Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. IX. The ninth Chapter treateth of Prayer.

SECT. 1.

Objection. THe Lords Prayer is o set forme of Prayer, there∣fore* 1.1 a set forme of prayer is lawfull?

Ans. The Lord is only to be worshipped in Spirit, and in Truth, and as concerning the Lords Prayer, it is only a forme to make our Prayers by, Mat. 6. 9. Again, all the circumstan∣ces in both the Evangelists, as Luk. 11. 1. 4. doth lead us thus to understand it, as namely, that Christ there sheweth the right manner how to use Prayer, as he doth for the right use of almes, and fasting, and to avoyd ambition, hypocrisie, babling, and the like; as also that we should come to God in prayer, as children doe unto their Parents, asking Bread, Fish, an Egge, or the like; that is, making our requests unto God according to our particu∣lar wants and necessities.

Again, no man can be so wilfull to doubt, that Christ did not unfold the meaning of this Prayer to his Apostles, and that they did truly understand his meaning therein, and did also carefully observe his commands; yet did they never binde themselves to these words, but prayed still as they had severall occasions accor∣ding to these rules, Act. 1. 24, 25. & 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20.

Neither when they wrote unto others concerning Prayer, did ever teach them to say the Lords Prayer, which certainly they would have done if they had so taken the will, and appointment of Jesus Christ to have been; but it is evident that they taught them in their necessities and occasions, to shew their requests to God in all manner of Prayer and supplication in the Spirit, with giving of thankes, watching thereunto with all perseverance, being the will of God in Christ Jesus; as also it doth evidently appeare

by these Scriptures, 1 Tim. 5. 17, 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30, 31, 32. 2 Thes. 3. 1, 2. 1 Tim. 2. 1, 2, 3. Jam. 1. 5, 6. & 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14, 15. Jud. ver. 20.

SECT. 2.

AGain, if Christ have commanded us to use these words, in number, and order, then all such doc sinne as pray at any time, and doth not use these very words, and no other; for Christ saith, When ye pray, say, Our Father, Luk. 11. 2. which words (when ye pray) sheweth, that this Commandement is to be observed at all times; and if so, then the Apostles sinned, which prayed, and used not these words, as I have formerly in∣stanced. Again, by these words (say ye, &c.) being pressed ac∣cording to the letter, might seeme to exclude all prayer in the Spirit alone, that is, without words, or distinct voyce, which is lawfull, and oftentimes used by the people of God, as we may read, Exo. 14. 25. Neh. 2. 4. 1 Sam. 1. 13. Rom. 8. 26, 27.

Again, the heads of that prayer is generall, so that no man can apply them aright without some speciall relation or application to his or their particular estate, and condition; Christ therefore prescribed that forme of prayer, that it should be a rule, and patterne to make our prayers and supplications by, and hath not commanded to use, or promiseth to accept of such Prayers, as are framed by mans invention, but only such as proceed from the Spirit.

Now in regard the Booke of Common Prayer hath been the* 1.2 chiefe cause of the difference, betwixt them who terme them∣selves Protestants, or rather Prelatticants and us, who terme our selves Christians, I am the more induced to treat of it at large, hoping that the Lord wil so eluminate their understanding, that they wil duly, and seriously consider of their opinions, and re∣nounce their errours, which the Lord in mercy grant.

SECT. 3.

IN the first place I wil shew them what Prayer is; the holy* 1.3 men of God doe define Prayer to be the interpreter of the minde, Non vox sed votum, (as one saith) the wings wherewith our Soules doe fly to heaven, as swife as Cannot Shot out of a

Camon; the Key of the Gates of heaven, that which either early, or late, findeth admittance; that which forceth an audi∣ence, and unlocketh the ••ares of God himselfe. It is also defined to be a calling upon God by celestiall cogitations, of which there be* 1.4 two sorts; 1. Mentall, or that which is not uttered by the tongue, but by the minde, and this sort of Prayer is called ejacula∣tory prayer, by which the people of God dart up their requests, through silence of speech; the second sort is vocall, or that which is expressed by speech, or words.

