The Judgment of Babylon, Tract · Judgment 5

The Judgment of Babylon · Tract · Judgment 5

p. 286The PRIMATES judgment of the Ʋſe of a ſet Form of Prayer, heretofore declared, and now more fully enlarged, and confirmed; with the concurrence of the Votes of ſuch eminent perſons who are ſo eſteemed by the contrary-minded.

THis Subject hath been ſo ſufficiently diſcuſſed and determined by others, that no new thing can be expected from me, onelyonly you have here the Judgement and Approbation of this eminent Primate, which being of ſo great eſteem with all p. 277good men; 'tis poſſible now upon near an even ſcale of mens opinions in it, his may be of that weight, as to give ſatisfaction.

Firſt, that the Ʋſe of a ſet Form of Prayer, is not a ſetting up of any new doctrine, as the Athenians judged of Saint Paul, appeares in that 'tis the practiſe of the Belgick Churches, for which ye have the determination of the Divines of Leyden, Polyander, Rivetus, Walaeus, Thyſius; in their(a)(a)Diſput. 36. de cultu invocat. Sect. 33. non tantum licitas ſed & valde utiler eſſe, contendimus, &c. & in magnis conventibus atientio auditorum per uſitatas formulas, non parum juvatur. Synopſis Theologiae: And the reſolution of Mr. Aimes our countryman (who lived and died a Profeſſor of Divinity among them) in his caſes of conſcience, who ſaith, 'tis (b)(b)Licitum hoc eſſe manifeſtum eſt, ex approbata ſanctorum praxi, quam in praeſcriptis Pſalmis, & benedicendi formulis, ſcriptura nobis commendat. Ʋ tile etiam & neceſſarium eſt quibuſdam iſtiuſmodi formam ſequi, quamvis ex libelloiſit denotanda. l. 4. cap. 17. de oratione mentali & vocali.lawfull from the approved practice of the p. 288Saints in the Pſalmes, and other Formes of bleſſing in the Scripture; nay profitable and neceſſary for ſome, though it be read out of a book.

Then for the judgement and practice accordingly of the Reformed Church of France, Ludovicus Capellus gives us a ſufficient account of (who is Profeſſor of Divinity in the Univerſity of Somer) in one of his Theſes lately publiſhed, de Liturgiae formulis conceptis, or a ſet form of a Liturgie, where after hee hath anſwered all the pretended arguments againſt it, which it ſeemes he had gleaned up out of ſome of our Engliſh Writers of late, he concludes(a)(a)Ʋbi ſunt e…uditi Paſtores S. Liturgiae publica formula eſt apprimè utilis & neceſſaria, ad communem Eccleſiae aedificationem, &c. earum uſus jure damnari …on poteſt nec debet, cum ſemper & ubique, in univerſa Eccleſia Chriſtiana, toto terrarum orbe, jam à pluſquam 1300 annis perpetuo obtinuerit, etiamque hodie ubique obtineat, niſi apud nov… tios, &c. Donec tandem nuperimè exorti ſunt in Anglia, &c. de Liturg. concept. form. pa…s 3. that 'tis very neceſſary both for the moſt learned Paſtors and congregations, p. 289as unlearned; and the edification of both, being uſed throughout the Chriſtian world in all ages, at leaſt for theſe 1300 years, and is ſtill at this day in all places, excepting only (as he ſaith) ſome of late with us in England, whoſe cenſure of them is ſo ſevere, that it would be offenſive in me to repeat it.

And ſurely the general cuſtome and practice of the reformed Churches (which Saint Paul urgeth, 1 Cor. 11.16. cap. 14.33.) cannot be contemned by any ſober Chriſtian, unto which may be added, the judgement of diverſe pious and eminent men of onr own nation, and ſo eſteemed by ſuch as have aſſerted the contrary, whoſe judgements being too large to be inſerted here, I ſhall deferre them till the laſt, p. 280who do very fully concurre with the Primate in it.

Calvin was a wiſe and learned man, now as Beza tells us, it was his conſtant practice to uſe a ſet form of Praier before Sermon, without alteration; So was it his advice in his Epiſtle to the Protector of England, in Edward the ſixth's time, (which hath bin mentioned elſewhere) for the eſtabliſhing of a ſet form of a Liturgy here, from which it might not be lawfull for paſtors to depart, both for the good of the more ignorant, preventing of an affected novelty in others, and the declaring of an unanimous conſent in all the Churches. For which practice and advice, he had ſufficient warrant from the Preſident of the Ancient Fathers, in the Primitive times, which might be here alſo produced. And doubtleſſe p. 281the councell of Eliphaz is is good, Job 8. Enquire I pray thee of the former ages, and prepare thy ſelfe for the ſearch of their Fathers (for we are but of yeſterday, and know nothing;) ſhall not they teach thee; &c. as that of the Prophet Jeremiah (cap. 6.19.) aske for the old way, and walk therein; which may well rebuke the preſumption of ſome, who are ſo led by their own fancies, that the Ancient Fathers are of no exemplary eſteem with them. OnelyOnly I may ſafely reprepreſent this to the conſideration of any ingenuous perſon; that if it were the practice of the Church of God in all ages for 1500 (or but 1300) yeares after Chriſt, not only of the vulgar, but of ſuch as were glorious Martyrs, and the moſt eminent Preachers p. 292of former and later yeares, with whom the holy ſpirit did much abound, doth not the aſſertion of the contrary condemn the generation of the juſt, or at leaſt argue a bold preſumptuous cenſure of the ſpirits of juſt men now made perfect in heaven. This only by way of preparative to the Readers attention, that there is no ſingularity in it.

