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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95762	The judgement of the late Arch-bishop of Armagh, and Primate of Ireland. Of Babylon (Rev. 18. 4.) being the present See of Rome. (With a sermon of Bishop Bedels upon the same words.) Of laying on of hands (Heb. 6. 2.) to be an ordained ministery. Of the old form of words in ordination. Of a set form of prayer. / Published and enlarged by Nicholas Bernard D.D. and preacher to the Honourable Society of Grayes-Inne, London. Unto which is added a character of Bishop Bedel, and an answer to Mr. Pierces fifth letter concerning the late primate.	Ussher, James, 1581-1656.; Bedell, William, 1571-1642.; Bernard, Nicholas, d. 1661.	1659 (1659)	Wing U189; Thomason E1783_1; ESTC R209661	108,824	393

Fathers in the Primitive times which might be here also produced And doubtlesse the councell of Eliphaz is is good Job 8. Enquire I pray thee of the former ages and prepare 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 Jeremiah cap. 6.19 aske for the old way and walk therein which may well rebuke the presumption of some who are so led by their own fancies that the Ancient Fathers are of no exemplary esteem with them Onely I may safely reprepresent 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 Martyrs and the most eminent Preachers of former and later yeares with whom the holy spirit did much abound doth not the assertion of the contrary condemn the generation of the just or at least argue a bold presumptuous censure of the spirits of just men now made perfect in heaven This only 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 continued 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 upon 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 resting 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 removall of the Ark in his time Psal 68.1 In the 26. of Deut. ye have two set formes prescribed 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 without diminution or alienation he is prescribed to say this prayer before the Lord his God verse 15. Look down from thy holy habitation 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 conteining the severall formes framed by the Saints of God in severall ages and accordingly continued 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 others 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 expositions of either as those who have searched into those customes 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 over their enemies they sang the song of Moses 1 Chron. 16.17 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 praised be the Lord for his mercy endureth for ever at which signifying an acceptance of it the glory of the Lord filled the Temple 2 Chron. 29.30 Hezekiah caused 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 prayers and praises of their own and that suddenly as Hezekiah seems to have done at a special occasion in the Temple 1 Kings 19.14 both of them 2 Chron. 32.20 in their private but for the publick 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 Antiquity 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 Israelites 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 same for ever Ezra 3.10 The like was observed after the Captivity at the repairing of the Temple when Ezra appointed the Lord to be praised after the Ordinance 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 before he sent them forth to preach for that was not till cap. 10. In Saint Luke he gives his disciples 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 returned from preaching through the Cities of Israel see how both people and Teachers are allowed a set Form and it seems John Baptist 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 John Baptist disciples and they were one Church and one body A good example for us to follow not to ayme at a Singularity or a division between other Churches and us but to draw as near as we can to a Conjunction with them in having one heart and one tongue Seek not wayes never before thought of but tread in the steps of the precedent times as the Disciples did here teach us as John

disliked and such onely to be offered up to God as by extemporary gift are conceived 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 concerning 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 hearers 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 uttereth them to God I speak not ye see of the matter of prayer but of reading it for if the matter be erroneus 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 pronounced 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 prescript 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 therefore 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 prescribed 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 apply to themselves the prayers which either before Sermon or after Sermon are uttered or the other which through the whole action of Gods worship are read in their hearing c. So much Mr. Rogers Now this book of the seven Treatises hath been since epitomized by Mr. Egerton and entituled the practice of Christianitie which hath an Epistle of Doctor Gouge before it in a high commendation of it Now at the conclusion of that he hath added Certain Advertisements concerning prayer in which his or both their judgements in this subject are declared accordingly viz. That it is lawfull and in some cases 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 measures 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 faithfull and worthy Ministers Some using both in their publick Ministerie and in their private families a stinted prayer and set form of words with little alteration at all except some extraordinarie occasion have happened and yet both sorts so furnished with pietie and learning as I could hardly prefer the one before the other (a) Liberty in solitary prayers 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 liberty may be taken in secret and solitarie prayer because we are sure that if there be a believeing 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 Lesse liberty in private prayer c. and some well-affected have been somewhat faultie and offensive in this behalfe weak and tender Christians such as commonly are in a family are not so capable of that kind of prayer which is called conceived or extemporate varying every time in words and phrases manner and order though the matter and substance be the same Least liberty in publick prayer 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 decent and orderly because there many eyes do see us and many ears do hear us and therefore it is expedient for the most part to keep a constant form both of matter 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. Bradford 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 Preacher at Ashbie-delazouch in Leicester-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 't is a spirit of errour that hath taught the world otherwise First our blessed Saviour prescribed 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 themselves 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 Churches 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 hinderance to the spirit of Prayer in any 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 Sermon in that Sermon of his preached before King James Text John 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 approved judgement of approved Councells learned Fathers and the continual practice of the Church He instanceth in Tertullians time and Origen Saint Basil Ambrose Constantine 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 Minister shall be bound to observe But as I said before of the lawfulnesse of it there is no Question Object How slight is that which is objected against the lawfulnesse of it 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 intention of zeal wherein they are uttered And if a set form be lawfull then must a set form needs excell which is dictated by Christ himself and is therefore more frequently to be used and with all reverence 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 confirmation 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. Davenport 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 objection is of weight One main objection is this That in stinted prayer the spirit is streitned c. To this he gives a threefold answer 1. They that object it do the same thing daily in the congregation whose spirits are limited and stinted by being hearers of him that prayes 2. 'T is 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 themselves 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 very large for we speak not now of extraordinary duties in publick Fasts because in a congregation all the Auditours are not of the like strength Some according to that distinction of John 1. Ep. 2.13 14. may be Fathers some young men but others Children fitter for milke then strong meat that a long continuance at prayer may as ill suit with them as putting of a new garment to an old or new wine into old bottles Jacobs 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 application to the prudence of a Pastor this way 'T is 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 't is true in this as other matters vis unita fortior There is an excellent Epistle of Saint Augustines concerning this subject Epist 121. Probae viduae that saith he is not a commendation that he was long at prayer there may be much speech but little praying multa loquutio non 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 sermonibus fletu quàm afflatu with sighes then words teares then lips The time when our Saviour 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 publick respecting it may be the causes before mentioned So much for the length of it Secondly for the gesture Certainly the most comely is kneeling 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

