heart to cry with [l] Rom. 8. ibid. sighs unutterable the Spirit of Grace and Supplication maketh us pour out our Souls before God while we look on him whom we have pierced and mourn 3. In exciting and drawing out our faith to Act stirring up our hearts to cry Abba Father to call upon God as our Father in Christ believing Now that all this the Spirit of God can do for us yea and hath done it in prescribed forms drawing forth the Soul warming the heart inflaming the affections quickning the spirit and exciting Faith the experience of thousands of Christians will testifie Sect. 39 Lastly To take off that popular Objection that it is but reading Prayer in Reading not praying I shall say no more then this though it be true that reading as such is not praying this being an act of the heart that only of the lips and tongue yet the lifting up of the heart in that reading is praying if the words be sound the matter according to Gods will the manner holy reverent humble faithful fervent the wants laid open and requests sent up from the Soul here is an holy prayer And may not all this be though the words be read out of a book or uttered by heart may there not be as much humility of heart faith in Gods promises earnestnesse of desire holinesse of affection doubtlesse there may Sect. 40 For those many scandals wherewith the vain inventions of unsettled and idle brains and the petulancy of mens virulent tongues load these holy constitutions and practises I willingly passe them by as things owned by no sober spirit those who have a mind may see them noted and fully answered in that fore-cited book of Balls Friendly Tryal of the Grounds tending to separation This is enough to justifie the Use of a Prescribed Forme and consequently to prove That the being such makes not our Liturgy unlawful to be used CHAP. IV. Our particular Liturgy considered Sect. 1 WE have seen the lawfulnesse and usefulnesse of a Form in general proved in the precedent chapter But possibly there may be some such corruptions and material errours in our particular Liturgy as may make this Form unlawful to be used This I shall now examine and I doubt not to make it appear that there neither is any thing in this but what may be used without sin For the portions of Scripture to be read there is no dispute about them For the Prayers prescribed that they also may be lawfully yea and acceptably used is also apparent Sect. 2 For what is required to holy Prayer more then 1. That the matter be according to Gods will for such things as he hath commanded us to ask and promised to grant for such things as tend to the advancement of Gods Glory the doing of his will the spiritual and eternal good of our selves and others in the Remission of sin our Regeneration Sanctification and eternal Salvation c. yea and Temporals also Life Livelyhood Liberty Comforts Prosperity Peace c. so far as Divine Providence shall see these things really good and necessary for us and them 2. That the Forme of them be grave the manner holy reverent fervent our wants laid open and petitions enforced in such expressions as may become the gravity of such devotions the Majesty of that God to whom we speak and suited to the matter which we desire and with such reasons and arguments as are agreeable to the nature of the requests and likely to prevail Apply these to our Liturgy and see if all these things be not observed there Sect. 3 The true form of external vocal Prayer is the outward frame and disposition of the words with the inward elevation of the heart now if the words be sound the matter good and necessary and the heart lifted up by the Holy Spirit in faith and fervour here is an holy Prayer and there is the same reasons of Confessions and Praises And that the heart may be thus lifted up in the use of these prayers the experience of thousands of pious Christians will abundantly evidence Sect. 4 For the matter of them Are they not some for pardon or Grace some for instruction how to pray some to be heard when we pray some confessions of sin
far from that vain and heathenish repetition who had nothing to offer but as those Baalites the same thing for an whole day and as far from being like the Romish Beadrol of 15 Pater Nosters and 150 Ave Maries and one Gloria Patri a Doxology at the end of each Hymne or Psalme which can no more be charged as a fault here then that versus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of every verse in one Psalme [x] Psal 136. For his mercy endureth for ever Nor is there such a difference between a Psalme of praise and praise in our ordinary prayers that what is lawful in the one should not be lawful in the other that what is confessed an ornament in the one should be a sinful Battologie in the other This Doxology being yet used but once in our prayers but generally at the end of Psalmes where it is an ornament or of an Hymne of praise where it must needs be proper However that versus intercalaris is a sufficient argument that every repetition is not to be charged with vanity and there must be somthing else to prove it Battologizing And thus far we have the concurring judgement of our Brethren [y] Account of Proceed Reply pag 62. That the same words may be often repeated as David doth Gods enduring merey without Tautological vanity when it is not from emptinesse or neglect of order or affectation In Psalmes and Hymns where the affections are to be elevated we are not against such repetitions 2. Neither can it with any charity be rationally suspected that the Church prescribes those few repetitions any way to lengthen out her prayers which yet never were accounted too long but often accused of too much brevity as shreds or Snips much lesse 3. Can it be thought that these are prescribed as if the bare use or repeating of the words were an acceptable service to God or could pretend to an hope of being heard as the Heathens did when the affections are not cordially intent nor the heart sincerely fixt upon the matter neither with an holy fervency begging the mercies nor with an heavenly cheerfulnesse sounding forth the praises Yea 4. We have much reason to judge that the edification of the people and the quickning of