For the first of these we have many examples in Scripture, as in* 1.5 Moses, Exo. 14. 15. where the Lord saith unto him, Why cryest thou unto me, &c. whereas Moses is not said to utter any voyce, but sighed unto God, and cryed in his heart; whereupon one saith, Egit vocis silentia, ut corde clamarit; he in the silence of his voyce so wrought, that he cryed in his heart. We have ano∣ther example in Hannah, 1 Sam. 1. 13. in these words; Now Hannah she spake in her heart, only her lips moved, but her voyce was not heard. We have also another example in Jehoshaphat, who when he was compassed with the Assyrians, is said to cry out unto the•• Lord, which probably was not vocally, but men∣tally, 2 Cor. 18. 31. so that the lifting up of the voyce is not the most necessary part of Prayer, but the sorrow, and contrition of the heart, and therefore the Lord saith by his Prophets, Before they call I will answer to their secret requests, and enward grie∣vances of their heart. And this is most probable, for God being a Spirit, wil especially be invocated by the spirituall part of man, Joh. 4. 24. and contrariwise abhorreth those that come neare unto him with their lips, their hearts being farre from him, Mat. 15. 7, 8. now with such as have the Spirit of God, this sort of Prayer is much used, for by it we may pray upon all oc∣casions, unknown unto the world, by lifting up pure hearts unto the Lord, in reference to which commeth this saying, Pii ••rat tassatie, good men pray in silence.

SECT. 4.

THe other manner of Prayer is vocall, that is, when the* 1.6 tongue expresseth, and uttereth the desires of the heart; ei∣ther of which being produced from a true, and a lively faith in

Christ, is so prevalent with God, that they procure our wished desires, so farre as the Lord knoweth it needfull for us, accor∣ding to the promise of our Saviour, Aske and ye shall receive; as also the Lord by the Prophet, Call upon me in the time of trouble, and I will heare thee.

Now as there be two sorts of Prayer, viz. a Naturall man, and* 1.7 a Spirituall man, of which two sorts of people the world doth consist, and they are utterly opposite the one to the other, as light and darknesse, Heaven and Hell, Christ and Beliall. As for the Naturall man, in regard he would not absolutely declare himselfe to be an Athiest, (in respect he seeth so many in the world that doe acknowledge that there is a God) therefore for fashion sake, he wil also have a way, and rule to worship God by, which shall suite with his condition; and to this purpose he doth furnish himselfe with all materials, Cap a pea, as may con∣duce to his humour, viz. He wil have a Church, but they shall consist of his owne fraternity, who shall scorne the very name of a Saint, ye hate him more then a Devil.

2. They wil have a place to meet in, as others, but it must be* 1.8 decked, adorned, and beautified, with whatsoever seemeth de∣lectable, and pleasant to the sence, for being sensuall themselves, and having no other understanding, therefore they place their delight meerly in sensuall things, as the Apostle testifieth at large, Rom. 8. 5. so that if they preach, or heare a Sermond, it must be if possible the quintesence of Eloquence. If they pray, it must be in a studied set speech, in choyce Oratory, their Priests being attired like Havest Dames, &c. and thus in all their wor∣ship doe they expresse themselves to be carnall-minded men, and such as the Apostle declareth to be at enmity with God; which doth fully appeare by their Serpentine like hate to all such as goe about to disswade them from their folly and madnesse; and this they doe in regard they would seeme somewhat religious, & can∣not perform it in another way, it being contrary to their game.

SECT. 5.

Obj. VVHy doe you endeavour to reclaime them if you can have no other?

Ans. They can doe no other during the time they are in their

carnall condition, but I hope the Lord hath many amongst them* 1.9 who belong unto him (albeit under that vaile of ignorance) whom my desire is to disswade from their errours; for other∣wise I am confident that it is no more possible for a Camell to passe through the eye of a Needle, or to make Hell, Heaven, then to reclaime the other, whose desperate resolutions are so appa∣rently manifest.

Now contrary to this Naturall man, there is a Spirituall man,* 1.10 who is of a quite contrary minde, and opinion, for whereas the carnall mans judgement is, that Prayer although invented by another, if but read over by them, or any other, is sufficient for the Service of God (as indeed it is to that God they worship) the Spirituall man he is of another judgement, for he saith, that true prayer is that which is dictated to the minde, by the Holy Ghost, and so maketh prayer the voyce of Gods owne Spirit, which ariseth from the regenerate part within us, being quick∣ned, and inlarged to pray, from the immediate help of the Holy Ghost, and such prayers (say they) are only acceptable to God, and no other.

