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Of Prayer. A Catalogue of Scripture-forms of Prayer, out of the Old and New Testa∣ment. The lawfulness of imposing them. The Catechist's Arguments against the use of such Forms, answered. Publick Prayer, is to provide for common, not personal wants. Among all gifts in Holy Scripture, no gift of Ex-tempore-Prayer mentioned. No inju∣ry to any Gift, to be confined to a subservi∣ency unto good Order. The promise of the Spirit not rendred hereby needless, or useless.
Abba Father, at no odds with, Our Father, The gift of Prayer no more promised the Minister, than People. Part of our Mini∣stry to be fulfilled, is, Officiating according to the Publick Liturgy. Prescribed Forms hin∣der not, but tend rather to forward and pro∣mote Edification.
THe second Gospel-Institution, named by the Catechist was, Prayer with Thanksgiving; and as to this, he moves two Questions.
[Quest. 35. Whence do you reckon Prayer, which is a part of moral, and natu∣ral worship, among the Institutions of Christ in his Church?
Answ. On many accounts. As, (1.) Be∣cause the Lord Christ hath commanded his Church to attend unto the worship of God therein. (2.) Because he bestows on the Ministers of the Church Gifts, and Abi∣lity of Prayer, for the benefit, and edifica∣tion thereof. (3.) He hath appointed, that all his other Ordinances should be admini∣stred with Prayer, whereby it becomes a part of them. (4.) Because himself mini∣sters in the Holy place, as the great High-priest of his Church, to present their prayer to God, at the Throne of grace. (5.) Be∣cause in all the Prayers of the Church, there is an especial regard had unto himself, and the whole work of his mediation.
(1.) Luke 18.1. and 21.36. Rom. 12.5. 1 Tim. 2. 1, 2.
(2.) Ephes. 4.8, 12, 13. Rom. 8.15, 16. Gal. 4.6.
(3.) Acts 2.42. 1 Tim 4.5.
(4.) Rev. 8.3, 4. Heb. 4.14, 15, 16. and 6.20. and 10.20, 21, 22.
(5,) John 14.13. and 15.16, 22, 26. Ephes. 3. 14, 15.]
That Christ bestows peculiar gifts of Prayer on his Ministers, as is asserted in the second particular, is not to be proved by any of the Scriptures we are referr'd unto; but we shall examin that matter more throughly, under the following Question.
[Quest. 36. May not the Church, in the solemn worship of God, and celebration of the ordinances of the Gospel, make use of, and content it self, in the use of Forms of Pray∣er, in an unknown Tongue, composed by others, and prescribed unto them?
Answ. So to do, would be contrary (1.) To one principal end of Prayer it self, which is, that believers may therein apply them∣selves to the Throne of Grace, for spiritual supplies, according to the present condition, wants, and exigencies of their souls, (2.) To the main end, that the Lord Jesus Christ aimed at, in supplying men with Gifts for the discharge of the work of the Ministry, tend∣ing to render the promise of sending the Holy Ghost, which is the immediate cause of the Churches preservation and continuance, need∣less, and useless. Moreover, (3.) It will ren∣der the discharge of the duty of Ministers. unto several precepts and exhortations of the
Gospel, for the use, stirring up, and exercise of their gifts, impossible. And (4.) Thereby hinder the edification of the Church, the great end of all ordinances and institutions. (1) Rom. 8.26. Phil. 4.6. Hebr. 4.16. 1 Pet. 4.7. (2.) Eph. 4.8.12, 13. (3.) 1 Tim. 4.14. 2 Tim. 1.6.7. Coloss. 4.17. Matth. 25.14, 15, 16. (4.) 1 Cor. 12.7.]
The phrase [in an unknown Tongue] is cer∣tainly added to the Question, only to bring more colour to it; for, there is nothing in the Answer, which is directed unto that restri∣ction, but it concludes downright against all Forms of Prayer, prescribed to, and imposed on Ministers of the Church; nor is it dispu∣ted among any, that call themselves Protestants,
Whether Prayers, in an unknown tongue, may be imposed on the Church.
