The Power of Godliness, Book 5 · Chapter 5
CHAP. V. Rules to be observed touching the Externall Form of words in Prayer. The lawfull use of a set Form of Prayer in Publique or in Private. Also of Reading Prayer upon a Book, or using a stinted Form devised by Others.
Question: WHat Rules are to be observed touching the Externall Form of words used in Prayer?
A. 1. Greatest liberty may be taken in secret and solitary Prayer, because we are sure, that (if there be a beleeving, humble, and bleeding heart, with an upright affection) God will not upbraid any man for his method, order, words, or utterance: but yet irreverence, and over-great familiarity is to be avoided. 2. In private Prayer with others we may not take so great liberty: but have respect to the edification of others, and reverence of the Ordinance. For in this Light of the Gospel, where there is more knowledge than conscience, the youngest and simplest in a family (unless they be very babes and young children indeed) will be ready to cavill and stumble at it: and it may justly be feared, that some Christians well affected, have been somewhat faulty and offensive in this behalf. 3. Special care must be had in the publique Congregation, that nothing be done but what is decent, orderly, and grave, suiting with the Majesty of Gods holy Ordinance: because there many eyes do see us, and many ears do hear us, and indecency may breed great offence, beget disregard of the pure worship of God. Wherefore in the publique Assemly especially, fit method and decent phrase of speech is in no sort to be neglected. To place devotion in words, is superstition; to hunt after queint termes, is foolish vanity; to soare above the reach and capacity of the people, is marvellous unprofitable: to affect loftiness and obscurity which the hearers cannot understand, is in the speaker arrogancy, to them that hear fruitless, injurious, tedious: and on the contrary, to neglect a comely, grave, plain, significant and fitting manner of speech is odious barbarism. It is good neither to be over-neat, nor obscure, nor too much affected, nor yet over-homely: but to use such a mean as doth most tend to the glory of God and the good of Gods people.
Q. Is it lawfull to use a set Form of Prayer in publique or in private?
A. Seeing the use of words or voice is not of the essence of Prayer, no man of understanding will deny that to be an holy and acceptable Prayer, which proceeds from a sincere and upright heart, feeling its own or others wants, and craving supply of God, whether the request be put up in the self-same or in other words. But seeing this is a matter mistaken by many careless and secure persons, and a question moved betwixt us and our Brethren of the separation; it will not be amiss to note a few things touching the thing it self, the persons by whom, the time when, the place where, and the manner h…w a set form of Prayer may be used. First, The controversie is not of this or that prescript form of Prayer in particular, much less of one for substance of matter faulty and erroneous: but of a prescript form in general, Whether it be lawfull to use any set form of Prayer, though for matter never so fit, sound and allowable, for externall form most grave and beyond all exception. Secondly, It is not questioned whether a man may ask things impertinent; as fair weather in time of drouth: for it is acknowledged that the matter of our Prayers must be according to the Word of God and the present occasions. Thirdly, A Prayer for matter and externall form both holy and fit, may be sinfull in the user by accident; viz. when it is repeated without understanding or intention of heart. Of this there is no question betwxit them and us. Fourthly, It is granted that no prescript form of Prayer is simply necessary either in publique or private, for then our Saviour Christ by his Apostles would have expressly set down such an one for an exact and unchangeable rule to all Christians and Churches. Not the necessity, but the lawfulness thereof is questioned. Fifthly, It was never held that a man should tie himself, or be slavishly tied to a set form of Prayer, in such sort as never to offer up any petition or thanksgiving, but what he meeteth with in his devised form: for scarce any day passeth over our heads, wherein there be not divers new occasions, either of rejoycing or thanksgiving, or else of mourning and craving pardon, or indeed of both. Such use therefore of a stinted form is not to be justified: for we know our requests must be framed, our praises rendred, according to the present occasion. Sixthly, It is to be considered that there be divers degrees and measures of gifts, both natural (as wit, memory, and utterance) as also