2. See the warrants for it in the Scripture, i. e. in the Old Teſtament: (Numb. 6.23.) the Lord gives a form of words to Aaron, and his ſons, to be continued as a perpetual Liturgy from age to age, for the bleſſing the children of Iſrael, ſaying unto them, the Lord bleſſe thee, and keep thee, the Lord make his face to ſhine upon thee, and be gracious unto thee; the Lord lift up his countenance p. 293upon thee, and give thee peace, &c. Numb. 10.35. Moſes gives himſelf a ſet form, at the riſing and reſting of the Ark. When the Ark ſet forward, Moſes ſaid, Riſe up Lord, and let thine enemies be ſcattered, and let them that hate thee, flee before thee; And when it reſted, he ſaid, return O Lord unto the many thouſands of Iſrael. Continued by David at the removall of the Ark in his time, Pſal. 68.1. In the 26. of Deut. ye have two ſet formes preſcribed of God himſelf. Firſt, to him that offers his firſt fruits, verſe 3. thou ſhalt ſay unto the Prieſt, &c. verſe 5. thou ſhalt ſpeak, and ſay before the Lord thy God, &c. conſiſting chiefly of confeſſion to the 11. verſe, and then to him that offers his third years tythes. verſe 13. when, p. 294after a ſolemne proteſtation of bringing all the hollowed things, paying his Tythes truly, without diminution, or alienation, he is preſcribed to ſay this prayer, before the Lord his God, verſe 15. Look down from thy holy habitation from heaven, and bleſſe thy people Iſrael; and the Land which thou haſt given us, as thou ſweareſt, &c.

The book of Pſalmes, ſome conſiſting of Petitions, ſome of Confeſſion, ſome of praiſes, (the ſeveral parts of prayer) what was the end of their compoſing and collection, but as a Liturgy conteining the ſeverall formes framed by the Saints of God in ſeverall ages, and accordingly continued, and uſed in the Temple, and Synagogues upon ſeverall times, and occaſions; As that for p. 195the Sabbath-day in ſpeciall by the Title of it (Pſal. 92.) as Moſes prayer was preſerved for the uſe of the Church (Pſal. 90.) to Davids time, ſo was his, and others, after the captivity to our Saviours time, ſome were uſed to begin the ſervice with; ſome to end it; ſome before the reading of the Law, and Prophets, ſome between them and before the expoſitions of either, (as thoſe who have ſearched into thoſe cuſtomes of theirs, tell us.)

Praiſe is the principall part of prayer, and for that, how often do you read of Set Forms uſed by the moſt eminent Saints.

Moſes after the delivery from Pharaoh at the Red Sea, pennes a ſet form of praiſe, for Myrian (Exod. 15 1.) unto which that of Rev. 15. relates where the p. 296Saints in heaven, are ſaid to uſe that form alſo; at the victory over their enemies, they ſang the ſong of Moſes (1 Chron. 16.17.) Aſaph and his Brethren had forms delivered them by David, to thank the Lord with, (verſe 35.) ſay ye, ſave us O God of our ſalvation, &c. (2 Chron. 7.6.) Solomon, at the dedication of the Temple, obſerves that form which was obſerved by his Father, praiſed be the Lord, for his mercy endureth for ever; at which, (ſignifying an acceptance of it) the glory of the Lord filled the Temple, (2 Chron. 29.30.) Hezekiah cauſed the Prieſts, and Levites, to praiſe God in the words of David and Aſaph the Seer.

No doubt, but theſe worthy reformers, Hezekiah, and Iſaiah, were able to have framed prayers p. 297and praiſes of their own; and that ſuddenly, (as Hezekiah ſeems to have done at a ſpecial occaſion in the Temple, 1 Kings 19.14. both of them 2 Chron. 32.20. in their private) but for the publick ſetled conſtitutions, they rather choſe to uſe thoſe Formes which were uſed in the Church many ages before in Davids time; ſee then a reſpect to Antiquity, not only in Doctrine, but in the Forms of prayer framed by the Saints before them. And ſurely if it were pleaſing unto God then, according to the Counſell of the Prophet Hoſeah to the Iſraelites in their repentance, (cap. 14.2. take to your ſelves words, and ſay thus unto him?) why ſhould it not be now? he being yeſterday, and to day, and the ſame for ever. (Ezra 3.10.) The like p. 298was obſerved after the Captivity, at the repairing of the Temple, when Ezra appointed the Lord to be praiſed after the Ordinance of David King of Iſrael. So much for the Old Teſtament.

Now for the New Teſtament, yee have a Preſident for it; (which is above all Preſidents) in our bleſſed Saviour, who gave a form to his diſciples, (Luke 11, 1.) When ye pray, ſay, not only (as Matthew 6.) ſay after this manner, or ſay thus; but ſay this. In Saint Matthew, he gives a form to the people, and diſciples together, which was before he ſent them forth to preach; (for that was not, till cap. 10.) In Saint Luke he gives his diſciples a Form, after he had made them preachers and Apoſtles, cap. 9.1. and after the 72 were ſent p. 299out alſo, cap. 10.1. and both returned from preaching through the Cities of Iſrael, ſee how both people and Teachers are allowed a ſet Form, and it ſeems John Baptiſt had done the like by the ground of their requeſts, Teach us as John taught his diſciples. They were not then for New, and different wayes from the Church before, or coaetaneous with them, but for a conformity, that it might appear John Baptiſt diſciples, and they were one Church, and one body. A good example for us to follow, not to ayme at a Singularity, or a diviſion between other Churches, and us, but to draw as near as we can to a Conjunction with them, in having one heart, and one tongue. Seek not wayes never before thought of, but tread in the ſteps of the precedent p. 300times, as the Diſciples did here teach us, as John taught his.

