Letters written to J.M. a nonconformist teacher, concerning the gift and forms of prayer. The second part. By Matthew Hole, B.D. sometime fellow of Exeter College, Oxon. now vicar of Stoke-gursey in Somersetshire.

LETTER II.

SIR,

I Consider'd in my last, the Letters relating to the Gift of Prayer; and finding nothing of moment objected against them, that may need or deserve a farther Answer; I proceed to the Letters that relate to Forms of Prayer: About which, two Things are chiefly to be consider∣ed (viz.) (1st) their Lawfulness, and (2dly) their Expediency. And that we may bring Things to some good Issue, I will shew, how far we are agreed, that we may the better com∣promize Matters where we differ.

1. First then, We are agreed about the law∣fulness of Forms of Prayer: For, in your Let∣ter of (June 28th) you acknowledge Forms to be in themselves lawful; and to some, needful; and complain of your being mis-represented by some, as Enemies to all Forms. Your Oracle, [Mr. Baxter] fre∣quently asserts the lawfulness of them, and withal declares,

That

the disuse of Forms, is apt to breed a giddi∣ness in Religion, and to make Men Hypocrites, who delude themselves with Conceits that they delight in God, when it is but in these No∣velties and varieties of Expression that they are delighted; and therefore adviseth Forms, to fix Christians and make them sound.

And another Brother of yours acknowledges,

That their Labours are profitable, who have drawn the matter of Prayer into Forms.

Now, these Concessions, one would think, were a fair step to a Reconciliation; and might lay a good Foundation for Peace and Unity: For this Principle, if well observ'd and follow'd, would bring all to the Church, and help them to join in the same Forms of Publick Worship, from which, nothing but their unlawfulness, can justifie a Separation. St. Paul wills us [To do what in us lies, to live peaceably with all Men,] Rom. 12.18. and more especially with the Church whereof we are Members: And elsewhere re∣quires us, To use our utmost Endeavours [To keep the Ʋnity of the Spirit in the Bond of Peace.] Ephes. 4.2 Now does it not lie in us, to do what we lawfully may? Should we not go as far as we can, for the sake of Peace and Unity? Especially when we are commanded to do so, by lawful Authority? And what a mighty influence would this Amicable and Christian Temper have, to promote Unity, and prevent Divisions? For if we lawfully may, and ought (as this Prin∣ciple teaches) to agree in offering up the same Prayer (which will have the greater force from the benefit of Concord and Unanimity) why should we break into Parties, and put up different and contrary Petitions, which must

lose all their Efficacy, from the mischief of Division?

'Tis evident (Sir,) that you can and do up∣on occasion join in the Publick Prayers of the Church: Which shews you are satisfied both in the lawfulness and use of them: Now, what should hinder you from doing that, always for the sake of Peace, which you can do sometimes, to serve some other Turn? Was ever Peace and Unity valued at so low a rate among Christians, as to refuse to do what they lawfully may to preserve it?

As for what you object of renouncing the Co∣venant, as a hinderance; That is long since out of doors, and cannot now with any shew or colour of Reason be pretended: Only you find it in Mr. Baxter, and being something to say, you cannot forbear to use it, tho' the Author and the Covenant too, are both laid asleep in their Graves.

As for Re-ordination, which you mention as another hinderance: Neither can that affect you, being (if I am not mis-inform'd) ordain'd by a Bishop.

And as for Assent and Consent to all that is Established, which you talk so often, and so much of; tho' it be in its self very reasonable, and no more than is required in all Established Churches and Societies, yet if you cannot pre∣sently come to it, you are to acquiesce and wait for farther Satisfaction; which, if you bring but a willing and humble Mind, you may soon have: In the mean time, you are to continue as a private Member of the Church, without disturb∣ing the Peace of it, either by separating from it your self, or drawing the People from it, by Objections wherein they are no way concern'd.

This (Sir,) is unquestionably your Duty, if you will keep a good Conscience, and shew that Modesty that becomes you, without giving Of∣fence to that Church, whereof you were Baptiz'd a Member, and Ordain'd a Minister.

But the Misery is, tho' you are driven by the evi∣dence of Truth, to own the lawfulness of Forms, yet there is nothing which you more universally decry and disuse in the Practice; even when enjoyn'd by that Power, which in all lawful Things you are bound to obey. This is a gross inconsistence, and plainly shews that you have no mind to do what you safely may, to promote Peace. Is not this to act quite contrary to the Apostles Advice, [Nevertheless whereunto we have already attained, let us walk by the same Rule, let us mind the same Things?] Phil. 3.16. Where he wills us, to go hand in hand together, as far as we can; and not to differ or break off from the use or practice of those Things, wherein we are agreed. If we have attain'd to the Knowlege and Belief of the lawfulness of Forms, we are here required to join together in the use of them, when the Peace of the Church, and the Authority of Superiours make it necessary.

