Five disputations of church-government and worship by Richard Baxter.

Prop. 10. HVmane Forms of publick prayer, or other wor∣ship (excepting the fore-excepted Necessary cases, as Psalms, &c.) should not be constantly used by Mi∣nisters, that have their liberty, and are able to pray without them: Nor should any be ordinarily admitted into the Ministry (except in the great necessities of the Church) that are not able to pray with∣out such forms.

In this Proposition are these considerable points implyed, and expressed. 1. That it is not unfit to have forms by the common Agreement of the Pastors, to be used when its meet (as is be∣fore and after expressed.) There are few Nations in the world, so well provided for with able Ministers, but that some places must be supplied with men that have need of forms of Prayer, if not of Preaching, composed by others. And therefore it is fittest that such should have Forms that are Agreed on by all. And therefore I doubt not but when we came newly out of Po∣pery, and had not a full supply of preachers, it was a wise and lawfull course to compose a common form of Prayer. For, 1. It will be the surest way to keep out unsoundness and abusive passages, when nothing is allowed as a publick form but what hath obtained the common consent. 2. It will be the way of fullest concord: when forms are necessary, there is more of Concord

in it, to have one ••that is approved sound) then to have as ma∣ny as men please. 3 The Churches may the better know whom to hold communion with in Prayer, (though the Pastors may be unable to pray without forms) when they know the substance of their Prayers. 4. The Magistrate may the better do his duty and be responsible for the service that is offered to God, even by the weakest Pastors, and see that Gods name be not abused. It is therefore desirable that a Common Liturgy be extant.

2. And for the use of it, let these Rules contained in the Propo∣sition be observed.

1. ••et no man be ordained a Minister that is not able to Pray without a Form, in such a manner as is not dishonourable to the worship of God, unless the Necessity of the Churches shall require it. All friends of the Church will agree to this, that the Church have the ablest Pastors that can be got.

2. But because it is not to be hoped for that all the Churches can be thus supplied (at least in haste,) if the Or••••iners or Approvers shall appoint any to the work in Wales or other ne∣cessitous places, that are not able competently to administer Sa∣craments, &c. without a Form of Prayer, let them tye such to use the Form Agreed on.

3. If they approve only of such as are able to do it without a form, but yet so weakly (some of them) as is less to the Chur∣ches Edification, then the form would be, let such be advised, sometimes to use the Form, and sometime to forbear it, till they are more able.

4. And that it may be no dishonour to the publick Form, that it is used only by the weak, let the Ablest Ministers sometime use it, but with these cautions: 1. Let them not be compelled to it against their judgements, but perswaded. 2. Let not the ablest use it so frequently as the weak, (unless their own judge∣ment require it.) Let the weaker use it ofter, and the Abler more seldom.

5. Let neither of them (that can competently worship God without it) use it Constantly; but sometime use it, and some∣time forbear it. And this is the main point that I intend in this Proposition, and therefore shall now briefly give my Rea∣sons for.

Reas. 1. The constant use of forms (and so of Ceremonies and

any Indifferent things) doth potently tend to perswade the people that they are matters of Necessity, and not indifferent. All the words that you can use will not satisfie them that it is indifferent, if you use it not Indifferently. We see by experience the power of custome with the vulgar.

But you will say, What if they do overvalue it as ne∣cessary, what danger is in that? I answer very much. 1. They will offer God a blind kind of service, while they place his worship in that which is no part of worship (as forms are not, as such) but an indifferent circumstance. 2. They will be hereby induced to uncharitable censures of other Churches or persons that think otherwise, or disuse those customs. 3. They will be strongly induced to rebell against their Magistrates and Pastors, if they shall judge it meet to change those customs. 4. They will turn that stream of their zeal for these indifferent things, that should be laid out on the matters of Necessity: and perhaps in vain will they worship God, by an outside hy∣pocriticall worship, while they thus take up with mens Traditi∣ons. 5. They will forsake Gods own Ordinances, when they cannot have them cloathed with their desired mode. All this we see in our dayes at home. The most ignorant and ungodly do by hundreds and thousands, reject Church discipline, and Sacraments, and many of them the Prayers and Assemblies them∣selves, because they have not the Common Prayer, or because the Churches kneel not at the Lords Supper in the act of Re∣ceiving, and such like. So that it is a grievous plague to our peoples souls to be led into these mistakes, and to think that Circumstances and things indifferent, are matters of Ne∣cessity.