Now to know whether of these opinions retaineth the truth, it* 1.11 is requisite to have them to the touch-stone of truth, viz. the Word of God, which is able to convince all errours, and to make them appeare in their naturall colours; to which purpose the Apostle Paul is very pertinent in his Epistles, as in Rom. 8. 26. where he speaking of the act of Prayer, (or ••ather the Spirit of God in him,) saith, That the Spirit helpeth our infirmities, and that we know not what to pray for as we ought, but that the Spirit it selfe maketh intercession for us with sighes, and groan••s which are unutterable; which he doth also thus further illustrate in the 27 ver. viz. And he that searcheth the heart knoweth the minde of the Spirit▪ because he maketh intercession for the Saints, according to the will of God.

SECT. 6.

FRom whence I thus argue: If the intercession of the Saints (who are predestinated to salvation) be not availeable with∣out the direction and guidance of the Spirit of God, as it is evi∣dent they are not. Instance in holy David, who saith, If I re∣gard

wickednesse in my heart, God will not heare my prayer) what will become of the other, and what better testimony can we have to decide the controversie, then when the Holy Ghost him∣selfe confirmes the point as a witnesse to his owne act; their au∣daciousnesse* 1.12 and stupidity is therefore to be admired, who thinke that Prayer and Preaching can availe, although the Spirit of God doe not Co-opperate with it; for the Holy Ghost tel∣eth us plainly, that we know not what to aske without his di∣rection; now what direction from the Spirit of God can be ima∣gined in that prayer, which is formerly composed by another party, then he who readeth or prayeth it; or what benefit can be expected from that prayer where the tongue expresseth that, which was not formerly conceived in the minde to aske; well may they therefore be compared to Steevens uncircumcised Jewes, in that they still resist, and flatly deny the motions of the Spirit of God in the act of prayer.

Again, the Children of God have sundry occasions to pray un∣to God by reason of their manifold temptations, by the flesh, the world, and the Devill, which doe warre continually against the Spirit; now let any judicious man censure, whether a childe of God findeth greater comfort in expressing his misery, and un∣feigned repentance (being moved thereunto by the Spirit of him to whom he prayeth, rather then to expresse himselfe by such a prayer as is invented by another man. Again, what prayer can be more acceptable to God then when he is invocated by a penitent sinner, who is dictated what to aske by the Spirit of him to whom he prayeth; certainly then we ought rather to joyne our selves with the Spirit of God, rather then the spirits of men.

SECT. 7.

Obj. SVch as pray by the Spirit use Tautollogies, and vaine repe∣titions in their prayers.

Ans. God doth not give the measure of his Spirit to his Chil∣dren by equall proportions, but to some more, to some lesse, but to all some; yea such a some, that he that hath the least of it, hath so much as to make his prayer acceptable, though not so much prevalent with God, as them who have a greater measure of it.

Again, Gods wayes are not our wayes, he is not like an earthly

Prince, who is commonly petitioned, with a premeditated speech;* 1.13 neither is it eloquence of words, which worketh upon him, but the pious thoughts and desires of the heart, which the Lord be∣ing formerly acquainted withall, before they be expressed by the tongue, are even then accepted of him, which the Lord testifieth by his Prophet in these words; Before they call, I will answer, Isa. 65. 29. so that it is not so much the expression of the tongue, as of the heart which God accepteth, or floweth as pleasing unto him.

Again, let them peruse their Liturgy, and see if they can ex∣cuse* 1.14 it of Tautologies, when they repeat these Sentences, viz. Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us; Christ heare us, O Christ heare us, Lord have mercy upon us, Christ have mercy upon us; with, Thou Lambe of God that takest away the sins of the world, three times repeated together; with, Good Lord deliver us; and, We beseech thee to beare us good Lord, very many times: repeating the Lords Prayer also many times at one Service. And yet to see those vaine bab∣lers, that will accuse others with that, which they are the most guilty of themselves; yea, what is their Pulpit Prayers but meere tautologies, the same the next Sabboth as was the former,* 1.15 and so for all their life long; yea let the occasion be what it will, Funerall or Feast, Plenty or Famine, Warres or Peace, or what occationals soever, God must either be pleased with their set forme, or he is like to have none at all; yea though there be ne∣ver a clause in their expressions, which tendeth to the present oc∣casion: whereas through the whole Booke of God, we neither read of any childe of God that prayed, but that his prayer did solely tend to his present occasion, as I have formerly proved when I spake of the Lords Prayer it selfe.