their devotion is mainly intended when their minds and souls which in a continued length are apt to grow cold and flat are awakened by these yet not too frequent repetitions to raise their intentions to those prayers which should be as darts sent up to Heaven with vigor quicknesse and fervency Sect. 13 2. But In the persons a fault there may be when they superstitiously think there is any strange efficacy in the words or magick in the repetitions though they neither understand consider nor are intent upon them when they are guilty of the sin of that people whom God [z] Isai 29.13 Mat. 15.8 Mar. 7.6 complains of that they draw nigh with their mouths and seem to honour God with their lips but remove their heart far from him Such is that of many ignorant people who say over the Lords Prayer the Creed and Ten Commandements all as their Prayers and think they have sufficiently done their devotions when they have done no more but repeated the words Such is that of those who content themselves with a formal attendance with their bodies and joyning with the tongue in these offices and think they have served God well enough when they have thus externally answered the letter of the Law though their minds at the same time were roming about the things of the world or the lusts of the flesh But this still is not the fault of the form but of the persons and it is no more to be imputed to this than the very same irregularities and wandring thoughts are to be imputed to the conceived prayers of the Minister though in themselves never so holy or excellent to which this neglect and non attention is every way as incident yea possibly more than to the use of this Liturgy This is really Battologizing what ever the matter of the Prayer or Petition be whether repeated or not Sect. 14 What then because of this abuse of some carelesse persons is there such a necessity of altering the form or is it therefore unlawful for an Holy Religious Minister or Devout Christian to use it nothing lesse for then we must cast all prayers out of the Church wherein some will still be guilty of offering nothing but a verbal service and yielding but a formal carelesse attendance But let us learn to be serious in our affections and prayers whether conceived by our selves or composed by others and prescribed to us and we are so as Calvin [a] Vbi serio affâ—cta concipitur cratio lingua non anteit pestus deinâ—e non captatur deigratia inani verborum fluxu sed potius fuos affectus pium cor emittit non secus ac sagitta qui in coelum usque penetrent Calv in Mat. 6.7 observed when our tongues go not before or without our hearts nor do we think to catch the Grace of God by the flowing forth of vain and empty words but the holy heart sends forth its affections as so many darts and arrows from a bow that may pierce the clouds and ascend Heaven it self Let us come as the [b] Psal 57.7 108.1 25.1 Psalmist with prepared and fixed hearts the Soul cordially joyning with the tongue and the Spirit directing the lips in our prayers and praises holy heavenly and inflamed affections supposing still the matter according to Gods will my Soul for yours the Holy God will never charge you with a sinful Battology or vain repititions neither Heathenish babling nor Popish Polylogy By this time I suppose ye see it proved that that prohibition of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be extended to this Liturgy nor is this Liturgy upon the account of any repetitions whatsoever it seems repugnant to the Rules of the Gospel CHAP. VI. 2. Another exception answered and the Interlocutions Responsals and Alternate Reading Justified Sect. 1 Except 2 ANother great exception is against the Interlocutions or The Repetitions and Responsals of the Clark and People and the Alternate Reading of the Psalmes and Hymnes and this exception is built upon these two foundations 1. Non-edification [a] Account of proceed the 3d. gener except That they cause a confused murmur in the Congregation whereby what is read is lesse intelligible and therefore unedifiing 2. The seeming repugnancy to the Sacred Rule because The Minister is appointed for the people in all the publick services appertaining to God The holy Scriptures of the Old and New Testament intimating the peoples part in publick prayer to be Onely with silence and reverence to attend thereunto and to declare their consent in the close by saying Amen Sect. 2 Answ 1. To answer this charge I shall first examine the latter part for we will first see our
should our Governours be guilty yet it will be a greater error and sin in us of an higher nature to break the peace of the Church for such inconsiderable things For though the things are light in themselves and the use or not use of an indifferent ceremony be of no weight in it self yet obedience in a duty disobedience to a lawfull Authority where we might without sin obey is a crime and it will be our sin that we put a light ceremony in the scale against our obedience and duty together with the peace of the Church therein concerned Let us then learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a due distinction and discerne between things that differ and accordingly walke be zealous where only we should be zealous and in things of a lower nature bear with and forbeare one another and not contend and we shall have peace 4. § 15 If we carefully avoide all profane janglings needlesse and unprofitable disputes about questions of little or no concernment It was a tart motto which that Learned a Sr. H Wâ—tton Knight gave Pruritus disputandi est scabies Ecclesiae but it is true enough For Cui bono to what purpose but to fill the braine with notions and empty speculations and so to fit men for wrangling I never knew any other fruit of such aiery disputes about questions of Rites Habits Formes c. than that while the head is warmed by the heate of of these contentions the heart and affections grow cold in their love to God zeal for piety and the Power of Godlinesse Such questions are the bones which the Devill throwes in to divert the souls of men from those truly Divine studies and spirituall speculations that should inflame them with an holy zeal for