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THis Subject hath been so sufficiently discussed and determined by others, that no new thing can be expected from me, onely you have here the Iudgement and Approbation of this eminent Primate, which being of so great esteem with all
good men; 'tis possible now up∣on near an even scale of mens opinions in it, his may be of that weight, as to give satisfaction.
First, that the Vse of a set Form of Prayer, is not a setting up of any new doctrine, as the Athe∣nians judged of Saint Paul, ap∣peares in that 'tis the practise of the Belgick Churches, for which ye have the determination of the Divines of Leyden, Polyander, Rivetus, Wala'us, Thy∣sius; in theira 1.1 Synop∣sis Theologiae: And the resolution of Mr. Aimes our countryman (who lived and died a Pro∣fessor of Divinity a∣mong them) in his cases of conscience, who saith, 'tisb 1.2 lawfull from the approved practice of the
Saints in the Psalmes, and other Formes of blessing in the Scrip∣ture; nay profitable and necessary for some, though it be read out of a book.
Then for the judgement and practice accordingly of the Re∣formed Church of France, Ludo∣vicus Capellus gives us a suffici∣ent account of (who is Pro∣fessor of Divinity in the Uni∣versity of Somer) in one of his Theses lately pub∣lished, de Liturgiae formulis concep∣tis, or a set form of a Li∣turgie, where after hee hath answered all the pretended ar∣guments against it, which it seemes he had gleaned up out of some of our English Writers of late, he concludesa 1.3 that 'tis very necessary both for the most learned Pastors and congregati∣ons,
as unlearned; and the edifi∣cation of both, being used through∣out the Christian world in all a∣ges, at least for these 1300 years, and is still at this day in all places, excepting only (as he saith) some of late with us in England, whose censure of them •• is so severe, that it would be offensive in me to re∣peat it.
And surely the general custome and practice of the reformed Churches (which Saint Paul ur∣geth, 1 Cor. 11. 16. cap. 14. 33.) cannot be contemned by any so∣ber Christian, unto which may be added, the judgement of di∣verse pious and eminent men of onr own nation, and so esteemed by such as have asserted the con∣trary, whose judgements being too large to be inserted here, I shall deferre them till the last,
who do very fully concurre with the Primate in it.
Calvin was a wise and learned man, now as Beza tells us, it was his constant practice to use a set form of Praier before Sermon, with∣out alteration; So was it his advice in his Epistle to the Protector of England, in Edward the sixth's time, (which hath bin mentioned elsewhere) for the establishing of a set form of a Liturgy here, from which it might not be lawfull for pastors to depart, both for the good of the more ignorant, preventing of an affected novelty in others, and the declaring of an unanimous con∣sent in all the Churches. For which practice and advice, he had suffi∣cient warrant from the President of the Ancient Fathers, in the Primitive times, which might be here also produced. And doubt∣lesse
the councell of Eliphaz is is good, Iob 8. Enquire I pray thee of the former ages, and pre∣pare thy selfe for the search of their Fathers (for we are but of yesterday, and know nothing;) shall not they teach thee; &c. as that of the Prophet Ieremiah (cap. 6. 19.) aske for the old way, and walk therein; which may well re∣buke the presumption of some, who are so led by their own fan∣cies, that the Ancient Fathers are of no exemplary esteem with them. Onely I may safely repre∣present this to the consideration of any ingenuous person; that if it were the practice of the Church of God in all ages for 1500 (or but 1300) yeares after Christ, not only of the vulgar, but of such as were glorious Mar∣tyrs, and the most eminent Prea∣chers
of former and later yeares, with whom the holy spirit did much abound, doth not the asser∣tion of the contrary condemn the generation of the just, or at least argue a bold presumptuous cen∣sure of the spirits of just men now made perfect in heaven. This on∣ly by way of preparative to the Readers attention, that there is no singularity in it.
2. See the warrants for it in the Scripture, i. e. in the Old Testament: (Numb. 6. 23.) the Lord gives a form of words to Aaron, and his sons, to be conti∣nued as a perpetual Liturgy from age to age, for the blessing the children of Israel, saying unto them, the Lord blesse thee, and keep thee, the Lord make his face to shine up∣on thee, and be gracious unto thee; the Lord lift up his countenance
upon thee, and give thee peace, &c. Numb. 10. 35. Moses gives himself a set form, at the rising and rest∣ing of the Ark. When the Ark set forward, Moses said, Rise up Lord, and let thine enemies be scattered, and let them that hate thee, flee before thee; And when it rested, he said, return O Lord unto the many thousands of Israel. Continued by David at the re∣movall of the Ark in his time, Psal. 68. 1. In the 26. of Deut. ye have two set formes prescri∣bed of God himself. First, to him that offers his first fruits, verse 3. thou shalt say unto the Priest, &c. verse 5. thou shalt speak, and say before the Lord thy God, &c. consisting chiefly of confession to the 11. verse, and then to him that offers his third years tythes. verse 13. when,
after a solemne protestation of bringing all the hollowed things, paying his Tythes truly, with∣out diminution, or alienation, he is prescribed to say this prayer, before the Lord his God, verse 15. Look down from thy holy ha∣bitation from heaven, and blesse thy people Israel; and the Land which thou hast given us, as thou swearest, &c.
