Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ...

ARTIC. 3. (Book 3)

Concerning set forms of prayer. (Book 3)

ANABAPTIST.

NO set or stinted forms of prayer ought to be used in publike on private; but all that pray ought to pray by the spirit in a conceived form, variable according to severall occasions.

THE REFUTATION.

Though we condemn not all conceived, or ex tempore prayer, especially in private, when we lay open our wants to our Father in secret, and rip up our consciences before him: yet set or stinted forms of prayer in publike are not only warrantable by Gods Word, and verie profitable, but in some case necessarie.

ARGUMENT I.

What God appointed in the old testament, as appertaining to his substantiall worship, it being no part of the abrogated rites of the ceremoniall law, may and ought to be observed by us under the Gospell.

But set forms of blessing, thanks-giving, and prayer, were appoynted by God in the old testament, and are no types and figures of Christ, nor parts of the ceremoniall law.

Ergo, they may and ought to be observed by us under the Gospell.

Of the major or first proposition there can be no doubt, for that cannot be evill whereof God is the author; and though the rites and ceremonies are different, yet the substance of Gods worship is the same, both under the law and under the Gospell. The assumption or minor proposition is confirmed by the expresse letter of these texts, Numb. 6. 23. 24. 25. 26. Speak unto Aaron

and his sons, saying, on this wise ye shall blesse the children of Israel; saying unto them, the Lord blesse thee, and keep thee, the Lord make his face shine upon thee, and be gracious unto thee, the Lord lift up his countenance upon thee, and give thee peace. And Deut. 26. 5. And thou shalt speak, and say before the Lord thy God, a Syrian readie to perish was my father, and he went down into AEgypt, and sojourned there with a few, and became there a nation, great, mightie, and populous, &c. And Hosea 14. 2. Take with you words, and turn to the Lord, and say unto him, take away all iniquitie, and receive us graci∣ously, so will we render the calves of our lips. And Ioel 2. 17. Let the Priests, the ministers of the Lord, weep between the porch & the Altar, and let them say, spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them, wherefore should they say among the people, where is their God?

ANABAP. ANSWER.

The forms mentioned in holy Scripture were composed by those that were prophets, and immediatly inspired by the holy Ghost, such are not the composers of our liturgies; and therefore the argument will not follow from the one to the other.

REPLY.

First, the question is not now, whether we ought to use no form but such as is immediately inspired by the holy Ghost, but whether set or stinted formes, either inspired or not inspired, may or ought to be used in the church: that they may, we prove by Gods own command, which must not be restrained to prayers immediately inspired, and dictated by the holy Ghost; for then none should pray but Prophets: and by that reason as none that are not imme∣diately inspired might use set forms of prayers, so neither concei∣ved or extempore prayers.

Secondly, though none now pray by immediate inspiration, yet we have now the spirit of supplication, and we pray by the assistance of the holy Spirit; and if our prayers in matter and form are agreeable to Gods word, they are acceptable unto him: and they cannot be unacceptable unto him hoc nomine, for that they are delivered in set formes, because God himself was the first au∣thor of them, and hath left them in scripture for our direction and imitation.

Thirdly, in our Liturgies a great part of the formes of prayer and thanksgiving used by us are formes composed by prophets immediately inspired by the holy Ghost, as namely, the Lords Prayer, the Psalmes of David, the Magnificat, the Benedictus, Nunc dimittis; and the close of all our prayers, The grace of our Lord Iesus Christ, &c. Why then doe they not at the least joyn with us in rehearsing these set formes? If these may be rehearsed without quenching or restraining the Spirit, why may not others also framed according to these patterns?

ARGUMENT II.

Whatsoever the prophets and saints of God practised in

the substantiall worship of God under the law, may and ought to be a president for us.

But they used set or stinted forms of prayer and thanks∣giving:

Ergo, their practice may and ought to be a president for us.

The major or first proposition needs no proof, because the sub∣stance of Gods worship is the same under the Law and under the Gospel, and what the prophets and holy men of old did or spake, they did or spake as they were moved by the holy Ghost, 2 Pet. 1. 21. The assumption or minor is abundantly proved by manifold al∣legations out of the old Testament, as namely, Numb. 10. 35, 36. And it came to passe, when the Ark set forwards, that 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, Returne, O Lord, unto the many thousands of Israel: and 1 Chron. 25. 6, 7. All these were under the hands of their father for song in the house of the Lord, with Cymbals, Psalterie, and Harps for the service of the house of God, according to the Kings order to Asaph, Ieduthun, and Heman: so the number of them with their brethren that were instructed in the songs of the Lord was 288. And 2 Chron. 29. 30. Moreover, Hezekiah the king and the princes commanded the Levites to sing prayses to the Lord with the words of David and of Asa the Seer,* 1.1 and they sang prayses with gladnesse. The words of David are those which are extant in the book of Psalmes under the name of David; the words of Asa are comprehended in those Psalmes which bear this title, A Psalme of Asaph, as namely, Psal. 73, 74, 75, 76, 77, 78, 79, 80,

81, 82, 83. and Ezra 9. 5, 6. I fell upon my knees, and spread out my hands unto my Lord, my God, and said, O my God, I am ashamed and blush to lift up my face to thee, my God, for our iniquities are increased over our head, and our trespasse is grown up unto the heavens, &c. usque ad finem capitis. And Psal. 92. the title is, A Psalme or song for the Sabbath day: and Psal. 102. the title is, A prayer for the af∣flicted when he is overwhelmed and poureth out his complaint before the Lord. From Psalme 119. to 134. all the Psalmes are intituled Songs of degrees: they are fifteen in number, answerable to the fif∣teen steps between the peoples court and the priests; and they were so called,* 1.2 as the Iewish Rabbines observe, because these fifteen Psalmes were sung in order as the priests went up those fifteen steps. Here∣unto we may adde a passage out of the Samaritan Chronicle; Postea mortuus est Adrianus, cujus Deus non misereatur &c. The high Priest living in that time in the year of the world 4713. by their accompt took away that most excellent book that was in their ha••ds, even since the calm and peaceable times of the Israelites, which contained those songs and prayers which were ever used with their sacrifices, for before every of their severall sacrifices they had their severall songs still used in those times of peace; all which accurately written were transmitted to the subsequent generations from the time of the Legat MOSES untill this day by the ministerie of the high Priest. Long after Moses, in the dayes of Ezra, set forms of prayer were prescribed and used in the Synagogue of the Iews, whereof Maimonides yeelds this reason; Ut preces indisertorum non minùs perfectae forent quam preces viri ut∣cunque linguae disertae. Vid. Selden Comment. in Eutychium Patriar∣cham.

ANABAP. ANSWER.

It cannot be denied, that in the time of the old Testament set and stinted forms were used, but the case is different with us; for under the Gospel we have more light of knowledge and many speciall gifts of the Spirit which they had not: they were in their non-age, and as children used these forms like festra's, which they that can read perfectly cast away; or as those that learn to swim make use of bladders, which they put from under them after they can swim of themselves securely.

REPLY.

First, though it must be confessed on all hands, that we have under the Gospel more clearer light of knowledge then the Iews

under the Law: for as S. Ambrose saith excellently, Umbra in lege, imago in evangelio, veritas in coelo; and though we excell them in other gifts of the Spirit, yet they wanted not the Spirit of supplica∣tion mentioned Zach. 12. 10. I will poure upon the house of David and the inhabitants of Ierusalem the Spirit of grace a••d supplication: it was not therefore for want of the Spirit, that they used set forms.

Secondly, let it be noted, that Moses and David, and other prophets both prescribed and used set forms, who no doubt could and did pray by the Spirit in a more excellent manner then any now adayes can, yet they commended and used set forms.

Thirdly, if this had been an errour in the Iewish Liturgie, or publique Service, that they used stinted forms, undoubtedly Christ or his Apostles would have somewhere reproved this, as they doe other errours that crept into that Church: but they are so farre from reproving this practice, that they rather confirm and establish it, as you shall see in the next argument.