And yet on the other side, lest the constant disuse of all con∣venient forms, should lead the people into the contrary ex∣tream, to think them all unlawfull (and so to be guilty of the like uncharitable censures and evils as aforesaid) I think it sa∣fest, that the ablest men should sometime use them. And this Indifferent use of them, will lead the people to indifferent thoughts of them, and so they will not provoke God by blind worship, nor be so ready to fly in the faces of their Ministers when they cross them herein, as now they are. For example, what a stir have we if men may not kneel at the Sacrament, or

if the dead (in case of Ministers absence, or other hinderance) have not somewhat said over them at the grave; and in some places, if Ministers go not in procession in Rogation week, and many such like customs. If these were sometime used (in a good and lawfull way) it would keep men from mistaking them to be unlawfull; and if they were sometime disused, people would not take them as things necessary, nor so hate and reproach both Ministers and brethren that neglect them, or do not alwayes humour them herein, yea or that were against them: nor would men separate on these accounts.

Reas. 2. The constant use of Forms of Prayer depriveth people of their Ministers gifts, and potently tendeth to work the people into a dull formality, and to a meer outside heartless k••nd of service, Which is as great an enemy to serious Devotion, and consequently to mens salvation, as almost any thing thats to be found among pro∣fessed Christians in the Church. How dangerously and obstinate∣ly do such delude themselves, and think that they are as upright∣ly religious as the best? and so refuse all the humbling con∣vincing light that should bring them to a change, and blindly misapply the promises to themselves, and go on in meer presum∣ption to the last: and all because they thus draw neer to God with their lips, and say over a form of words, when their hearts are far from him, and they know not, or observe not what they say.

And that constancy in Forms doth potently tend to this dead formality, we need no other proof then experience. How hard doth the best man find it to keep up life and seriousness in the constant hearing or speaking of the same words? If you say that it is our fault▪ I grant it: but it is an uncurable fault while we are in the flesh: or at least its few that ever are very much cured of it, and non wholly. Theres much also in nature it self to cause this. A man that delighteth in Musick is weary of it, if he have constantly the same instrument and tune: or at least cannot possibly have that delight that Vari∣ety would afford him. So is it in recreations, and oft in dyet, and other things. Novelty affecteth: Variety pleaseth: Com∣monness dulleth us. And though we must not therefore have a New God, or a New Christ, or a New Gospel (the fulness of these affordeth the soul a daily variety: and also their per∣fect

goodness is such as leaves no need of a variety in kind,) yet is it meet that Ministers should have a gratefull variety of Manner, to keep up delight and desire in their people. A sick stomack cannot take still the same Physick, nor the same dish. I know that an ancient prudent man, especially the Learned Pastor himself, that better comprehendeth what a form of words contains, can make a much better use of forms, then younger Christians can do. But I think with all, I am sure with the generality, (to whom we must have respect) a constant form is a certain way to bring the Soul to a cold insensible formal wor∣ship.

And on the other side, if a form be Constantly disused, and peo∣ple have no•• sometimes a recitall of the same, again and again, it may tend to breed a childish levity, and giddyness in Religion; as if it were not the matter, but meer Novelty and variety that did please; And so it may also easily make Hypo∣crites, who shall delude themselves with conceits that they delight in God and in his word, when it is but in these novelties and varieties of expression, that they are tickled and delighted; and their itching ears being pleased, they think it proves a work of saving grace on the heart. And therefore to fix Christians and make them sound, that they grow not wanton in Religion, and be not as children carryed up and down with variety of doctrine•• or of modes, I think it would be useful to have a moderate sea∣sonable use of some forms as to the manner, as well as often to inculcate the same matter; Avoiding still that constancy that tends to dull their appetites, and make them weary or formal in the work.