the glory of God and the sober and faithfull practice of Christian duties This effect we find in the b Joh. 4.18 woman of Samaria when Christ is convincing her of sin and shewing her adultery she presently finds a way to divert the discourse to circumstance of the place of worship whether it be tyed to Jerusalem or may not as well be in that mountaine The like we see in our daies let Ministers presse the duties of Repentance and Mortification of Piety and Peace and go about to convince men of their sin of Rebellion Schisme and uncharitablenesse presently men have a way to put off these discourses Questions and disputes shall be started about Church-Government Liturgy Ceremonies and Rites circumstances and things of so low a consideration that a good Christian may believe either way and not prejudice his salvation and were it not for the publicke constitutions and matter of Scandall might practice either way without sin These are Questions and disputes which the Devill scatters among us to interrupt our peace to fill the Church with divisions that he may rule more freely among us They are at the best as they are managed but as those questions mentioned by the c 1 Tim. 4 5 6. Apostle which tend not to Godly edifying but make men turn aside to vaine janglings and to swerve from that Christian charity which is the great duty of the Gospell and the whole end of the Commandement Let us avoide such Questions silence such disputes whose product is Strife whose fruit is contention and we shall have Peace If we would seriously set our selves to practice that Apostolicall rule d 2 Tim. 2.22.23 Flee youthfull lusts and follow after Righteousnesse Faith Charity Peace with them that call on the Lord out of a pure heart but foolish and unlearned or e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsavoury and undefying questions avoid for they gender strife Then should we soone see f Jsa 66.12 our Peace run like a river and our glory as a following streame Then shall all places of the Church be no longer as a barren wildernesse but abound in Grace and Goodnesse Righteousnesse and uprightnesse * Jsa 32.15.16 17. Then shall judgement dwell in the wildernesse and Righteousnesse in the fruitfull field Then shall the fruit be Peace Joy Prosperity and Tranquillity The worke of Righteousnesse shall be Peace and the effect of Righteousnesse quietnesse and assurance for ever 5. § 16 If we seriously study that Christian Grace of Humility and conscionably make it our worke g Mic. 6.8 to walke humbly with our God For really the Originall and source of all our contentions is cheifly the Pride and Presumption in man that some are so conceited of themselves and their own spirituall parts that they can content themselves with their own private devotions and suppose they can as well yea better and more holily sanctifie a Sabbath by Reading Praying Meditating apart by themselves and in their own way than by being present at the Publick worship which they like not or joyning with the Publick Assembles of Gods people whom they proudly censure as Formall Superstitious worshippers a Prophane mixture at least not h Isa 65.5 so holy as themselves A spirit far different from that truly Pious inlightned heavenly yet Humble spirit of David though i 1 Sam. 13.14 a man after Gods own heart and had the word of God not only dwelling plentifully in him the k Col. 3.16 Apostles phrase is but flowing abundantly from him as l Joh. 7.38 Christ promised his Saints Able not only m Psal 16.7 to admonish himself but n Psal 32.8 34.11 5.13 to instruct direct and edifie others also not to sing only but himself to make and compose Hymnes of Prayer and praise for the use of the Church being the o 2 Sam. 23.1 sweet Psalmist or songster of Israel Yet it was the p Psal 122.1 joy of his heart when he was at home to repaire to the Temple to the publick assemblies there held q Psal 42.4 to go to the house of God with the voice of joy and praise among those who kept holy day and nothing made his Banishment and exile more bitter than that he was deprived of the opportunity of those publick devotions and kept from joyning with the Church in those holy duties and services there performed Those Psalmes r Psal 27.4 Psa 42. 63. 84. penned by him during those restraints shew how bitterly he bewailes this his great unhappynesse and instantly sueth to God for his freedome and liberty to returne to those Assemblies It is the Pride of man that fills him with a delight in and applause of his own conceptions and will not suffer him to admit that another may be more intelligent judicious and holier than he and having now entertained notions though never so strange or paradoxall and of never so light moment yet they shall be maintained Hence arise those eager contentions and oppositions though this knowledg which they so much pretend to and are Å¿ 1 Cor. 8.1 2. puffed up with is no true genuine sound knowledge not properly but t 1
to give the first and the greatest place in her Liturgies The first as a guide to the rest This the ancient Church called legitimam ordinariam orationem [e] Premissà â—egitimâ et ordinariâ oratiâ—e quasi fundamento accidentium jus est desideriorum jus est saperstruen di extrinsecus petitiones Tertul lib. de Orat. cap 1. The lawful as being the prayer which Christs own law hath tyed the Church to use in his own words and as being given for the law and rule of our prayers and the ordinary prayer constantly used in all parts of the Christian world And this being first premised they then did add other desires and build upon it their other requests other not for substance but onely more largely and explicitely exprest The greatest place as a necessary supplement to supply whatsoever is wanting in ours we come to God with boldnesse for Pardon and Mercy when we come both in [f] Met. 18.20 Joh 14.13 14. the name and the [g] Agneseit pater si il sui ver ba cum preces fundimas Cygrian seim de orat dom words of Christ and therefore the Church hath used this also in the last place at the end of her sacred actions [h] Durand Rationalâ—d vin effic l. 5. c. 5. Sect. 17. tanquam sal omnium Divinorum officiorum as one fitly calls it