And the Reconciling of the Evangeliſts is eaſie, viz. It was our Saviours mind, that it ſhould be both a rule for all other, and ſaid for a prayer alſo, and that which is a rule for others, muſt needs be in the higheſt degree ſo it ſelfe. A Standerd for any meaſure, dry or liquid, may be uſed for that meaſure too; and ſo 'tis no contradiction, that the Lords prayer ſhould be as the meaſure for other prayers, and ſaid for a prayer alſo.

And that it was ſo underſtood by the Fathers in the Primitive times; I ſhall onelyonly repreſent unto you ſome of the words of Saint Cyprian in his Sermon upon it, who lived about 250. years after our Saviour: and died a p. 301Martyr. He exhorts the people not to omit the uſe of the Lords prayer with their other prayers, in which he hath ſome ſuch ſpeeches as theſe, ſurely thou art more likely to obtein thy requeſt; cum qui habitat intus in pectore, ipſe ſit in voce, when he that is in thy heart, is alſo in thy tongue: How can God but hear thee, when thou comeſt in the words of his Sonne, takes up the prayer ſanctified by his ſacred mouth; If thou haſt no other prayer, uſe this; if thou haſt others, uſe this alſo, and urge God daily in his own language; and with the words of his beloved Son. Like him that catched up Alexander in his Armes to appeaſe his Father Phillips anger; ſo ſaith he, take up Chriſt in thy Armes, make him thy ſpokes-man, by taking up his own words; (that p. 302is with right underſtanding, and affection.) By theſe, and the like expreſſions in that Father, may be ſeen, what was the judgement and practice of the Primitive times, in relation to the uſe of that form of the Lords prayer, which the Divines of (a)(a)Sicuti quoque tota vetuſta Eccleſia, id ſ…mper extra controverſiam habuit, viz. Precaetionem hanc Chriſti non eſſe tantum rectè precandi normam, ſed inſuper qu…que ritè precandi formam. Synopſ. Theol. diſp. 36. Sect. 33.Leyden do averre clearly, that without controverſy, the whole ancient Church did alwayes obſerve it, not as a Rule only, but a Form of prayer. 'Tis one extremity to make an abſolute neceſſity of the uſing it alwayes, and an other extremity not to uſe it at all. Our Church that in each ſervice, at leaſt once owned it, as the principall, and parent of the reſt, was free from any vain repetition. So much for the firſt thing obſervable in our Saviours giving a form to his diſciples, which is a warrantable p. 303preſident for the Church to do the like for her Members.

2. Our Saviour gave himſelfe a form of words, Matth. 26.44. he went away the third time, and prayed, ſaying the ſame words; it was at three ſeverall times, and with ſome diſtance between each; and which is more obſervable, it was at his Paſſion. In afflictions we are moſt apt for various expreſſions, yet even then, he that was the Wiſdome of the Father, and excelled in language, the tongues of men, and Angels, and could have abounded in the variety of Elegancy, yet varied not the phraſe, but kept the ſame words; ſurely it was for our example, and to teach us that prayer conſiſts not in words, but in the earneſtneſſe of affection; let p. 304no man except againſt the uſe of the ſame prayer twice; Our Saviour uſed it thrice, and (as the Apoſtle ſaith) he was heard in what he prayed, and 'tis the obſervation of the (a)(a)Imò Chriſtum in cruce pendens deprecationis forma, á Davide tanquam typo antea obſervata, uſus eſt. Matth. 27.46. Ibid.Matt 27:46above-named, that our Saviour obſerved a ſet form of prayer upon the Croſſe, uſed before by David, (Pſal. 22.1.) as in the Type, My God, my God, why haſt thou forſaken me (as thoſe words, Into thy hands I commend my Spirit; are out of Pſal. 31.5.)

3. He doth not only preſcribe a form of words in prayer, but in the Sacraments. 1. Baptiſme. (Mat. 28.) Go and Baptiſe them in the name of the Father, of the Son, and of the holy Ghoſt. Which Form of words, the ancient Church ever obſerved without any variation, as containing (with the Element of water) the p. 305matter and form of Baptiſme, and in the Lords Supper; the three Evangeliſts give us his very words, uſed by him in the Conſecration of it, and is commended to the Church of Corinth by Saint Paul, who received it from the Lord alſo, and ſurely are to be accordingly uſed by us.

4. 'Tis obſervable how he himſelf obſerved the ſet Formes, uſed by the Jews at the Paſſover, both in prayer and praiſes, ſee Beza (on Matth. 26.20.) and Ainſworth (on Exodus 12.) granting it, and that the wod foreign, John 16. ult. ſhould be rendred; having ſung the Hymnes or Pſalms, which they ſay were a ſet portion of Pſalmes of praiſes (which the Jewes call their great Hallelujah) from the 113. Pſalm to the 118. as alſo divers others of our learned p. 306Writers conceive, (Paulus Burgenſis, Scaliger, Druſius, &c.

And can that of the Apoſtle (Col. 3.16.) exhorting to praiſe the Lord with Pſalms and hymns, and ſpiritual ſongs, imply any other then a ſet form of words, according to our cuſtome, yet retained in ſinging of Pſalms in the congregation. And may not that of our Saviour (Mat. 18.) Where two or three of you ſhall agree together, touching any thing they ſhall aske, &c. imply that a prayer, compoſed by the conſent and unanimous agreement of the Church, to be the more prevalent: put all theſe together, and are they not a Cloud of Witneſſes, at leaſt to confirm, and ſupport the weaker ſort in knowledge and utterance, who though of ſincere p. 307hearts, yet cannot ſuddenly poure forth their deſires in fitting expreſſions, worthy (as they conceive) the eares of Almighty God, but muſt make uſe of the pennes, and formes of others, or of what they have premeditated, and framed to themſelves; ſurely in theſe, if their hearts be, (as they may be) raiſed to a due height of holy affection, God accepts of them.