Reas. 3. The constant use of a stinted Liturgy, or form of Prayer, doth much tend to the remisness and negligence of the Mini∣stry. When they know that the duty requireth no exercise of their invention, and that before the Church they may as well perform it with an unprepared as with a prepared mind, it will strongly tempt them (and prevail too commonly) to neglect the stirring up of their gifts, and the preparing of their minds. When they know that before men they may (in Reading a Prayer) come off as well without any regard to their hearts, as with the greatest seriousness of devotion, we must expect that most should do accordingly: For we see that Ministers are men, and too many

are carryed as well as others, with the stream of temptati∣on. But those Prayers and other duties that depend upon their parts, require preparation, or at least some present care and di∣ligence for the awakening of their hearts, and excitation of their faculties.

Reas. 4. But the principal danger of a constant use of pre∣scribed forms, is, lest it should let in an unworthy Ministry into the Church. For though I had rather have as weak Ministers as I before described, then none; yet it will be very dangerous when such are tolerated because of Necessity, lest the neglige••ce of Ordainers and Approvers will take advantage of this, and pretend necessity where there is none, or hearken to them that come with such pretences, and so undo the Church by an igno∣rant insufficient Ministry; so hard is it for men to avoid one ex∣tream without running into another. Now the utter prohibition of stinted forms will prevent this, but not without an evil on the other side. And therefore to avoid the evils on both sides, me thinks it would be best to let such forms be used, but unconstant∣ly, unless by men that will lie under the dishonour of being able to do no better. And that dishonor will hinder men from rest∣ing in them, and the frequent exercise of other mens gifts, will awaken them to their duty, and the necessity of it will as well keep out insufficient men as if there were no form at all. For an insufficient man can no more perform the work once a day without a form, then twice a day. I shall add no more Rea∣sons, because they that write against forms of Prayer, though they run too far, have said enough of the inconveniences. The motion that I make being for a voluntary and an unconstant use of them, I must expect to meet with objections on both sides, which I shall briefly answer.

Object. 1. Those that are utterly against forms, will say that I am opening under pretence of Peace and Liberty a way to let in an unlawfull worship and a lazy insufficient Ministry. To which I answ. 1. For them that take all forms to be unlawfull, I think them fitter for compassion then disputes, and judge their reason to be as low as the Quakers that cry down the use of hour-glasses, and sermon-notes, and preaching on a Text of Scripture. 2. And for the rest of the objection, its answered before. The use of a Liturgy in the way described, will not more Coun∣tenance

a lazy insufficient ministry, nor hurt the Church, then if there were none.

Object. 2. But what need is there of it? Are we not well without it? why would you disturb our peace, to please the adversaries? Answ. 1. We are not without a Liturgy, as shall be further shewed, and therefore you cannot say we are well with∣out it. 2. Some yong weak Ministers (we must speak the truth) do wrong both Baptism and the Lords Supper by many miscarriages, for want of further helps. 3. Wales and many parts of England must be supplyed with Forms, or be without, wh••ch is worse. 4. The Consciences of many of those that you call adversaries (and I call Brethren) must be indulged with the liberty of a convenient form, or else we shall not walk charita∣bly.

On the oth••••side it will be objected, by them that would have all men forced to the constant u••e of forms, 1. that If we have not forms, men may vent what they please in prayer: some raile in prayer, and some vent error, and some rebellion, &c. Answ. 1. This Argument makes against all Prayer of Ministers, but what is prescribed. For if you force them to a form, and yet give them leave with their Sermons to use also either extempo∣rate or formed Prayers of their own, they may as well vent rebellion, heresie or malice in them, as if they had no Liturgy at all. And if you would have Ministers use no prayer but what they read out of the imposed books, for fear of these inconveni∣ences, you will shew your selves enemies to the Church, and cure an inconvenience with a mischief. 2. And if men were forbidden all prayer but by the Book, yet it is more easie to vent error or malice in a Sermon. So that unless you tie them also to forbear preaching save out of an imposed book, you are never the better. And if you would do so, you are sorry helpers of the Church. 3. You have a better remedy then these at hand. Put no such Insufficient men, or Hereticks into the Ministry, that will so abuse prayer: or if they be crept in, put them out again, and put better in their places, that will not abuse it. If some Physitians kill men by ignorance or malice, will you tie them all to go by a Book and give but one medicine, or will you not rather cast out the unworthy, and licence only abler men?