as the salt that Seasons all her religious and sacred offices And as the ancient so the [i] Coronidis vice omnibus orationibus oratio dominica adjicienda quae omnium rerum petendarum epitome a Cypriano recte appellatur Herisbach Orandi Formula Christian Churches of later dayes have all and do still use it neither shall we find one Liturgy where it is not In the French Churches four times during the meeting at one Assembly Sect. 12 And have all these Churches so constantly done this without warrant from Christ himself do but observe the times occasions and manner of his giving this prayer yee will see our warrant viz. he gave it at two several times upon distinct occasions in a different manner In one place we find him in a Sermon preaching and reproving the Hypocrisie of the Pharisees in their long Prayers for ostentation in open places to be seen their vain Tautologies c. There he gives the Doctrine of prayer and teacheth them by a pattern that their prayers be like this brief full significant and to this purpose and in such order [k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray yee saith he not as the Pharisees but after this manner But in St. Luke we find another story The Disciples came with a Petition [l] Luk 11.1 Lord teach us to pray as John taught his it is Calvins judgement upon that place and not his alone that St. John as the exigency of those times required which were so corrupt among the Jews that all Religion seemed to be collapsed scarce any one true and sound form of worship and prayer among them did give unto his Disciples a form of prayer probably collected out of several Scriptures that might agree to those times expectations and the spiritual Reign of the Messiah whose coming according to the Prophesies that were of old they then expected Christs Disciples now come and make such a request to him that he would give them such a form as John gave to his in answer whereunto he gives them this and delivers it to them in this expression [m] Luk. 11.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when yee pray say Our Father c. it is given as a pattern in the Sermon upon the Mount it is delivered as a Forme upon the Disciples request So that as some weights and measures are to be rules to others yet are they themselves to be used as such also so is this Prayer both a pattern to direct and a form to be used the foundation of our Prayers the Prayer of prayers the Rule as Calvin calls it the law of Prayer and the Breviary of the Gospel as Tertullian Sect. 13 Now then The Scriptures giving us a Record of so many Formes Moses David Asaph composing such Hezekiah commanding the use of them The Priests Levites People of the Old the Apostles of the New Testament yea Christ himself using such and giving one to us Can we think of any or without blasphemy say so of all that they sinned or did unlawfully either in the one or other either in framing using or commanding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 14 Object 1 For that Objection That these are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divine inspiration Moses having a Commission from God for what he appointed in the house of God and other holy pen-men had an infallible conduct which since now no men can plead unto we may no more observe the Formes of men then we may suppose they may make another Scripture or receive them if they should It is altogether frivolous for Sect. 15 Answ 1 1. We plead not here this or that Form in particular but for a Forme in general Should we argue the necessity of one of ours from the use of another in Scripture this were a clear non sequitur for the infallible inspiration of the one would shew a difference enough to convince the illogical inference of the other but from the composing and using Formes then we prove the lawfulnesse of such still and that our practice cannot be sinful in such things wherein the Holy ones in Scripture have commendably gone before us where by the way it is not the absolute necessity but the lawfulnesse that we plead And when God is pleased to give a Form for direction and we see those Scripture Forms have been lawfully used yet not so determined by God but we are left at liberty to use them or not we conclude that no one Form as such except the Lords Prayer is absolutely more lawful then another and that any one which is sound and grave and agreeable to the Holy Canon is free to the Church to be used as well as those very formes in Scripture which indeed do warrant any other that shall in substance agree with though in words they differ from them Sect. 16 Answ 2 2. Though those Formes in Scripture were by infallible inspiration yet the application of those particulars to this or that purpose was not by extraordinary motion of the Spirit but upon grounds common to us with them in analogical cases and on like occasions [n] 2 Chron. 29.30 Hezekiab did not compose the Forme but commanded them to use that which was already composed Nor can I see why upon a like occasion we may not use the same words or others devised to the same purpose to expresse the thoughts and affections of our souls as no doubt he might have done And the same warrant that we have for singing Davids Psalmes in Meeter or in any Translation yea for the using of a set Translation of the Scripture
