A MODEST AND Cleer Ansvver TO Mr. Ball 's Discourse OF Set Formes OF PRAYER Written by the Reverend and Learned John Cotton B. D. and Teacher of the Church of Christ at Boston in New-England Published for the Benefit of those who desire satisfaction in that Point LONDON Printed for H. Overton in Popes-Head Alley To the Courteous Reader WE think it not meet to fall a commending the Author of this work who hath been so long precious in the hearts of all the Saints and for his learning pains and piety so famous in the Churches of Christ that his own Works may praise him in the Gate though we be silent Neither shall we need as usually men do in their Epistles to set glosses upon the work thy self if thou weighest it with a serious and impartial spirit we believe will do it and save us that labour This only we say thou wilt discern as some other godly learned who have perused it before also have done such a cleer judgement dexterous aptness and pithy plainnesse in a moderate and brotherly stile in all his Answers that thou wilt think thou seest the very spirit of the Author breathing in every page and line Now the Father of lights clear all our minds that if his blessed will so be we may think and judge and speak and write the same thing And the God of all Grace warm our hearts with a love of such truths as we doe know that we may walk in the light and power thereof to the praise of his Grace till we all meet in one and see him as he is and so be filled with all the fulnesse of God himself for evermore Amen ADVERTISEMENTS UPON The Discourse of set-forms of PRAYER YOur Preface touching the Definition and nature of prayer I insist not upon as not much material to the cleering of the Cause in hand it is enough in this Case to premise what prayer in Generall is and what is lawfull prayer Prayer in generall comprehending both lawfull and unlawfull is the lifting up or powring out of the Desires of the heart for Divine blessings Divine I say that is for such as God only can give either for the nature or kind of the thing given or for the manner of giving Lawfull prayer is a lifting up or powring out of the desires of the heart unto God for Divine blessings according to his will in the name of Jesus Christ by the help of the Spirit of Grace CHAP. I. The State of the Question FOr stating of the Question you give six Rules of which I will only touch so many as do more neerly touch upon the Cause In your first Rule you say it is not a Prayer as penned or printed but as rehearsed with understanding feeling of wants humility confidence Answ Nor is it a prayer as rehearsed though rehearsed with understanding feeling of wants humility confidence unlesse a man therein powre out his own desires unto God for I may read and rehearse a printed Prayer say one of Davids propheticall prayers against the enemies of the Church yea I may read it with understanding with feeling of the wants of such a mercy and also with humility in conscience of the Churches unworthinesse of such a mercy and with confidence that God will do for the Church now as David prayed then c. Yet this will not be my prayer unlesse I put up mine own desires in it but about this there is no question Answ 2. Though it be not a prayer as penned or printed yet is a means and help and form of prayer which either must find a warrant from the Word or fall under the breach of the second Commandement In the second Rule you say the controversie is not of this or that prescript form of Prayer in particular much lesse of one for substance of matter faulty and erronious But of a prescript form of prayer in generall whether it be lawfull to use any set form of prayer at all though for the matter thereof never so sound and allowable Answ But so to put the State of the Question is indeed to leade your self and others into temptations for if it may be once obtained that some prescript form is lawfull in the Generall this in the Theory will straight be reduced to this practice to perswade men to joyn in such a prescript form of prayer as is justly liable to manifold exceptions both for matter and manner If such as were compelled to worship the Lord before the golden Calves at Dan and Bethel should put the state of the Question not of such particular Calves but of Calves or Cherubims in generall for one form of Cherubims were like Calves whether it be not lawfull to worship the Lord before any Cherubims at all It may be easily conceived what the issue would be the Question admitteth the lawfulnesse of some Cherubims in Generall which is out of question The practice will conclude the lawfulnesse of Jeroboams Calves in particular which was the sin which made Israel to sin 2. Your fift Rule acknowledgeth that neither Christ nor his Apostles prescribed any set form of prayer and therefore that no prescript form of prayer of Lyturgie is simply necessary Answ But this argueth not only no necessity of prescript forms but also no expediency thereof to the edification of the Church unlesse it might be presumed that there is some help or means of Gods worship expedient to the edification of the Church which never came into the heart of Christ and of his Apostles to commend unto the Church In your sixt Rule you professe you never held it lawfull to tye any mans selfe or to be tyed alwayes to a set form of Prayer as knowing that our requests are to be framed according to the present necessity and occasion Answ But by the same reason neither will it be lawfull to be tyed at any time to an ordinary use of any set form of prayer at all for there is no change of time wherein the Church hath not some speciall occasion to change their Petitions either by adding some Petitions more than formerly were needfull or by taking away some Petitions which were formerly needfull it may be at the last meeting which are not needfull now And look upon what grounds it may be lawfull to tye others or to be tyed by them to a set forme to day upon the same grounds it will be as lawfull to tye them and to be tyed by them to morrow the next Saboth as well as this and the third Saboth as well as both and all Saboths as well as some If tying to set forms be lawfull and thought expedient for uniformity in Gods worship one day the same uniformity is as expedient to be attended to in every Saboth as in one or if tying to set forms be requisite to supply the defects of the gifts of ignorant Ministers then thereby a cloak is made for the covering and sheltering of ignorant Ministers who had more