Object. 2. But how can I Ioyn with a Minister in prayer, If I know not before hand what he will say, when for ought I know he may pray blasphemy or heresie?

Answ. 1. By this objection, you take it to be unlawful to joyn with any prayers at all, whether publick or private, but what you know before: And so it seems you think all prayer but whats by the book, unfit for any but a solitary person. And if this be your mind, that your Book-Prayers must needs shut out all others, blame not men so much to shut out your Book, when you so far provoke them. 2. According to this Objection you must not send for the Minister to pray with you when you are sick, or in trouble, unless he tye himself to your Book. And why then may not another do it as well as he; or at least, the sillyest man that can read as well as the most able? 3. It is the work of the Minister, to be the peoples mouth in prayer to God, and therefore if he fail in the manner of his own work, it is his sin, and not yours, and you may no more refuse for that to joyn with him, then subjects may refuse to obey the soveraign power because of some miscarriages, yea or to fight for them, and defend them. 4. Your presence signifieth not your consent to all that you hear from a Minister: And your Heart is not to follow him in evil, but in good: and therefore seeing you are at liberty, what cause of scruple have you? 5. It is supposed that no man is ordinarily admitted, or tolerated in the Ministry, that will so abuse prayer that men may not lawfully joyn with them. If they are such, cast them out: If you cannot cast them out, if they are Hereticks or Blasphemers, come not neer them. But if ••••ey are men fit for to be tolerated in the Ministry, you have reason to trust them so far in their office, as not to ex∣pect Heresies or Blasphemies from them, till you hear them: And if you hear them guilty of such, after a First and Second admoni∣tion avoid them. But let not wicked uncharitable censures be an argument against the worship of God. You know not but a Physitian may poison you, and yet you will choose the best you can, and then trust your lives with him. You may much more do so by a Minister, because you proceed not by so implicite a faith in the matters of your Salvation. You may refuse any evil that the Minister offereth.

Object. 3. But many of them speak nonsence and unreverent

words, and abuse Gods worship. Answ. Get better in their stead, that are able to do Gods work in a more suitable manner. But see that your quarrelsome capricious wits, do not odiously aggra∣vate imperfections, or make faults where there are none. And remember that you have not Angels, but men to be your Pa∣stors; and therefore imperfections must be expected: But a blessi••g may accompany imperfect administrations. But if Peo∣ple, Patron, and Ordainer will choose weak men, when they may have better, they may thank themselves. A Common Prayer book will make but an imperfect supply, instead of an able Minister: Though in some cases I am for it, as aforesaid.

Object. 4. But prayer is a speaking to God: and therefore men should say nothing but what is exactly weighed before hand.

Answ. 1. We grant all this. But men may weigh before hand the matter of their requests, without preparing a form of words: or a man may fore-consider of his words, without a Prayer-book. 2. Preaching is a speaking in Gods name, as though God speak by us, and as Christs embassadors in his stead. 2 Cor. 5.19, 20. And to speak as in Christs stead, and Gods name, requireth as great preparation, as to speak to God in the peoples name. It seems more, as it were to represent Christ in speaking▪ then to speak to Christ while we represent but the peo∣ple. And therefore by this argument you should let no man preach neither, but by a book prescribed. 3. God is not as man, that looks most at oratory and fine words. It is an humble, contrite, faithfull, honest heart that he looks at: And where he sees this, with earnest desires, and that the matter of Prayer is agreeable to his will, he will bear with many a homely word. One Cold request, or the lest formality and dulness of affection, and carelesness and disesteem of the mercy, is more odious with God, then a thousand Barbarisms, and Solaecisms, and unhandsome words. Yet the tongue also should carefully be lookt to: but men should not mistake themselves, and think that God judgeth by the outward appearance, and as man judgeth▪ 4. Still I say, get Ministers that are able to do better if you have insufficient ones. A man on a common prayer-book is likelier to provoke God, by a careless, heartless, customary service, and meer lip labour, let the the words be never so exact, then another (that fears God) is like to provoke him by disor∣derly or unhandsome words: Though both should be avoided.

Object. 5. Our minds are not able to go along with a Min••ster on the sudden, unless we knew what he will say before hand.