The neceſſary requiſites to a prayer, are ſuch as theſe, That the perſon be acceptable, that the matter be good; that it be done in the right manner (i. e. with underſtanding with affection, and that rightly ordered, and qualified) and the end rightly terminated, with a ſubmiſſion to Gods will, for the time and meaſure, with the like, which I cannot now inſiſt p. 308upon. But I never heard of any Divine that hath wrot of it, to have put in this for one. viz. That it muſt be ſuddenly poured out, without premeditation of matter, form, or method.

Object. The common Objection is this, that a ſet form is a limiting, or a ſtinting of the ſpirit in prayer, which ought not to be.

Anſw. 1 Firſt, this is but an unwritten Tradition, for if the ſpirit of a ſingle Prophet in extraordinary gifts, muſt be limited in a ſubjection to the greater number of the Prophets, (1 Cor. 14.) why may not the ſpirit of a private Miniſter in theſe ordinary gifts, be limited by the vote and conſent of the whole Miniſtery.

Secondly, ſee the ill conſequences of it. It muſt be appliable againſt ſinging of Pſalmes in the p. 309ſpirit, which Saint Paul puts together with prayer, I will pray with the ſpirit, and I will ſing with the ſpirit, (1 Cor. 14.5.) divers of the Pſalmes are prayers, now if the ſet form of words in them, be not an obſtruction to the making a ſpiritual melody in your hearts to the Lord, why ſhall it be a ſtop to the overflowings, and enlargements of the heart, and ſpirit, in prayer.

Again, it muſt be of the like force againſt preaching in rhe ſpirit, that if it be premeditated, or the Sermon be before compoſed, it cannot be in the demonſtration of the ſpirit and power, nor have any efficacious operation in the hearers, which is both againſt our daily experience, and Solomons Commendation of the Preacher, (meaning it may be himſelf, Eccleſ. p. 31012.) becauſe he was wiſe, he gave good heed, and ſought out fit words, and ſet them in order, even words of truth.

If the ſpirit was not obſtructed in the pens of the Evangeliſts writing their Goſpels, or with the Apoſtles in their ſeveral Epiſtles, then; notwithſtanding both were done with labour, and ſtuddy; why ſhould our labour accordingly in the word and doctrine, by the pen or premeditation exclude it now: and if a ſet form doth not ſtint the ſpirit either in ſinging, preaching, or writing of holy things; why muſt it be ſo injurious onelyonly to the ſpirit of prayer.

3. But thirdly, if a ſet form be the ſtinting of the ſpirit, it muſt be either in the ſpeaker or hearer. 1. Not in the ſpeaker, for his ſpirit p. 311may be the more at liberty to ſpirituall fervent enlargements, when there is no obſtruction, or diverſion by the work of the Invention in inditing of matter, and words, the unaptneſſe, and unreadineſſe unto which in many, hath ſo diſturbed them, and cauſed them to wander into ſuch immethodicall impertinet wayes, that they have been far from the ſpirit of prayer.

2. Not in the hearers, for then it muſt ever be ſo ſtinted, for whether the ſpeaker uſeth ſudden, or premeditated expreſſions, (which they cannot judge of) the hearers are alike bound to mind what proceeds from his lips, ſo that if the ſpirit be ſtinted with them in the latter, it is as much in the former. For as the judgment is the freer to ſay Amen p. 312by the fore-knowledge, and approbation of the prayer, ſo the ſpirit and affections are at an equall freedom alſo; ſo that this objection is of no value.

I ſhall onelyonly put this to conſideration, whether that mans heart may be accounted moſt ſpiritual, which can be daily enlarged, and his affections lifted up in the uſe of the ſame words, or which cannot without the help of a variety, like thoſe weak ſtomacks, or diſtempered in their health, that cannot reliſh one diſh twice, but muſt at each meale, have the inventions of men imployed to give them various; nay, in danger of loſing their ſtomack, if they hear of them before they come ſuddenly before them; Now in this I would not be underſtood, to diſcourage any perſons in exerciſing p. 313themſelves this way, and ſtriving to perfection in this gift, which I do much commend; only as thoſe that learn to ſwim, have help at firſt of ſome ſupporters, but afterward come to ſwim without them. Children at firſt have their Copies, their paper ruled, their hands held, but in time do it of themſelves, and ſo there is an expectation, that you that are of ability ſhould grow in knowledge and utterance this way: but for the weaker ſort, is it not better they ſhould uſe a ſtaffe then ſlip, and are not the Major part of this kind, like men with weak ſights, needing the help of Spectacles. To whom, by denying them a ſet Form, are we not injurious accordingly, Though thoſe we call weak, may poſſibly, by their fervency, p. 314and ardency of affection be ſaid of, as Saint Paul of himſelf; when I am weak, then am I ſtrong, and Gods ſtrength perfected in their weakneſſe.

The prevalency of a prayer being not in the elegancy and loftineſſe of the ſtile, but in the ſighes and groanes, and inward workings of the heart, like that of Nehemiah, and Hanna, though their voice were not heard.