imponit manum subjecto reditum Spiritus sancti invocat indicta in populum oratione altari reconciliat c. advers Lucifer Jerome c. p. 96. He thus declares his judgement viz. As for the Ministerial sentence of private absolution it can be no more then a declaration what God hath done it hath but the force of the Prophet Nathan 's absolution God hath taken away thy sins then which construction especially of words judiciall there is nothing more vulgar For example the Publicans are said in the Gospel to have justified God the Jewes in Malachy to have blessed the proud man which sin and prosper not that the one did make God righteous or the other the wicked happy but to blesse to justifie and to absolve are as commonly used for words of judgement or declaration as of true and reall efficacy yea even by the opinion of the Master of sentences c. Priests are authorized to loose and bind that is to say declare who are bound and who are loosed c. Saint Jerome also whom the Master of the Sentences alledgeth directly affirmeth That as the Priests of the Law could only discern and neither cause nor remove Leprosies so the Ministers of the Gospel when they retain or remit sinnes do but in the one judge how long we continue guilty and in the other declare when we are clear or free Tom. 6. Comment in 16. Mat. So saith Mr. Hooker when conversion by manifest tokens did seem effected Absolution ensuing which could not make served onely to declare men innocent p. 108. When any of ours ascribeth the work of remission to God and interprets the Priests sentence to be but a solemn declaration of that which God himselfe hath already performed they i. e. the Church of Rome scorne it And so after much to this purpose he thus concludes p. 113. Let it suffice to have shewen how God alone doth truly give and private Ministerial absolution but declare remission of sinnes And thus I leave Mr. Hooker under Doctor Heylen's Censure who hath already concluded that forgivenesse of sins by the Priest onely declarativè doth not come up to the doctrine of the Church of England Though the reason he gives because it holds the Priest doth forgive sins authoritativè I do not see the force of The former supposing the latter for the Officer whose place it is solemnly to make Proclamation of the Kings pardon doth it authoritativè nay dares not do it unlesse he were authorized accordingly And so much for the Primates judgement of those words of Ordination Receive the Holy Ghost whose sins thou forgivest are forgiven whose sins thou retainest are retained The PRIMATES judgment of the Vse of a set Form of Prayer heretofore declared and now more fully enlarged and confirmed with the concurrence of the Votes of such eminent persons who are so esteemed by the contrary-minded 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 Judgement and Approbation of this eminent Primate which being of so great esteem with all good men 't is possible now upon 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 Athenians judged of Saint Paul appeares in that 't is the practise of the Belgick Churches for which ye have the determination of the Divines of Leyden Polyander Rivetus Walaeus Thysius in their (a) Disput 36. de cultu invocat Sect. 33. non tantum licitas sed valde utiler esse contendimus c. in magnis conventibus atientio auditorum per usitatas formulas non parum juvatur Synopsis Theologiae And the resolution of Mr. Aimes our countryman who lived and died a Professor of Divinity among them in his cases of conscience who saith 't is (b) Licitum hoc esse manifestum est ex approbata sanctorum praxi quam in praescriptis Psalmis benedicendi formulis scriptura nobis commendat Vtile etiam necessarium est quibusdam istiusmodi formam sequi quamvis ex libelloisit denotanda l. 4. cap. 17. de oratione mentali vocali lawfull from the approved practice of the Saints in the Psalmes and other Formes of blessing in the Scripture nay profitable and necessary for some though it be read out of a book Then for the judgement and practice accordingly of the Reformed Church of France Ludovicus Capellus gives us a sufficient account of who is Professor of Divinity in the University of Somer in one of his Theses lately published de Liturgiae formulis conceptis or a set form of a Liturgie where after hee hath answered all the pretended arguments against it which it seemes he had gleaned up out of some of our English Writers of late he concludes (a) Vbi sunt e●uditi Pastores S. Liturgiae publica formula est apprimè utilis necessaria ad communem Ecclesiae aedificationem c. earum usus jure damnari ●on potest nec debet cum semper ubique in universa Ecclesia Christiana toto terrarum orbe jam à plusquam 1300 annis perpetuo obtinuerit etiamque hodie ubique obtineat nisi apud nov●tios c. Donec tandem nuperimè exorti sunt in Anglia c. de Liturg. concept form pa●s 3. that 't is very necessary both for the most learned Pastors and congregations as unlearned and the edification of both being used throughout the Christian world in all ages 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 repeat it And surely the general custome and practice of the reformed Churches which Saint Paul urgeth 1 Cor. 11.16 cap. 14.33 cannot be contemned by any sober Christian unto which may be added the judgement of diverse pious and eminent men of onr own nation and so esteemed by such as have asserted the contrary 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 without 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 consent in all the Churches For which practice and advice he had sufficient warrant from the President of the Ancient