The Design and Nature of Historical Mistakes Found in Stillingfleet, Argument 1
1. The firſt Argument.
'Tis not improbable that the Jeſuits were the firſt ſetters up of Spiritual Prayer in England ſaith the Dr. as appears from the ſutableneſs of the Diſſenters pretences about Spiritual Prayer, to the Doctrine, and practice of the Jeſuits, This is evinced from the Jeſuits admiring Spiritual Prayer, as may be ſeen in their writings, preface p. 14.15.16.
I anſwer.
1. The whole the Dr. doth ſuggeſt is but a Probability, not a certainty, but why the Dr. ſhould hint his probables in a matter of this moment I leave to his own Conſcience,
2 'Tis moſt undoubtedly true, whether the Dr. knows ſo much or not, That Spiritual Prayer and free prayer was many an hundred years obſerv'd, and practiſed before there were any Jeſuits in the World, whence to aſſert Spiritual Prayer to be one of the Jeſuits Arcana is an argument of too much ignorance; for who knoweth not, that the Chriſtian diſpenſation is the diſpenſation of the Spirit, 1 Cor. 3.6, 7, 8. &c 'tis the Spirit that was promiſed as a teaching Spirit on Chriſts departure, John 14.16, 15, 26.16.7, 8, 9. which Spirit as it doth convince of Sin, of righteousneſs and of judgment, even ſo doth it teach and enable the Children of God to cry Abba Father; that is to pray, Gal. 4.5, 6. Rom. 8.26. Thus Free Prayer or Spiritual Prayer is clearly revealed in Scripture. Unto whom then are we owing for the Knowledge of this Truth, unto the Word of God contained in Scripture, or unto the Diſciples of Ignatius Loyola? what, muſt the Honour of the Diſcovery be aſcribed to the Jeſuits, although thereby the Primitive Chriſtians, and the Ancient Fathers are moſt unjuſtly reproached? Or, becauſe this Goſpel Doctrine ſhines forth ſo Gloriouſly, that ſuch as are envelop'd with the Cloud of Popery, cannot but eſpie ſome of its Rayes; muſt we therefore conclude that it hath its Riſe and Origen from thence? What do the Papiſts know nothing beſides thoſe Notions of which they were the firſt Inventors. What think you of the Doctrine of the Trinity, &c. is that alſo a Jeſuits Fiction?
Really I am not a little ſurprized at the Indecent manner, after which the Dr. treats the Holy Spirit, the third Perſon in the ever bleſſed Trinity, by aſcribing its work, Namely, ſpiritual Prayer unto the Jeſuits, as though ſuch are the works of the Spirit, that they cannot be diſtinguiſhed from the Inventions of the Jeſuite; and that the Dr. ſhould thus expoſe himſelf, the honour of his Learning, or good will to the Proteſtant Region in a caſe ſo plain, is aſtoniſhing; who knoweth not, that the Church of England it ſelf, is as much, or more ſo, for Free and Spiritual Prayer, than the Jeſuits are; The heaping up Authorities for this, would be but to follow the Doctor, in raiſing a ſuſpition of the Churches Orthodoxie; when as Free Prayer in Private, which is the utmoſt the Jeſuits are for, is allowed us by the Church of England; yea, and commended to our Practice, with helps vouchſafed us by ſome Worthy Divines of this Church; as ſo many expedients Adapted for the obtaining the Gift of Free Prayer, which is not, as I humbly apprehend forbidden any Miniſter in Publick; ſuppoſing he neglects not the preſcribed Formes. But to conſider the Drs. Integrity in the Hiſtory he gives concerning this, by whom 'tis ſuggeſted.