Excluding therefore, this impertinent restri∣ction, foisted in upon design, our enquiry must be in the general, (1.) Whether Forms of Pray∣er, may warrantably be used by the Christian Church in God's Worship. And, (2.) Whether such Forms, as are composed and prescribed by others, i. e. made to the Ministers hands.—
Of which, when I have offered somewhat out of the H. Scriptures, I will reply briefly to the Arguments of the Catechist, and then en∣ter into a more distinct consideration of the Gift and Spirit of Prayer, so called in the next Chapter.
That Forms of Prayer, are, in themselves, lawful to be used; there needs not any other evidence, than a naked repetition of the many
instances thereof, which occurr in the Old and New Testament.
God himself appointed a Form to the Sons of Aaron, for blessing the people, saying,
On this wise ye shall bless the children of Israel, saying unto them, The Lord bless thee, and keep thee, the Lord make his face shine up∣on thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace.
Moses had a Form of Prayer at the motion and rest of the Ark.—
It came to pass, 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.And, accordingly, David prayes, at the remo∣ving of the Ark;
Let God arise, let his ene∣mies be scattered, let them also that hate him, flee before him.
At the offering of the basket of first-fruits, a Form of Confession was enjoyned, after this manner,
Thou shalt go unto the Priest, that shall be in those dayes, and say unto him, I profess this day, unto the Lord thy God, that I am come unto the countrey, which the Lord sware unto our Fathers, for to give us;— A Syrian, ready to perish, was my fa∣ther, and he went down into Egypt, and so∣journed there with a few, &c.— And now, behold, I have brought the first-fruits of the Land, which thou, O Lord. hast given me.— And again, at the bringing of the third years
tythe, the Form of Prayer was this. "Then thou shalt say before the Lord thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, &c. Look down from thy holy habitation, from Heaven, and bless thy people Israel, and the Land which thou hast given us, &c.
I forbear to mention here those particular Forms of Prayer, which the Jewish Antiqua∣ries record, to have been used at their daily meals, on their Festivals, and at theit Sacrifi∣ces; because I now deal with those, who will be satisfied with nothing but plain and express Scripture, at our hands; though we have as good assurance otherwise, of these matters, as can be given, of Historical Relations.
David, at the settlement of the Ark in the place prepared for it, appointed certain Levites to minister before it, and to record, and to thank, and to praise the Lord God of Israel, and deliver'd a set Psalm at the same time, into the hand of Asaph and his brethren, for the said purpose; a Psalm composed for that so∣lemn service, out of certain parcels of other Psalms put together, with some occasional ad∣ditions only, (chiefly from Ps. 105. and Ps. 96. conjoyned); and that Psalm also concludes with the prescribing of an express Form.
O give thanks unto the Lord, for he is good, and his mercy endureth for ever; And, say ye, Save us, O Lord God of our Salvation, and gather us together, and deliver us from the Heathen, that we may give thanks to thy
holy name, and glory in thy praise. Blessed be the Lord God of Israel, for ever and ever.Whereupon follows the peoples obedience and conformity.
And all the people said, Amen, and praised the Lord.
The Form of Prayer in the Temple, was, Arise, O Lord God, into thy resting-place, Thou, and the Ark of thy strength. Let thy Priests, O Lord God, be clothed with salva∣tion, and thy Saints rejoyce in goodness. O Lord God, turn not away the face of thine Anointed, remember the mercies of David thy servant, 2 Chron. 6.41, 42.Where∣of we read again, with very little change, Psal. 132.8, 9, 10.
At Hezekiah's great and good reformation, He and the Princes commanded the Levites to sing praise unto the Lord, with the words of David, and Asaph the Seer: and they accor∣dingly sang praises with gladness, and bowed their heads and worshipped, 2 Chron. 29.30.
After the Captivity, in EZra's time, when the Builders laid the foundation of the Temple of the Lord; they set the Priests in their apparel, with trumpets, and the Levites, the sons of Asaph, with cymbals, to praise the Lord, after the Ordinance of David King of Israel; and they sang together, by course, in praising, and giving thanks unto the Lord, because he is good, for his mercy endureth for ever toward Israel. Ezra 3. 10, 11. A like form to which, we have, 2 Chron. 5.13.