ARGUMENT III.

Whatsoever Christ commanded, and the Apostles practised, ought to be retained among Christians.

But we have Christs command and the Apostles practice for set and stinted forms of prayer.

Ergo, they ought to be retained in the Christian church.

Of the major or first proposition it is impietie to doubt; for there was a Voyce heard from heaven, saying, heare him: he can∣not mis-lead us, for he is the Way; nor deceive us, for he is the Truth: and if Pythagoras schollars bare such a reverent respect to their master, that his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ipse dixit sealed up their lips, and stopt their mouthes from contradicting what his bare word had ra∣tified; how much more reverence owe we to the words of our Lord and Master,* 1.3 who hath not only the words of eternall life, but is him∣self the word of God, or rather God the word? The assumption is proved out of Math. 6. 9. After this manner therefore pray ye. Luke 11. 2. When ye pray, say, &c. Luke 15. 18, 19. I will rise and goe to my father, and say, Father I have sinned against heaven and in thy sight, and am no more worthy to be called thy sonne. Math. 26. 39. O my father, if

it be possible, let this cup passe from me: and v. 44. and he left them and went away again, and prayed the third time, saying the same words. And Io. 17. 11. 21. that they all may be one as thou father art in me, and I in thee. And Rom. 16. 24. 1 Cor. 16. 23. 2 Cor. 13, 14. Gal. 6. 18. Eph. 6. 24. Phil. 4. 23. 1 Thess. 5. 28. 2 Thess. 3. 18. Heb. 13. 25. Revel. 22. 21. The grace of our Lord Iesus Christ be with you all. Apoc. 4. 11. Thou art worthy, O Lord, to receive glory and honour: and c. 5. 12. worthy is the Lamb to receive power, &c. c. 15. 3. they sang the song of Moses the servant of God, viz. the song set down Exod. 15. 1. In these passages of the new Testament we have set forms of prayer somewhere commanded, somewhere commended, somewhere used, somewhere reiterated, and all inspired by the holy Ghost; and therefore certainly the use of them can be no quench∣ing of that holy Spirit, whom we feel to inflame our hearts in the rehearsing these sacred forms.

ANABAP. ANSWER.

The Lords prayer is expounded in Scripture, tanquam norma, non tanquam forma orationis; as a pattern of all prayer, not as a prayer; it is scripture, and therefore not to be used as a prayer: in prayer we are to expresse our wants in particular, and the graces which we desire in this prayer are only propounded in generall.

REPLY.

First, Christ delivered the Lords Prayer at two severall times, and upon speciall occasions; in the former he commands it as a pattern and rule of all prayer, saying, pray after this manner: but in the lat∣ter, he enjoyneth it to be used a a prayer: in the former he saith pray thus; in the latter, pray this, or, when ye pray, say our Father; and surely not only all the ancient fathers who have commented upon this prayer, asa 1.4 Tertullian,b 1.5 Cyprian,c 1.6 Cyrill of Ierusa∣lem, d 1.7 Ambrose,e 1.8 Gregorie Nyssen,f 1.9 Ierome,g 1.10 Chrysostome, h 1.11 Augustine,i 1.12 Cassian,k 1.13 Petrus Crysologus,l 1.14 Bernard,m 1.15 Innocentius,n 1.16 Theophylact,o 1.17 Euthymius,p 1.18 Bede, &c. but also all the the reformed churches, who conclude their prayers be∣fore

their Sermon or after with this prayer, conceive that it ought not only to beset before us as a pattern when we pray, but also to be used as a prayer. Neither are the reasons to the contrarie of any weight: for though it be Scripture, that doth not conclude it to be no prayer. For the prayers of Moses, Hannah, Deborah, Solomon, David, and Paul, are set down in holy Scriptures, and are part of the inspired oracles of God, yet they cease not to be prayers; and though in the Lords Prayer all the particular wants of Gods chil∣dren are not expressed,* 1.19 yet the main wants and principall gra∣ces are expressed, to which the other may be with great facilitie ad∣ded by our selvs, and referred to the proper heads in the Lords Prayer.

Secondly, hos suo jugulamus gladio, we may give them a wound with their own dudgeon dagger, for if they grant it to be the pattern of all Prayers, it followeth that it, is the perfectest of all prayers; and certainly if we may use prayers of our own, which are more imperfect, much more may we use this which is a most absolute and perfect one. If a Scrivener set a most perfect copie, and there∣in comprise in certain sentences not only all the letters of the Alphabet, but all the combinations and conjunctions of them, none doubteth but that the schollers may both write other sentences ac∣cording to that pattern, and in the first place write those verie sen∣tences in the copie, & endeavour to come as near as they can to the originall. Such is the Lords Prayer, a perfect copie to write by, comprising in it all things needfull for a Christian to pray for: first therefore we are to write it, and then to write after it, and cor∣rect our writing by it; and though we speak with the tongue of men and Angells, yet certainly our prayers cannot be so acceptable to God as when we tender them unto him in his Sons own words. For this end saith that blessed Martyr S. Cyprian,* 1.20 Christ vouchsafed to leave us this incomparable forme of prayer, that whilst in pray∣er to the Father we read or say by heart what his Son taught us, we may the sooner and easier be heard.

ARGUMENT IV.

What the Christian church hath generally practised in all a∣ges and places in the worship of God, ought not to be thought as erroneous or swerving from the rule of Gods word.

But the Christian church generally in all ages, and in all pla∣ces hath made use of publike, set, and sanctified forms of pray∣er, as appeareth by the Liturgies yet extant, whereof some bear the names of the Apostles, as S. Iames and S. Peter; some of the Greek fathers, as that of Chrysostome, and S. Basil; some of the Latine fathers, as Ambrose, Gregorie, and Isidore, &c.

Ergo, set forms of prayers are not erroneous, or swerving from the rule of Gods word.

ANABAP. ANSWERS.

First, that this is no better then a popish argument drawn from an∣tiquitie and universalitie.

Secondly, that these Liturgies are Apochryphall: and though in lat∣ter times the use of Liturgies came in, yet the purer and more ancient times used no such crutches to support their lame devotion; for Justine Martyr in his second apologie affirmeth, that the chief minister sent up prayers to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is interpreted, according to his abilitie, or gift of ex tempore prayers;* 1.21 and Tertullian in his apologie saith, that the Christians needed no monitor in their prayers (as it were) to chalk the way before them in a set form, because they prayed by heart.

REPLY.

First,* 1.22 the Papists pretend to antiquitie, and make their brags of uni∣versalitie; but in truth they have neither. An argument drawn from a shadow of truth vanisheth like a shadow, but an argument drawn from a true bodie is substantiall.

Secondly, the strength of the argument lieth not in bare anti∣quitie, and the universalitie of this practice, (for we know many errors are ancient, and some abuses verie far spreading,) but in the nature and condition of the Catholike Christian church, to whom

Christ hath promised his perpetuall presence,* 1.23 and the guidance of his Spirit into all truth; in which regard the Apostle stileth it the pil∣lar and ground of truth.* 1.24 For howsoever particular churches may erre in faith and manners, and the representative Catholike church in the most generall. Councells hath sometimes grossely mistaken error for truth, and Idolatrie for true religion; yet the univer∣sall church, taken formally for the whole companie of belee∣vers,* 1.25 hath ever been kept by vertue of Christs promise from falling into any dangerous errour, especially for any long time.

Thirdly, Because they except against the Liturgies found in the writings of the ancient fathers; in which, though I grant there are some prints of noveltie, yet there are foot-steps also of true antiquitie: I will wave them for the present, and by other good testimonies prove the constant and perpetuall use of Service, or Common-Prayer-Books.