Certainly (Sir,) he that will not do what he may, to preserve Unity, is an Enemy to Peace, and hath another Game to play, that is better promoted by Divisions: And he that will not obey Magistrates in lawful and indifferent Things, shakes off the Yoke, and will obey only what he pleases.

But there is not (say you) a clearer Proof against Impositions, than the following Words, [If any be otherwise minded, God shall reveal even this unto you;] not Man by his Laws, enforce it upon you. But how is this to be revealed unto

you? I hope you do not expect an immediate Revelation, or voice from Heaven to satisfie you in this Matter; or think that you are safe e∣nough in your Error, till you have such a Re∣velation to convince you: Is it not sufficient, that God hath in his Word revealed this unto you, by appointing Forms of Prayer and Praises both in the Old and New Testament? And what clearer Revelation will you have of this Divine Truth? Yea, is not this Ordinance of God, Established by the Ordinance of Man too, which we are commanded to submit unto [for the Lord's sake]? If you believe not Moses and the Prophets (as our Saviour speaks in another Case) neither will ye believe tho' One rose from the Dead. Luke 16.31. If so plain a Revelation of this Truth will not convince you, neither will you be convinc'd, tho' it were revealed to you from Heaven.

But you tell me, If all lawful Things may be enjoyn'd by Superiours in the Worship of God, then Spittle and Cream in Baptism, Crossing at the Eucharist, and abundance more of such Popish Trumpery, may be enjoined by them; which you endeavour to prove law∣ful.

Are you sure (Sir,) that 'tis lawful to clog the Institutions of Christ, with such needless, burdensome, and insignificant Things? Indeed, Decency and Order, and Edification require a few Ceremonies, and such as are expressive of Reverence, and help to promote the inward Piety and Devotion of the Mind; but does not the same Decency and Edification forbid too many, and such as are vain and unserviceable to those Ends? 'Tis certain, that the Worship of God cannot be perform'd without some Ceremonies;

and why may not Superiours make choice of such, as are recommended in Scripture, and ap∣proved of by the practice of ancient Times, for the greater Solemnity and Uniformity of Publick Worship, and must these be rejected, because they have not thought fit to burden it by requiring more? To ••et forth Religion in some necessary, comely, and significant Ceremo∣nies, is to recommend and make her look fair and amiable in the Eyes of the World; but to dress her up in a multitude of garish and useless Habiliments, is to expose, and make her appear ridiculous to the Beholders.

But if these Things were lawful, which is much to be doubted, what need is there to fear the enjoining of those Things which the Church hath wisely cast out? If you look into the Pre∣face before the Common Prayer, you may see the Reasons why the Church thought fit to re∣tain some of the ancient and decent Ceremo∣nies, and to lay aside those frivolous and bur∣densome ones which you mention: And is it not a Vile Reflection on the Wisdom of our Superi∣ours both in Church and State, to suspect the introducing of that, which upon prudent Con∣sideration they have rejected? Especially, hav∣ing given so good Reasons, for their so do∣ing?

Besides, is it a fit pretence (think you) for not doing what is required, for fear of other and worse things being required upon the same grounds? This is (as a Reverend Prelate hath observed) as if a Son should refuse to put off his Hat at his Father's Command, lest he should be commanded to put off his Shoes, and be led on further to kiss his Toe, which is a Token of Respect somewhere; (or,) as if a Man should

refuse to wear the Badge or Habit of his Office or Degree, for fear he should be required to wear a Fool's-Coat. Every one can see the Folly of such Objections in these things, tho' too many are so blinded with Interest and Pre∣judice, as not to discern it in weightier Matters.

But there are some things lawful (say you) that are too mean and trivial to be made the matter of a Command, as an Injunction to have our Eyes shut or open in time of Prayer, and the like.

And must you not have mean and trivial Thoughts of Superiours, to suspect the injoin∣ing of these things, as if they had nothing to do but to trifle away their Time and Authority about such slight Matters? But I hope you do not reckon Forms of Prayer among those mean trivial things, which have been ever thought fit and necessary in all Christian Churches: And yet you are so vain, as to tell me in that Letter, That Superiours would be more favourable to you in these Matters, if they were not hinder'd by others, who obstruct all their Designs of Peace and Concord. As if they themselves did not consider what they did, but were meerly led on and acted by others, and would gladly un∣do, what upon great Advice and Deliberation, they have thought fit to be done, if they were but left to themselves: Yea, though in establish∣ing of Forms, they have acted in Conformity to all Antiquity, yet there can be no Peace or Concord till they lay them aside, and do as you would have them. What think you, is not this arrant Pride and Hypocrisie, thus to magnifie your selves, and to seek by a few fulsome Flatteries to Atone for such vile Refle∣ctions?

But tho' all things are lawful (say you) yet all things are not expedient. And this will lead me to consider the Expediency of Forms of Prayer, which shall be done in my next. In the mean time, I am

SIR,

Your Ʋnfeigned Well-wisher,M. H.

August 9th, 1697.

Notes

• Disputation of Liturgy, Pro∣position 10.
• Reason, Dis∣course.