Answ. A diligent soul that marketh what is said, may with holy affections go along with a Minister without knowing what he will say before hand. The experience of Christians confuteth this objection. 2. And this would not only plead for a form, but shut out all other prayer: which is sufficient to disgrace it with any understanding man.

Object. 6. The publick Prayers of the Church are they that we must own by our concurrence: His own conceived Prayers are but the Private Prayers of the Minister. Answ. The Minister is a publick person, and his prayers publickly made for and in the Church, are as much the Publick prayers of that Church as if they were read out of an imposed Book: But indeed when many Churches Agree in a form, that form may so far be called the Common Prayers of all those Churches: but its no more the Publick Prayers of any one Church then sudden conceived pray∣er is. And when there is no form, yet the matter may be the Common Prayer of all Churches.

Object. 7. But what confusion will it ••ake in the Church if one Congregation shall have a Form, and another none, and every man shall be left to do what he list in Prayer?

Answ. This is the voice of that Ignorance, Pride, and Divi∣ding usurpation that hath caused all the Schisms and troubles of the Church. Must the Churches have no Peace but on your imposed terms? Must none be endured, but all cast out of the Church of God that dare not say your forms of prayer, though they are as wise and pious and peaceable as you? Nothing but Proud arrogancy and uncharitable cruelty will say so. 2. But if we must needs all Agree in the manner of our Prayers, we must shut out all forms, and agree all to be without them (which yet I consent not to.) For there is no one Form that you can expect that all should agree in, thats of humane invention: Not but that we may well do it: but it will not be. 3. How had the Church Unity before any of your forms were known? 4. If it be no blemish for several Nations to have several Forms, and manners, it is tolerable for several Congregations▪ 5. How did the Ancient Churches maintain th••ir Unity, when Liturgies were in use, and the variety was

so great as is commonly known? Many Churches had no sing∣ing of Psalms (Vid. Pamel. in Cyprian. de Orat. Dom. Not. 6.) Others used it by the whole Assemblies (see Ball's Friendly Tryal, page 60. citing the Authors that attest it) Other Chur∣ches did use to sing by course, or two at a time. (See it proved by Ball ibid. out of many witnesses.) This variety and much more consisted then with Unity, and may do now, when forced uniformity will not. 6. We are all now at Liberty what Ge∣sture we will use in singing Psalms, &c. and is here any discord hence arising? But men were forced to kneeling only in Recei∣ving the Lords Supper, and there came in discord. Mens fan∣cies makes that seem confusion that is no such thing. No more then that all that hear or pray, have not the same coloured cloaths, complections, &c.

Object. 8. But should not men obey Authority in forms and m••••ters of indifferency? Answ. They should, if they be indeed indifferent. But should Authority therefore ensnare the Church with needless Impositions? All men will not be satisfied of the Indifferency. I have heard many say that they would preach in a fools Cap and Coat if authority command them. But is it therefore fit that Authority should command it? All men will not judge it lawfull to obey them in such cases, and so there will be needless snares laid to intrap and divide men.

Object. 9. But antiquity is for set forms, and therefore No∣velty, must not be permitted to exclude them.

Answ. 1. Let Scripture be the Rule for deciding this, which is the chief witness of Antiquity: and let the oldest way pre∣vail. 2. Forms were at first introduced in Variety, and not as necessary for the Churches Unity to Agree in one: And they were left to the Pastors Liberty, and none were forced to any forms of other mens composing. When Basil set up his New forms of Psalmodie and other Worship, which the Church of Neocaesarea were so offended at, he did not for all that impose it on them, but was content to use it in his Church at Caesarea.

Object. 10. No man can now say what is the worship of God among us, because there is no Liturgy, but its mutable as every per∣son pleases.

Answ. We have a Liturgy, and are agreed in all the parts of worship. To have forms or no forms is no part of it, but a cir∣cumstance or mode.

Notes

• Prop. 10▪
• Object. 1.
• Object. 2.
• Object. 1.
• ••••ject. 2.
• Object. 3.
• Object. 4.
• Object. 5.
• Object. 6.
• Object. 7.
• Object 8.
• Object. 9.
• Object. 10.