To begin with the first age, from the ascension of our Lord to a hundred years,* 1.26 Victorius Sciaticus Maronita, in his preface to those three Liturgies he put forth, saith, that the Bishops, both of the Eastern and Western churches made some alteration upon good ground in those Liturgies which they received from the Apostlei. If this mans credit cannot carrie so great a cause; yet certainly Hegesippus his testimonie, a most ancient writer, bordering upon the Apostles time, ought not to be slighted, who writeth of S. Iames, chosen Bishop of Ierusalem by the Apostles themselvs, that in regard of a form of Service, or Common-Prayer-Book made by him for the use of the church of Ierusalem, he was stiled Iacobus Liturgus.

In the second age, Iustine Martyr, in his second apologie, which he wrote to Antoninus the Emperour, acquainteth us with the practice of the Christians in his time, which was to meet everie Sunday, and in their Assemblies to read select places of Scripture, hear Sermons, and sing Psalmes, and after the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Priest or chief Minister had made an end of his conceived prayer, to offer up,* 1.27 make, or say Common-Prayers unto God. It is true, as it is alledged, that he prayed by himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all his might, that is, in the best manner he could, or with all fervencie of devo∣tion, as the Rabbins say, that he that pronounceth Amen with all his might openeth the gates of Eden. This expression in the Greek

will not conclude that the chief Minister in those dayes prayed ex tempore: for it may truly be said of them, who in the Universitie and at Court pen their prayers most accurately, that they pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with all their strength of wit, memorie and affection. Yet if it were granted, that the Preacher (in Iustine Martyrs time) might make a short prayer before his Sermon ex tempore, yet certainly he read other set forms of Prayer, which are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Common Prayers, and distinguished from that which he delivered alone by himself by way of preface to his Sermon or Homilie.

In the third age,* 1.28 we meet with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prescribed prayers; and Tertullian in his apologetick gives us the moulds or heads of the publike prayer then constantly used; saying,* 1.29 our prayer for all our Empe∣rors is, that God would vouchsafe to grant them a long life, a happy reign, a safe Court, valiant armies, faithfull counsellors, a good people, & a quiet world. Yea, but say the Anabaptists, they said this prayer de pectore, out of their brests; and sine monitore, without any guide or remembrancer, or prompter, and therefore by an ex tempore facultie. This will not follow, they mistake much the matter, for this monitor Tertullian speaks of was a kind of Nomen-clator who kept a Catalogue of their numerous heathen deities, to whom those Paynims prayed up∣on speciall occasions, and directed them to whom and for what to pray, left they should commit any absurditie in their prayers, in praying to Ceres for wine, and to Bacchus for corn. Such monitors or prompters the Christians needed not who prayed to one God only, and not a prayer suggested by others, but premeditated by themselvs, and first spoken in their heart before it was uttered by the mouth, according to that of the Psalmist,* 1.30 My heart is enditing a good matter, my tongue is the pen of a readie writer. To pray then de pectore in Tertullians sense is no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to say without book, or pray by heart, or from the heart, whose feat is in the brest.

S. Cyprian flourished in this age,* 1.31 about the year 250. in whose writings (which S. Ierome affirmeth to have been sole clamora, as illustrious and well known in the Christian church as the beams of the sun; or, as he speaketh hyperbolically, brighter then they.) We find some short forms of prayer at this day in use, both in the Roman Missall, and our book of Common-Prayer; as namely sursum cor∣da, & habemus ad Dominum, lift up your hearts, and we lift them up un∣to

to the Lord, &c.* 1.32 Upon which passages and the like, the Centurle writers, who have gathered all the harvest of antiquitie, and have scarce left gleanings for any other, truly infer, that in this blessed Martyrs dayes out of all peradventure they had certain set forms of short prayers and responds.

In the fourth age Eusebius writeth,* 1.33 that the most religious Em∣perour Constantine the great commanded all his subjects to keep holy the Lords day, and on it to send up to God with heartie and unanimous devotion an elaborate or studied form of prayer, penned as it seemeth for the purpose, as to give God thanks for the great and miraculous victories he gave him over all the tyrants that persecuted the church; so to pray to God to perfect the great work he had be∣gun by him, to propagate the Gospell through the whole world, and reduce all that were subject to the Roman state to the obedi∣ence of faith.* 1.34 Besides this prayer penned by some Bishop, the same Historian writeth, that the Emperour himself made a speciall prayer, which he commanded the Souldiers to say every day in the Roman tongue.

In this age also the famous Councell at Laodicea was held,* 1.35 which hath left us diverse Canons like so many golden rules both to regulate our devotion, and rectifie our lives; and among these for one, that everie morning and evening the same service or form of prayer should be used: and because some even in this verie age ad∣ventured to make use of their ex tempore gift of prayer, at least read or said some private prayer conceived by themselvs in stead of the publike form,* 1.36 the Milevitan Councell provideth against this abuse by a speciall Canon, which carrieth this tenor: it seemed good to the reverend fathers met in this Synod, to appoynt, that those prayers or orizons which were devised, or at least allowed by that Coun∣cell, should be used by all men, and no other, lest peradventure something through ignorance or want of care might be uttered in the church, that might not well agree with the Catholike faith. The occasion of this Canon was the over-wee••ing conceit that some Bishops had of some prayers devised by themselvs, which they obtruded to the

church in stead of the publike prescript form; whereby it appears, that in those dayes that libertie was not permitted to any reverend or ancient Bishop which now everie punie minister taketh to him∣self, to adde or leave out, or change what he thinketh good in the Book of Common-Prayer established by the church, and ratified by Act of Parliament.

About the end of this age, or the beginning of the next, Basil, Ambrose, and Chrysostome framed Liturgies to be used in their Diocesses, yet extant in their works and bibliotheca patrum, though with some interpolation. And S. Augustine in his seventh Tome consisting of many excellent treatises against the Pelagians, pro∣duceth divers passages out of the Common-Prayer then used by the church to convince those hereticks of the noveltie, as well as falshood of their tenets. For notwithstanding that the Pelagians were furnished with many testimonies of the ancient Doctors, e∣specially of the Greek church, qui ante exortum Pelagium securius lo∣cuti sunt, who, before that heresie sprang up, spake more freely of the freedome of mans free will by nature (in opposition to the Manichees, who taught a fatall necessitie of sinning) then could well stand with the free grace of Christ accurately defended by S. Austine and his scholars; yet this learned and zealous father, being most expert in the prayers appoynted to be read in the ancientest Christian chur∣ches, out of them exceedingly confounded these upstart hereticks, and proved a full consent of antiquitie for those Orthodox tenets he propugned against all the enemies of Christs free and saving grace: and truly at this day a man may more certainly gather out of the Book of Common-Prayer, and specially the Collects used in our Liturgie, what is the judgement of the church of Eng∣land in those points anciently questioned by the Pelagians, and now by the Arminians, then out of the Book of Articles or Homilies.

In the sixt age Gregorie the great and S. Isidore set forth offices or forms of church Service; and partly out of them, partly out of the Liturgies above mentioned, of S. Basil, Ambrose, and Chryso∣stome, partly some more ancient, attributed to the Apostles and Evangelists themselvs, all the famous and known churches of the Christian world have their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, misses, & officia, services or Books of Common-Prayer compiled, which they use at this day; and as most of the reformed churches have, so the

most learned and judicious Calvin wisheth all might have;* 1.37 Concer∣ning a form of prayer and ecclesiasticall rites, I very well like that it be a certain and constant one, from which the Pastors of the Church may in no wise depart or varie.

ARGUMENT V.

Those prayers which all in the kingdome are perpetually bound to use ought to be approved by the whole church or kingdome: for such prayers especially ought to be made in faith, and care taken that nothing be in them repugnant to sound doctrine.

But such prayers cannot be ex tempore ejaculations, or sud∣den conceptions of every private Pastors brain, opinion, or fansie.