The book of Psalmes, some consisting of Petitions, some of Confession, some of praises, (the several parts of prayer) what was the end of their composing and collection, but as a Liturgy con∣teining the severall formes fra∣med by the Saints of God in se∣verall ages, and accordingly con∣tinued, and used in the Temple, and Synagogues upon severall times, and occasions; As that for
the Sabbath-day in speciall by the Title of it (Psal. 92.) as Moses prayer was preserved for the use of the Church (Psal. 90.) to Davids time, so was his, and o∣thers, after the captivity to our Saviours time, some were used to begin the service with; some to end it; some before the reading of the Law, and Prophets, some between them and before the ex∣positions of either, (as those who have searched into those cu∣stomes of theirs, tell us.)
Praise is the principall part of prayer, and for that, how often do you read of Set Forms used by the most eminent Saints.
Moses after the delivery from Pharaoh at the Red Sea, pennes a set form of praise, for Myrian (Exod. 15 1.) unto which that of Rev. 15. relates where the
Saints in heaven, are said to use that form also; at the victory o∣ver their enemies, they sang the song of Moses (1 Chron. 16. ••7.) Asaph and his Brethren had forms delivered them by David, to thank the Lord with, (verse 35.) say ye, save us O God of our salvation, &c. (2 Chron. 7. 6.) Solomon, at the dedication of the Temple, observes that form which was observed by his Father, prai∣sed be the Lord, for his mercy en∣dureth for ever; at which, (sig∣nifying an acceptance of it) the glory of the Lord filled the Temple, (2 Chron. 29. 30.) Hezekiah cau∣sed the Priests, and Levites, to praise God in the words of David and Asaph the Seer.
No doubt, but these worthy reformers, Hezekiah, and Isaiah, were able to have framed pray∣ers,
and praises of their own; and that suddenly, (as Hezekiah seems to have done at a special occasi∣on in the Temple, 1 Kings 19. 14. both of them 2 Chron. 32. 20. in their private) but for the pub∣lick setled constitutions, they rather chose to use those Formes which were used in the Church many ages before in Davids time; see then a respect to Antiqui∣ty, not only in Doctrine, but in the Forms of prayer framed by the Saints before them. And surely if it were pleasing unto God then, according to the Counsell of the Prophet Hoseah to the Israe∣lites in their repentance, (cap. 14. 2. take to your selves words, and say thus unto him?) why should it not be now? he being yesterday, and to day, and the sa••e for ever. (Ezra 3. 10.) The like
was observed after the Captivity, at the repairing of the Tem∣ple, when Ezra appointed the Lord to be praised after the Or∣dinance of David King of Israel. So much for the Old Testament.
Now for the New Testament, yee have a President for it; (which is above all Presidents) in our blessed Saviour, who gave a form to his disciples, (Luke 11, 1.) When ye pray, say, not only (as Matthew 6.) say after this manner, or say thus; but say this. In Saint Matthew, he gives a form to the people, and disciples together, which was be∣fore he sent them forth to preach; (for that was not, till cap. 10.) In Saint Luke he gives his disci∣ples a Form, after he had made them preachers and Apostles, cap. 9. 1. and after the 72 were sent
out also, cap. 10. 1. and both re∣turned from preaching through the Cities of Israel, see how both people and Teachers are allowed a set Form, and it seems Iohn Bap∣tist had done the like by the ground of their requests, Teach us as John taught his disciples. They were not then for New, and different wayes from the Church before, or coaetaneous with them, but for a conformity, that it might appear Iohn Baptist disciples, and they were one Church, and one body. A good example for us to follow, not to ayme at a Sin∣gularity, or a division between other Churches, and us, but to draw as near as we can to a Con∣junction with them, in having one heart, and one tongue. Seek not wayes never before thought of, but tread in the steps of the pre∣cedent
times, as the Disciples did here teach us, as Iohn taught his.
And the Reconciling of the Evangelists is easie, viz. It was our Saviours mind, that it should be both a rule for all other, and said for a prayer also, and that which is a rule for others, must needs be in the highest degree so it selfe. A Standerd for any measure, dry or liquid, may be used for that measure too; and so 'tis no contra∣diction, that the Lords prayer should be as the measure for other prayers, and said for a prayer also.
And that it was so understood by the Fathers in the Primitive times; I shall onely represent unto you some of the words of Saint Cyprian in his Sermon up∣on it, who lived about 250. years after our Saviour: and died a
Martyr. He exhorts the people not to omit the use of the Lords prayer with their other prayers, in which he hath some such speeches as these, surely thou art more likely to obtein thy request; cum qui habitat intus in pectore, ipse sit in voce, when he that is in thy heart, is also in thy tongue: How can God but hear thee, when thou comest in the words of his Sonne, takest up the prayer sanctified by his sacred mouth; If thou hast no other prayer, use this; if thou hast others, use this also, and urge God daily in his own language; and with the words of his beloved Son. Like him that catched up Alexander in his Armes to ap∣pease his Father Phillips anger; so saith he, take up Christ in thy Armes, make him thy spokes-man, by taking up his own words; (that
is with right understanding, and affection.) By these, and the like expressions in that Father, may be seen, what was the judgement and practice of the Primitive times, in relation to the use of that form of the Lords prayer, which the Divines ofa 1.4 Leyden do averre clearly, that without controversy, the whole ancient Church did alwayes observe it, not as a Rule only, but a Form of prayer. 'Tis one extremity to make an absolute necessity of the using it alwayes, and an other ex∣tremity not to use it at all. Our Church that in each service, at least once owned it, as the prin∣cipall, and parent of the rest, was free from any vain repetition. So much for the first thing observa∣ble in our Saviours giving a form to his disciples, which is a war∣rantable
president for the Church to do the like for her Mem∣bers.