What else indeed, is the book of Psalms, but a sacred Volume of Forms of Prayer, and
Praises? The 92. Psalm hath this inscription, A Psalm, or Song, for the Sabbath day. The 90th. this; A prayer of Moses the man of God; (and another of his composition we have, sung by him and the children of Israel with solem∣nity, after the overthrow of Pharaoh and his host, in the red Sea, Exod. 15.) The 102 Psalm this; A Prayer of, or for, the afflicted, when he is overwhelmed, and powreth out his complaint before the Lord. And, at the conclusion of Psalm 72. we read, The Prayers of David the son of Jesse, are ended. I will borrow but one instance out of the body of the Psalms them∣selves. Psalm. 80.3.
Turn us again, O God, and cause thy face to shine, and we shall be saved. [ 7] Verse 7. Turn us again, O God of hosts, and cause thy face to shine, and we shall be saved. Verse 19. [ 19] Turn us again, O Lord God of hosts, and cause thy face to shine, and we shall be saved.
Add we yet to these, a double instance, out of the Prophets, Hosea 14.2.
Take with you, words, and turn to the Lord. Say unto him, Take away all iniquity, and receive us graciously, so will we render the calves of our Lips, &c. Joel. 2.17. "Let the Priests, the Ministers of the Lord, weep between the Porch and the Altar, and let them say, Spare thy people, O Lord, and give not thine Heri∣tage to reproach, that the Heathen should rule over them; wherefore should they say among the people, Where is their God?
Come we now to the New Testament.
It came to pass, as Christ was praying in
a certain place, that when he ceased, one of his Disciples said unto him, Lord, teach us to pray, as John also taught his Disciples. And he said unto them, when ye pray, say, Our Father, &c. St. Luke 11.1, 2. A Form of Prayer, doubtless, and so esteemed by the Primitive Christians.
Of Christ himself, we read,
That he pray∣ed the third time, saying the same words; S. Matth. 26.44.
And he prescribed this rule to the Seventy, whom he sent two and two before his face, into every City and place whither he himself would come;
Into whatsoever house ye enter, first say, Peace be to this house.We have then, the precept, and practise of our Saviour, both on our side.
Next, for his Apostles. St. Paul's Form of Apostolical salutation, at the entrance of his Epistles, is this Set-prayer.
Grace be to you, and Peace from God our Father, and the Lord Jesus Christ.Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. Eph. 1.2. Phil. 1.2. Col. 1.2. 1 Thess. 1.1. 2 Thess. 1.2. Philem. 3. Grace, Mer∣cy, and Peace. 1 Tim. 1.2. 2 Tim. 1.2. Titus 1.4. and his acoustomed farewel, his wish at parting, and taking leave, is this;
The Grace of our Lord Jesus Christ be with you all.Amen. Rom. 16.20. 1 Cor. 16.23. Phil. 4, 23. 1 Thes. 5.28. 2 Thess. 3.18. Philem. verse 25. somewhat enlarged. 2 Cor. 13.14. varied. Gal. 6.18. Eph. 6.
23.24. contracted. Col. 4.18. 1 Tim. 6.21. 2 Tim. 4.22. Tit. 3.15.
Consult we next the Apostolical Exhorta∣tion unto Timothy, for the providing a publick Liturgy.
I exhort, saith St. Paul, that first of all, Supplications, Prayers, Intercessions, and Giving of Thanks, be made for all men, for Kings, and for all that are in authority, that we may lead a quiet and peaceable life, in all Godliness and Honesty, 1 Tim. 2.1, 2.[q. d. In the first place, I advise thee, and all other Bishops, under thy inspection, that you have constant publick offices of devotion, consisting, 1st. Of Supplications, for the averting of hurtful things, sins and dangers. 2dly, Of Prayers, for the obtaining of all good things which you want. 3dly, Of Intercessions for others. And 4thly, Of Thanksgiving for mercies already received: and all this, not only for your selves, but, in a great∣er diffusion of your charity, for all mankind; for the Emperours especially, and Rulers of Provinces under them, to whom we owe all our peaceable living, in any place, in the exercise of Religion, and a vertuous life; and therefore ought, in reason, to pray, and give thanks for them.] Now, how can this exhor∣tation be more properly and effectually com∣plied with, than by the making of certain Forms of Prayer, with Thanksgiving, suita∣ble to those Heads and; appointing the use of them?
Two Texts of Scripture more, shall con∣clude this catalogue of citations. Revel. 4.8.12.