Ergo, they must be penned forms examined by Gods word, and publiquely printed, that all may know what they are, and may confidently goe along with the Minister, and without any scruple of conscience say Amen to the prayers; which they can∣not doe to such unwarranted immethodicall, inconsequent, nay, hereticall, schismaticall, and seditious prayers, as many of our ex tempore Enthusiasts deliver, especially on fast-dayes, with in∣finitie of tautologies and vain repetitions, to the great scorn and scandall of our religion.

ARGUMENT VI.

There ought to be publique prayers not only on the Lords day, but on the week-dayes also, upon speciall occasion, in every church or congregation of the saints: for prayer is the Chri∣stians dayly sacrifice, from which those houses of God ought to take their denomination, domus mea domus orationis vocabitur, my house shall be called the house of prayer; domus orationis, non ora∣tionum;* 1.38 not a house of sermons, though such there to be made; nor a house of sacraments, though there to be administred; nor a house of Psalmes, though there to be sung; but a house of prayer, as the principall and chief and most necessarie dutie there to be performed: prayer may be without the other, the other cannot be without it.

But such prayers can be no other in most churches then set forms devised by the learned of the Clergie, and approved by the State: for there is not one Minister or Curate of a hun∣dred, especially in countrey villages, or parochiall churches, who hath any tolerable gift of conceived, as they tearm them, or ex tempore prayers.

Ergo, there ought to be set forms of prayer used in pub∣lique congregations.

ARGUMENT VII.

No man prayeth as he ought, who poureth not out his whole soul before God, praying as well with an entire intention as affection.

But this a man cannot doe who maketh a prolix ex tempore prayer in a publique congregation, by reason that he must at the same time both think upon what he speaketh, and invent also what he is to speak, in order and with good coherence unlesse he will pray absurdly and inconsequently.

Ergo, no man prayeth as he ought who comes not with a set or premeditated form of prayer into a publique congregation.

ARGUMENT VIII.

Not to speak of sudden ejaculations, which necessitie forceth or excuseth; nor of prayers in extasies and raptures, in which an elevated soul is rather passive then active. In all ordinarie prayers which we are to offer to God in the usuall and constant course of our Ministerie we must be carefull to shun all teme∣ritie and rashnesse,* 1.39 and watch in prayer with all diligence.* 1.40 The pure oyle Olive of the Sanctuarie was to be beaten by Gods appointment, Exod. 27. 20. and the Virgins were to trim their lights, Mat. 25. 7. before they went out to meet the Bride-groome, and God himself rejected the blind and the lame for sacrifices. None presumeth to put up a petition to the king, which is not carefully perused before; and shall we lesse reve∣rence the King of heaven then an earthly prince?

But temeritie and rashnesse cannot be avoided by such who speak to God quicquid in buccam venerit, and presume to de∣liver that in a publique assembly which they never thought on before.

Ergo, all such ex tempore prayers ought to be forborn in pub∣lique, and the set forms of the Church retained; or some in stead of them composed with publique approbation.

Anabaptists Objections.

In excepting against all set or stinted ••orms of prayer, aspis a vipera sumit venenum, according to the Latin proverb, the asp bor∣roweth poyson from the viper, that is, the Anabaptists from the Brow∣nists,* 1.41 who may rightly be tearmed a generation of vipers, because they after the manner of vipers make way to their separation, or going out from the Body of their Mother the Church of England, by eating and rearing her bowels. Out of their own store the Ana∣baptists furnish themselves with arguments against all set forms of prayer in generall, but they are beholding to the Brownists for all such objections as they make against the publique forms of prayer used in the Church of England in particular.

For the more distinct handling of the objections, being some∣what of a different nature, and for the ease of the reader, that he may more readily find a particular and punctuall solution to any such speciall objections as most stick with him, I will first propound their main arguments against set forms in generall, and both an∣swer them and retort them, and then particularly scan what they seem materially to object against the Service-book established by law in the Church of England.

OBJECTIONS against set forms of Prayer in generall. OBJECT. 1.

No worship devised by man is acceptable to God: Set forms of prayer are a worship devised by man; Ergo, set forms of prayer are not acceptable to God.

ANSWER.

First, a worship of God devised by man may be taken in a double sense, either for a worship wholly devised by man, without

any precept or president in scripture; and such a worship is not agreeable unto God, but condemned in his word, under the name of will-worship: or for a worship in substance, prescribed by God, but in some circumstance, manner, or help thereunto devised or composed by man; and such may be and is acceptable unto God: as for example, reading scripture is a religious act prescribed by God, yet the translation of the originall into the mother-tongue, divisions of the text into chapters and verses, diverse readings, in∣terlinearie glosses, together with the contents, and fitting them to the times and seasons, are from man. Preaching is a worship of God, yet the choyse of such a text, dividing it into parts, and hand∣ling the parts in such a method, raysing doctrines, and applying Uses from them, are from man, or acts wherein the Preacher maketh use of his invention, art, and judgement. Catechizing is a dutie enjoyned by God; yet to use such a form of words or method in Catechizing by questions and answers, as also the dividing the Ca∣techisme into 52. Sections, answerable to the Sundayes in the year, as we see in Calvins and other Catechismes, is a device and inven∣tion of man. In like manner, prayer is a dutie enjoyned by God, and a part of his substantiall worship, but the set forms are de∣vised by man, yet according to generall rules prescribed in scripture.

Secondly, not only prayer it self, but even set forms of prayer have both precept and example in Gods word, as I proved hereto∣fore; and therefore are not to be accounted a meer humane in∣vention, although therein mans wit and invention be made use of.

Thirdly, this argument may be retorted upon the Anabaptists. Forms of prayers upon premeditation, which Preachers use before their sermons, are as well a worship of mans devising, as the set forms devised and framed by the governours of the church. But premeditated or studied prayers made by way of preface before sermons, are acceptable to God, and allowed by the Anabaptists themselves; Ergo set forms of prayer cannot be disallowed.

OBJECT. II.

None who useth a set form of prayer prayeth by the Spirit. Every good Christian ought to pray by the Spirit, 1 Cor. 14. 15. Ergo, no good Christian may use set forms of prayer.

ANSWER.

First, the Apostle in the place alledged speaketh of an extraor∣dinarie gift of the Spirit, as appeareth by the verse immediately going before: If I pray in a strange tongue, my spirit prayeth but my understanding is without fruit. Now, sith those extraordinarie gifts of the Spirit are ceased, Christians are not now bound to prophesie, or pray by the Spirit, in the Apostles sense. This text therefore is impertinently alledged, and maketh nothing against set forms of prayers now in use in the church.

Secondly, the phrase to pray by the Spirit, as it is used by Di∣vines, may admit of a double meaning; either to pray by the imme∣diate inspiration of the Spirit, as the Prophets and Apostles, and all the pen-men of the holy Ghost spake and wrote; and in this sense, they who use set forms of prayer devised by men, pray not by the Spirit, as neither doe they who pray ex tempore; for then they could not be out, which they are often, nor commit any errour in their prayers, which they doe very many; nay, then their prayers should be of equall authoritie with the Psalmes, & other prayers set down in scripture given by divine inspiration: or by this phrase they mean to pray by the assistance of the Spirit; and in this sense, they who use premeditated and penned prayers more pray by the Spirit then they who use ex tempore prayers, conceived and brought forth at the same instant; for the Spirit assisteth the former both in their pre∣meditation and their present deliverie, but the latter only in their sudden expressions: and I would fain know of them, why they who preach studied and penned sermons preach by the Spirit, and that far more accurately, learnedly, judiciously, and powerfully then o∣thers; and yet, in their judgements, they who utter studied and penned prayers pray not by the Spirit.

Thirdly, this objection may also be retorted by the Apostles ex∣ample; we are as well to sing by the Spirit as to pray by the Spirit, for so are his expresse words; I will pray with the Spirit, I will pray with understanding also; I will sing with the Spirit, I will sing with understanding also. But a man may sing by the Spirit, and yet sing prick-song and a written or printed dittie in meeter; for such are the Psalmes of David, which they themselves sing: therefore a man may pray by the Spirit, and yet use a set form, and rehearse a penned or printed prayer.