In a word, an Ʋniformity in the publick prayers of the Church to be obſerved in each congregation, would tend much to the unity of hearts and ſpirits among us, which Saint Paul commends as the more excellent way, and the end of coveting all gifts whatſoever, viz. a Compoſure of a Form for the publick ſervice of God, by the p. 215joynt aſſiſtance of the moſt learned and pious, from which, the moſt eminent gifted perſon might not depart, more then the inferiour. I ſpeak not of prayer before Sermon and after, (when each may take their liberty, though therein the Dutch and French Church are ſtrict alſo) but of ſome conſent in the manner of Adminiſtration of Baptiſme, the communion, and other offices in the publick, that might be owned by us all in Common, as the form of the Church of England, which as it hath been a means to continue a unity in other reformed Churches at this day; ſo I believe would be a means for the reducing it with us, even a ſetled peace both in Church and State; which ought to be the prayer and principall endeavour of every p. 316good Chriſtian. So much for the declaring and confirming the Primates Judgment of the uſe of a ſet form of prayer in the publick.

Now unto his, for the more eaſie reception of it, I ſhall here adde the votes of ſome, whom the contrary minded (at leaſt the moſt pious of them) will not gainſay. I ſhall not mention the judgement and practice of the worthy Miniſters and Martyrs in Queen Maries dayes; ſome of whom were put to death for approving, and uſing the form which was then extant, being one of the(a)(a)Ralph Allerton, John Rough. Articles put in againſt them. Of theſe it will be ſaid, they walked according to the light then given them; I ſhall therefore trouble the Reader onelyonly with a few teſtimonies of godly and eminent p. 317men, who lived within our own memory; ſome of them reckoned among the Non-conformiſts, or old Puritanes, yet in this particular fully concurring with the Primate.

Mr. Richard Rogers Preacher at Walbersfield in Eſſex, (whom I well remember, and have often ſeen his conſtant attendance at the publick prayers of the Church) In his pious book entituled the ſeven Treatiſes.

In that Chapt. of publick prayers. He thus beginneth. If that mind be in us, with the which we have been taught to come to all holy exerciſes, and ſo to be prepared for them; who doubteth, but that we may receive much help by them? yea, and the better a man is, the more he ſhall profit by them, &c. Some have thought all ſet forms of p. 318prayer are to be diſliked, and ſuch onelyonly to be offered up to God, as by extemporary gift, are conceived, and uttered; And that the Miniſter ſhould uſe no ſet form of prayer, but as they are moved by Gods ſpirit.

I anſwer. It is a foul errour ſo to think. For as there be neceſſary things to be prayed for of all men, and alwayes, and thoſe are the moſt things which we are to pray to the Lord for, ſo there may be a preſcript form of prayer made concerning all ſuch things; which being ſo, what letteth that in the reading of ſuch forms, either of confeſſing of ſinnes, requeſt, or thanksgiving; what letteth, I ſay, that the hearers hearts may not profitably go on with the ſame, both to humble, to quicken and to comfort: For is the reading it ſelf p. 319unpure, when the Miniſter in his own behalf, and the peoples, uttereth them to God; I ſpeak not (ye ſee) of the matter of prayer, but of reading it, for if the matter be erroneus, and naught, the pronounceing of it, maketh it not good, any more then the reading doth; and if it be good and pure being uttered or pronounced, the reading cannot hurt it, or make it evill. And as the Church in the Scripture did, and doth ſing Pſalmes upon a book to God, and yet, though it utter a preſcript form of words, I hope none will ſay that it is a ſin to do ſo, the heart being prepared. In like manner to follow a preſcript form of words in praying is no ſinne, and therefore ought not to be offenſive to any, &c.

And further, they may know that in all Churches, and the beſt p. 320reformed, there is a preſcript form of prayer uſed, and therefore they who are of mind that it ought not to be, muſt ſeperate themſelves from all Churches. Alſo, if a ſet form of prayer were unlawful, then neither were the Lords prayer (which is a form of prayer, preſcribed by our Saviour, himſelf) to be uſed. And ſo he proceeds to perſwade all good Chriſtians to lay aſide contention, and endleſſe, and needleſſe queſtions about this matter, and with well order'd hearts and minds to attend unto, and apply to themſelves the prayers, which either before Sermon or after Sermon are uttered, or the other, which through the whole action of Gods worſhip, are read in their hearing, &c. So much Mr. Rogers.

Now this book of the ſeven p. 321Treatiſes, hath been ſince epitomized by Mr. Egerton, and entituled the practice of Chriſtianitie, which hath an Epiſtle of Doctor Gouge before it, in a high commendation of it. Now, at the concluſion of that he hath added, Certain Advertiſements concerning prayer, in which, his, or both their judgements in this ſubject, are declared accordingly. viz. That it is lawfull, and in ſome caſes expedient, to uſe a ſet form of prayer. Queſtion (ſaith he) is made by many of the lawfulneſſe, or at leaſt of the expediencie of praying by the help of a book, or of uſing a preſcript, and ſet form of prayer. It is to be conſidered, that there be divers degrees and meaſures of gifts, both naturall, as of grace; beſides, ſome have been by cuſtome more trained and exerciſed p. 222in this holy dutie then others, &c. which difference I have obſerved, not onelyonly in private Chriſtians, but alſo in ſome moſt reverend, faithfull, and worthy Miniſters. Some uſing both in their publick Miniſterie, and in their private families; a ſtinted prayer, and ſet form of words, with little alteration at all, except ſome extraordinarie occaſion have happened, and yet both ſorts ſo furniſhed with pietie and learning, as I could hardly prefer the one before the other.