2. Our Saviour gave himselfe a form of words, Matth. 26. 44. he went away the third time, and prayed, saying the same words; it was at three severall times, and with some distance between each; and which is more observable, it was at his Passion. In afflictions we are most apt for various ex∣pressions, yet even then, he that was the Wisdome of the Father, and excelled in language, the tongues of men, and Angels, and could have abounded in the vari∣ety of Elegancy, yet varied not the phrase, but kept the same words; surely it was for our ex∣ample, and to teach us that pray∣er consists not in words, but in the earnestnesse of affection; let
no man except against the use of the same prayer twice; Our Savi∣our used it thrice, and (as the A∣postle saith) he was heard in what he prayed, and 'tis the observation of thea 1.5 above-named, that our Saviour observed a set form of prayer upon the Crosse, used be∣fore by David, (Psal. 22. 1.) as in the Type, My God, my God, why hast thou forsaken me (as those words, Into thy hands I commend my Spirit; are out of Psal. 31. 5.)
3. He doth not only prescribe a form of words in prayer, but in the Sacraments. 1. Baptisme. (Mat. 28.) Go and Baptise them in the name of the Father, of the Son, and of the holy Ghost. Which Form of words, the ancient Church ever observed without any variation, as containing (with the Element of water) the
matter and form of Baptisme, and in the Lords Supper; the three E∣vangelists give us his very words, used by him in the Consecration of it, and is commended to the Church of Corinth by Saint Paul, who received it from the Lord also, and surely are to be accor∣dingly used by us.
4. 'Tis observable how he himself observed the set Formes, used by the Jews at the Passover, both in prayer and praises, see Be∣za (on Matth. 26. 20.) and Ains∣worth (on Exodus 12.) granting it, and that the wod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iohn 16. ult. should be rendred; ha∣ving sung the Hymnes or Psalms, which they ••ay were a set portion of Psalmes of praises (which the Jewes call their great Hallelujah) from the 113. Psalm to the 118. as also divers others of our learn∣ed
Writers conceive, (Paulus Burgensis, Scaliger, D••usius, &c.
And can that of the Apostle (Col. 3. 16.) exhorting to praise the Lord with Psalms and hymns, and spiritual songs, imply any o∣ther then a set form of words, according to our custome, yet re∣tained in singing of Psalms in the congregation. And may not that of our Saviour (Mat. 18.) Where two or three of you shall agree toge∣ther, touching any thing they shall aske, &c. imply that a prayer, composed by the consent and unanimous agreement of the Church, to be the more preva∣lent: put all these together, and are they not a Cloud of Witnesses, at least to confirm, and support the weaker sort in knowledge and utterance, who though of sin∣cere
hearts, yet cannot suddenly poure forth their desires in fitting expressions, worthy (as they con∣ceive) the eares of Almighty God, but must make use of the pennes, and formes of others, or of what they have premeditated, and fra∣med to themselves; surely in these, if their hearts be, (as they may be) raised to a due height of holy affection, God accepts of them.
The necessary requisites to a prayer, are such as these, That the person be acceptable, that the matter be good; that it be done in the right manner (i. e. with un∣derstanding with affection, and that rightly ordered, and qualified) and the end rightly terminated, with a submission to Gods will, for the time and measure, with the like, which I cannot now insist
upon. But I never heard of any Divine that hath wrot of it, to have put in this for one. viz. That it must be suddenly poured out, without premeditation of matter, form, or method.
The common Objection is this,* 1.6 that a set form is a limiting, or a stinting of the spirit in prayer, which ought not to be.
First,* 1.7 this is but an unwrit∣ten Tradition, for if the spirit of a single Prophet in extraordi∣nary gifts, must be limited in a sub∣jection to the greater number of the Prophets, (1 Cor. 14.) why may not the spirit of a private Minister in these ordinary gifts, be limited by the vote and con∣sent of the whole Ministery.
Secondly, see the ill consequen∣ces of it. It must be appliable against singing of Psalmes in the
spirit, which Saint Paul puts to∣gether with prayer, I will pray with the spirit, and I will sing with the spirit, (1 Cor. 14. 5.) di∣vers of the Psalmes are prayers, now if the set form of words in them, be not an obstruction to the making a spiritual melody in your hearts to the Lord, why shall it be a stop to the overflowings, and enlargements of the heart, and spirit, in prayer.
Again, it must be of the like force against preaching in ••he spi∣rit, that if it be premeditated, or the Sermon be before composed, it cannot be in the demonstration of the spirit and power, nor have any efficacious operation in the hear∣ers, which is both against our daily experience, and Solomons Commendation of the Preacher, (meaning it may be himself, Ec∣cles.