OBJECT. III.

It is not lawfull to confine the spirit, for that is a kind of quenching it, forbidden by the Apostle, 1 Thess. 5. 19.

But the prescribing and using set forms of prayers is a con∣fining or stinting the spirit.

Ergo, the prescribing or using set forms of prayer is unlaw∣full.

First, if the governours of the Church should simplie and ab∣solutely forbid all suddainly conceived, or ex tempore prayers in pub∣like or private, they should offend in some degree, and be guiltie of the breach of that precept of the Apostle. For to stifle all sud∣dain motions of the Spirit, and prohibit all piou•• ejaculations is in some sense to quench the Spirit. But albeit they command a set form of Liturgie to be read in the church, yet they condemn not the use of conceived or premeditated prayers by preachers in their Sermons, nor by private Christians in their closets, but leave them to their Christian libertie.

Secondly, I demand of them, when they object against the use of set forms of prayer, that they confine the spirit, what Spirit they mean? the Spirit of God, or their own spirit, the spirit of man? If the Spirit of God, their objection contains in it blasphemie; for the Spirit of God cannot be confined by us, whether we pray with premeditation or without, use a set form or not: the Spirit of God worketh in both as he pleaseth, both by enlightning the understand∣ing and warming our affections, and powerfully assisting both in the conceiving and deliverie of prayer. If they mean their own spirit, or the spirit of him that prayeth in the congregation, name∣ly, the minister or preacher. I answer, this is most necessarie that his spirit for the time be confined, and his intention tied to that prayer he readeth or saith by heart; neither is this forbidden by the Apostle, nor is it any quenching of the spirit; but rather a kindling it. For in uttering zealous prayers with a fixt intention and de∣vout affection we feel our hearts burn within us.

Thirdly, this objection may also be retorted; if a preacher may not use a set form of prayer, because the spirit in him is thereby confi∣ned; neither may he deliver a conceived or ex tempore prayer in the audience of the people, because by it the spirit in them is confined, though the prayer of the preacher be no set form to him, but meer

voluntarie and extemporarie yet is it a set form to the hearers: and their spirit, if they will not suffer their mind to wander, is tied and confined to it so long as it lasteth, being an home or two according to the length of our late fast prayers; in which regard none more confine the spirit in men then these our upstart Enhusiasts.

OBJECT. IV.

Prayers of the Pastor or Minister ought to be fitted to the severall occasions of the faithfull.

Set forms of prayer cannot be so fitted.

Ergo, they ought not to be used in churches.

First, this is ignorantly objected by such, who never read either our books of Common-Prayers or other helps to private devoti∣on; for in them there are not only generall prayers, fit for all men to use at all times, but also speciall, applied to severall estates and conditions of men, for men in sicknesse and in health, in time of war or in peace, and the like.

Secondly, these severall occasions they speak of are either such as concern more in the congregation, or some one only in parti∣lar; if they concern more, and the preacher be acquainted there∣with, he may either chuse a penned prayer fitting for them, or him∣self upon premeditation make one; if they concern one only, such are not fit to be mentioned in publike prayers, but the Pastor is to repair to them, and applie a salve in private to their peculiar sore.

Thirdly, this objection may also be retorted: if all things which we need to pray for upon any occasion whatsoever be contained in one short set form of prayer, much more may they be in many of greater length. But all things we need to pray for are comprised* 1.42 in a short set form of prayer, to wit, our Lords prayer, (as S. Au∣stine saith in expresse words) although (saith he) we vaire never so much in our prayers, and say other words then those which Christ hath sanctified in his holy form of prayer: yet if we pray as we ought, we say no other thing then that which is set down in the Lords prayer.

Ergo, all things we need to pray for may be comprised in set forms, which may be thus easily demonstrated; there is no ex tem∣pore prayer which may not be taken by characters, and then either read, or said by heart, and so made a set form of prayer for all men in the like case.

OBJECT. V.

Reading a prayer is no more praying then reading a prophesie is prophesying, or reading a Sermon is preach∣ing.

But where a set form of Liturgie is used, the minister only readeth certain prayers and collects.

Ergo, he prayeth not, nor is his ministerie therein Divine Service.

ANSWER.

First, bare reading a prayer simplie, without any more then lip∣labour, is not praying; but reading a religious prayer with under∣standing, intention, and affection, is praying and godly devotion. For what is prayer but a lifting up of the heart to God, with a live∣ly faith and fervant affection, out of a quick sense of our wants,* 1.43 and calling upon him for such things as are agreeable to his will? This, whether it be done within book or without book, with our own words, or borrowed from another, it matter not at all.

Secondly, the reason holdeth not from praying to prophesying and preaching; for prophesie is an extraordinarie gift of the holy Ghost, and preaching a speciall facultie acquired by many years studie, now especially since the extraordinarie gifts of the Spirit are ceased; but prayer is a common dutie of all Christians: and therefore though it will not follow; such a man readeth a prophesie, Ergo, he is a prophet; or readeth written or printed Sermons, Ergo, he is a preacher. Yet we may rightly conclude, such a one readeth godly prayers constantly, after a religious manner, there∣fore he is an humble orator, and petitioner to his heavenly Maje∣stie; for Christ said to his Apostles, when you pray, say, Our Fa∣ther, &c. Saying therefore, or rehearsing a set form is pray∣ing.

Thirdly, this objection may be thus retorted; if reading the law in the synagogue be preaching it in the language of the ho∣ly Ghost, then reading holy and heavenly prayers of the church is praying: but the text saith expressely, that reading the law is preaching, Act. 15. 21. Moses of old hath in everie Citie them that preach him, seeing he is read in the synagogue everie Sabbath day. Ergo, reading prayers is praying.

The Anabaptists having thus disgorged their poyson against set forms of prayer in generall; the Brownists, who ingender with them, thus spit their venome against the Liturgie of the Church of Eng∣land in particular.

EXCEPT. I.

First, they except against it, that it is a meer humane inven∣tion, and hath no warrant from Gods word.

ANSWER.

But this exception is weak and false: First, weak; for if all things in the service of God, wherein mans invention, skill and art is exercised, are to be rejected and abandoned, what will become of the partition of the Bible into chapters and verses, the translating it into the mother-tongue, putting Psalms into meeter, and setting tunes to them, Catechismes, confessions of faith, forms of admini∣string sacraments, nay, conceived as well as read prayers, and all commentaries, homilies, and sermons; for all these have some∣thing of Art, and are the issue of our meditation, invention, and contemplation? We must therefore of necessitie distinguish be∣tween the doctrine and the method of a sermon, the matter and the form of a prayer, the substance and circumstance of Gods wor∣ship: in the former there is no place for mans art, wit, or invention; in the latter there hath been alwayes, and must be. Secondly, it is false; for the booke of Common-prayer consisteth of, first, confessi∣ons of sinnes, and of faith; secondly, lessons out of the old and new Testament; thirdly, thanksgivings or blessings generall and speci∣all; fourthly, Psalmes read and sung; fifthly, prayers for our selves and for others: but for all these we have precept and president in scripture, namely, for confession of sinnes, Psal. 32. 5. I said I will confesse my transgrlssions to the Lord. Prov. 28. 13. He that covereth his sinnes shall not prosper, but who so confesseth them and forsaketh them shall have mercie. Dan. 9. 20. While I was praying and confessing my sinne and the sinnes of my people. Ezra 10. 1. 11. Now when Ezra had prayed and confessed, weeping and casting himself down before God. 11. Now therefore make confession unto the Lord God of your fathers. Math. 3. 6. And were baptized of him in Iordan, confessing their sinnes. For confession of faith, Math. 10. 32. whosoever shall confesse me before men, him will I confesse before my father which is in

