A Just Defense of Hearing the Sermons, Chapter 7 · Section 5 – Section 6
Sect. 5. Common-Prayer-Book worship shuts not out of doors the exercise of the gift of Prayer.
To which we add, 2. That Worship which is an obstruction of any positive duty charged by Christ, to be performed by the Saints, is not a worship that is of his appointment. But this is undeniably true of the Common-Prayer Book worship. Therefore, That Christ did upon his Ascension give unto his Church, Officers, as signal characters of his love to, and care of it, will not be denied, Ephes 4.11. is an evidence hereof beyond exception. That to th…se Officers he gave gifts and qualifications, every way suiting the empl…yment he called them forth unto, cannot without a most horrid advance against the wisdome, faithfulness, love and care of Christ towards the Beloved of his Soul, be gainsaid. That he not only expects, but solemnly charges upon these Officers, an improvement of the gifts bestowed upon them, for the edification of his Body, is evidently compriz'd, and very frequently remarked in the Scripture, 2 Tim. 1.6. 1 Cor. 12.7. Ephes. 4.11. Prov. 17.16. Luke 19.20. To imagine after all this, that any Worship should be of the institution of Christ, that should shut out of doors, as unnecessary, the exercise of the gifts given by him, to be made use of in the solemn discharge of the worship of his house, is such an imputation of folly to him, as may not be charged upon any person of an ordinary capacity or understanding: Yet this is righteously to be imputed to him (absit blasphemia) if the Common-Prayer-Book worship be a Worship of his appointment: The exercise of the gift of Prayer (to mention no more) being wholly excluded hereby. Nor will it in the least take off the weight of this Argument, to say, That liberty is granted for the exercise of this gift before and after Sermon: For,
1. The whole Worship of God, may, according to these mens principles, be discharged without any Sermon at all; and it is manifest it is frequently so, at one time or other, in most of the Assemblies of England.
2. Those their Prayers are also bounded and limited by the 55th. Canon of the Constitutions and Canons Ecclesiastical.
3. We had alwayes thought, that Christ having given gifts unto men, did require the use of those gifts at all times, when ever persons were called to the performance of that service for which they were designedly given by him, by vertue of the fore-mentioned precepts. When Christ hath given a gift of Prayer unto his children, and charged them to stirr up the gift given them, and not to napkin their Talent, we had verily thought, that when ever they had been called forth to the performance of that duty, he did really intend and expect, that they should be found in the exercise of the gift given; and see as yet no reason to change our apprehensions in this matter.
Answ. The major Proposition is not in all cases true. The resting on the Sabbath day was a positive duty charged by God, yet the sacrificing, which was an obstruction of that duty, called by our Lord Christ, Prophaning the Sabbath, Matth. 12.5. was Worship of Gods appointment. Following of Christ, and preaching the Gospel, were Worship of Christs appointment, and yet they were obstructions to positive duties required to be done to Parents, Wives, and Children Therefore it is not true, unless the thing, which is an obstruction, be such of its own nature, of it self, and not by accident, and so necessarily and universally such an obstruction. But not to insist on this, the minor Proposition is many wayes faulty.
1. It is supposed, that the Common-Prayer Book worship is a different sort of Worship▪ from such as is used by those, which exercise the gift of prayer, as he terms it; which is absurd: For then so many several forms of words as are used, should be so many several sorts of Worship; all expressions, that are not immediately inspired, should be Will-worship; and so preachers several methods, and expressions in preaching, should be several sorts of Worship. This is that which I assert, That the same petitions, the same Confessions, and Thanksgivings, for matter, are the same prayer, and Worship, though in various expressions; and that the same prayers, read out of the Common-prayer Book, and the prayers of the preachers, framed by themselves, and uttered, if they ask the same things in other phrases, are the same prayers, and Worship: And they that can joyn with the one, and say Amen to them; may as lawfully, and safely, without sin, joyn with, and say Amen to the other.