of grace, (as knowledge, saith, zeal,) given to divers men. Besides there be divers states and conditions of Christians; some weak, some strong, some novices, others trained up and better exercised in this holy duty; some in greater freedom, others perplexed with manifold temptations. Now they that are better gifted, either by nature, or else by grace and custom, may use the more liberty: others, if they conscionably use a stinted form before others, only inserting words and clauses according to new occasions, must not be despised or condemned. Seventhly, In Prayer alone we may use more liberty both for methode and words: In publique or family-Prayer that must be done which tends to edification. Now for as much as weak and tender Christians are not so capable of that kind of Prayer which is called conceived or extemporall, varying every time in words and phrases, manner and order, though the matter and substance be the same; for their sakes it is not inexpedient to keep a constant form both of matter and words, adding new clauses in confession, petition, and thanksgiving, according to variety of occasions offered. Eighthly, Alwaies in Prayer, whether stinted or conceived, care must be taken that we ask not things impertinent, unfit; watchfulness must be used to prevent dulness, security, customariness, slightness, and lip-labour; diligence must be had that no sinne lie upon our souls, families, or places of abode unlamented, nor no mercies be unthankfully passed over.
Q. What say you of reading Prayer upon a Book, or using a stinted Form devised by others?
A. First, A publique set form of Prayer penned or printed, that is sound and pertinent for substance of matter; grave and simple for order and manner; not prejudicing, abridging, or hindering by length the preaching of the Word or Prayer fitted to special occasions, is lawfull to be used in the Congregation, whether it be read or rehearsed by memory. Secondly, If any Governour of a Family be so weak in knowledge and other graces of the spirit, that he be not able of himself to offer up the Morning and Evening Sacrifice in the behalf of his Family, let him (if it be possible, as labour and constancy will make it possible and easie) commit some wholesome formes of holy Prayers to memory (though they be the shorter) that he may not be troubled nor distracted with turning over leaves, nor poreing on a Book: which will be neither so comely in the eyes of others, nor so comfortable to himself. And let him do this constantly and with a good spirit, and he shall find by the blessing of God, that in a short time, his heart will be so enlarged, and his mouth so opened, that he shall be able according to the sundry occasions that shall be offered, both with comeliness and edification to himself and others, to insert such clauses and words, as are profitable in that behalf. And as they who are desirous to swimme, by a little practice become so skilfull, that they have no need of any Corkes, Bladders, or Bul-rushes, but lay them aside as burdensome and hinderances: so they that be desirous to pray in the spirit, by use and practice, shall through the blessing of God become so skilfull, that they shall have no need of any penned or printed Prayers; but rather lay them aside as things they need not. Thirdly, If any new born babe be not able to go without this help, let him not rest in this estate, but labour and learn to pray according to his private necessities and occasions which vary daily, and be so many and divers, that no one mans condition in the world is in all things like unto anothers: otherwise, if he stand upon his stinted form, he shall deprive his soul of much peace and comfort, and never come to the knowledge, sight and consolation of innumerable things for which he is to pray and give thanks. To conclude then, penned or printed Prayers have their use, and may be commended to them, that by reason of weakness in grace and natural gifts, as knowledge, memory, wit, utterance; inexperience, heaviness of spi…it, are not able to do any thing without these helps; not that they should stay in the use of them, but be led forward thereby to do it of themselves with more comfort and to greater edification. For out of them, by paines and labour a Christian may furnish himself with variety of matter, fit words, good method; which being rightly applied to particular occasions, do not a little quicken and revive and enlarge the heart. Fourthly, A penned or printed Prayer (so called, because the matter is delivered in form of petition or thanksgiving tendered to God) is not properly a Prayer as it is penned or printed, but as it is rehearsed as a Prayer with understanding, humility, confidence, love, &c.