The four Beasts rest not day and night,
saying, Holy, Holy, Holy, Lord God Al∣mighty, which was, and is, and is to come.— And the 24 Elders worship him that liveth for ever and ever; saying, Thou art wor∣thy, O Lord, to receive glory, and honour, and power, for thou hast created all things; and, for thy pleasure, they are, and were-crea∣ted, Revel. 15.3.4. "And they (who had gotten the victory over the beast, verse 2.) sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and mar∣vellous are thy works, Lord God Almighty, Just and true are thy wayes, thou King of Saints. Who shall not fear thee, O Lord, and glorifie thy name? for thou only art holy, &c.
He, certainly, must have a fore-head of brass, who, after these Scripture-patterns and warrants for Set Forms of Prayer, dare presume to deny their lawfulness, or declaim against their expediencie. —And, by the way, I have also cleared sufficiently, the justifiableness of im∣posing, and prescribing of them. It savours rankly of a spirit of disobedience, to refuse the doing of that, upon our Superiour's command, which we may do lawfully of our selves. And to determine this Quaery in a word. Where∣ever there is Publick Prayer performed in a Congregation,, he that speaks, doth thereby prescribe a Form for the time, unto all that hear, and joyn with him; and it were worth the while, to know, Why that priviledge should be denied to a greater authority, which they cannot avoid the granting to a less.
Briefly then, to the Catechist's Argu∣ments.
[1. 'Tis contrary, saith he, to one prin∣cipal end of Prayer it self, which is, that Be∣lievers may therein apply themselves to the Throne of Grace, for spiritual supplies, ac∣cording to the present condition, wants, and exigencies of their souls, Rom. 8.26. Phil. 4.6. Heb. 4.16. 1 Pet. 4.7.]
I answer, That publick prayer is to provide for publick and common wants; private and secret prayer, for private and personal wants; and yet, both publick and private wants may be comprized in a Form of Prayer; the publick in a Form prescribed, the private in a Form pre∣meditated. But, for the private and personal wants of every particular, to be regarded in Publick Prayer, is a thing that never was, and never will be practicable; farther than as par∣ticulars are provided for, under certain gene∣ral heads, whereto they may be referr'd. For the Texts of Scripture cited, Rom. 8.26.
The Spirit's helping our infirmities,I design to speak to in the next Chapter. Phil. 4.6.
is only an injunction of the duty of Prayer, upon every occasion.Heb. 4.16.
is an en∣couragement to come boldly on all occasions to the Throne of Grace.1 Pet. 4.7.
re∣quires from us watching unto Prayer.Which may certainly be done, by premedita∣tion, and a carefulness over our own Spirits, that we be not discomposed for that service. There is nothing in all these Texts, against the using of Set Forms of Prayer.
[2. 'Tis contrary to the main end that our Lord Jesus Christ aimed at, in supplying men with gifts, for the discharging the work of the Ministry, tending to render the promise of sending the H. Ghost, which is the immediate cause of the Churches preserva∣tion and continuance, needless and useless, Eph. 4.8, 12, 13.
I answer, That, among all the Gifts mention∣ed in H. Scripture, we meet with no such thing as a Gift of Extempore-Prayer; and, were there any such, yet is it no more injury unto that, than to other gifts, to be confined in the exercise within such bounds and limits, as tend to order and edification; For, God is not the author of confusion, but of peace, as in all Churches of the Saints, 1 Cor. 14.33. Not is the promise of the H. Ghost render'd needless and useless, who hath other weightier effects to promote, than this; and who doth as well direct and assist the Church, in composing and prescribing a Form of Prayer for publick use, as any private Minister for his present Auditory. Eph. 4. (whereto we are referr'd) speaks only in the general, of Gifts, by Christ bequeathed unto men, but names not the Gift of Prayer, much less asserteth it to appertain unto every Minister.
—But the Catechist had before told us, (it will be said)
[That Christ bestows on the Ministers of the Church, Gifts, and ability of Prayer, for the benefit and edification thereof; citing Rom. 8.15, 16. Gal. 4.6.]I answer, That in these two Scriptures, mention indeed is made of the Spirit of Adoption, where∣by
we cry Abba Father, but that, nevertheless, is at no odds with saying, Our Father which art in Heaven.—Nay, 'tis possible, it may re∣late unto it. And besides, these Texts con∣cern not more the Ministers priviledge, than the Peoples, referring in common unto Christians.