2. This Authors phrase doth intimate, that ability to conceive, compose, and utter in variety of expressions, petitions to God, is the gift of prayer; and the exercise of it, is the exercise of that gift; which is false: sith the gift of prayer is by the moving of the affections, directing the mind, exciting faith, as the Text alledged by this Author, Rom. 8.26. proves, the Spirits work being there to acquaint us, what we are to pray for; and to foreign, to over-intercede for us, with groans unspoken; or, as it is read, which cannot be uttered: And therefore, no… in the inspiration of words, or method, or fitting a person with various, or unpremeditated expressions. Yea, those who express not, who do not compose their petitions in any order or method, as in Ejaculatory prayers, such as Nehemiahs prayer was, Nehem. 2.4. Hannahs, 1 Sam. 1.13. Hezekiahs, Isai. 38.14 Those who premeditate before they pray, as David did, Psal. 19.14. have as truly, and perhaps more rightly, and do exercise the gift of prayer, as those who in never so extemporary manner, enlarge themselves in various expressions and petitions. It is true, the Author of the Discourse concerning the interest of words in Prayer, ch. 2. tells us, The gift and grace of Prayer are two things: This, he derives from the spirit of adoption; That, he defines to be an ability of mind, to form words expressive of such desires of our hearts, as are according to the will of God, conjoyned with a faculty of memo…y, and of expression, and elocution; which, he saith, is partly natural, partly by industry attainable. But the gift of Prayer here, by our Authors words, pag. 62. is the donation of the Spirit; and usually the exercise of it in expressions unpremeditated, or conceived in opposition to praying by a book, or written set forms kept in the memory, is termed praying in the Spirit, and so no natural or acquired ability; which is to be observed, that the ambiguity of expressions may not deceive the unwary Reader. Now if this be observed they that pray in a set form, and those that read the Common-Prayer, may be truly said to pray in the Spirit, if their heart goe with their words; and to exercise the gift of Prayer, if the gift of Prayer be as the Discourse cited doth describe it.
3. The gift of Prayer, by alleging Ephes. 4 11▪ should seem, by this Author, to be accounted a ministerial gift, proper to them; for so were the gifts mentioned Ephes. 4.11. which if so▪ then it is not common to the Saints, nor the exercise of it a positive duty cha…ged by Christ to be performed by the Saints, except they be Ministers; and so it is not lawful for them, except they be Ministers, to seek, or to use the gift of Prayer. If they have it, by this Authors arguing, they are to exercise it, as well as Ministers; and it is as unlawful for them to pray by a book, as for the Ministers; they so praying, worship in a way not appointed by God, and are Idolaters, as well as the Ministers; and separation is to be from them▪ as well as from Ministers. Whereas▪ i… the gift of Prayer be partly natural, partly acquired, then it is lawful for Ministers, or other Saints, to make use of any lawful means, which may acquire that gift, such are any that may be a Directory to know what they a…e to pray for, that may advantage them, for remembring, composure, or elocution, conference, imitation of others, reading, meditation, self-examination; and if the Common-Prayer Book be a help (as some conceive it is) it may be lawfully used, or any others treatises, or forms of Prayer, for the obtaining of it. And if so, the Common. Prayer Book worship may be, so far from being an obstruction to the positive duty of exercising the gift of Prayer, that it may further it, by acquainting us with many things we should ask for: as the Homilies also may be helps for the knowledge of what Doctrine Preachers are to teach their people. And then this Authors Argument may be thus retorted. That Form may be lawfully used for Worship, which may be a means to further any positive duty, charged by Christ to be performed by the Saints. But such may be the forms of Prayers in the Liturgy of the Church of England. Therefore. The major is grounded on the rule given by Divines about the Decalogue: That which requires a duty, requires the means conducing thereto. The minor is proved, in that the Common-Prayer Book directs what things are to be prayed for, by reason of the brevity of Collects; the Responds, the frequent use, the plain expressions, help the memory and elocution, wherein the acquired gift of Prayer consists; therefore it is not an obstruction, but a help to the gift of Prayer. But this Author, though he may perhaps count this tolerable in others, yet not in Ministers; let's view what he saith of them. He alledgeth Eph. 4.11. and would inferr from thence, That all Ministers have the gift of Prayer, and are to use it; that the Common-Prayer Book worship shuts it out of doors, as unnecessary, and therefore is not of Christs appointment. But,