(a)(a)Liberty in ſolitary prayers.Moreover, whereas in reſpect of the place and company, there be three ſorts of prayer publick in the Church, private in the family, and ſecret by a man ſelf; greateſt liberty may be taken in ſecret and ſolitarie prayer, becauſe we are ſure (that if there be a believeing, p. 323humble, upright heart) God will not upbraid any man for his method, order, words, or utterance. Yet in private prayer we may not take ſo great a libertie, Leſſe liberty in private prayer.&c. and ſome well-affected, have been ſomewhat faultie and offenſive in this behalfe: weak and tender Chriſtians, (ſuch as commonly are in a family) are not ſo capable of that kind of prayer, which is called, conceived, or extemporate, varying every time in words and phraſes, manner, and order, though the matter and ſubſtance be the ſame. Leaſt liberty in publick prayer.But eſpecially care muſt be had in the publick congregation, that nothing be done in praying, preaching, or Adminiſtration of Sacraments, but that which is decent and orderly; becauſe there, many eyes do ſee us, and many ears do hear us; and therefore it is expedient p. 324(for the moſt part) to keep a conſtant form, both of matter and words, and yet without ſervile tying our ſelves to words and ſyllables, but uſing herein ſuch libertie and freedome, as may ſtand with comelineſſe, &c. And ſo he proceeds thus to direct men, that though a Book may be uſed in private prayer, yet that it is much better to get their prayer by heart, commending the uſe of the Lords Prayer, and the varietie of other formes of godly prayers in print, penned by forreigne Divines, as our own countreymen; as Mr. Bradford that bleſſed Martyr, Maſter Deering, Mr. Hieron, and divers others yet living, whoſe printed prayers are nothing inferiour to the former. And ſo becauſe there ever have been, and ſtill are many Babes in the Church of God, which p. 325have need of milk, &c. and ſome of bad memories, and heavie ſpirits, &c. he frames divers formes of prayers to be uſed for Morning and Evening in caſe of ſickneſſe, for the Lords day, &c. Thus much very excellently, Mr. Egerton, approved by Doctor Gouge.

Mr. Arthur Hilderſham, Preacher at Aſhbie-delazouch in Leiceſter-ſhire, upon the 51 Pſalme, p. 63. ſaith thus. I dare not deny, but a weak Chriſtian may uſe the help of a good Prayer-book; better to pray on a book, then not to pray at all. Certainly 'tis a ſpirit of errour, that hath taught the world otherwiſe.

Firſt, our bleſſed Saviour preſcribed to his Diſciples a Forme of prayer, not only to be to them and his whole Church a rule, and ſampler, according to which, all p. 326our prayers ſhould be framed, (as appears, when he ſaith, Matth. 6.9. After this manner pray ye,) but even for them; to ſay, tying themſelves to the very words of it, as appeareth, Luke 11.2. when ye pray, ſay, our Father, &c. By which anſwer of our Saviour to his Diſciples, it may alſo appear, that John taught his diſciples to pray, by giving them forms of prayer; to ſay, yea, even in ſecret prayer. Matth. 6.6.

2. All the beſt reformed Churches do now, and ever have uſed, even in publick Liturgies, preſcript forms of prayer; and have judged them of great uſe and neceſſitie for the edification of the Church: And ſurely this argument is not to be contemned by any ſober Chriſtian, as appeareth by the Apoſtles ſpeech, 1 Cor. 11.16. If any man ſeem to p. 327be contentious, we have no ſuch cuſtome; neither the Churches of God: So doth he again preſſe the example and practice of all the Churches of the Saints, 1 Cor. 14.33.

3. This is no ſtinting, nor hinderance to the ſpirit of Prayer in any of Gods people, no more then the ſinging of praiſe to the Lord in the words of David, is now, and was in Hezekiahs time, 2 Chron. 29.30. or the joining in heart with the words that another uttereth in conceived prayer: Thus far Mr. Hilderſham.

Doctor Preſton (who uſed a ſet Form of Prayer before Sermon) in that Sermon of his preached before King James, Text, John 1.16. Of his fulneſſe we have all received, &c. p. 22. ſaith thus. That a ſet form is lawfull, much p. 328need not be ſaid, the very newneſſe of the contrary opinion is enough to ſhew the vanitie and falſhood of it. It is contrary to the approved judgement of approved Councells, learned Fathers, and the continual practice of the Church. He inſtanceth in Tertullians time, and Origen, Saint Baſil, Ambroſe. Conſtantine the Great preſcribed a ſet form of prayer to his ſouldiers, and Calvine in his 83. Epiſt. to the Protectour of England, ſaith, that he doth greatly allow a ſet form of Eccleſiaſtical prayer, which the Miniſter ſhall be bound to obſerve. But (as I ſaid before) of the lawfulneſſe of it, there is no Queſtion.

Object. How ſlight is that which is objected againſt the lawfulneſſe of it; to wit, That the ſpirit is ſtinted, when we are fetterd with words appointed?

p. 329I anſwer, The freedome of the ſpirit ſtands not ſo much in the extent of words, as in the intention of zeal, wherein they are uttered. And if a ſet form be lawfull, then muſt a ſet form needs excell, which is dictated by Chriſt himſelf, and is therefore more frequently to be uſed, and with all reverence, both in mind and geſture; nor doth this want the practice and approbation of the Antienteſt, inſtancing in Saint Cyprian, and Saint Auguſtine, &c.

And for a further confirmation, ſee the ſame affirmed by him again, in his book called the Saints daily exerciſe, ſet forth and approved by Doctor Sibbs, (who himſelf uſed a ſet Form of Prayer before Sermon,) Mr. Davenport p. 80. viz. Another caſe (ſaith he) is, Whether we may p. 330uſe a ſet Forme of Prayer.

Anſw. I need not ſay much to you, for I think there is none here that doubts, but that a ſet Form of Prayer may be uſed: you know Chriſt preſcribed a Form; you know there were certain Pſalmes, that were prayers that were uſed conſtantly, and therefore no doubt, but a ſet Form may be uſed, and in the Church at all times, both in Primitive times, and all along to the beginning of the Reformed times, to Luther, and Calvins time, ſtill in all times, the Church had ſet Forms they uſed, and I know no objection is of weight. One main objection is this. That in ſtinted prayer, the ſpirit is ſtreitned, &c. To this he gives a threefold anſwer.