Q How may it be proved that any use of read Prayer is lawfull, publique or private, in the Congregation, Family or Closet?Psal. 25.1, 2. Mar. 11.24, 25 Joh. 14.19. Heb. 11.4. Jam. 5.15. Psal. 45.18. 1 Tim. 1.….
A. 1. That form of Prayer is just and lawfull, wherein all things necessarily required in the Word of God, or essentiall to Prayer may be observed. But all things necessarily required in the Word of God, or essentiall to Prayer may be observed in a set form read or rehearsed. In holy Prayer to God, what is required more then this, that the matter be approved and fit, the manner holy, reverent, fervent and faithfull? And may not a Prayer holy and meet for matter, … read with knowledge, feeling, earnestness of desire, holiness of affection, and faith in Gods Promises? In reading the Scriptures the eye doth lead the heart; yet may they be read with judgment, reverence, meekness, and joy: Why may not the same or like affections be moved in reading Prayer? What necessity that the heart and eye should be at variance in this, when they may be conjoyned in the other? Asaph and his Brethren could praise God in a form of words set down by the Prophet David: 1 Chro. 16.8. 1 Sam. 2.1, 2. Jon. 2.1, 2.And if a prescript form of words may be allowed in thanksgiving which is one part of Prayer, it cannot be condemned in petition. The matter of our requests must fit the occasion; so must the matter of thanks and praise: we must pray with the spirit, and we must praise with the heart. The spirit of grace teacheth us to pray: and the same spirit moveth us to return praise for benefits received.1 Cor. 14.15. 2 Chro. 6.41, 42. Psal. 132.9. 2 Chro. 20, 21, 2. Ez…a 3.10, 11. 2 Chro. 29.30. 1 Cor. 14.15. Eph. 5.19. Col. 3 16. In the Dedication of the Temple, Solomon used the very words of the Psalm, which David vowed to use at the bringing in of the Ark into his house. Jehoshaphat in that execellent thanksgiving which he made, appointed the Priests and Levites to recite a prescript form of words: So did Zerubbabel and Jehoshua. Our opposites themselves grant it lawfull to sing Psalms, in which the form of words is stinted and prescribed; and yet we must sing with the spirit, and with understanding, with feeling and joy of heart. The differences which some put betwixt praising God with a Psalm, and calling upon God in Prayer, are little to the purpose: do not at all weaken the force of this Argument. For thus we reason; In singing Psalms penned by the Prophet David, or any other holy man, the eye doth lead the heart, no less than it doth in reading a stinted form of Prayer; and yet they may be sung after an holy manner with grace in the heart. Therefore a stinted form of Prayer may be read or said without Book with that affection of heart which God requires in Prayer. Let them disagree in other things, herein they are like. This reason may be drawn into another form thus: Whatsoever hath the true matter and form of Prayer, that is truly and properly a Prayer, and may lawfully be used as a Prayer. But a prescript form of Prayer, sound and fit for matter, grave for the manner of penning, said as a Prayer with knowledge, faith, reverence, and fervency of affection, hath the true matter and form of Prayer. For the matter of our Prayers is those common blessings and special good things, which according to the will and pleasure of God, we are to beg of him for our selves and others. The true form of Prayer (understand Prayer uttered with the voice) is that outward disposition and frame of words, and the inward elevation or lifting up of the heart to God by the Holy Ghost. Will any man object, that all these things cannot be observed in a stinted form of Prayer? Common experience will confute him. Who knoweth not the matter of many prescript formes of Prayer to be good and necessary for all men? All our wants and particular occasions are not mentioned or laid open in the Prayers, which are conceived by the Minister or Governour o …he Family, and yet no man judgeth them unlawfull, though they be imperfect. It is not prejudiciall then to the lawfull use of a prescript form, that many particulars which we stand in need of, are not therein mentioned. Can it not be read or uttered with a right disposition of heart? How then can we sing with joy, or praise God with cheerfulness in a stinted or set form of words? Is it not easier to cry for what we need with feeling, than to return praise with love and joyfulness for what we have received? He that will confess it possible to give thanks aright in a set form of words devised by others or invented of himself, cannot deny the same in request with any shew of truth or colour of reason. 