1. That the Jeſuits are for free Prayer in Publick.
2. That Free Prayer is the Jeſuits invention; If this be not the ſcope of the inſinuation, to what purpoſe is it mentioned? But if it be, I will evince out of the Jeſuits own writings, that they acknowledge Free Prayer to be known by the Fathers; and that they allow it only its private Exerciſe, even as others of the Romiſh Faction; and the Doctor himſelf, &c. do.(a)Azorius Moral. inſti…. lib. 9. c. 29. Illud vero Pauli; ipſe Spiritus poſtulat pro nobis. Auguſtinus in lib. de bono Perſever. c. 23. interpretatur. q Poftulat, q Poſtulare nos docet, aut facit, quemadmodum illud, Matth. 10. quod dixit Chriſtus Apoſtolis. Non vos eſtis qui loquimini, ſed Spiritus Patris veſtri, qui loquitur in vobis, non quod verè loquatur, ſed quod ad verum loquendum vim, facultatem, auxilium & gratiam largiatur, ſic Poſtulat, quia poſtulandi, & orandi vim, & poteſtatem tribuit & facit ut poſtulemus. Et it a Auguſtinum ſecuti explicant Paulum eo Loco Primaſius, Beda, Anſelmus, ut etiam Sedulius. Fulgentus Epiſt. ad Probam de Omit. & Compunct. Cord. Et quia frequenter a nobis ofſenditur, neceſſarium eſt, ut frequenti Oratione, & jugi Cordis compunctione, mitigetur. Compunctio enim cordis excitat Orationis affectum: Oratio hunnlis, divinum promeretur Auxilium. Compunctio cordis vulnera ſua reſpicit: Oratio vero, med…l…m Sanitatis exp…ſuit. Et ad haec quis idoneus? Quis enim vel orare competenter valeat; niſi Medicus ipſe nobis initium deſiderii Spiritualis infundat? Aut quis Purſeverare in Oratione queat: niſi Deus in nobis hoc quod caepit, augeat. &c. Azorius the Jeſuit expreſſeth himſelf thus moſt freely vid. That of Paul, Rom. 8.26. Where 'tis ſaid, the Spirit maketh interceſſion for us, Saint Austin in lib. de bono Perſever: c. 23 Doth interpret it thus, the Spirit teacheth us to pray, or maketh interceſſion according to that expreſſion in Math. 10.20. for it is not ye that ſpeak, but the Spirit of your Father, which ſpeaketh in you, not that the Spirit doth truly, or properly ſpeak, but that it vouchſafeth the Power, Help or Grace to ſpeak the Truth, even ſo the Spirit prayeth, becauſe it giveth out the Power, and Grace of Prayer. Auſtin, is as to this followed by Primaſius, Bede, Anſelme, and Sedulius, ſo far Azorius. But I will add, and by Fulgentus, who ſaith becauſe we frequently offend God by our ſins, 'tis neceſſary that we often by Prayer and compunction of Soul attempt the pleaſing him. Compunction of heart ſtirreth up the affection of Prayer, and an humble prayer obtains Divine Aſſiſtance, Compunction of Heart reſpects our Wounds, Prayer ſeeketh for a Remedy; but who is ſufficient for theſe things, or who can pray as he ought unleſs the Phiſitian himſelf infuſe into us the beginnings of Spiritual prayer? or who can perſevere in Prayer unleſs God increaſe in us what he hath began. I might inſtance in many others, but this is enough to ſhew that Spiritual Prayer is not owing unto the Jeſuits for its Invention or Diſcovery; and therefore I will proceed to inform the Dr. that the Publick Exerciſe, of Free Prayer, is not approved off by the Jeſuits, For as concerning publick prayer the Jeſuits do differ from the Diſſenters if not from the Church of England, agreeing with none that I know unleſs with other papiſts and with Dr. Stil. for though private and Free Prayers are with Azorius and other Jeſuits terms promiſcuouſly uſed to expreſs one, and the ſame thing, yet publick Prayer muſt be according to ſome certain preſcribed form, This is the ſenſe of (Vincent Fillincius,) yea of (Bellarmine) and before him of (Durandus,) it being proved by Bellarmine to be thus appointed by the Milevitane Council Can. 12. yea by the Toletan, 4. c, 2. and by Pope Gregory. &c
This being ſo the Dr's miſtakes are apparent, and the Truth is.
1. That the Jeſuits were not the firſt inventors, nor the firſt bringers in of Spiritual Prayer, Spiritual Prayer being owned acknowledged, and privately practiſed ever ſince the Apoſtles dayes, for the Church never did for bid its uſe ſaith Fillincius.
2. That the Jeſuits ever have, and ſtill do zealouſly oppoſe the Publick uſe of Free Prayer.
3 That wherein the Jeſuits, and Diſſenters agree as to this, it is in no other reſpect then wherein the Univerſal Church agree with them.
4. That wherein the Diſſenters and the Dr. differ about Spiritual Prayer, the Dr. cloſeth with the Jeſuit, our difference if any being about the publick uſe of Spiritual Prayer againſt which the Jeſuits are.