word as I proved heretofore and therefore are not to be accounted a meer humane invention 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 extraordinarie 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 Divines may admit of a double meaning either to pray by the immediate 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 premeditation 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 others 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 example 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 confining or stinting the spirit Ergo the prescribing or using set forms of prayer is unlawfull First if the governours of the Church should simplie and absolutely forbid all suddainly conceived or ex tempore prayers in publike or private they should offend in some degree and be guiltie of the breach of that precept of the Apostle For to stifle all suddain motions of the Spirit and prohibit all piouâ— 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 understanding 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 namely 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 devout 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 confined 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 devotion 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 partilar if they concern more and the preacher be acquainted therewith he may either chuse a penned prayer fitting for them or himself 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 in a short set form of prayer to wit our Lords prayer as S. Austine 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 tempore 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 preaching 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 understanding intention and affection is praying and godly devotion For what is prayer but a lifting up of the heart to God with a lively faith and fervant affection out of a quick sense of our wants 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 therefore he is an humble orator and petitioner to his heavenly Majestie for Christ said to his Apostles when you pray say Our Father c. Saying therefore or rehearsing a set form is praying Thirdly this objection may be thus retorted if reading the law in the synagogue be preaching it in the language of the holy 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 England in particular EXCEPT I. First they except against it that it is a meer humane invention 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 administring sacraments nay conceived as well as read prayers and all commentaries homilies and sermons for all these have something of Art and are the issue of our meditation invention and contemplation We must therefore of necessitie distinguish between the doctrine and the method of a sermon the matter and the form of a prayer the substance and circumstance of Gods worship 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 confessions of sinnes and of faith secondly lessons out of the old and new Testament thirdly thanksgivings or blessings generall and speciall 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 reading 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 supplication 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
by divine inspiration 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 driveth 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. according to the new and in Psalme 119. the word of God or some synonymon thereunto is repeated 175. Christ himselfe repeated that prayer Father let this cup passe from me three times Thirdly there is no prayer appointed to be often repeated save the Lords prayer which Christ himself twice delivered upon severall occasions and not only the church of England but all churches in their Liturgies have thought fit to rehearse often 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 prayers 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 churches Secondly it is not just our prayers are thereby no way disparaged 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 contrarie Solomon commandeth us when we petition the Almightie to use few words 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 prayers 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 devotions wrote well knowing that God is not wooed with varietie of of phrases but rather with sighs and groans not with enlarged thoughts but with enflamed affections as Saint Austine teacheth us The hotest spring sends forth their waters by ebullitions oratio 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 exaggerations 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 shreddings of devotion as they please to nick-name them such as can neither read nor write will have nothing left to mend their wedding garment Howsoever we want not the approbation herein of the ancient churches especially the famous churches of Aegypt who had many prayers but verie short as if they were darts thrown with a suddain 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 varietie of our Service-Book whereas they continue a long prayer 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 outâ—a short ejaculation as sursum corda lift up your hearts they answer him with habemus ad Dominum 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 they require him with a like prayer and with thy spirit And what hurt or incongruitie is in this it is a religious 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 beautie in their Liturgies For Saint Ambrose maketh mention of such a custome in Millain Platina in Rome Basil throughout all Greece 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 heaven for so we read Esay the 6. 3. And the Seraphims cryed one to another 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 killed with the oyl of Roses or rather like swine who as Plinie informeth 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
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 afflicted 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 fifteen steps between the peoples court and the priests and they were so called as the Iewish Rabbines observe because these fifteen Psalmes were sung in order as the priests went up those fifteen steps Hereunto 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 haâ—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 utcunque linguae disertae Vid. Selden Comment in Eutychium Patriarcham 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 supplication mentioned Zach. 12. 10. I will poure upon the house of David and the inhabitants of Ierusalem the Spirit of grace aâ—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 cannot 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit sealed up their lips and stopt their mouthes from contradicting what his bare word had ratified how much more reverence owe we to the words of our Lord and Master who hath not only the words of eternall life but is himself 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 quenching 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 latter 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 as Tertullian Cyprian Cyrill of Ierusalem Ambrose Gregorie Nyssen Ierome Chrysostome Augustine Cassian Petrus Crysologus Bernard Innocentius Theophylact Euthymius Bede c. but