need to be shouldred speedily out of the Church than to be sheltered therein one day to an end And besides if such set forms be prescribed for the succour of ignorant Ministers then such Ministers as have received the gift of prayer have no need at any time nor use of prescribed and set forms of prayer at all Object And if it be said that it is not intended to make it lawfull at any time to tye or to be tyed to a set form of Prayer so as to offer up no more nor fewer Petitions than what are prescribed in the Book but only to warrant the lawfullnesse of some set forms of Prayer for some occasions Answ It may be justly demanded whether the same authority which tyeth to a set form of prayer for such or such occasions may not as well tye to a set form of prayer for all other occasions and if authority may tye the Church to any set form of prayer upon any occasion whether may not the same Authority by the same Rule forbid all other forms of prayers besides upon the same occasion Disc In Brief say you the controversie is whether it be not lawfull to read a Prayer upon a book or to make our desires known in a set form of words when the things we beg are allowable fit and necessary and when it is done with understanding feeling of our wants faith in Gods promises and reverence of his Majesty Which Question you spread forth into three branches Whether it be lawfull in private to use a set form of prayer or upon any occasion to read as prayer a prayer upon a Book Whether a set form of prayer sound and pertinent for the substance of the matter grave and simple for the order and manner not prejudising abridging or hindering by the length thereof the preaching of the Word may in any sort be tollerated in the Church or read by the Minister in the publique Congregation In case it should be unlawfull for the Minister or the Master of the Family to read a prescript form of prayer yet whether it should be unlawfull to be present at such assemblies Your Assertion is that a stinted form of prayer is lawfull to be used both in publique and private c. And though it should be sin in the Minister or in the Governour of the family yet may the people in the Congregation and the inferiour in the family be present at such prayers without sin or scruple of conscience Answ How far we go along with you in the Question thus stated and where we stick may be expressed in these particulars First We grant a Christian man whether Minister or of private place may by the gift of prayer which he hath received compile to himself a set form of prayer and may use the same for his prayer whether in publique or private according to his place yet so as not to limit himself to those words seeing he knoweth not what further occasion may be given him of inlarging his Petitions by new occurrences of matters from Gods providence and by the inlargement of the help of Gods Spirit nor so to limit himselfe as to stick long in any set form of prayer least it turn into a customary and empty form contrary to the watchfullnesse unto Prayer which must be Religiously kept of all growing Christians 2. A man may give unto another holy directions and rules for Prayer and may also set down some forms of prayer as examples of such rules but not to prescribe them as set forms to them to be used by them for their Prayers 3. A man that readeth a form of Prayer in a Book may be so affected with it as in the desires of his heart to go along with it and to use it for his present prayer as it may thus fall out in reading one of Calvins prayers printed after his Lectures or such other like 4. We deny not but a man that is affected with some Petitions in a Prayer devised by others he may lawfully make use of them and intersert them ordinarily into his own Prayers But not to take up an intire form of Prayer devised by another and to make it his own ordinary form of Prayer 5. We grant Magistrates or other Christians may commend some Heads or Petitions to the Church according to the present state of things which the Church as they see fit may present and commend to God in their Prayers Thus far we consent but farther we cannot go but do rather conceive it to be unlawfull 1. To set a part and take up a set form of Prayer and to use it as an ordinary prayer that which is devised by others whom God hath not called to be a mouth to me 2. We conceive it also to be unlawfull to bring in ordinarily any other Books into the publique worship of God in the Church besides the Book of God and therefore do see no more warrant to read out of a Prayer Book the publique Prayers of a Church then out of a book of Homilyes to read the publique Sermons of the Ministers of the Church 3. We account it alike if not more unlawfull for Ancestors to prescribe or injoyn set forms of Prayers to their posterity or for one Church to prescribe set forms of Prayer unto another 4. We hold it in like manner unlawfull for one Church to receive such set forms of Prayer from