12.) because he was wise, he gave good heed, and sought out fit words, and set them in order, even words of truth.
If the spirit was not obstruct∣ed in the pens of the Evangelists writing their Gospels, or with the Apostles in their several Epistles, then; notwithstanding both were done with labour, and studdy; why should our labour accor∣dingly in the word and doctrine, by the pen or premeditation ex∣clude it now: and if a set form doth not stint the spirit either in ••inging, preaching, or writing of holy things; why must it be so injurious onely to the spirit of prayer.
3. But thirdly, if a set form be the stinting of the spirit, it must be either in the speaker or hearer. 1. Not in the speaker, for his spi∣rit
may be the more at liberty to spirituall fervent enlargements, when there is no obstruction, or diversion by the work of the In∣vention in inditing of matter, and words, the unaptnesse, and un∣readinesse unto which in many, hath so disturbed them, and cau∣sed them to wander into such immethodicall impertinet wayes, that they have been far from the spirit of prayer.
2. Not in the hearers, for then it must ever be so stinted, for whether the speaker useth sud∣den, or premeditated expressious, (which they cannot judge of) the hearers are alike bound to mind what proceeds from his lips, so that if the spirit be stint∣ed with them in the latter, it is as much in the former. For as the judgment is the freer to say Amen
by the fore-knowledge, and ap∣probation of the prayer, so the spi∣rit and affections are at an equall freedom also; so that this obje∣ction is of no value.
I shall onely put this to consi∣deration, whether that mans heart may be accounted most spiritual, which can be daily enlarged, and his affections lifted up in the use of the same words, or which can∣not without the help of a varie∣ty, like those weak stomacks, or distempered in their health, that cannot relish one dish twice, but must at each meale, have the in∣ventions of men imployed to give them various; nay, in danger of losing their stomack, if they hear of them before they come suddenly before them; Now in this I would not be understood, to discourage any persons in exer∣cising
themselves this way, and striving to perfection in this gift, which I do much commend; only as those that learn to swim, have help at first of some suppor∣ters, but afterward come to swim without them. Children at first have their Copies, their paper ruled, their hands held, but in time do it of themselves, and so there is an expectation, that you that are of ability should grow in knowledge and utterance this way: but for the weaker sort, is it not better they should use a staffe then slip, and are not the Major part of this kind, like men with weak sights, needing the help of Spectacles. To whom, by denying them a set Form, are we not injurious accordingly, Though those we call weak, may possibly, by their fervency,
and ardency of affection be said of, as Saint Paul of himself; when I am weak, then am I strong, and Gods strength perfected in their weaknesse.
The prevalency of a pray∣er being not in the elegancy and loftinesse of the stile, but in the sighes and groanes, and inward workings of the heart, like that of Nehemiah, and Han∣na, though their voice were not heard.
In a word, an Vniformity in the publick prayers of the Church to be observed in each congregati∣on, would tend much to the uni∣ty of hearts and spirits among us, which Saint Paul commends as the more excellent way, and the end of coveting all gifts whatsoever, viz. a Composure of a Form for the publick service of God, by the
joynt assistance of the most lear∣ned and pious, from which, the most eminent gifted person might not depart, more then the infe∣riour. I speak not of prayer be∣fore Sermon and after, (when each may take their liberty, though therein the Dutch and French Church are strict also) but of some consent in the manner of Administration of Baptisme, the communion, and other offices in the publick, that might be own∣ed by us all in Common, as the form of the Church of England, which as it hath been a means to continue a unity in other reformed Churches at this day; so I believe would be a means for the redu∣cing it with us, even a setled peace both in Church and State; which ought to be the prayer and principall endeavour of every
good Christian. So much for the declaring and confirming the Primates Iudgment of the use of a set form of prayer in the pub∣lick.
Now unto his, for the more ea∣sie reception of it, I shall here adde the votes of some, whom the contrary minded (at least the most pious of them) will not gainsay. I shall not mention the judge∣ment and practice of the worthy Ministers and Martyrs in Queen Maries dayes; some of whom were put to death for approving, and using the ••orm which was then extant, being one of the a 1.8 Articles put in against them. Of these it will be said, they walked according to the light then given them; I shall therefore trouble the Reader onely with a few testimonies of godly and emi∣nent
men, who lived within our own memory; some of them rec∣koned among the Non-conformists, or old Puritanes, yet in this par∣ticular fully concurring with the Primate.
Mr. Richard Rogers Preacher at Walbersfield in Essex, (whom I well remember, and have of∣ten seen his constant attendance at the publick prayers of the Church) In his pio••s book entitu∣led the seven Treatises.
In that Chapt. of publick pray∣ers. He thus beginneth. If that mind be in us, with the which we have been taught to come to all ho∣ly exercises, and so to be prepared for them; who doubteth, but that we may receive much help by them? yea, and the better a man is, the more he shall profit by them, &c. Some have thought all set forms of
prayer are to be disliked, and such onely to be offered up to God, as by extemporary gift, are concei∣ved, and uttered; And that the Minister should use no set form of prayer, but as they are moved by Gods spirit.