I can conceive to be liable to any exception and that no part of the matter of the Prayer but only a phrase or expression in the Preface viz. this Which dost make the minds of all faithful men to be of one will Now however if we should submit the phrase to the censure of some curious Criticks it might be thought better to express it otherwise yet here to contend is but a fruitless dispute about words and syllables when the thing is sound and the very thing which the Scripture requires in abundance of places as the duty of Christians and shews to be the affection of the faithful to be (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 2.2 of one soul of the (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.8 same mind to come together (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1.14.2.1 46. 8.6.15.25 with one accord to (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.2 3.16.4.2 mind savour or affect the same things to be perfectly joyned together in the (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.10 same mind and in the same judgement that they may (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.6 with one mind and one mouth glorifie God And this do all the faithful as to the main concernments of Christianity they forget that they are Christians when they forsake that one Rule (m) Eph. 4.4 5. one Faith one Hope one Gospel which all are to be guided by They are brought by the Grace of God as to agree in one truth so to follow this (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.15 in love (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4.32 in answer to that promise Jer 32.39 Ezek. 11.19 with one Heart And this is all that is said here Which makest the minds of men to be of one will i.e. to be as the Scripture requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike affected is indeed no more nor other than if it had been expressed in those Scripture-words Which makest all the faithful to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one soul or heart and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind savour affect and will the same thing viz. To love what God commandeth and desire what he doth promise as in the Prayer we Petition that they may So that though the words as they are expressed may not in our present English sound so well to a curious ear nor the Phrase be so exact to a Critical observer yet the thing is agreeable to the Holy Canon and therefore howsoever some may conceive a reason why the expression may be fit to be altered yet it cannot be unlawful to use it as it stands 6. The Collect for Trinity Sunday followeth viz. Sect. 13. Coll. for Trinity Sunday Almighty and Everlasting God which hast given to us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity and in the power of the Divine Majesty to worship the Vnity We beseech thee that through the stedfastness of this faith we may evermore be defended from all adversity which livest and reignest c. There are two main things considerable in this short Collect Answ but in neither of them can I see any thing that should be matter of just exception Sect. 14 1. The one is in the Preface a Confession of the true faith in that principal Article of Tri-unus Deus The Trinity of Persons in the Vnity of the Godhead (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg Naz. Three yet one Three really distinct in their modus subsistendi their manner of subsisting and operations ad intra yet really one in Essence not divided but all coessential coeternal and coequal in Power Divinity and Majesty As we are taught to confess clearly in the Athanasian Creed And is a truth evident in the Scriptures (q) 1 Joh. 5.7 There are Three that bear record in heaven and these Three are one This is unquestionable among all sound Orthodox and sober Christians Sect. 15 2. The other is a Petition through this faith to be defended And this also such as I cannot well imagine where it can be accounted faulty For 1. If by this faith we understand the Doctrine of faith the Fides quam credimus which we profess concerning the Trin-Vnity it is no more but this We pray that in this Profession we may be protected and defended by God from all things which may hinder our free and open Confession or may oppose our faith or interrupt our peace or disturb that quiet and joy of our souls which in and through faith we may and hope to have Sect. 16 2. If by faith we understand the Fides quâ credimus the Grace of faith by which we (r) Joh. 1.12 receive Christ as he is tendred to us in the Gospel i.e. as (s) Col. 2.6 Christ Jesus the Lord by which we believe receive and close with the whole revelation of Gods mind with affections suitable to the several revelations viz. His Threatnings and angry dispensations with fear trembling and reforming His Promises and Mercies with joy recumbency confidence and affiance His Commands and Precepts with reverence and obedience This is the Evangelical faith this is the faith whereby (t) Rom. 11.20 Heb. 10.38 39. we stand this is the faith (u) Eph. 6.16 whereby we are enabled to conquer all difficulties to go through all streights to scorn (x) 1 Joh. 5.4 5. the enticing allurements of honours pleasures and profits of the world and to despise and contemn the terrours whereby we are (y) 1 Pet. 1.6 7 8. supported in and carried through and delivered out of all tribulations are here enabled to go on with joy and are with courage strengthened to hold out to the end and at last (z) 1 Pet. 1.5 9. attain everlasting salvation This being by God appointed the work of a true faith is that which we pray for that we may have this lively and stedfast faith and through this be so upheld and defended here until we attain the end of our Faith The Salvation of our Souls Sect. 17 7. The Collect for the Sixth Sunday after Trinity is this God which hast prepared for them that love thee Coll. for the sixth Sunday after Irinity such good things as pass all mens understandings pour into our hearts such love towards thee that we loving thee in all things may obtain thy promises which exceed all things that we can desire through Jesus Christ c. This being in the Preface so agreeable to that of the Apostle Answ Sect. 18. (a) 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man to conceive the things which God hath prepared for them that love him and in the Petition begging of God that we may obtain what exceedeth all that we can desire so exactly answering that of the same Apostle glorifying God as
