A Modest and Clear Answer to Mr Balls Set Forms of Prayer, Tract · Chapter 10
CHAP. X. Giving Anſwer to the ninth Reaſon
Diſc. ALL the reformed Churches at this day, do not only tollerate, but approve a ſet form of Liturgie, &c.
Anſw. We count it a ſafe courſe to bewail our own ſins and the ſins of our fathers, whereby we have polluted the holy things of God, more or leſſe, rather than to juſtifie our own alterations from the rule by their preſidents; …reat cauſe we have to bleſſe the Lord for the …reat light which the inſtruments whom God …ed in reforming all Proteſtant Churches brought into the dark world, and left behind them: and yet it is well known in ſome thing or other, all of them, more or leſſe failed: and it is more wonder they ſhould ſee ſo much truth out of the midſt of darkneſſe, then that they who ſaw ſo much, ſhould fail in any thing but whereinſoever they failed the generation that have come after them, have too cloſely and ungodly ſtuck to their examples, yea, and have been more zealous in the defence thereof, than have ſought to perfect what they leſs defective; yet this we may truly affirm, that we know none of all the reformed forraign Churches that do preſcribe a ſet form of Prayer with neceſſity to be obſerved; but leave their Miniſter at liberty to uſe the ſame, or ſome other form to the like effect at their own direction, which taketh off a great part of ſin, and burthen of ſet forms; God knoweth how to paſſe by the remnant of iniquity of the tranſgreſſion of them that ſeek him in truth, although all the high places be not taken away, 2 Chron 15.17. The Lord did not ſo look at their high places, as to reject his people for Idolaters or Superſtitious Perſons, when they ſought him in (truth of heart) though in high places; neither yet would he juſtifie their high places to after Ages, by the example and authority of their Anceſtors: farre be it from us to cenſure the preſent Churches of obſtinacy, who have perſiſted in the preſidents left by our holy anceſtors, thoſe firſt reformed; yet neither may we be ſo unfaithfull as to ſowe Pillowes under the Elbows, no, not of publique Churches, who knoweth not they have all been more ſtudious and tenacious of what form the doctrine and worſhip, and diſcipline was left unto them, then inquiſitive after farther light, yea, ſometimes more inclinable to look back into Aegypt, than to haſten towards Canaan; it is true, we have cauſe to ſuſpect our ſelves of error, rather than ſo many glorious lights of former and preſent times (to wit) if our faith were built upon our ſelves, we ſhould prefer their judgements and teſtimony before our own; but ſeeing our faith reſteth only on the word of the Lord, and his Spirit breathing therein, and the Word hath promiſed more and more light ſhall break forth in theſe times, till Antichriſt be utterly conſumed and aboliſhed; we ſhall ſin againſt the Grace and Word of truth if we confine our truth, either to the Divines of preſent or former ages.
Diſc. Be that all the Churches may erre in this, yet I hope no moderate man can cenſure them of obſtinacy, as men not willing to conſent to the truth ſhewed and manifeſted; how then cometh it to paſſe, that none of them hitherto have ſubſcribed to this opinion, and to the practice of our brethren of the Separation? The true Churches of God cannot erre fundamentally, nor obſtinately againſt knowledge; but how can they be freed from one of theſe, let the oppoſites themſelves judge.
Anſw. Though we do not believe (as you do) that the true Churches of Chriſt cannot erre fundamentally, but doe conceive for a time they may (as the Church of Iſrael in the golden Calfe, and afterwards more dangerouſly in the crucifying of Chriſt, and many Chriſtian Churches almoſt all, in that time, when Hierome complaineth the whole world was become an Arian) yet we do not look at the reading of deviſed preſcript forms, as a fundamentall error: howbeit any error or ſin perſiſted in againſt light, will in time argue an unſound and corrupt heart in the bottom. And although we dare not excuſe true Churches (as you do) from poſſibility of obſtinacy, at leaſt in ſome degree (for we ſee Moſes and the Prophets often taxing the Church of Iſrael of rebellion and obſtinacy, Deut. 31.27. Jer. 22.21. Ezek. 3.7.) yet we dare not think that the Churches of Chriſt do ſin of obſtinacy (eſpecially of reigning obſtinacy) in this caſe; For many of them never ſaw the grounds, as have born witneſſe againſt ſet and preſcript read forms of Prayer; and thoſe that have ſeen their grounds, have not been convinced of the ſolidity of them; and therefore may not be charged with obſtinacy, till after they have been convict of ſinne herein, and yet perſiſt herein againſt light of conſcience, which God forbid.
This Reaſon (from the judgement and practice of other Churches) hath been wont to be of great force in former times; otherwiſe the Apoſtle would never have alledged the practiſe and conſent of the Churches to confirm the faithfull, and to ſtop the mouths of the contentious, Acts 15.22.28. 1 Cor. 11.16. and 14.34.
Anſw. The Argument from the practice and judgement of Churches, was of greater force in the Apoſtles time than ever ſince: the eſtate of the Churches as then remained tanquam intemerata virgo, whileſt the Apoſtles and the Apoſtolique men lived; men that could not erre themſelves; and were more watchfull and zealous than to ſuffer any error to get head in any of the Churches; but let them that preſs the like argument now, let them ſhew us the like infallibillity, vigilancy and zeal, of the guides of the Churches in theſe dayes; and we ſhall readily captivate our own judgements to ſuch divine teſtimony: otherwiſe the judgement of Churches now, being but humane teſtimony (unleſſe it might appear grounded in Scripture warrant) we only hearken thus far to an Argument taken from the Churches, as reverently and meekly to attend to it, and if it diſſent from Scripture, yet ſtill to bear with meekneſſe and patience, and brotherly love, any failing which is found in them; but not therefore to approve and juſtifie all their proceedings.