I answer. It is a foul errour so to think. For as there be necessary things to be prayed for of all men, and alwayes, and those are the most things which we are to pray to the Lord for, so there may be a prescript form of prayer made con∣cerning all such things; which being so, what letteth that in the reading of such forms, either of confessing of sinnes, request, or thanksgiving; what letteth, I say, that the ••earers hearts may not profitably go on with the same, both to humble, to quicken and to comfort: For is the reading it self
unpure, when the Minister in his own behalf, and the peoples, utter∣eth them to God; I speak not (ye see) of the matter of prayer, but of reading it, for if the matter be erro∣neus, and naught, the pronounceing of it, maketh it not good, any more then the reading doth; and if it be good and pure being uttered or pro∣nounced, the reading cannot hurt it, or make it evill. And as the Church in the Scripture did, and doth sing Psalmes upon a book to God, and yet, though it utter a pre∣script form of words, I hope none will say that it is a sin to do so, the heart being prepared. In like manner to follow a prescript form of words in praying is no sinne, and there∣fore ought not to be offensive to any, &c.
And further, they may know that in all Churches, and the best
reformed, there is a prescript form of prayer used, and therefore they who are of mind that it ought not to be, must seperate themselves from all Churches. Also, if a set form of prayer were unlawful, then neither were the Lords prayer (which is a form of prayer, pre∣scribed by our Saviour, himself) to be used. And so he proceeds to perswade all good Christians to lay aside contention, and endlesse, and needlesse questions about this matter, and with well order'd hearts and minds to attend unto, and ap∣ply to themselves the prayers, which either before Sermon or af∣ter Sermon are uttered, or the o∣ther, which through the whole acti∣on of Gods worship, are read in their hearing, &c. So much Mr. Ro∣gers.
Now this book of the seven
Treatises, hath been since epito∣mized by Mr. Egerton, and enti∣tuled the practice of Christianitie, which hath an Epistle of Doctor Gouge before it, in a high com∣mendation of it. Now, at the conclusion of that he hath added, Certain Advertisements concern∣ing prayer, in which, his, or both their judgements in this subject, are declared accordingly. viz. That it is lawfull, and in some ca∣ses expedient, to use a set form of prayer. Question (saith he) is made by many of the lawfulnesse, or at least of the expediencie of praying by the help of a book, or of using a prescript, and set form of prayer. It is to be considered, that there be divers degrees and mea∣sures of gifts, both naturall, as of grace; besides, some have been by custome more trained and exercised
in this holy dutie then others, &c. which difference I have observed, not onely in private Christians, but also in some most reverend, faith∣full, and worthy Ministers. Some using both in their publick Mini∣sterie, and in their private fa∣milies; a stinted prayer, and set form of words, with little altera∣tion at all, except some extraordi∣narie occasion have happened, and yet both sorts so furnished with pietie and learning, as I could hardly prefer the one before the other.
a 1.9 Moreover, whereas in respect of the place and company, there be three sorts of prayer publick in the Church, private in the family, and secret by a man self; greatest li∣berty may be taken in secret and solitarie prayer, because we are sure (that if there be a believe∣ing,
humble, upright heart) God will not upbraid any man for his method, order, words, or utterance. Yet in private prayer we may not take so great a libertie,* 1.10 &c. and some well-affected, have been some∣what faultie and offensive in this behalfe: weak and tender Christi∣ans, (such as commonly are in a family) are not so capable of that kind of prayer, which is called, conceived, or extemporate, vary∣ing every time in words and phra∣ses, manner, and order, though the matter and substance be the same.* 1.11 But especially care must be had in the publick congregation, that nothing be done in praying, preaching, or Administration of Sacraments, but that which is de∣cent and orderly; because there, many eyes do see us, and many ears do hear us; and therefore it is ex∣pedient
(for the most part) to keep a constant form, both of mat∣ter and words, and yet without servile tying our selves to words and syllables, but using herein such libertie and freedome, as may stand with comelinesse, &c. And so he proceeds thus to direct men, that though a Book may be used in private prayer, yet that it is much better to get their prayer by heart, commending the use of the Lords Prayer, and the varietie of other formes of godly prayers in print, penned by forreigne Divines, as our own countreymen; as Mr. Brad∣ford that blessed Martyr, Master Deering, Mr. Hieron, and divers others yet living, whose printed prayers are nothing inferiour to the former. And so because there ever have been, and still are many Babes in the Church of God, which
have need of milk, &c. and some of bad memories, and heavie spirits, &c. he frames divers formes of prayers to be used for Morning and Evening in case of sicknesse, for the Lords day, &c. Thus much very excellently, Mr. Egerton, approved by Doctor Gouge.
Mr. Arthur Hildersham, Prea∣cher at Ashbie-delazouch in Lei∣cester-shire, upon the 51 Psalme, p. 63. saith thus. I dare not deny, but a weak Christian may use the help of a good Prayer-book; better to pray on a book, then not to pray at all. Certainly 'tis a spirit of errour, that hath taught the world otherwise.
First, our blessed Saviour pre∣scribed to his Disciples a Forme of prayer, not only to be to them and his whole Church a rule, and sampler, according to which, all
our prayers should be framed, (as appears, when he saith, Matth. 6. 9. After this manner pray ye,) but even for them; to say, tying them∣selves to the very words of it, as appeareth, Luke 11. 2. when ye pray, say, our Father, &c. By which answer of our Saviour to his Disciples, it may also appear, that John taught his disciples to pray, by giving them forms of prayer; to say, yea, even in secret prayer. Matth. 6. 6.