1. They that object it, do the ſame thing daily in the congregation, whoſe ſpirits are limited and p. 331ſtinted by being hearers of him that prayes.

2. 'Tis no generall tye, but at other times in private, they may be as free as they will.

3. The ſpirit or affections are not tyed, or reſtrained hy a ſet form, there may be largeneſſe of the heart, though there be a limit of words; This is the ſumme of the anſwer, which the Reader may have more at large there.

And thus I have given ye the judgement of theſe four eminent men in their time, approved by three other equall with themſelves, all fully concurring with the Primate in this particular, which cannot but prevail much with ſuch as have been, or are otherwiſe minded at this day, I adde no more, preſuming that thoſe that will deſpiſe theſe, will p. 332ſet light by any other; and ſo much for this ſubject, concerning a ſet Form of Prayer.

Now there are two other things, which upon this occaſion might not be unſeaſonable to ſpeak a word of, according to the Primates judgement alſo. viz. Of the length or brevity in prayer, and of the Geſture at it; in both which, many of this age have gone aſtray.

1. For the length. In the publick, all good diſcretion teacheth ordinarily not to be very large, (for we ſpeak not now of extraordinary duties in publick Faſts) becauſe in a congregation, all the Auditours are not of the like ſtrength. Some, (according to that diſtinction of John 1. Ep. 2.13, 14.) may be Fathers, ſome young men, but p. 333others Children fitter for milke then ſtrong meat, that a long continuance at prayer may as ill ſuit with them, as putting of a new garment to an old, or new wine into old bottles.

Jacobs ſpeech in anſwer to his Brother Eſau, when he would have had him driven on his pace with him (Gen. 33.13.) I will (ſaith he) lead on ſoftly according as the Cattle with young, which are with me, and the children which are tender ſhall be able to endure, leſt if I ſhould over-drive them one day, the flock ſhould die, may have its Morall application to the prudence of a Paſtor this way.

'Tis very dangerous to cauſe a fulneſſe in the worſhip of God, that for prayer men ſhould be apt to ſay, as thoſe in the Prophet p. 334for the Sabbath, when will it be done?

Solomons caveat (Eccleſ. 5.2.) againſt raſh and haſty utterings, and multiplying of words in the houſe of God, and his Councell, upon it. Let thy words be few, are obſervable, much may be ſpoken in a little, and 'tis true in this, as other matters, vis unita fortior.

There is an excellent Epiſtle of Saint Auguſtines concerning this ſubject, (Epiſt. 121. Probae viduae.) that (ſaith he) is not a commendation that he was long at prayer; there may be much ſpeech, but little praying (multa loquutio non multa precatio) while the affection is lifted up; like the hands of Moſes, ſo long the party prayes, when that is heavie, the Act of prayer ceaſeth; ſometimes p. 335(ſaith he) the work of prayer is rather done (gemitibus quàm ſermonibus; fletu quàm afflatu) with ſighes, then words, teares, then lips.

The time when our Saviour is obſerved to have uſed a prolixity, was in the private, then whole nights in prayer, and the whole day till even, but not in the publick; reſpecting, it may be, the cauſes before mentioned. So much for the length of it.

Secondly, for the geſture; Certainly, the moſt comely is kneeling, after the example of David, (Pſal. 100. Ezra (cap. 9.5.) Daniel (cap. 6.10.) and the pattern of our Saviour, Luc. 22.41. he kneeled down and prayed, &c. whoſe example Saint Stephen followed, (Acts 7.6.) and Saint Paul (Acts 20.36.) For this cauſe I bow my p. 336knees unto the Father, &c. (Eph. 3.14.) The humility of the ſoul is principall, but that of the body muſt not be omitted; both being bought with a price, God muſt be glorified in both; preſent your bodies as a living holy acceptable ſacrifice to him (Rom. 12.1.)

A ſecond which is allowed, is ſtanding, 2 Chron. 20.5. Jehoſaſaphat ſtood and prayed, &c. (Nehem. 9.14.) At a ſolemn faſt, the Prieſts and people ſtood, and confeſſed their ſinnes: allowed by our Saviour (Marc. 11.25.) when thou ſtandeſt praying; ſitting is no fit geſture for it: as even**Caſ. Conſ. de Orat. Ameſius confirms it. Seſſio non eſt geſtus orandi, which is not juſtified by that of David, (2 Sam. 7.18.) who upon the Meſſage from God by Nathan, is ſaid preſently to have went p. 337in, and ſate before the Lord and prayed, or that of the Iſraelites, (Judg. 20.26.) Who at their ſolemn Faſts are ſaid to have wept, and ſate before the Lord till Even; becauſe the ſame word is frequently, and as properly rendred elſewhere; to remain, abide, or tarry in a place, as Geneſ. 27.44. tarrying with him, &c. Lev. 4.8. he ſhall tarry abroad, 1 Sam. 1.23. tarry till thou have weaned him, &c. cap. 20.29. thou ſhalt remain at the ſtone, &c. and ſo here, both for David and the Iſraelites, the ſenſe is, only they continued or remained before the Lord in prayer and faſting, as that of Matth. 4. the people which ſate in darkneſſe, &c. can be meant in no other. Our Saviours ſitting at the right hand of his Father, hath as well the ſenſe of ſtanding, according p. 338to Saint Stephens viſion of him, Acts 7.56. and that which is ſaid of the Apoſtles at the Paſſover, Mark 14.18, and as they ſate and did eat (foreign) ſignifies rather a lying down, leaning one upon another, and according to the former inſtances, may imply as well a ſtanding, which 'tis probable was the ancient geſture; ſo that ſitting may be taken, in the latitude of any other geſture uſed at their remaining there.

