The Grand Debate Between Bishops and Presbyterian Divines, Document 2 · Reply 28 – Section 30
Repl. As we took it to be no Controverſy between us, whether the mention of Gods Name is deſervedly ſweet to all his Servants; So we thought it was none, that this reverend Name is reverently to be uſed, and not too lightly, and therefore not with a cauſeleſſe frequency toſſed in mens mouthes, even in prayer itſelf; and that tautologies and vain repetitions, are not the better but the worſe, becauſe Gods Name is made the matter of them. It is not you that have expreſſed your offence (as well as we) againſt thoſe weak Miniſters that repeat too frequently the Name and Attributes of God, in their extemporate Prayers? And is it ill in them? and is the ſame, and much more well in the Common Prayer? O have not the Faith or worſhip of our glorious God in reſpect of perſons. Let not that be called ridiculous idle, impertinent, or worſe in one, which is accounted commendable in others. Do you think it were not a faulty croſſing, of the mind and method of Jeſus Chriſt, if you ſhould make 6. Prayers of it he 6. Petitions of the Lords Prayer, and ſet the Preface and Concluſion unto each? as (Our Father, which art in Heaven, hallowed be thy Name, for thine is the Kingdome, &c. and ſo over all the reſt; Yet we know that the ſame words may be oft repeated (as David doth Gods enduring mercy,) without ſuch tautological vanity: when it is not from emptineſſe or neglect of order, or affectation; But in Pſalms or Hymns where affections are to be elevated by ſuch figurative elegancies, and ſtrains as are beſt beſeeming Poetry or Rapture, we are not againſt ſuch repetitions; But if we may (according to the Common-Prayer-book) begin and end, and begin and ſeem to withdraw again, and make a Prayer of every Petition or two, and begin and end every ſuch petition, with Gods name, and Chriſts merits, as making up half the form, or near, nothing is an affected empty toſſing of Gods name in Prayer if this be not: We are perſwaded if you ſhould hear a man in a known extemporate prayer do thus, it would ſeem ſtrange and harſh even to your ſelves.
[There are beſides a preparative Exhortation, ſeveral preparatory prayers: 1. Deſpiſe not O Lord humble and contrite hearts. N. 17. §. 1. Exc. 1.Which is one of the ſentences in the Preface; And this, That thoſe things may pleaſe him, which we do at this preſent) at the end of the Abſolution: And again immediately after the Lords Prayer before the Pſalmody, O Lord open thou our Lips. &c.]
Repl. Deſpiſe not O Lord humble and contrite hearts) is not prayer, for aſſiſtance, and acceptance in that Worſhip, ſuited to the duty of a people addreſſing themſelves to God: But it is recited as a Scripture invitation to repentance, and (that thoſe things may pleaſe him which we do at this preſent) are no words of Prayer, but part of an exhortation to the people; (and O Lord open thou our lips) comes after the Exhortation, Confeſſion, Abſolution, and Lords Prayer, and ergo, is not in the place of ſuch an Addreſs, as we are ſpeaking of, What will not ſeem to juſtify, what we have a mind to juſtify; and to condemn that which we have a mind to condemn?
[This which they call a defect, others think they have reaſon to §. 2. Exc. 2.account the perfection of the Liturgy, the Offices of which being intended for common and general ſervices, would ceaſe to be ſuch, by deſcending to particulars, as in confeſſion of Sin, while it is general, all perſons may and muſt joyn in it, ſince in many things we offend all; But if there be a particular enumeration of ſins, it cannot be ſo general a confeſſion, becauſe it may happen that ſome or other may by Gods Grace have been preſerved from ſome of thoſe ſins enumerated, and therefore ſhould by confeſſing themſelves guilty, tell God a Lye, which needs a new Confeſſion.]
Repl. If general words be its perfection, its very culpable in tediouſneſſe and vain repetitions; For what need you more than (Lord be merciful to us ſinners.) There's together a general confeſſion of Sin, and a general Prayer for mercy, which comprehend all the particulars of the peoples Sins, and wants. We gave you our reaſon, which you anſwer not; Confeſſion is the exerciſe of Repentance, and alſo the helper of it; And it is noe true repentance which is not particular, but only general. If you ſay that you repent that you have ſinned, and know not where, or do not repent of any particular ſin, you do not indeed repent, for Sin is not exiſtent but in the Individuals: And if you ask for grace, and know nor what grace, or deſire no particular graces; indeed you deſire not grace at all: We know there is time and uſe for general Confeſſions, and Requeſts; But ſtill as implying particulars, as having gone before, or following, or at leaſt it muſt be ſuppoſed, that the people underſtand the particulars included and have inward confeſſions and deſires of them: Which cannot here be ſuppoſed, when they are not all mentioned, not can the people generally be ſuppoſed to have ſuch quick and comprehenſive minds, nor is there leiſure to exerciſe ſuch particular repentance or deſire, while a general is named: And we beſeech you let Scripture be Judge, whether the Confeſſions and Prayers of the Servants of God have not been particular; As to your objection or reaſon, we anſwer; 1. There are general Prayers with the particular, or without them. 2, There are particular Confeſſions and Prayers proper to ſome few Chriſtians, and there are others common to all; It is theſe that we expect, and not the former. 3. The Churches Prayers muſt be ſuited to the body of the Aſſembly, though perhaps ſome one, or few may be in a ſtate not fit for ſuch expreſſions: What a lamentable Liturgy will you have, if you have nothing in it, but what every one in the Congregation may ſay as true of and ſuitable to themſelves? Then you muſt leave out all Thankſgiving for our Juſtification and forgiveneſſe of ſin, and adoption, and title to glory, &c. becauſe many in the Aſſembly are Hipocrites, and have no ſuch mercies, and many more that are ſincere, are miſtaken in their own condition, and know not that they have the mercies which they have, and therefore dare not give thanks for them, leſt they ſpeak an untruth: Then the Liturgy that now ſpeaks as in the perſons of the Sanctified muſt be changed, that the two fore-mentioned ſorts, (or the latter at leaſt) may conſent; and when you have done, it will be unſuitable to thoſe that are in a better ſtate, and have the knowledge of their Juſtification. This is the Argument which the Sectaries uſed againſt ſinging of Davids Pſalms in the Congregations, becauſe there is much in them, that many cannot truly ſay of themſelves. But the Church muſt not go out of that way of worſhip preſcribed by God, and ſuired to the ſtate of the ordinary ſort of the ſpiritual Worſhippers, becauſe of the diſtempers, or the ſuper-eminent excellencies of ſome few: It were eaſy to go over Davids Pſalms and your own Liturgy, and ſhew you very much that by this Argument muſt be caſt out: He that finds any paſſage unſuitable to himſelf, is not to ſpeak it of himſelf.
[As for original ſin, though we think it an evil cuſtom ſpringing §. 3.from falſe Doctrine, to uſe any ſuch expreſſions as may lead people to think that to the perſons baptized (in whoſe perſons only our Prayers are offered up,) original ſin is not forgiven in their holy Baptiſme; Yet for that there remains in the Regenerate ſome reliques of that which are to be bewailed, the Church in her Confeſſion acknowledgeth ſuch deſires of our own hearts as render us miſerable by following them; That there is no health in us, That without Gods help our frailty cannot but fall. That our mortal nature can do no good thing without him; which is a clear acknowledgment of Original ſin.]