(b) Eph. 3.20 Who is able to do exceeding abundantly above all that we can ask or think I am not able to conjecture what that should be in this Collect that should need to be altered 8. The next excepted against is Sect. 19. Coll. for the twelfth Sunday after Trinity the Collect for the twelfth Sunday after Trinity Almighty and everlasting God which art more ready to hear than we to pray and art wont to give more than we either desire or deserve Pour down upon us the abundance of thy Mercy forgiving us those things whereof our conscience is afraid and giving unto us that that our prayers dare not presume to ask through Jesus Christ c. 1. Answ Sect. 20. In this Collect the Preface is beyond dispute according to the Scriptures which magnifie the rich goodness of God Whose (c) Isa 59.1 ears are not heavy that he cannot hear yea are (d) Psa 34.15 alwayes open to the prayer of the righteous who hath promised to answer not only when (e) Isa 58.9 they cry but even (f) Isa 65.24 before they cry He will and doth even Prevent their prayers The (g) Psa 59.10 God of my mercy shall prevent me said David even (h) Psa 21.3 he preventeth us with the blessings of goodness And when we pray He gives not only more than we can deserve who are (i) Gen. 32.10 less than the least of his mercies but more than we can desire as when Solomon asked Wisdom He not only gave him that which he asked but added also Riches (k) 1 King 3.11 12 13. and honour in abundance which he asked not And he gives still exceeding above (l) Eph. 3.20 what we can ask or think 2. Sect. 21. Object But the Petitionary part is the matter questioned wherein some have said that we are taught to lye in our prayers our actions in that very Petition giving a contradiction to our words when we not only dare but do really ask what yet we say our prayers dare not presume to ask And the same exception is made to that in another (m) Fifth Collect after the Communion Collect Those things which for our unworthiness and for our blindness we cannot ask vouchsafe to give us for the worthiness of thy Son c. One answer will serve both these There are saith that devout Abbot St. Bernard three special faults in prayer Solut. Sect. 22. which hinder its success viz. (n) Est trepida est tepida est temeraria or at io-Trepida ne procedit quidem nedum ascendit Tepida procedit sed in ascensâ— lanquesâ—it deficit temeraria ascendit sed resilit nec tantum non obtinet gratiam sed meretur offensam Bern. de Temp. 43. Faintness Coldness and a Presumptuous Boldness 1. There is a Faint fearful distrustful prayer which cannot get forth of the lips much less ascend so high as heaven 2. A Cold lazy formal Prayer which comes forth fast enough but freezeth in the way for want of spirit and fervour And 3. A Bold Rash and presumptuous prayer which flieth up apace but is beaten bâ—ck again for presenting it self over boldly and saucily in the sight of God and is so far from obtaining grace or favour that it bringeth down a check or a curse So that to a prayer that must prevail with God besides that heat and fervency of heart which is a necessary ingredient to make it effectual there are these two things also especially required Humility and Faith Sect. 23 1. Humility The soul that draws nigh to God must lie low as even with the ground this is the affection that hath promise of acceptance (o) Pla. 10.17 Lord thou hearest the prayer of the Humble and again (p) Psa 7.12 He forgetteth not the cry of the Humble said David (q) Psa 138.6 The Lord is high yet hath respect to the lowly but the proud he knoweth afar off Again (r) Psa 51.17 The Sacrifices of God i. e. the most excellent Sacrifices wherein God delights are a broken and contrite heart To such as these is the Lord near (s) Psa 34.18 to save the broken heart and contrite spirit In these hearts (t) Isa 57.15 only will the High and lofty One dwell And to these alone (u) Isa 66.2 will he look with favour It is (x) Ecclus. 35.17 the Prayer of the Humble saith the son of Syrach that pierceth the clouds and will not depart till the most High shall behold to execute judgement And there are now these two considerations which the Saints of God have made use of still to keep their souls in this lowly and humble frame of spirit Sect. 24 1. The one is The Majesty and incomprehensible greatness of God infinitely transcending the highest perfections of earthly men and the vile low contemptible condition of men infinitely unworthy to stand in the presence much more to draw near the most Glorious God (y) Gen 18.27 Now saith that Patriarch Abraham I who am but (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinis dust and ashes have taken upon me to speak unto my Lord. This made David cry out (a) 2 Sam. 7.18 What am I and what is my fathers house And when he considers the Greatness and Glory of God manifested in his glorious works then (b) Psa 8.4 Lord what is man c. this made the Centurion in the Gospel judge it (c) Mat 8.8 unworthy that Christ should come under his roof and (d) Luk. 7.7 himself unworthy to come into the presence of Christ Sect. 25 2. The other is the sight of sinful vileness in themselves and the abominable evils of which they are guilty This made that holy Job confess (e) Job 40.4 Behold I am vile what should I say (f) Psal 51.5 I was born in sin said that (g) 1 Sam. 13.14 Man after Gods own heart and in iniquity conceived And really if the Heavens yea the most glorious part of them (h) Job 25.5 6. the starres be not clear in Gods sight how much less is Man that is a worm and the son of man that is a worm yea (i) Job 15.14 15. how much more abominable is man that drinketh in iniquity like water to whom sin is as (k) Cui peccatuÌ„ aequè familiare est ac cibus potus Jun. in loc familiar as his meat and drink This makes a man come as the poor penitent Prodigal (l) Luk. 15.19 21. I am unworthy to be called thy Son If Elijah when God only spake to him and that not dreadfully neither but in a still small voice (m) 1 King 19.17 cast his Mantle over his face no wonder if the Saints of God who yet are conscious of abundance of vileness in themselves when they come by prayer to set themselves in the (n) Eccl. 5.1 2. Psal 42.2 special presence