SECT. 8.

SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God (whom they so villifie) certainly they could not be so rash in censuring as they are; when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers, have had much adoe to bring it in, and much more to get into their set prayer againe; but hath been in very great danger of an non plus.

Again, the Apostle James saith, that the effectuall fervent prayer of a righteous man availeth much. From which expression we may gather, that true prayer must tend to effect the necessity of the Party praying. 2. That this prayer must also be full of servency, and zeale to have it effected, as the Prophet saith, I roared even for the disquietnesse of my soule. 3. That it must pro∣ceed from a righteous man, or else the other are in vaine; and this is evident by the Prophet Hosea, who speaking of such pray∣ers as are made by ungodly men, calleth them houlings, They cal∣led* 1.16 not upon me when they houled upon their beds. And the reason thereof is also rendred by the same Prophet (why such prayers are not accepted of the Lord) to be this, viz. that they assem••led themselves for corne and wine, and not for Spirituall blessings, Hosea 7. 14. so that carnall minded men pray only for carnall things, such as tend to their outward estate and condition, but not any wayes to the desire of Spirituals, that being the fur∣thest thought in them.

Obj. Doe you disallow the reading of good prayers, which have been made by godly men?

Ans. No, for by reading such prayers, our infirmities in pray∣ing* 1.17 may be strengthened, and our desires inlarged, there being many things in them which we have need to pray for; but not to present such prayers to God, by reading of them for our selves, but if in the act of prayer such expressions be presented to our mindes, by the Holy Ghost, doubtlesse they are so made our owne, and as acceptable to God as may be, but not otherwise; for as it would be counted a rediculous thing for a childe, who having an occasion to crave a courtesie of his Father, writeth his minde in a paper, and so readeth it to his Father, even so it is with him that commeth to pe••ition God, by reading a prayer for his owne particular, which another man hath formerly inv••••ted.

SECT. 9.

Obj. BƲt suppose he invent it himselfe, and so read it, is not that lawfull?* 1.18

Ans. It is more rediculous, then for a Son to read his desires to his Father, for his Father is ignorant of it before he heare it, or read it: But it is otherwise with God, for he accepteth of no

prayer but such as his owne Spirit dictateth, so that the very con∣cerving of a Pitition in the minde is the act of prayer, and that which is only acceptable to God, though not vocally expressed; as in Isa. 65. 24. Before they call, I will answer, &c. and whilst they are yet speaking, I will heare, with Dan 9. 23. At the beginning of thy supplication the commandement came forth; therefore as I said before, it is rediculous to think that God stands upon such curiosities, as set speech is, or printed papers read unto him, since he knoweth the minde of the Petitioner before he hath expressed himselfe; and I dare boldly affirme, that if a Christian can but from a contrite heart, say with the Publican, Lord have mercy upon me a sinner, it shall be better accepted with God, then to read the most learnedst Oration that ever was yet invented by man.

SECT. 10.

Obj. May not a wicked man make an extemporary prayer?

Ans. Though they can Hypocresse it, yet are not the children of God therefore to desist from that manner of expres∣sions, for it may as wel be argued, that because the Devil quo∣ted Scripture, that therefore none ought to doe the like to justi∣fie the truth.

By this then that hath been spoken, it doth fully appeare, that true prayer hath the spirit of prayer; and contrariwise, such prayers as are imposed by men (as are still in use, and ever wil be amongst carnall men) hath only the spirit of man, and not of God; for although they might be composed by such men, as 'tis* 1.19 likely had the Spirit of God, yet are they of no validity to a carnall man; and as for a Spirituall man, he hath no further need of them, then to read them (not as an imediate prayer, but as an help to him against he pray) and therefore a very right and sutable name is given to such sort of Prayers, by calling them, Common Prayers, as they doe that of the Liturgy, they being indeed common to all licentious fellowes, who are so accustomed unto them, as that their Priests can repeate them, although they are three quarters drunke, and yet think they pray gallantly.