2. There are certain common blessings which we and others daily stand in need of, and for which we are continually to give thanks; and these it is lawfull to ask daily in a set form of words, or for them to give thanks. Thus we may pray every day for the encrease of faith, patience, meekness, love, &c. and the continuance of those outward blessings which we enjoy. For it is not the repetition of the same words in Prayer every day that displeaseth the Lord: but the ignorant, rash, cold, customary, superstitious and irreverent pouring forth of words before him. Variety of phrase doth not delight his Majesty: nor will he reject the desires of an humble and contrite heart,Mat. 26.42, 44. Mar. 14.39. Rom. 1.7. 1 Cor. 1.4. 2 Cor. 1 2. Gal. 1.3. Eph. 1.2. Col. 1.2. 1 Thes. 1.1. 2 Thes. 1.2. Rom. 16.23. 1 Cor. 16.23. Phil. 4.23. 1 Thes. 5.28. 2 Thes. 3.18. Isa 59.21. Rom. 8.26. because they are tendred often in one and the same words. Paul writing at severall times upon divers occasions unto divers people, yet used the same form of Prayer, and the same words in his Salutations and Valedictions. The reason in brief is this, It is lawfull to ask common blessings of God daily in a set form of words: therefore it is not unlawfull to use a set form of Prayer. And if to pronounce it be lawfull, then to read it also: for reading in it self is not impure. As pronouncing cannot make an evil matter good, no more can reading make a good matter evil; pronouncing and reading being adjuncts of Prayer both indifferent. 3. The spirit of grace inableth us to pray, and maketh requests for us: but it worketh by means: It instructeth us what to ask, not in what phrase of speech; it stirreth up in us holy desires, but gives not ability without help, suddainly to express and lay open our hearts in fit method and words significant. As the spirit doth perswade and assure the heart that the Scripture is the Word of God, not witnessing of the Letters, Syllables and words, but of the matter and saving Truth therein contained: So the spirit instructeth us to pray by opening our eyes to see our misery, and enflaming our hearts with longing desire of mercy and relief: but ability to utter and express these our desires in decent phrase of speech it doth not ever give. Ability of speech is a common gift of the spirit, which is bestowed upon good and bad, wherein graceless persons are many times preferred before the most sincere and upright. Again, the Spirit acquainteth us with our particular miseries, and the good things that we are to crave, by the exercise of means, whereby we come to the more full and distinct understanding of both these. These things considered, I suppose all men will grant without contradiction: First, That it is lawfull for a man beforehand to meditate upon his particular wants, and the necessities of others, that he may more fully understand, and more sensibly be affected with them. Secondly, The better to stirre up confidence and affection, and to furnish himself with words and matter, it is not unlawfull nor unprofitable to read the Prayers of the godly registred in holy Writ, or in other godly Books, to observe the matter of their, Prayers, their ferventness in praying, and the Arguments wherewith they contended and pressed to be heard. Thirdly, After that by reading and meditation a Christian hath collected matter for Prayer, he may study to digest it into due order, and to express his requests in fit and comely words; and the same so conceived he may utter as a Prayer according as occasion shall offer it self. The reason may be thus contracted: If the Spirit of God doth work by means, and stirre up good desires, but gives not ability to express them in comely and significant words; then it is lawfull for us to use all godly means to quicken the graces of God in us, and to premeditate in what manner we might utter our Prayers, as might best serve for our own comfort, and the edification of others. And if the use of a premeditated form of words in Prayer do not stint the spirit, a set form of Prayer cannot be injurious to the spirit. Grant the one, and the other will follow. 