now will m Isai 58 5. afflict our souls and keep under our body and bring it into subjection that we may testifie the n Psal 35.13 reality of our sorrow the sincerity of our repentance that we indeed turn to God that we now may with more earnestnesse beg o Gen. 3.8 9 10. and with confidence hope to receive pardon Or 2. When p Jud. 20 26. 1 Sam. 7.6 Dan. 9.3 2 Chron. 20.3 Esth 4.1 16. Joel 1.3 with 2.12 13 14 15 1 King 21.29 2 King 22.19 20. Judgments are upon us or expected or feared to humble our souls and mourn and weep and pray that so we may avert the indignation of God Or 3. When some eminent service is to be performed to which is required an especial assistance when solemn Prayers and Supplications are to be sent up when q Act. 13.3 4. 14.23 Apostles or Preachers to be ordained to the work of the Gospel and sent out to Minister to the Gentiles In these and such cases it is needfull to Fast that we may be as more serious in our Repentance so more fervent in our Prayers more quick and lively in all those holy performances Full stomacks beget heavinesse and security and a filled body is more stupid and dull that the soal cannot so nimbly performe its operations For this end I suppose did r Luk. 2.37 Anna the Prophetesse in the Gospell joyne Fastings to her Prayers that by this meanes she might better fit her soule and compose her spirit for her devotions For this reason among others it is that we find so often Å¿ Mat. 17.21 1 Cor. 7.5 Fasting and Prayer joyned together § 8 2. That the Magistrates and Governors both in Church and State may appoint the set and solemne dayes of such Fasting and Religious exercises I think all sober pious men do as little doubt I need not cite the stated Fasts in the Jewish Church nor those of the Christians in the elder times our own constant practice shewes that we have ever esteemed it lawfull and have obeyed How frequent is it for our Kings and Parliaments upon solemn occasions to appoint dayes of Fasting and Prayer to seeke God whether to remove his Judgments or to blesse some great worke in hand and who ever in his right wits questioned this And this not only upon particular emergent occasions but at constant times stated and fixed for those who may command a Fast at one time may also another and upon the continuance of the occasions continue also the solemnity of the Fast as with us we were for some years enjoyned by Royall Authority and did observe a monethly Fast and if monethly the same by like Authority may be done quarterly or yearly for ever these constant occasions for ever continuing whilest we are in this state of corruption and the Church continues Militant These things are in generall acknowledged in Thesi But § 9 3. When we come to the Hypothesis and a particular case we find a difference in the judgements of men The Lent or Quadrages Fast The main exception is to the Lent or Quadragessimall Fast and it is therefore made one of the desires of the Divines in the conference That there may be nothing in the Liturgy to countenance the Lent as a Religious Fast c. § 10 Now as to the observation of Lent I shall propound but these things 1. That it is a civill constitution is evident Stated and vindicated 1. As a civil Constitution and that it is a thing within the spheare and under the power of the Magisrate and that the Act of 5. Eliz. forbidding the eating of Flesh for a time upon a politick consideration for the breed of cattell the health of mens bodies the encouragement of Fishing and Navigation c. is an wholsome and good Law may not be questioned and that so far we are bound toobey none that I know denieth let us do so much let us obey the Law in this abstinence and for the ground of it though every man do abound in his own sence this matters not our peace will be sufficiently secured If we may obey the Constitution so far as the Law requireth us I know no reason that any sober peaceable man can have to start a new question and find out a scruple to be a plea for disobedience upon a dispute of Religion in that observance 2. § 11 Yet consider it also as the matter of a Religious observation Is this of such a nature 2. As a Religious abâ—â—â—ation how far to be owned so criminall and so unlawfull that it may by no meanes be admitted Consider it well we shall finde no such matter For 1. Can it be criminal Yea is it not laudable for the Church in her Constitutions for us in our practise from temporall and civill occurrents to excit and promote Religious duties Doth not Christ himself take occasion t Jon. 4.7 15. from the water of Jacobs-well to instruct the Samaritan woman and to shew her where is the living water and how she may attain it And from u Joh. 6 per to the Miracles of the loaves take occasion to preach himself the bread from Heaven that feedeth to life eternall and how can it be a sin either in the Governors of our Church upon occasion of a politick Law made for some kind of abstinence to prescribe or in us to obey such a prescription the practice of a religious mortification and by an holy use of this abstinence to prepare our souls for a solemne communicating at the Feast approaching yea why it should not be commendable I confesse my eyes are too dull to discover 2. § 12 Neither doth this clash at all with the Statute which condemneth those who preach or write that any eating of Fish or forbearing of Flesh mentioned there is of any necessity for the saving of the soul of man or is the service of God otherwise than other Politick Laws are or may be c. For Who doth so who saith so The Statute is expresse against the Popish Doctrines and practices and alloweth not the opinion of any worth or holinesse in the opus operatum as the Romanists speak nor putteth any difference upon the account of Religion in Meates or Drinkes or Times perfectly agreeably to the x 1 Cor. 6.12 13. 1 Tim. 4.3 4 5. Heb. 13.9 Col 2.16 20.21 Apostolicall Canon But when by occasion of this politick Law the Church calls upon us to improve it to an holy end and from a civill observance to performe an holy duty where is the sin where is the contrariety who ever taught that there was matter of Religion in eating Fish or Flesh but that we may by sober abstinence learne to practise an holy mortification who ever doubted 3. § 13 If we say it be unlawfull to be observed we must condemne the constant practice of the Christian Church not of latter and corrupter but