[3. It will render the discharge of the duty of Ministers, unto several precepts and exhortations of the Gospel, for the use, stir∣ring up, and exercise of their gifts, impossi∣ble, 1 Tim. 4.14. 2 Tim. 1.6, 7. Coloss. 4.17. Matt. 25.14, 15, 16.]I answer, That Pray∣er is a work, more for Grace, than Gifts, to be employed about; and the Ministers of the Gospel are no where particularly commanded and exhorted, to stir up, and exercise the gift of Prayer. The Gift spoken of, 1 Tim. 4.14. is the Ministerial power in the general, recei∣ved at Ordination. And so again, 2 Tim. 1.6, 7. Coloss. 4.17. look the same way. "Take heed to the Ministry which thou hast received in the Lord, that thou fulfil it. Now, it is an eminent part of the Ministry, received at Ordination, in the Church of England, to officiate according to that publick ••orm of Common-Prayer, which is devoted by the whole Church and Kingdom, unto God's honour and service. And therefore this place of St. Paul obligeth us to fulfil it. St. Matth. 25. refers onely in the general, to tra∣ding with the Talents which are committed to us. And where now are the several precepts and exhortations given to Ministers in the Gospel, for the use, stirring up, and exercise of their gifts,
wherewith Forms of Prayer are inconsistent?
The fourth and last Argument of the Cate∣chist, is inferr'd from the rest, and so falls toge∣ther with them.
[And 4. Thereby hinder the edification of the Church, the great end of all Ordinan∣ces and Institutions, 1 Cor. 12.7.]Others are of the mind, that it tends very much to the forwarding of the edification of the Church, to have such common Forms of Prayer, appoint∣ed, which, all knowing before, may the more readily and devoutly joyn together in, with one mind, and one mouth, to glorifie God, and pay their bounden acknowledgments to him.— The 1 Cor. 12.17. speaks of the miraculous gifts of the Spirit then in the Church. The mani∣festation of the Spirit is given unto every man to profit withal.
—Here also, it might be farther noted, That the Gift of Prayer, being no peculiar of the Minister's, but common also to the People, (who have no less an interest in the promise, Rom. 8. than he) upon the score of this allegation now made, every one may pretend to a liberty of praying, and so venting the private manifestations of the Spirit (as he thinks) to himself, at the same time as the Minister prayes, unless the Catechist remember to interpose his Prudentials, for the preventing of this dis∣order.
But, to leave this whole matter more clear than I found it; and lead some, if possible, out of the snares wherein they are
entangled, I will, according to my promise, speak more distinctly and plainly of the Spirit of Prayer and Supplication, and what we are to expect from him under that notion, in a Chapter by it self.
Cat. p. 174.
Cat. p, 175.. 176.
Numb 6.23.24, 35.27.
Numb. 1••.35, 36.
Psal. 68.1.
Deut. 26.3.4, 5.6, 7, 8, 9, 10.
Ver. 13.14, 15.
See Fagius. on Deut. 8. cited in part before. P. 1. Ch. 5.
1 Chron. 16.4, 5, 6, 7, 8.
Ver. 34.35, 36.
2 Chron. 6.41, 42.
Ps. 132.8, 9, 10.
2 Chron. 29.30.
Ezra 3.10, 11.
2 Chron. 5.13.
Psalm 92.
Psalm 90.
Exod. 15.
Ps. 102.
Ps. 72.
Ps. 80.3.
Hosea 14.2.
Joel 7.18.
Qui fecit vi∣vere, docuit & orare; ut dum oratio∣ne quam fi∣lius, docuit, ad patrem loquimur, facilius audiamur. St. Cyprian de Orat. Domin.
St. Matth, 26.44.
St. Luke 10.1.5.
Rom. 1.7.
1 Cor. 1.3. 2 Cor. 1.2. &c.
Rom. 16.20. 1 Cor. 16.2••. &c.
1 Tim. 2.1, 2.
Dr. H. pa∣raph••.
Revel. 4.8.12.
Revel. 1••.••, 4.
Cat. p. 174.