Again, by these prayers the godly cannot be distinguished from the wicked, or reprobate, when as in truth the gift of prayer is a

maine cognizance to know a childe of God by, and by which they are stirred up to a greater fervency, zeale, and cheerfulnesse in praying, by perceiving the Holy Ghost to put such words into their mindes, as are sutable to their present necessity; but for the other sort of prayer, it cannot comfort at all, so then to conclude, the one doth so farre excell the other, as that it is a Prayer, and the other is not, as I have proved out of the Prophet Hosea▪ Chap. 7. 14.

SECT. 11.

ANd like to their Booke of Common Prayer are their Homi∣lies, seeing to preach, and to pray in the Church, are two* 1.20 speciall duties of the Ministers of Christ, who giveth his Servants gifts for the whole Ministry, and therefore as in Prayer, to be the mouth of the people unto God, so also in Preaching, to be the mouth of God unto the people, Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister, and be not endowed with such gifts, there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ; but if they be so endowed, there is no warrant to prescribe them stinted prayers, or Homilies, for in so doing they derogate from the honour, fruit, and benefit of Christs assention into Heaven, and from the care, love, and bounty that he hath continually shewed unto his Church Militant, to whom he gives gifts for the worke of the Ministry, as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4, 5, 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost, which is only said to teach us to pray as we ought, and also keepeth out of the Church the gifts, and graces of God, quenching the Spirit in the Ministers and people, in the service of God, Rom. 8. 26, 27. Eph. 4. 8. & 6. 18. 1 Thes. 5. 19. Jud. ver. 20.

Now if these set formes had been appointed by Christ, then* 1.21 his Apostles had shewed themselves unfaithfull, or insufficient for the worke committed unto them, who never left such a presi∣dent or commandement to the Churches; neither can it be of faith in us, or pleasing to God, to worship him after another man∣ner then himselfe hath prescribed, as may appeare by these Scrip∣tures, Exo. 20. 4, 5, 6. & 30. 9. Psal. 141. 2. & 119. ver. 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. & 12. 28, 29.

This which hath been spoken, I hope wil be sufficient to dis∣swade every one (that hath the least measure of the grace of God) from the fond conceipt they have had of that Booke, titu∣led, The Booke of Common Prayer, which hitherto they adore with as much zeale, as the Ephesians did their Diana; and in that I would not only draw them from worshipping the Image, but also from her Shrines, and her Dimetriousses, who still with open mouth cry them up, (desiring rather to set the Com∣mon-wealth in another cumbustion, then that their craft should be dispised, and set at naught, it being the chiefe instrument of their subsistance, and livelihood) I shall therefore act the Town-Clarke, in perswading them to be patient, (in regard another up∣roare wil not end the controversie) and implead one another at Law, viz. by the Law of the Spirit (which is, the Word of God) who wil speedily give the right to whom it belongeth.

Notes

• * 1.1

  The Lords Prayer a form to make our prayers by.
• * 1.2

  The Common Prayer-book the chief cause of the diffe∣rence betwixt us.
• * 1.3

  The deffiniti∣on of Prayer.
• * 1.4

  Two sorts of prayer, mental and vocall.
• * 1.5

  Of mentall P••ayer.
• * 1.6

  O•• Prayer.
• * 1.7

  Two sorts of men, v••z. a. naturall man, and a spirituall man.
• * 1.8

  The naturall mans humour.
• * 1.9

  The d••spera••e resolutions of some Cava∣liers.
• * 1.10

  The Spiritual mans humour in point of Prayer.
• * 1.11

  Of the Spirit of God in prayer.
• * 1.12

  A set ••o••me of Prayer hath not the Spirit of prayer.
• * 1.13

  It is not elo∣quence of words that God rega••deth in p••ayer.
• * 1.14

  Their Liturgy ha••h many tautologies in it.
• * 1.15

  A carnall man tyeth God to one and the same prayer.
• * 1.16

  A p••a••er ••••••m a 〈◊◊〉〈◊◊〉 is no 〈◊〉〈◊〉 then 〈◊〉〈◊〉.
• * 1.17

  How set f••••ms of prayer m••y be used.
• * 1.18

  To read a prayer is redi∣culous, i•• in tended as a prayer in the act of reading.
• * 1.19

  The title common, fitly 〈◊〉〈◊〉 to such praye••s.
• * 1.20

  Against ••ea∣ding o•• Ho∣milier.
• * 1.21

  God will only be worshipped as himselfe hath prescri∣b••d.