2 3 4 5. If there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies Fulfill ye my joy that ye be like minded one towards another having the same love being of one accord of one mind Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better than himselfe Looke not every man on his own things but every man also to the things of others And as the summe of all which doth indeed comprise all let the same mind be in you that was also in Christ Jesus And I am confident we should answer this call of our Mother § 11. and do our parts and our Peace would be sufficiently secured if we would every one in our places seriously and conscientiously set our selves to performe these following duties 1. § 12 If we conscionably study the reall inte rest of Rligion and set our selves sincerely to the Practice of piety and Holynesse O let it be our endeavours to keep up the fear of God in our hearts and to shew forth in our lives a good conversation such as indeed o Phil. 1.27 becometh the Gospell of Christ This is the only ready way to Peace p Isa 57.21 there is no Peace saith my God to the wicked They have no Peace with God they have no true Peace with men either with the Righteous or among themselves For indeed how can men have Peace when by their delight in sin they make God who onely is the God and fountaine of Peace an enemie O how happy should we be how peaceable would our communion be if we despising all disputes about externall circumstances did all strive with an holy emulation by the practice of Repentance Faith Holynesse Humility Obedience Justice Sobriety Charity c. who should get first into Heaven and by an holy kind of q Mat. 11.12 Luk. 13.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence presse and crowd in at that straight gate Really did we cordially make this our businesse we should find our businesse so much this worke so great that we should find no time to busie our selves in these fruitlesse contentions But alas this is our misery our sin and shame that the r by-matters of circumstance and order we labour in and contend about as if they were our principall works but the practice of Piety and that great businesse of ſ Phil. 2.12 working out our own salvation with fear and trembling which should be the chiefe businesse of our lives we put off or slightly go over it as if it were none or no very great part of our businesse But let us awake and arise to our work follow Piety and ye shall find Peace 2. § 13 If we give not up our selves our judgment Reasons and consciences to the interest of a party but wholly to the rule and guidance of the Sacred Oracles the word of God It is almost incredible what an affection for a party can do and what influence it hath upon the soul both as to matters of Belief and practice even against the arguments of the clearest reason and the just dictates of conscience it self This was it that made the Jesuite t Mal donat in Joh. 6.62 reject that interpretation of a Text in Saint John which was Saint Austins and which himself confessed the best and most probable and to preferre a new singular sence of his own before it Why Because he did indeed judge it the truest No but to maintaine his side because it was more contrary and repugnant to the sence of the Calvinists So it is in practice also when men have espoused a party they consider not what is really true just honest good but what those account so to whom they resolve to adhere and follow and what is most differing from the sence of that party whom they oppose this they will maintaine whatsoever come of it be it never so contary to the light of reason or the convictions of their own judgement O let us sincerely study the word of God conscionably order our selves by that rule and as the Apostle saith in another case not have the Faith of Christ with respect of persons Let us not make the being of a side or the joyning with a party but only the constant practice of obedience to the commands of the Gospell the charecter of a Godly man and doubt not but we shall live in love as becommeth the Gospell 3. § 14 If we understand and consider how to distinguish things that differ how to make a difference between things propounded to us for belief or practice that we be neither over-heated by a preposterous zeal nor too remisse in a loathed lukewarmnesse but that we may judiciously discerne where to be zealous and fervent and where to exercise an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christian moderation In the Foundations of Faith the substantials of Religion the Fundamentals of Christianity the rule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Jude 4. contend earnestly for the Faith which was once delivered to the Saints x Reve. 3.19 be zealous In such a case as this Saint Paule y Gal. 2.5 would not give place no not for an hour But in this be sure of your hand call not your own opinions such essentials We must not indeed be ambitious of peace with men when if we have it we must forsake the Faith of God yet be sure the matter of your contendings be such as may be put in the ballance against and weigh down all advatages of externall peace For in Circumstances Rites Order c. in some doctrines not of the Foundation God commands us moderation and mutuall forbearance Of particular private persons saith Ball z Ball Triall of separat c. 9. p. 179. A partiall Rigid irregular adhering to some branches of holy Doctrine hath been no lesse pernicious to themselves than troublesome to others For the fond admiration of their zeal and forwardnesse in this one particular breedeth neglect of Christian watchfullnesse and uniforme walking with God disregard of Gods ordinances and of the good they might get thereby disesteem and contempt of others who will not comply in the same way and what can follow hereupon but contentions and jarres evill surmisings censurings and uncharitablenesse rentes and divisions in the Church A zeal in such a case as this is like fire out of the chimney nor for the profit but for the destruction of the house if not soon quenched It must be confessed it would be ill done of our superiours and an errour in Government to lay the peace of the Church upon things of inconsiderable import he that strikes fiercely said a judicious a Dr. Jackson of the Church as I find him cited by Ball. Divine at feathers with his spirituall sword doth alwaies either wound himself or wrest his arme But though this be granted an error in the managing of power and