heaven. Rom. 10. 10. With the heart man beleeveth unto righteousnesse, and with the mouth confession is made to salvation. 1 Pet. 3. 15. Be readie alwayes to give an answer to every man that asketh you a reason of the hope that is in you. For lessons to be read out of the old and new Testament, Deut. 31. 11. Thou shalt read this law before all Israel in their hearing. Esay 34. 16. Seek ye out of the book of the Lord, and read. Luke 4. 16. He went into the synagogue on the Sabbath day, and stood up for to read. Acts 13. 15. After the rea∣ding of the Law and the Prophets. Acts 15. 21. Moses being read in the synagogue every Sabbath day. 1 Tim. 4. 13. Give attendance to reading, to exhortation, to doctrine. For thanksgivings, Neh. 11. 17. And Mattaniah the sonne of Asaph was the principall to begin the thanksgiving in prayer. Psal. 26. 7. That I may publish with the voyce of thanksgiving, and tell of all thy woundrous works. Psal. 50. 14. Offer unto God thanksgiving. Phil. 4. 6. In every thing by prayer and sup∣plication, with thanksgiving, let your request be made known unto God. Ephes. 5. 20. Give thanks alwayes. 1 Thess. 5. 18. In every thing give thanks. For Psalmes read and sung, Psal. 95. 1. O come let us sing unto the Lord. 1 Chron. 16. 9. Sing Psalmes unto him. Ephes. 5. 19. Speaking to your selves in Psalmes and Hymnes and spirituall songs. Iam. 5. 13. Is any merry? let him sing Psalmes. Rev. 15. 3. And they sang the song of Moses, the servant of the Lord. For prayers for our selves and others, 1 Kings 8. 28, 29, 30, 38. Have respect unto the prayer of thy servant. Math. 21. 13. My house shall be called the house of prayer. Luke 18. 10. Two men went up into the Temple to pray. Acts 3. 1. Peter and Iohn went up together into the Temple at the houre of prayer. 1 Thess. 5. 17. Pray without ceasing. 1 Tim. 2. 1. Let prayers, intercessions, and supplications be made for all men. 1 Thess. 1. 2. making mention of you in our prayers. 2 Tim. 1. 3. remembrance of thee in my prayers.

EXCEPT. II.

Secondly, they except against the Service-book: that ei∣ther all of it, or the greater part, is taken out of the Ro∣man Missall: and therefore is to be kickt out of the church with that superstitious piece of Romish devotion.

ANSWER.

But this exception is first insufficient, secondly ignorant. For if

the prayers in our Service-book are holy and pithie, if agreeable to the pattern of all prayer, and favour of true pietie and devo∣tion, (which they cannot denie they doe) what skils it out of what book they were culled? The Iews borrowed jewels of the Egyptians to adorn the Sanctuarie, Solomon sent for timber and other mate∣rials for the Temple to Hyram king of Tyre, S. Paul transcribed verses out of heāthen Poets, Virgil raked gold out of Enuius hic muck, Christian Apothecaries gather simples to make sovereigne electuaries out of the gardens of Iews and Mahumetans, the Lapi∣daries take out a precious stone called Bufomtes out of the head of a Toad. Christ indeed forbids us to cast pearl before swine, but no where to take a pearl out of a ring in a swines snowt, if there be found any there.

Secondly, this exception is guiltie of as much ignorance as weaknesse; they who make it are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as cannot see afarre off:* 1.44 of if they could, they might have discerned the prayers in our Church-book to be farre more ancient then the Roman Missall. The Bishops and learned Doctors, who in the dayes of Edward the sixt compiled the Service-book at Windsor, had farre more ancient Liturgies in their eye then the Roman Missall or Breviarie; they drew not water out of that impure channell, but out of a clearer fountain. There are the same Epistles and Gospels in our book and theirs, but they were not taken out of theirs, but out of the Canonicall books of the old and new Testament: there are the same Psalmes and Hymnes, but they were not taken out of their Psalter, but out of Davids and Saint Luke: there are many of the same Collects and Orisons, but they are not taken out of their Breviarie, but out of the Liturgies of Saint Basil, Saint Ambrose, Saint Chrysostome, and other more ancient, attributed to the Apostles them∣selves.

Lastly, if in regard of that little which may seem to be translated out of the Missall into our English Service-book, it might be tearmed, as Spalatensis (when he was present at the Service in Canterburie church, called it (Breviarium optime reformatum, a reformed Breviarie. I cannot apprehend, how that should be any derogation to it; for what saith Solomon? take away the drosse from the silver,* 1.45 and there shall come forth a vessell for the refiner.

This was the noble work of the learned Doctors and Mar∣tyrs who reformed Religion in England: they took away the drosse, not only from the Missals, but from all other Offices and Service-books then extant; all superstitious Rites either hea∣thenish or Iewish, all Legendarie fables, all invocation of saints, prayers for the dead, all Dirige's and Trentals, and whatsoever was not warrantable by holy scripture; and, retaining the rest, supplyed what was wanting thereunto: and hence came forth this Vessell for the refiner, this Liturgie of our church, more compleat then any now extant in other reformed chur∣ches.

EXCEPT. III.

Thirdly, they except at three Popish absolutious, as they tearme them; the first, in the beginning of the Service after the publique confession; the second, before the Communion; the third, in the visitation of the sick.

But this exception hath in it more strength of passion then rea∣son: for none of these absolutions are absolute, but conditionall; nor in the name, or by the authoritie of the Minister, but of Christ.

The first is nothing but a declaration of Gods mercie, who freely pardoneth the penitent; and of the Ministers dutie to declare and pronounce this absolution and remission to the people.

The second is a prayer of the Minister to God to have mer∣cie upon the Communicants, to pardon and deliver them from all their sinnes, and to confirme and strengthen them in all goodnesse.

The third is the execution of that Ministeriall power wherewith Christ invested the Apostles and their successours, Iohn 20. 23. As my father sent me, so I send you; whose sinnes ye remit they are remitted, whose sinnes ye retaine they are re∣tained.

Here is our expresse warrant and commission from Christ for what we doe in this kind, to revive the spirit of the humble, and

cheat up the droo••ing conscience rea••lie to languish in a feate∣full conflict with despaire.

EXCEPT. IV.

Fourthly, they except against the reading of the Psalmes, Epistles and Gospels in a corrupt translation, in which there are many grosse errours: as Psal, 105. 28. And they were not obedient to his word, whereas it should be translated, and they rebelled not against his word: and Luke the first, 36. This is the sixth moneth which was called barren, for, this is the sixth moneth with her who was called barren. And Rom. 12. 11. Fervent in Spirit serving the time, for, serving the Lord. And Galat. 4. 25. Agar is mount Sinai in Arabia, and bor∣dereth upon the citie which is now called Ierusalem, for, and answereth to Ierusalem. And Phil. 2. 8. He was found in his apparrell as a man, for, being found in fashion as a man. And Ephes. 3. 15. Which is the father of all that is called father in heaven and earth, for, of whom the whole family in heaven and earth is named.

But this exception is of little importance, and may soon be philipp't away.

For first, if no translation way be read in the church but that which is free from all errour, then none at all ought to be read, for there is none in which there are not some mistakes, more or lesse: with this ferula therefore they rap themselves over the thumbs.

Secondly, those sores on which they fasten their nail have their salves; they may see them, if they please, in Hooker, Fisher, and many others, who have cleared those very passages.

Lastly, neither is the Minister, nor are the people tyed to that translation in the common-prayer-book; but they may, if they please, in stead thereof read the Psalmes, Epistles and Gospels, according to the last and best translation: neither were they to blame who in the first setting forth of the common-prayer-book appointed the scriptures to be read in that ancient tran∣slation, for that was the best then extant; neither is there

any errour at all in it, which concerneth faith or manners; and other slips must be born withall in translations, or else we must read none at all till we have a translation given by divine in∣spiration, as the originals are.

EXCEPT. V.

Fifthly, they except that there are vain repetitions in the Service-book.