1. The Text expresseth not the several sorts of Qualifications, but the several sorts of Officers.
2. If it be supposed, that ministerial gifts are also implyed; yet whether extraordinary, or ordinary, may be doubted.
3. If ordinary gifts, there may be a question, Whe…her the gift of Prayer, as he means it, were one: that is, Whether Christ hath required▪ that every Minister should be able, on all occasions, to express himself without any stinted form, either conceived by himself, or composed by others, to make known the requests, which it concerns his people, to whom he is Pastour, in the most solemn and publick auditory, to ask of God, in their behalf, in words and elocution fitting the matter and auditory. I doubt not but the Minister should be able to express the requests of the people, as he should be able to declare the mind of God to the people; yet neither the one▪ nor the other, is of necessity to be done, or the Minister tied to do it every way, but the best way he is able, or at least, that way as is fit for the end of his expressions, to wit, the peoples understanding, not the ostentation of his parts. The Apostles could preach without study, but Timothy was to give attendance to reading, to meditate, to give himself wholly to th…se things, whereby his profiting might appear to all, and yet had a gift given by prophecy, 1 Tim. 4.13, 14, 15. Ministers are to preach the Word now, but they are not tyed to preach without notes, without study, without other helps which God affords: Nor are Ministers bound to express themselves alwayes without pre-conceived, or prescribed forms in prayer, and yet they may faithfully discharge their work. Now God doth not give gifts, as he did in the Apostles times; and therefore the same readiness and exuberancy of expressions, or composure of petitions, is not to be expected of Ministers now, as was of them.
4· I add, That though the Apostles said, Acts 6.4. We will give our selves continually to Prayer, and to the ministry of the Word. And St▪ Paul, 1 Tim. 2.1. exhorts, Tha… first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for Kings, and all that are in authority: Yet we read not, that this is made the Ministers work, to express the common necessities of the Church, in a publick auditory, or any rules about the form or manner of praying. Nor do we find, that either Christ, or his Apostles, used any forms of prayer, before or after their preaching; and therefore conceive not this to be the proper work of a Minister, or that either way of praying is determined▪ and therefore both may lawfully be used by the Minister, or other Christians. Nor doth the one way of Worship shut out of doors the other; or the Minister, by using the Common-prayer Book, exclude conceived prayer by the speakers. If they were tyed, by the Governours, to use no other than the Common-prayer Book expressions; yet this is not to be imputed, either to the Common-prayer Book, or its way of worship, or to the Ministers, but unto those who do so rigidly impose it. I add further, That were there a prohibition of using any other than the Common-prayer, yet this were not a shutting out of doors Christs institution, unless it were proved Christs institution, that at all times in Prayer no stinted form should be used. Nor doth it shut out of doors the gift of Prayer, unless it be proved▪ they only have the gift of Prayer, who use their own conceived expressions; which if so, not only those who use the forms of Prayer, though with never so much fervency of spi…it, which they read or remember in the Common-Prayer Book, or in the Practice of Piety, or any other such Book of mens composure: but also those, who use the words of the Psalms, or the Lords-Prayer, yea that do say Amen to the words of any Preacher before Sermon, or any that gives thanks afore meals, should shut out of doors the gift of Prayer, or the exercise of it, sith he useth not the gift he hath, to wit, the ability of mind to form words, and to utter them, which is the definition of the gift of Prayer before given. There are many in the Congregation perhaps yea some Women that can form and utter words as fit for Prayer as the Minister; will not this Author have this gift of Prayer shut out of doors, and yet not conclude that a positive duty is obstructed thereby? Besides, there may be a restraint of a duty, as unseasonable, sith affirmative precepts bind not ad semper, to be done at all times, perhaps time