2. All the best reformed Chur∣ches do now, and ever have used, even in publick Liturgies, prescript forms of prayer; and have judged them of great use and necessitie for the edification of the Church: And surely this argument is not to be contemned by any sober Christian, as appeareth by the Apostles speech, 1 Cor. 11. 16. If any man seem to
be contentious, we have no such custome; neither the Churches of God: So doth he again presse the example and practice of all the Churches of the Saints, 1 Cor. 14. 33.
3. This is no stinting, nor hin∣derance to the spirit of Prayer in a∣ny of Gods people, no more then the singing of praise to the Lord in the words of David, is now, and was in Hezekiahs time, 2 Chron. 29. 30. or the joining in heart with the words that another uttereth in conceived prayer: Thus far Mr. Hildersham.
Doctor Preston (who used a set Form of Prayer before Ser∣mon) in that Sermon of his prea∣ched before King Iames, Text, Iohn 1. 16. Of his fulnesse we have all received, &c. p. 22. saith thus. That a set form is lawfull, much
need not be said, the very newnesse of the contrary opinion is enough to shew the vanitie and falshood of it. It is contrary to the appro∣ved judgement of approved Coun∣cells, learned Fathers, and the con∣tinual practice of the Church. He instanceth in Tertullians time, and Origen, Saint Basil, Ambrose. Con∣stantine the Great prescribed a set form of prayer to his souldiers, and Calvine in his 83. Epist. to the Protectour of England, saith, that he doth greatly allow a set form of Ecclesiastical prayer, which the Mi∣nister shall be bound to observe. But (as I said before) of the law∣fulnesse of it, there is no Que∣stion.
How slight is that which is ob∣jected against the lawfulnesse of it;* 1.12 to wit, That the spirit is stinted, when we are fetterd with words appointed?
I answer, The freedome of the spirit stands not so much in the extent of words, as in the inten∣tion of zeal, wherein they are ut∣tered. And if a set form be law∣full, then must a set form needs excell, which is dictated by Christ himself, and is therefore more fre∣quently to be used, and with all re∣verence, both in mind and gesture; nor doth this want the practice and approbation of the Antientest, instancing in Saint Cyprian, and Saint Augustine, &c.
And for a further confirmati∣on, see the same affirmed by him again; in his book called the Saints daily exercise, set forth and approved by Doctor Sibbs, (who himself used a set Form of Prayer before Sermon,) Mr. Da∣venport p. 80. viz. Another case (saith he) is, Whether we may
use a set Forme of Prayer.
Answ. I need not say much to you, for I think there is none here that doubts, but that a set Form of Prayer may be used: you know Christ prescribed a Form; you know there were certain Psalmes, that were prayers that were used constantly, and therefore no doubt, but a set Form may be used, and in the Church at all times, both in Primitive times, and all along to the beginning of the Reformed times, to Luther, and Calvins time, still in all times, the Church had set Forms they used, and I know no ob∣jection is of weight. One main obje∣ction is this. That in stinted pray∣er, the spirit is streitned, &c. To this he gives a three fold answer.
1. They that object it, do the same thing daily in the congrega∣tion, whose spirits are limited and
stinted by being hearers of him that prayes.
2. 'Tis no generall tye, but at other times in private, they may be as free as they will.
3. The spirit or affections are not tyed, or restrained hy a set form, there may be largenesse of the heart, though there be a limit of words; This is the summe of the answer, which the Reader may have more at large there.
And thus I have given ye the judgement of these four eminent men in their time, approved by three other equall with them∣selves, all fully concurring with the Primate in this particular, which cannot but prevail much with such as have been, or are otherwise minded at this day, I adde no more, presuming that those that will despise these, will
set light by any other; and so much for this subject, concerning a set Form of Prayer.
Now there are two other things, which upon this occasion might not be unseasonable to speak a word of, according to the Primates judgement also. viz. Of the length or brevity in prayer, and of the Gesture at it; in both which, many of this age have gone astray.
1. For the length. In the publick, all good discretion teacheth ordinarily not to be ve∣ry large, (for we speak not now of extraordinary duties in pub∣lick Fasts) because in a congre∣gation, all the Auditours are not of the like strength. Some, (ac∣cording to that distinction of Iohn 1. Ep. 2. 13, 14.) may be Fathers, some young men, but
others Children fitter for milke then strong meat, that a long con∣tinuance at prayer may as ill suit with them, as putting of a new garment to an old, or new wine in∣to old bottles.
Iacobs speech in answer to his Brother Esau, when he would have had him driven on his pace with him (Gen. 33. 13.) I will (saith he) lead on softly according as the Cattle with young, which are with me, and the children which are tender shall be able to endure, lest if I should over-drive them one day, the flock should die, may have its Morall applica∣tion to the prudence of a Pastor this way.
'Tis very dangerous to cause a fulnesse in the worship of God, that for prayer men should be apt to say, as those in the Prophet
for the Sabbath, when will it be done?
Solomons caveat (Eccles. 5. 2.) against rash and hasty utterings, and multiplying of words in the house of God, and his Councell, upon it. Let thy words be few, are observable, much may be spoken in a little, and 'tis true in this, as other matters, vis unita for∣tior.