But this exception is vain, not the repetitions: for,

First, that is not vain which serves to a holy end and purpose, the more to stirre up our affections, or imprint such prayers deeper in our memories; as the reflecting of the sunne-beams is not in vain which encreaseth the heat thereof, and the striking again and again upon the same nail is not in vain, because it dri∣veth it in deeper, and more fasteneth it.

Secondly, the holy scripture warranteth such repetitions: for in the 136. Psalme these words, for his mercie endureth for ever, are 27. times repeated in the old translation, but 26. accor∣ding to the new: and in Psalme 119. the word of God, or some synonymon thereunto is repeated 175. Christ himselfe re∣peated that prayer, Father, let this cup passe from me,* 1.46 three times.

Thirdly, there is no prayer appointed to be often repeated save the Lords prayer, which Christ himself twice delivered up∣on severall occasions; and not only the church of England, but all churches in their Liturgies have thought fit to rehearse of∣ten: for, it is as the salt which seasoneth all our spirituall sacrifices, as the amber which sweeteneth all our dishes, as the Elixar which turneth all our leaden conceptions into pure gold. In the confession of our sinnes we are defective, as also in the profession of our faith, and in our prayers for our selvs and others, and in our forms of consecration of the sacrament: and therefore in all these places of the Service-book the Lords prayer is added to supply the defects thereof.

EXCEPT. VI.

Sixthly, they except against the shortnesse of our pray∣ers; they say, they are rather snips of prayers then prayers; and that in them there may be some sparks of pietie, but no flame of devotion.

But this exception is neither true nor just.

First, not true; for the prayers appoynted by the church to be read at solemn fasts, as likewise the prayers for the whole estate of Christs church, and the Morning and Evening prayers for private Families, and for sundrie other purposes printed after the Psames; are of as large a size as any used in any reformed chur∣ches.

Secondly, it is not just; our prayers are thereby no way dis∣paraged, for the shortest of them come nearer to the pattern of perfect prayer drawn by our Saviour, then their longest. In all the Bible there is no example of any verie long prayer: on the con∣trarie,* 1.47 Solomon commandeth us when we petition the Almightie to use few words;* 1.48 and Christ himselfe more then once taxeth the vanitie and hypocrisie of such as mete out their devotion by the ell: when you pray, use not vain repetitions as the heathen do, for they think that they shall be heard for their much speaking. And Mat. 23. 14. Wo be unto you Scribes and Pharisees, hypocrites, for ye devoure widdows houses, and for a pretence make long pray∣ers.

In direct opposition to such he framed a prayer to himself, a verie short one, but most pithie and perfect: and it is after this fair copie that the learned Scribes who penned our English devoti∣ons wrote, well knowing that God is not wooed with varietie of of phrases, but rather with sighs and groans; not with enlarged thoughts,* 1.49 but with enflamed affections, as Saint Austine teacheth us. The hotest spring sends forth their waters by ebullitions, ora∣tio brevis penetrat coelum. In a long prayer the affection slaketh, cooleth, and dieth before he that prayeth is speechlesse; and the vulgar sort of people are verie little benefited by these prolix and long-winded, rather discourses or expostulations, or exaggera∣tions

then prayers; neither can they for so great a space of time hold their attention to the Preacher; neither can their memorie carrie away a quarter of what is powred out before them: whereas short prayers often repeated in their ears leave an impression behind them, and they get them (with many most profitable texts of Scripture often rehearsed in the Book of Common-Prayer) by heart: and if you take away from them these short cuts and shred∣dings of devotion (as they please to nick-name them) such as can neither read nor write will have nothing left to mend their wed∣ding garment.

Howsoever,* 1.50 we want not the approbation herein of the anci∣ent churches, especially the famous churches of Aegypt, who had many prayers, but verie short, as if they were darts thrown with a sud∣dain quicknesse, lest that vigilant and erect attention of the mind, which in prayer in most necessarie, should be wasted or dulled through the continuance of over-long prayers.

EXCEPT. VII.

Seventhly, they except against the interchangeable varie∣tie of our Service-Book, whereas they continue a long pray∣er themselvs without any interruption, the people only sealing all in the end with their Amen.

But according to the Rubrick, and practice of the church in most congregations in reading the Psalmes, and other parts of the Service, the Minister and people answer one another by course and turns; sometimes he darts out••a short ejaculation, as sur∣sum corda, lift up your hearts; they answer him with, habemus ad Do∣minum, we lift them up unto the Lord; when he singeth one verse in a Psalme, they chant out another; when he prayeth for them, the Lord be with you,* 1.51 they require him with a like prayer, and with thy spirit. And what hurt or incongruitie is in this? it is a reli∣gious seconding one the other in their devotion, and stirring up the intention of the people. It is as it were the laying gloing

coals one upon another, which presently kindle one the other, and make the flame the greater.

And though now this be an eye-sore to some in our Common-Prayer-Book: yet the ancients esteemed it no blemish, but a beau∣tie in their Liturgies. For Saint Ambrose maketh mention of such a custome in Millain, Platina in Rome, Basil throughout all Greece,* 1.52 and Plinie the younger among the first Christians in Trajans time within a hundred years after Christs death; These Christians (saith he) before day sing Hymns alteratìm, by turns or catches, to one Christ, whom they esteem a God. And yet we may fetch this practice higher, even from a quire of Angells in hea∣ven; for so we read Esay the 6. 3. And the Seraphims cryed one to a∣nother holy, holy, holy.

EXCEPT. VIII.

Their last exception and greatest spleen is at the Letanie, one of the choicest pieces in all the Service-Book, wherein we offer up the sweetest incense of most fervent prayers and fragrant meditations to God.

And the Brownists their taking, offence at it sheweth them to be of the nature of the Vultures, who, as Aristotle writeth, are kil∣led with the oyl of Roses;* 1.53 or rather like swine, who, as Plinie infor∣meth us, cannot live in some parts of Arbia by reason the sweet sent of aromaticall trees there growing in everie wood. Against this therefore they thunder out a volley of objections; in the Letanie, (say they) there is a prayer for the dead, Remember not, Lord, the offences of our fore-fathers; prayer against suddain death, which may be a blessing: prayer for all that travell by land, or by water, and so for theevs and Pirats: for all women labouring of child, and consequently, for all queans and harlots: there is rapping out of oaths, and no better then exorcisms and conjurations, by thy nativitie and circumcision, by thy crosse and passion, &c. And there∣fore many who are in charitie with other prayers are frighted with the Letanie, and as soon as the Minister beginneth it they run swifter out of the church then he over it.

But I may truly say with the prophet, timuerunt ubi non erat ti∣mor,

they feared where there was no cause of fear, like silly duck∣lings they were scared at the sight of the shadow of a Kite in the water. For, not to answer all their objections en passant (they are not worth the stay or insisting upon any of them) those words they first stumble at, Remember not the offences of our fore-fathers, are not a prayer for the dead, but for the living, that God would not so remember of offences of our fore-fathers as to visit them up∣on us, according to that dreadfull menacie in the second com∣mandement, I am a jealous God, and visit the sins of the fathers upon the children to the third and fourth generation of them that hate me.

The suddain death we pray against is not a quick riddance out of pain, or a speedie taking us away from the evill that is to come, for that indeed were to pray against our own good: but by mors repentina, or suddain death, there is meant unexpected or unprepared death, when we are summoned by death as by Gods messenger to bring in our bills and books to be examined at the great Audit before our accompts be readie: it is true, wee should be alwayes readie; but who of a thousand is so? And if any be tardie, as thou and I are, shall any blame us for desiring a day at least to make even reckonings and perfect our ac∣count?