will not permit, or weather, or some accidents, or more necessary business; and yet the gift not shut out of doors, as unnecessary, but as only inconvenient at that time. Do not the most able Preachers sometimes omit the exercise of their gifts, and yet count not them shut out of doors, as unnecessary? Yea, doth not the Apostle, 1 Cor. 1…. put some restraints upon Prophecying, to keep order? Did he then shut out of doors, as unnecessary, the gift of Prophecy? I have read, that the Separatists in the Low Countries, have spent so much time on the Lords day in debating causes, and matters of Discipline, that they have omitted exercise of their gifts in some other Ordinances; and yet I presume they have not shut them out of doors, as unnecessary. If at one meeting of Christians, no other thing had been done, but the reading of St. Pauls Epistles, as he appointed, Col. 4.16. yet were not the exercise of A…chippus his ministry thereby shut out of doors, as unnecessary, but only suspended for that time. And this would be no Napkining up of his Talent, nor such exclusion of the gift of preaching or prophecying, as, with others, this Author clamou…ously inveighs against The 55th. Canon directs Preachers what they should pray for, doth not limit or bound them in the words or matter: It saith, They shall move the people to joyn with them in prayer, in this form, or to this effect, as briefly as conveniently they may: Not forbidding to pray for other things, or in other words, than are there set down. And blessed be the Almighty, that yet Ministers have liberty at all times to express themselves in prayer and preaching, as fully as there is need; that the Kings Majesty invites to fasting and prayer; That, notwithstanding it is to be bewailed, that the Worship of God is no better performed than it is; and that the intemperate abuses of some, have caused more severe restraint on others, than were to be wished: Yet there is so much purity of Worship and Doctrine▪ as that Separation is unnecessary. And this Author, as if he imitated the Gloss in the Canon Law, Non satis discretus esset, &c. writes causelesly, if not blasphemously, that Folly may righteously be imputed to Christ, if the Common-Prayer Book worship be a Worship of his appointment. He goes on thus.
Sect. 6. Common-Prayer Book Worship is not of pure humane invention.
But 3ly. The Common-Prayer Book wo…ship, is a Worship, of which we find no footsteps in the Scripture (nor in some centuries of years after Christ) as hath already been demonstrated: Whence it follows, That 'tis a Worship of pure humane invention, which is not only not of Christs appointment, but contrary to the very nature of instituted Wo…ship (as is proved in our first Argument) and to very many precepts of the Lord in th… Scripture, Exod. 20.4, 5 Deut. 4 2. and 12.32. Prov. 30 16. Jer. 7 31. Matth. 15.9, 13. Mark 7.7, 8. Rev. 22.18. The mind of God in which Scriptures we have exemplified, Lev. 10.1, 2, 3, 4. Josh. 22.10. &c. Judg. 8 2. 2 Kings 16 11. 1 Chron 15.13.
Answ This Author runs on in his gross mistakes, as if the form of words in the Common-Prayer Book were the Worship, that it were a several sort of Worship from the prayers made by a Preacher of his own conception, and that such prayers were worship of Christs institution, and not the other. Which mistakes are shewed before: And what he saith here, is answered, either in this chapter, sect. 4. or chapt. 1. sect. 3. The Common-Prayer Book worship is no more a pure humane invention, than Preachers conceived-prayers: Nor is it any Idol, forbidden Exod. 20.4, 5. Nor any Prophecy added to the Book of the Revelation, forbidden Revel. 22.18. Nor such an Ephod as Gideon made, Judg. 8.24. Nor such a not seeking God after the due order, as was the carrying of the Ark in a cart, and Uzzah's putting his hand to it, 1 Chron. 15.13. Nor such an invention forbidden, as was the Altar of Damascus, imitated by Uriah, 2 Kings 16 11. And therefore it is sufficient to deny what is here said, without forming of an Argument. As for Josh 22 10. &c. it makes for the Common-Prayer-Book, not against it: sith that Altar was allowed of, though it were for religious signification, and yet not by Divine institution; and therefore proves, that all inventions of men, whereby our Worship of God is signified, are not unlawful, if they be not made necessary, nor the Worship of God placed in the things so invented, or their use. It follows,