4. When the matter and substance of Prayer is allowable and fit in respect of our occasions and the necessities of the Church; when the order of words and phrase of speech, in which that matter is expressed, is grave, plain, and simple, we desire to know why it should be a sinne to pronounce or use that form as a Prayer? Is it for that it is read or pronounced; or because a man cannot lift up his heart in faith unto God, when he uttereth his requests in a stinted form? To assign the former, is superstition; to pretend the later, is to offend against common experience. A reason then cannot be given, why it should be unlawfull to pray after that manner. It will be objected, that stinted Prayer is in or Gods Ordinance. The answer is, That Prayer is the Ordinance of God, but whether our Prayer be only conceived in heart, or uttered by words; whether in our own, or others words; whether by pronouncing or reading, that is not appointed. God requires that we should lift up our hearts unto him, and ask in the name of Christ whatsoever we stand in need of, and is agreeable to his will: but when spake he one word of praying within Book or without, in this or that form of words? Can that be sinne, which he never forbade? Can that be unapproved worship which is conformable to the will of God? 5. This Reason draws on another,1 Joh. 3.4. Gal. 3.10. When another prayeth that is a a set form to him that hears: for though his spirit be more enlarged, he is bound to keep his mind intent upon the things prayed for by the other. Though he be limited for a time, at other times he is at liberty to pray as freely as he can. The largeness of the heart stands not so much in the multitude and variety of expressions, as in the extent of affection. Numb. 6.2…, 23. Psal. 22.1. & 102.1. Hos. 14.2, 3. Joel 2.…7. Deut. 26.5, 6, 7, 8, 9, 10. Psal. 92.1. Ezr. 3.10. Rev. 15.3. 2 Chro. 29.30. Isa. 12.1. See Ainsworth in Num. 6.22, 23. Bell. de paen. lib. 1. cap. 15. Maldonat. in Mat. 28.19. Piscat. ibid. which is this: That which is the breach of no Commandement, which is no where disallowed in the Word of God, either in express words or by necessary consequence, that is no sinne. For sinne is the transgression of the Law; and where there is no law, there can be no sinne. But the use of a prescript or stinted form of Prayer, is the breach of no Commandement, is no where disallowed in the Word of God. Our Brethren of the separation tell us; It is a trensgression of the second Commandement, and a quenching of the spirit. But seeing the scope of the second Commandement is to teach the true and pure worship of God, how can a Prayer for matter and form, lawfull and pure, uttered and read with knowledge and intention of heart, be a breach of that holy Precept? The exposition of the Commandements is to be found in the Prophets and Apostles. First, Doth the Lord by his Prophets or Apostles in any place restrain us to the use of conceived Prayer? As for the other, that quencheth the spirit, which is as water to allay, cool, or extinguish the heat of this holy fire: But by what reason or Scripture can this imputation be cast upon the use of a set form of Prayer? Secondly, Reading godly Books is profitable to stirre up and revive the graces of Gods spirit in us: Were it not a wonder if reading a godly Prayer should produce the contrary effect? Mr Smith cast reading of the Scriptures out of the Assemly: because in his opinion it quenched the spirit. Our Brethren are not gone so farre; but it is good for them to consider, how they can condemn the reading or uttering of a godly Prayer, both in publique and private, as that which quencheth the spirit; and not condemn withall the reading of godly Books, and studying for Sermons? But of this hereafter. 6. Set forms of Catechism are no more commanded of God, then set forms of Prayer: Christ our Saviour, the Prophets and Apostles have no more appointed the one then the other. Therefore if a set form of Prayer is to be disallowed, a prescript form of Catechism must of necessity be condemned. But how absurd it is to censure the use of a prescript form of Catechism, he is starke blind that seeth not. The necessity antiquity, and excellency of catechizing is known to them, that know any thing touching the building and governing the house of God: the use and profit of a set form of Catechisme is by experience manifest to them, who have laboured to lay the foundation of Christian Religion, and train up their people in sound knowledge. Mr Robinson himself acknowledgeth thus much in his additions to Mr Perkins his six Principles, howsoever they judged of stinted Catechismes in former times. 