As for those passionate strains,* 1.54 By thine agonie and bloodie sweat; they are no forms of oaths, much lesse conjuration (as these ig∣norant Sectaries blaspheme them) but a compendious and verie usefull recapitulation of the storie of the Gospel, and an acknow∣ledgment of the chief means of our salvation, and a vehement ob∣testation by the meritorious actions and passions of Christ, like to that 1 Thess. 1. I beseech you brethren by the Lord Iesus Christ. Neither are such kind of earnest obtestations unusuall in our petitions to men: per dextram tuam, Caie Caesar, saith Cicero; & per con∣nubianostra, saith Dido. If they are true Christians, they beleeve that God hath and doth deliver us from all punishment due to our sin, and from eternall death by these very actions and passions of Christ recounted in the Letanie; and if these be undoubted means of our salvation, ought we not to pray to God to save us by these means from wrath, and bring us to his everlasting king∣dome?

The preposition By hath many significations; sometimes it is the note and sign of an oath; sometimes, and that most usually, it sig∣nifieth the instrumentall cause, and so it is taken in the Letanie; wherein we doe not affirm or swear any thing to be so or so by Christs nativitie or circumcision, or death, or passion; but we pray to God to deliver us from all the evils both of sinne and punishment before specified by these meritorious actions and passions of our Re∣deemer, as by the only effectuall means to procure us such a deli∣verance.

And for the extent of our charitie, and generalitie of our pray∣ers, as we are commanded by the Apostle, while we have time to doe good unto all men,* 1.55 but especially to those of the houshold of faith; so we are likewise to pray for all men, because there is no man so wicked and in so damnable a condition to whom God (for ought we know) may not give repentance unto life; and we are indebted unto Gods mercie and restraining grace, that we run not into the like excesse of not as they, nor are as wide from the way of salva∣tion as the farthest wandering sheep. And though we pray indefi∣nitely for all that travell by land or by water, yet those all in the churches account are no other then such as travell in the way of a lawfull calling.

And as for women labouring with child, we pray nothing for them, but that they may be safely delivered; nor for any that are in pre∣sent danger, but that God would preserve them: and have we not expresse warrant for such a prayer both in the words of Iob, O thou preserver of all men? and of the Apostle,* 1.56 1 Tim. 4. 10. God is the Sa∣viour of all men, especially of those that beleeve? Upon which ground the Apostle himself inferreth a necessarie dutie of all Christians to pray for all men, 1 Tim. 2. 3, 4. I exhort you therefore, that first of all sup∣plications, prayers, and intercessions be made for all men; for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come to the knowledge of the Truth.

Notes

• * 1.1

  From the 1. Psal. to the 72. where we read, the pray∣ers of David the sonne of Iesse are en∣ded, v. 20.
• * 1.2

  See Thorndike of the service of God in re∣ligious assem∣blies, chap. 7. p. 226.
• * 1.3

  Ioh. 6. 68.
• a 1.4

  L. de orat.
• b 1.5

  In serm. 6.
• c 1.6

  Catec. 5. Mystagogica.
• d 1.7

  L. 5. de sa∣cram. c. 4.
• e 1.8

  In 5. oratio∣nibus de orat. Dom.
• f 1.9

  In comm. ad c. 6. Math. Iohan.
• g 1.10

  In comment. ejusdem capi∣tis, & in homil. l. de orat. dom.
• h 1.11

  In epist. 121. ad Probum. c. 11. in Enchir. c. 151. l. 2. de serm. dom. mon••. e. 8.
• i 1.12

  Collat. 9. c. 18. & sequentibus.
• k 1.13

  Serm. 67. & sequent.
• l 1.14

  Serm. 6. de quadrages.
• m 1.15

  L. 5. de Myst. missae, c. 17.
• n 1.16

  Com. i••e. 6. Mat. & Lu. 11.
• o 1.17

  Idem.
• p 1.18

  Idem.
• * 1.19

  See William Perk. upon the Lords Prayer, pag. 34••.
• * 1.20

  De orat. dom. qui fecit vive∣re, docuit & orare, ut, dum prece & ora∣tione quam filius docuit apud patrem loquimur, facilius audiamur: agnoscit filii sui verba, cum precem facimus.
• * 1.21

  C. 30. Sine monitore, quia de pectore ora∣mus pro impe∣ratoribus.
• * 1.22

  As I have shewed else∣where, lib. cui titulus, Romes Ruine.
• * 1.23

  Mat. 28. 20.
• * 1.24

  Joh. 13. 16. 1 Tim. 3. 15.
• * 1.25

  Mat. 16. 18.
• * 1.26

  Pres. Liturg. Latini & Graeci pontifices mul∣ta deinceps in suis liturgiis quas jam inde ab Apostolis ac∣ceperunt pro re nata vel immu∣tarunt vel ad∣diderunt.
• * 1.27

  Iustin. Apol. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  Orig. l. 6. cont. Cel.
• * 1.29

  Tert. apol. c. 30. Precantes su∣mus pro impe∣ratoribus vi∣tam prolixam, imperium se∣curum, domum tutam, exerci∣tus fortes, sena tum fidelem, po∣pulum probum orbem quietu••▪
• * 1.30

  45. 1.
• * 1.31

  Hieron. cat. viro••. illust.
• * 1.32

  Magdeburg. Cent. For∣mulas quasdam precationum si∣ne dubio habue∣runt.
• * 1.33

  Hist. Eccles. l. 4. c. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  Euseb. ib. For∣mulam precan∣di ipse omnibus militibus prae∣scripsit.
• * 1.35

  Concil. Lead. 1. Can. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Can. 59. 8, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.36

  Con Mil. c. 12. Placuit ut preces vel ora∣••iones quae••••robatae suc∣••int in concili∣••s ab omnibus cleb••••ntur, ••ec aliae omnino ••icantur in ecclesia, nist quae a prudentioribus tractatae, & compositae in synodo fuerint, ne forte liquid contra fidem, vel per ignorantium vel per minus studium fit compositum. Balsamon Annoc. ••n concil. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  Calv. ep. quod ad formam precum & ri∣••uum ecclesiae, valde probo ut certa illa extet a quâ pastoribus in sua sunctione discedere non l••ceat.
• * 1.38

  Mat. 13. 21.
• * 1.39

  Eccles. 5. ••.
• * 1.40

  Be not rash with thy mouth, nor let thy heart be hastie to utter a thing before God. Mal. 1. 8.
• * 1.41

  Vipera sic dicta à vi¦pariend••.
• * 1.42

  Ang. ep. 121. c. 11. Quam∣libet alia verba dicimas, nihil aliud decimus quam quòd in ista Domi∣nita aratione positum est, recte & con∣gruentèr era∣mus.
• * 1.43

  The definiti∣on of prayer.
• * 1.44

  2 Pet. 1. 9.
• * 1.45

  Prov. 25. 4.
• * 1.46

  Mat. 26. 44.
• * 1.47

  Eccles. 5. 2.
• * 1.48

  Mat. 6. 7.
• * 1.49

  Ep. 121. H••c negotium plus gemitibus quam sermo∣nibus agitur: plus fletu quam afflatu,
• * 1.50

  Aug. ep. 121. c. 10. Dicun∣tur fratres in Aegypto crebras quidem habere orationes, sed eas tamen bre∣vissimas, & raptim quodammado ejaculatas; ne illa vigilanter erecta, quae eranti plurimum necessaria est, per pro∣ductiores moras evanescat atque hebebetur intentio.
• * 1.51

  Gal. 6. 18. The grace of our Lord Je∣sus Christ be with your spirit.
• * 1.52

  Plin. ep. ad Trajan.
• * 1.53

  Aristot. de mi∣ra••il. auscult.
• * 1.54

  Zanch. in expo∣sit. praecept. 2. Tit. de invo∣catione. In ve∣teri Romana ecclesia semper mihi placuciunt hec du••: unū, quod precescon cludant per Dominum no∣strum Iesum Christum: al∣terum, quòd exprimant par∣tes mediatoris & actusofficii addentes, per crusem & vnlnera, &c.
• * 1.55

  Gal. 6. 10.
• * 1.56

  7. 22.