A Just Defense of Hearing the Sermons, Chapter 5 · Section 7
Sect. 7. A prescript Form of words in Prayer devised by man, is not contrary to Rom. 8.26. 1 Cor. 14.15.
1. That a prescript Form of words in Prayer, a ceremonius pompous Worship, devised by man, and abused to Idolatry, is according to the will of God, and may lawfully be used under the New-Testament dispensation; contrary to Mat. 15.9. and 28.20. John 4.23. Deut. 12.32. Jer. 51.26. Rom. 8.26. 1 Cor. 14.15.
Answ. That which the present Ministers own and subscribe to, as containing in it nothing contrary to the word of God, and that it may lawfully be used, with promise to use it, is the Book of Common-prayer. This Author impeacheth it as contrary to the will of God, and not to be lawfully used under the New-Testament dispensation. 1. Because there is a prescript From of words in prayer. 2. The worship is Ceremonious. 3. That it is Pompous. 4. Devised by man. 5. Abused to Idolatry. What part of it is, or was abused to Idolatry should have been expressed. If he mean kneeling at the Lords Supper, that is his tenth instance to be considered again, if that which is said already in answer to this Chapter Sect. 3. be not sufficient; if he mean the whole Book, because out of the Popes Portuis, that is answered before, in answer to Chap. 3. Sect. 4. His allegation of Jer. 51.26. seems to be brought to prove it unlawful to use any thing in the worship of God abused to Idolatry. But it is so impertinent, that were any conscience made how Scripture is applyed, or shame to abuse Readers with texts impertinent, it had been omitted; it being only a prediction of the ruine of the City of Babylon, not of the Temple of the Idol, that it should not be built again, by reason of the Opression and Idolatry of the Inhabitants, not a prohibition to the Jews, that they should not use the stones of Babylon, to build a Temple to God at Jerusalem, because abused to Idolatry. Why the worship of the Common Prayer is termed Ceremonious, or Pompous, is left to be ghessed. If he mean it, as it is used in Cathedrals and Collegiate Churches and Chappels, there is no constitution for it as such, to which Ministers are required to subscribe; if because of the ceremony of the Surplice and Cross, and the Singing of Psalms; or because it is with external words and gestures, the first of these being an adjunct only to the Minister, doth not make the Worship it self Ceremonius or Pompous; and the second being only a monitory sign annexed to a rite of worship is not fitly termed Worship; the third methinks should be allowed, as commanded Ephes. 5.19. Col. 3.16. external words and gestures if agreeable to the examples of holy men should not be excepted against, nor are they contrary to John 4.23. which excludes only the legal shawdowy worship of the Law, and that which is only external, and so hypocritical; otherwise external Worship is required, 1 Cor. 6.20. But I suppose the chief exception is, that the Ministers own and use a prescript Form of words devised by man; which he conceives contrary to the other texts alledged by him, how pertinently, is to be considered. To Mat. 15 9. and Deut. 12.32. answer is made Chap. 1. Sect. 3. Mat. 28.20. requires Teachers to teach Disciples of Christ to observe all that he hath commanded; But proves not, that no prescript Form of Prayer devised by man, may be lawfully used. For then it would follow, that conceived Forms of Prayer may not be used, for they are devised by men, they are not immediately from Gods Spirit, as is apparent by the phrases, and matter oft times used; nor are they commanded by Christ, but rather a set Form is commanded, to wit, the Lords Prayer, Luke 11.2. and therefore the use of a prescript Form of words in Prayer devised by man, is not contrary to Christs revelation, Mat. 28.20. For all that Christ hath commanded, may be observed by those who use it; and it is more agreeable to Christs command, to use one prescript Form of words of Prayer, which he hath directed Mat. 6.7, 8, 9. Rom. 8.26. is more impertinently alledged: For it is not said, The Spirit helps our infirmities, by suggesting to us the Form of words we shall use: but by making known what things we shall ask in his secret impulse on our spirits, not in ordinary motions of our tongues, and by exciting in us grones and sighes that are unutterable; and therefore this text is so far from proving, that it is unlawful to use a prescript Form of words in Publick Prayer, because of this promise of the Spirit to suggest without meditation, such words as shall be spoken, that it is quite another thing which is here meant. First it is not meant of publick Prayers, but of secret private Prayers: Secondly, it is not meant of private ordinary Prayers; but as Cameron in his Treatise of the nature and condition of the Church, observes, The Apostle distinguisheth some, and those singular Prayers of Believers from the rest▪ to wit, when the minde constituted in anguish, and the same erected by trust in God, prayes, as wrapt beyond it self; such as were Moses his Prayers, who when he is not said to have prayed in Scripture, yet God so be speaks him, as if he had cryed; to wit, the Spirit did pray in Moses, the understanding prayed not: the Spirit, that is, the understanding conceived not distinctly the prayers. And 1 Cor. 14.15. (which is the other place cited by this Author) I will sing with the spirit, I will sing also with the mind. To wit, I believe none sings with the will; for to sing is a work of the understanding; but the Apostle hath opposed the Spirit to the Understanding; because the Spirit in that place signifies the Understanding so affected, as that it cannot distinctly explain what it hath conceived. Therefore in the same Chapter above he exhorts, that he who speaketh with tongues (that is with the Spirit) pray that he may interpret; that is, not only speak with the Spirit but also with the Mind. Therefore it is manifest that the prayers Rom 8.26. 1 Cor. 14.15. are meant of such as are in extraordinary raptures and ecstacies, such as the Prophets sometimes had; and St. Paul speaks of 2 Cor. 12.1, 2, 3, 4. and cannot be applied to the ordinary publike prayers of the whole Congregation. Thirdly, the help of the Spirit cannot be meant of suggesting a Form of words, because it is said, the spirit it self maketh intercession for us with groans unutterable; and 1 Cor. 14.15. is such praying in the spirit as may be without the understanding of him that prays or others, even such as he that occupieth the room of the unlearned cannot say Amen to, seeing he understandeth not what the Speaker saith. Fourthly, The praying with the Spirit is such as is unfruitful of it self, v. 14. and not to be affected of it self, nor can be a matter of duty, sith it is motus liberi spiritus, as the School-men speak rightly, a motion of the free Spirit, such as lumen propheticum, prophetical illumination is, which is such a gift as that it may be our duty to use it when we have it, not our duty to acquire it. Upon all which reasons it is apparent, that these Texts are much perverted against the use of a prescript Form of words in Prayer devised by man, because of the Spirits help, Rom. 8.26. praying in the Spirit, 1 Cor. 14 15. sith they cannot be meant of ordinary publike prayers, and of praying in words unpremeditated, as immediately suggested by the Spirit of God.