7. In the Scriptures we find prescript formes of blessing, petition and thanksgiving, ordinary and extraordinary, appointed of the Lord. We say not that the Priests in blessing, or the Sanits in praying were necessarily bound to those very words and syllables: but they might use them lawfully and without sin, as we do warrantably retain the form of Baptism prescribed by our Saviour Christ, though we be not tied by an absolute necessity to rehearse the same words, in that very order and so many syllables. The argument from those places is this; If it be lawfull to use a prescript form of Blessing, Prayer, Thanksgiving and Baptizing, set down in the word of God, then all prescript forms of Prayer are not to be condemned. What answer do our brethren returne to this argument? They tell us, the Priests and Saints of God were not bound to use those very words set down, and none other or otherwise. Nor do we plead against them herein (though Mr Ainsworth in his Annotations upon Numbers out of the Jewish Rabbins, seems to deny this liberty) it sufficeth that these forms of blessing and Prayer might lawfully be used as a blessing and Prayer, though in conscience they were not tied necessarily to the use of them. The lawfull, not the necessary use of a prescript form of Prayer, is now in question, and that is proved by the places above recited.2 Chro. 5.13. with Psal. 136.1. For if the Saints in former times might pray in a stinted form of words, indited by others or invented by themselves, as we find they might and did;Jer. 33.11. with Ezr. 3.10, 11. we also at this day may do the same. But they answer further; It followes not that a prescript form of Prayer invented by men is lawfull, because a form prescribed of God is good and to be allowed. A meer shift of no force at all. For the question is not of this or that form in particular, but of a prescript form in it self considered. The Lords Prayer was indited or prescribed by Christ himself; and yet they deny the use of it as a Prayer. And most of their reasons do conclude against the use of every prescript form of Prayer, as well as any one. Thus they dispute; If a set form of Prayer be lawfull, then a man may carry his Prayers in his pocket, buy them at a Book-binders shop, &c. Doth not this reasoning disallow all penned and printed forms, as well as one? But if it shall please them to hear with patience, the consequence of that Argument which they make for us, may easily be justified from their own grounds. For they teach that God hath not appointed in his Word any prescript form, which upon necessity we are tied to use at any time; That the matter of our Prayers is divers according to the severall occasions which happen and fall out: That the inward form is the elevation of the soul to God in humility, love, fear, and confidence. From which premisses it will necessarily follow, that if one form of Prayer may be used lawfully, another fit for matter, and grave for order and phrase of speech, may be used also: for none is absolutely commanded, and all things essentially required in Prayer, may be observed in one no less then in another. Nay, if what they teach of stinted Prayer may pass for truth, sc: that it cannot be uttered by the direction of the spirit, that is a lip-labour, &c. then it is more lawfull to use a set form devised by men, than that which is indited by the Holy Ghost: seeing the more holy the thing is, the greater sin is the abuse of it;Exo. 20.7. Numb. 4.15. and it is more hainous to pollute the words of the Holy Ghost, than the words of sinfull men. 8. As in the ministry of the Word, the corruption of mans heart, and the hainousness of sin, may more lively and fully be discovered to the conscience for humiliation, then a man of himself is able to set it forth: so in Prayer penned by a godly and well-experienced Christian, the case of a distressed soul may be more pithily and amply deciphered and anatomised, then he of himself can lay it open. And in such a case to deny him this lawfull help, is to take a crutch from the lame, bread from the hungry. In the very act of Prayer it is lawfull to use outward helps, whereby we may be inabled to pray better: and is it not lawfull for a perplexed heart burdened with sinne, and overwhelmed with bitter anguish, to use the help of a Book, that he might the better unfold and lay open his misery into the bosome of his heavenly Father? Sure he hath not felt those agonies and depths