Nay, ſtanding is not ſo ſtrictly limited, but 'tis ſometimes taken for kneeling, (2 Chron. 6.12.) 'Tis ſaid, Solomon ſtood before the Altar, and ſpread forth his hands towards heaven; yet verſe 14. he ſtood, and kneeled down upon his knees, and (1 Kings 8.54.) he aroſe from kneeling on his knees, That woman which p. 339is ſaid to have ſtood at Jeſus feet,Luke 7.38.Luke 7:38 and kiſſed them, and waſhed them with her teares, and wiped them with the hair of her head, muſt imply a bowing down, at leaſt to a kneeling.

A third, which in Scripture was accuſtomed with both the former, is the lifting up of the hands, according to that of David in the Pſalmes. Let us lift up our hands unto God in the heavens, Pſal. 28.1. Pſal. 1.41.Ps 28:1Ps 1:41hear my ſupplication, when I lift up my hands towards thy holy Oracle, &c. which is referred to in the New Teſtament, I will that man lift up pure hands, (1 Tim. 2.8.) ſignifying that of David, unto thee do I lift up my ſoul: To which we may adde the lifting up of the eyes to heaven, according to the example of our Saviour (John 17. cap. 11.41. Mat. 14.19.)

p. 340Other unſeemly poſtures of the hands, eyes, face, and the like; hath no example in Scripture, and even mens hiding, or covering of the face at publick prayer, ſeems to be againſt the order of the Apoſtle, and the then cuſtome of the Churches. 1 Cor. 11.7. for by the head there is not meant the hairy ſcalp, but the face, both by ſeveral circumſtances in it, and the acceptation of the word elſewhere. 2 Sam. 15.30. David wept as he went, and had his head covered, and all the people that were with him, covered every man his head, weeping as they went; &c. here by the head muſt be underſtood the face, after the manner of mourners, as on the contrary, that of our Saviour to his Diſciples, in token of joy; lift up your heads, muſt be meant accordingly, p. 341And the face being the ſeat of ſhame, the head muſt be ſo taken, Jer. 14.3, 4. they were aſhamed and confounded, they covered their heads, &c. unto which, ſome paſſages out of Tertullian might be given, by way of confirmation.

Now for the better reception of this latter part of the Primates judgement, concerning our outward reverence in the publick worſhip of God, whether at hearing of the Word or Prayer; ſo much neglected in theſe times; I ſhall here adde what I find in the foreſaid Mr. Arthur Hilderſham, in his Lectures upon John 4. In the 26. Lecture he ſpeakes much for the outward reverence of Gods publick worſhip in the Church. viz. That we ſhould neither come into that place, nor go out of p. 342it, as ye would in or out of a danceing-ſchoole; But in our very comeing in, and going out, and whole outward carriage; we ſhould give ſome ſignification of the reverence that we bear to this place, and that we do indeed account it the houſe of God; Exhorts men to come to the beginning of the then publick worſhip, or before it begins; and tarry till all be done: to be preſent at the Adminiſtration of Baptiſme, and at the bleſſing pronounced by Gods Miniſters. Affirmes, that there was nothing then done in Gods publick worſhip among us, but it was done by the Inſtitution, and Ordinance, and Commandement of the Lord; the particulars of which, he mentions.

In his 27. Lecture, he exhorts to a reverend geſture in prayer, p. 343kneeling as the fitteſt; or ſtanding, not ſitting. And commending the reading of the Scriptures in publick; he ſaith, At the hearing of the word read, ſome further geſture, and outward ſignification of reverence is to be uſed, then is required at the hearing of the Sermon; which he confirmes by proofes out of Scripture and reaſons, too large to be related here. But he thus concludes. viz. So you ſee the cuſtome of our Churches in ſitting bare while the Word is read, is grounded upon good reaſon and warrant from the word of God, and ſuch, as it well becomes every one of Gods people to conform themſelves unto.

Lect. 29. he complains of that irreverence thus. Some will not vouchſafe to be bare at the reading of the Word, ſome will be bare p. 344at the Pſalmes, not at the Chapters; and if they could juſtly pretend infirmity for it, they were to be excuſed; but they will not be bare many of them, ſo long as the Text is in reading: yea, every youth and boy in our Congregations, are wont to be covered, while the Word is read.

But the chief abuſe is, the neglect of kneeling in prayer, many that will kneel at their own private prayers (which they make at their coming into the Church) can never be ſeen to kneel at the common and publick prayers. Many that will kneel at the Lords prayer, will kneel at no other, wherein (though the Lords prayer be in ſundry reſpects more excellent then any other yet) there is as much reaſon we ſhould kneel at any other prayer, as at it; for the reaſon of our p. 345kneeling, is not the excellency of the words uſed in prayer, but the reverence and duty we owe to the perſon we pray unto, &c. This ſaith that worthy and judicious Writer Mr. Hilderſham,) I can but wonder, upon what pretence ſuch a man could be ſilenced, (as he wrot himſelfe to the Primate; Anno 1630.

I conclude only with an exhortation to decency, and a reverent comelineſſe in our ſolemne meetings, that devotion and prudence may kiſſe each other, that while the ſoule is lifted up in prayer, the body may be humbled, and the whole man preſented to God as an acceptable ſacrifice, that unity and uniformity in doctrine and worſhip; may be found among us, and that we may all be of one heart, and one p. 346mind. Conſider what hath been ſaid, and the Lord give us underſtanding and moderation in all things.