There is an excellent Epistle of Saint Augustines concerning this subject, (Epist. 121. Probae vi∣duae.) that (saith he) is not a commendation that he was long at prayer; there may be much speech, but little praying (multa loquutio n••n multa precatio) while the affection is lifted up; like the hands of Moses, so long the party prayes, when that is heavie, the Act of prayer ceaseth; sometimes
(saith he) the work of prayer is rather done (gemitibus quàm ser∣monibus; fletu quàm afflatu) with sighes, then words, teares, then lips.
The time when our Savionr is observed to have used a prolixity, was in the private, then whole nights in prayer, and the whole day till even, but not in the pub∣lick; respecting, it may be, the cau∣ses before mentioned. So much for the length of it.
Secondly, for the gesture; Cer∣tainly, the most comely is kneel∣ing, after the example of David, (Psal. 100. Ezra (cap. 9. 5.) Daniel (cap. 6. 10.) and the pattern of our Saviour, Luc. 22. 41. he kneeled down and prayed, &c. whose example Saint Stephen followed, (Acts 7. 6.) and Saint Paul (Acts 20. 36.) For this cause I bow my
knees unto the Father, &c. (Eph. 3. 14.) The humility of the soul is principall, but that of the body must not be omitted; both being bought with a price, God must be glorified in both; present your bo∣dies as a living holy acceptable sacrifice to him (Rom. 12. 1.)
A second which is allowed, is standing, 2 Chron. 20. 5. Iehosa∣saphat stood and prayed, &c. (Ne∣hem. 9. 14.) At a solemn fast, the Priests and people stood, and con∣fessed their sinnes: allowed by our Saviour (Marc. 11. 25.) when thou standest praying; sitting is no fit gesture for it: as even * 1.13 Amesius confirms it. Sessio non est gestus orandi, which is not justified by that of David, (2 Sam. 7. 18.) who upon the Message from God by Nathan, is said presently to have went
in, and sate before the Lord and prayed, or that of the Israelites, (Iudg. 20. 26.) Who at their so∣lemn Fasts are said to have wept, and sate before the Lord till Even; because the same word is fre∣quently, and as properly ren∣dred elsewhere; to remain, abide, or tarry in a place, as Genes. 27. 44. tarrying with him, &c. Lev. 4. 8. he shall tarry abroad, 1 Sam. 1. 23. tarry till thou have weaned him, &c. cap. 20. 29. thou shalt remain at the stone, &c. and so here, both for David and the Isra∣elites, the sense is, only they conti∣nued or remained before the Lord in prayer and fasting, as that of Matth. 4. the people which sate in darknesse, &c. can be meant in no other. Our Saviours sitting at the right hand of his Father, hath as well the sense of standing, accor∣ding
to Saint Stephens vision of him, Acts 7. 56. and that which is said of the Apostles at the Passo∣ver, Mark 14. 18, and as they sate and did eat (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signifies rather a lying down, leaning one upon another, and according to the former instances, may imply as well a standing, which 'tis probable was the ancient gesture; so that sitting may be taken, in the latitude of any other gesture used at their remaining there.
Nay, standing is not so strict∣ly limited, but 'tis sometimes taken for kneeling, (2 Chron. 6. 12.) 'Tis said, Solomon stood be∣fore the Altar, and spread forth his hands towards heaven; yet verse 14. he stood, and kneeled down upon his knees, and (1 Kings 8. 54.) he arose from kneeling on his knees, That woman which
is said to have stood at Iesus feet,* 1.14 and kissed them, and washed them with her teares, and wiped them with the hair of her head, must imply a bowing down, at least to a kneeling.
A third, which in Scripture was accustomed with both the former, is the lifting up of the hands, according to that of Da∣vid in the Psalmes. Let us lift up our hands unto God in the heavens,* 1.15 hear my supplication, when I lift up my hands towards thy holy Ora∣cle, &c. which is referred to in the New Testament, I will that man lift up pure hands, (1 Tim. 2. 8.) signifying that of David, unto thee do I lift up my soul: To which we may adde the lifting up of the eyes to heaven, according to the example of our Saviour (John 17. cap. 11. 41. Mat. 14. 19.)
Other unseemly postures of the hands, eyes, face, and the like; hath no example in Scripture, and even mens hiding, or cover∣ing of the face at publick prayer, seems to be against the order of the Apostle, and the then custome of the Churches. 1 Cor. 11. 7. for by the head there is not meant the hairy scalp, but the face, both by several circumstances in it, and the acceptation of the word elsewhere. 2 Sam. 15. 30. David wept as he went, and had hishead covered, and all the people that were with him, covered every man his head, weeping as they went; &c. here by the head must be understood the face, after the manner of mourners, as on the contrary, that of our Saviour to his Disciples, in token of joy; lift up your heads, must be meant ac∣cordingly,
And the face being the seat of shame, the head must be so taken, Ier. 14. 3, 4. they were asha∣med and confounded, they cover∣ed their heads, &c. unto which, some passages out of Tertullian might be given, by way of confir∣mation.