of sorrows which oppress many, that is so cruell and hard-hearted towards the afflicted, as to deny them this means of comfort. The Holy Ghost by his Prophet doth prescribe a form of Prayer for the afflicted, that they might learn to pour out their souls before the Throne of Grace;Psal. 102.1. Vise Vatabl. in Psal. 102. Calvin. ibid. as the Title of the 102 Psalm doth shew, which runneth thus: A Prayer of or for the afflicted when he is in distress. The ample and particular laying open of our necessities doth ease the heart and move affections, and when this may be done better by the help of a Book than of our selves, is it not senseless to accuse the use thereof as a lip-labour and quenching of the spirit? It is the spirit indeed that doth help us in our infirmities: but we must use means to stirre up the graces of the spirit in us. He stinteth not the spirit who labours to blow the coales of grace, and useth all lawfull helps at hand, in most full, free, and particular manner to disburden his heart before God. He doth not substitute his Christian friend in place of the Word and Spirit, who not able to lift up his own soul to God by reason of straightness of heart and grievous pressure, doth crave his help and assistance in Prayer: And may not a good Book supply the defect of a Christian companion? When we are dull and out of order, we may joyn with others in Prayer for our relief and quickning; Why then should it be intolerable to make this use of a godly Book. 9. The Jews before the coming of Christ had a prescript form of Prayer and Thanksgiving in the celeberation of the Passeover: and that which they used, was (as it is very probable) approved by our Saviour himself. For the Evangelist saying,Mat. 26.30. See Paulus Burgens. in Psal. 112. Jos. Scalig. de Em. temp. lib. 6. Beza annot. in Mat. 26.20. Drus. Praet. lib. 1. in Mat. 26.30. Ainsworth in Exo. 12.8. Maldonat. in Mat. 26.30. Act. 15.22, 28. 1 Cor. 11.16. & 14.13. Isa. 29.13. Merc. in Gen. cap. 6.8. & cap. 1.6. & cap. 50.26. Sixt. Senens. Biblioth. lib. 3. meth. 4. Rainold. de Idololat. admonit. ad lect. Ainsw. in Gen. 6.9. after they had sung a Psalm, they went forth to the Mount of Olives, doth seem to allude to their custom of finishing the Passeover with certain Psalms, which the Jews call the great Halleluja, beginning at the 113 and continuing to the end of the 118. Howsoever Hymnes and Psalms are such kinds of Prayer as are not wont to be conceived upon a suddain; but are framed by meditation before hand, or else by propheticall illumination are inspired, as at that time it appeareth they were when God by extraordinary gifts of the Spirits, inabled men to all parts of service necessary for the edifying of his Church. 10. All reformed Churches at this day do not only tollerate, but approve a set form of Prayer. I know not of what weight this reason is with our Brethren of the separation; but sure it hath been of great force with the godly in former times, otherwise the Apostles would never have alledged the practice and consent of Churches, to confirm the faithfull and stop the mouthes of the contentious.
Q. Book-Prayer is an invention of men: therefore unlawfull.
A. By this Argument all set forms of Catechismes, studied Sermons, Interpretations of Scripture, and conceived Prayer it self may be disallowed. Reading the Scripture is Gods Ordinance: but the partition of the Law into 53 or 54 greater Sections is the device of man. Preaching is commanded of God, so is the Interpretation of the Scripture: but the phrase and method of Sermons and Interpretations is of men. The matter of Scripture is the immediate truth of God: but the words and phrases, which are as a vessel to convey this light unto us (I speak of Translations, not of the Original Text,) are humane, not of God by immediate inspiration. God commands us to call upon him both in publique and in private: but the words wherein we express our desires are our own, both in conceived and stinted Prayer. These two kinds of Prayer agree in their Author, Matter, Form, Object, end and common nature: and the one is no more a strange worship or invention of men than the other. We find direction in the Word of God, To whom, for what, with what heart and affections we ought to pray: but in what method or frame of speech we must be Petitioners, we find nothing prescribed in particular, nor do we judg any thing to be necessary, more then that order, fitness, decency and edification be regarded.