Now for the better reception of this latter part of the Pri∣mates judgement, concerning our outward reverence in the pub∣lick worship of God, whether at hearing of the Word or Prayer; so much neglected in these times; I shall here adde what I find in the foresaid Mr. Arthur Hilder∣sham, in his Lectures upon Iohn 4. In the 26. Lecture he speakes much for the outward reverence of Gods publick worship in the Church. viz. That we should neither come into that place, nor go out of
it, as ye would in or out of a dance∣ing-schoole; But in our very come∣ing in, and going out, and whole out∣ward carriage; we should give some signification of the reverence that we bear to this place, and that we do indeed account it the house of God; Exhorts men to come to the beginning of the then publick worship, or before it begins; and tarry till all be done: to be pre∣sent at the Administration of Bap∣tisme, and at the blessing pronoun∣ced by Gods Ministers. Affirmes, that there was nothing then done in Gods publick worship among us, but it was done by the Institution, and Ordinance, and Commandement of the Lord; the particulars of which, he men∣tions.
In his 27. Lecture, he exhorts to a reverend gesture in prayer,
kneeling as the fittest; or standing, not sitting. And commending the reading of the Scriptures in publick; he saith, At the hearing of the word read, some further ge∣sture, and outward signification of reverence is to be used, then is re∣quired at the hearing of the Ser∣mon; which he confirmes by proofes out of Scripture and rea∣sons, too large to be related here. But he thus concludes. viz. So you see the custome of our Chur∣ches in sitting bare while the Word is read, is grounded upon good reason and warrant from the word of God, and such, as it well becomes every one of Gods peo∣ple to conform themselves unto.
Lect. 29. he complains of that irreverence thus. Some will not vouchsafe to be bare at the read∣ing of the Word, some will be bare
at the Psalmes, not at the Chap∣ters; and if they could justly pre∣tend infirmity for it, they were to be excused; but they will not be bare many of them, so long as the Text is in reading: yea, every youth and boy in our Congregations, are wont to be covered, while the Word is read.
But the chief abuse is, the neg∣lect of kneeling in prayer, many that will kneel at their own private prayers (which they make at their coming into the Church) can never be seen to kneel at the common and publick prayers. Many that will kneel at the Lords prayer, will kneel at no other, wherein (though the Lords prayer be in sundry re∣spects more excellent then any other yet) there is as much reason we should kneel at any other prayer, as at it; for the reason of our
kneeling, is not the excellency of the words used in prayer, but the reverence and duty we owe to the person we pray unto, &c. This saith that worthy and judicious Wri∣ter Mr. Hildersham,) I can but wonder, upon what pretence such a man could be silenced, (as he wrot himselfe to the Pri∣••ate; Anno 1630.
I conclude only with an ex∣hortation to decency, and a reve∣rent comelinesse in our solemne meetings, that devotion and pru∣dence may kisse each other, that while the soule is lifted up in prayer, the body may be hum∣bled, and the whole man present∣ed to God as an acceptable sacri∣fice, that unity and uniformity in doctrine and worship; may be found among us, and that we may all be of one heart, and one
mind. Consider what hath been said, and the Lord give us un∣derstanding and moderation in all things.
Disput. 36. de cultu in∣vocat. Sect. 33. non tantum lici∣tas sed & valde utiler esse, contendimus, &c. & in magnis conventibus at••entio auditorum per usitatas formulas, non pa∣rum juvatur.
Licitum hoc esse manife∣stum est, ex approbata sanctorum praxi, quam in praescriptis Psal∣mis, & bene••ice••di formulis, scriptura nobis commendat. V∣tile etiam & necessarium est quibusdam istisumodi f••rmam sequi, quamvis ex libell••••sit de∣notanda. l. 4. cap. 17. de or••tione mentali & vocali.
Vbi sunt 〈◊〉〈◊〉 Pastor••s S. Liturgi•• publica formula est apprimè utilis & necessaria, ••d communem Ecclesiae aedificationem, &c. earum usus ju∣re damnari ••on p••••est nec debet, c••um s••mper & ubique, in uni∣versa Ecclesia Christi••na, toto terrarum orbe, ••am à piusquam 1300 annis per∣p••tuo obtinuerit, etiamq••e ••odie ubique obtineat, nisi apud nov∣tio••, &c. Donec tandem nuperi∣mè exorti sunt in Anglia, &c. de Litu••g. con∣cept. form. 〈◊〉〈◊〉 3.
Sicuti quo∣que tota vetust•• Ecelesia, i•• semper extra•• controversiam bab••••••t, viz. Prec••••i••nem han•• Christi non esse tantum rect•• pre••andi normam, sed insuper queque 〈◊〉〈◊〉 precand•• formam. Sy∣nops. Theol. disp. 36. Sect. 33.
〈◊〉〈◊〉 Chri∣stum in cruce pendens depre••cation i•• ••∣rma, á D••vide tan∣quam ••ypo antea ••bservata, vsus est. Muth. 27. 46. Ibid.
Object.
Answ. 1.
Ralph 〈◊〉〈◊〉, Iohn Rough.
Liberty in solitary pray∣ers.
Lesse liberty in private prayer.
Least liberty in publi••k prayer.
Object.
Cas. Cons. de Orat.
Luke 7. 38.
Psal. 28. 1. Psal. 1. 41.