another and to use them for their own Prayers 5. We take it to be unlawfull also for the people of God to joyn in such prayers which are so divised and prescribed to be read unto them and to be offered up in their names as their prayers To apply these things more punctually to the particular branches of the Question as they are proposed and stated by you For your first branch we do not make it a controversie whether it be lawfull to make known our desires in a set form of words in such sence as we granted above in our first point of consent nor do we hold it unlawfull to read a prayer upon a book and therein to expresse our desires in such sort as we granted in our third point of consent But neverthelesse we do not discern it to be lawfull no not in private to use ordinarily a set form of prayer devised by others nor to read such a prayer out of a book for the ordinary prayer of a mans self much lesse of his Family For your second Branch though we neither deny the use of set form in private nor in publique so it be compiled by a mans own gists or by those whom God calleth to be his mouth Yet we dare not allow the reading of a set form of publique prayer out of a Book penned for the purpose and those prayers compiled by the members of one Congregation and imposed upon others 3. For your third Branch we for our parts cannot justifie it to be lawfull for to be present either in the family or in the
the devises of men as with Salt Cream Spittle Crosse and the like so is the case here aprescript form of prayer may consist of lawfull fit petitions and be delivered with a faithfull holy humble spirit and so be truly and properly prayer and yet fall short of some rule requisite to be attended to make it a lawfull worship of God to wit if it be offered to God in a strange Tongue or before an Image or by the help of an Image such as we conceive a prescript form of words to be injoyned and imposed to be read upon a book for the Prayers of the Church Answ 2. If by Matter and Form be meant not only Internall and Essential forme but externall also Then we deny that a prescript form of prayer injoyned to be read upon a Book is a lawfull externall form of prayer no more than a prescript form of Homilies is a lawfull externall form of preaching These Answers seem to us sufficient and unavoidable and we rest in them but the other Answers which are alledged by you in your Discourse and much and often beaten upon you though it was delivered by one whose works praise him in the gates throughout all the Churches of the Saints yet we do not insist upon it as not willing to turn aside to unnecessary disputes stinted set forms we do not look at as lawfull to them that need them but unlawfull to them that need them not For though there be a good use of the distinction in this case as we shall see anon yet not in this case where the necessity ariseth not from Gods Commandement but from the sinfull defect of the Creature for supply whereof God hath ordained sufficient help other wayes But yet in reply which you make to the Answer you give a distinction liable to the same exception which your self take against that Answer For that Answer consisting of a distinction of arbitrary and necessary help Your Discourse rejecteth it as a distinction not grounded upon the Word of God which in Divinity is as you say an unwritten tradition and is this distinction of your own any better Helps say you and surtherances in Gods Service are of two sorts some in nature and use the same with the true worship of God instituted by his highnesse and these are unlawfull because they are devised and others concern the Method Phrase of Speech outward manner of celebration onely as meer circumstances and these are not forbidden A distinction ungrounded upon the Word so no better that an unwritten tradition and withall both the parts imply a fals-hood for a prayer which a Minister deviseth for his own and his peoples use before the Sermon is in nature and use the same with the true worship of God instituted by his highnesse yet it is not unlawfull because it is devised for it is devised by him who is called of God to devise and indite it as David did Psal 45. v. 1. and all the rest and that by help of the Spirit of prayer again on the other part a prescribed Homilie doth conserve the method phrase of speech outward manner of celebration only as a meer circumstance yet no Word of God ever allowed it to be read for the publick preaching of the Word unto the people It is true which the Discourse speaketh of the Method of Sermons devised or studied by such as Preach them there may be some liberty whether to preach by doctrine reason and use or some other way the like may be said of forms of Chatechismes Blessings and Baptismes But the reason of this liberty is because we find in Scripture severall forms of all these and therefore we limit or prescribe no set forms to any Pauls Epistle to the Romans is carried along by Doctrine reasons and uses and so are sundry more of his Epistles But Christs Sermon on the Mount is carried in another Method The Apostles Catechise is of one form Heb. 6.1 2. Davids of another Psal 34.11 12 13 14. The Priests Blessings were of one form Numb 6.23 to 26. The Apostles Blessings of another 2 Cor. 12.13.2 Thes 3.17 18. Heb. 13.20 21. Jude 24.25 The forms of baptizing did also sometimes vary some using the words of our Saviour Math. 28.19 Others another form of words Acts 19.5 The thing is this where God hath used variety of forms he leaveth us at liberty to use that one form or the other But to gather a liberty to prescribe and limit a set form of any of these where God hath not limited is to pervert and abuse the power of the keyes of Christs Kingdome to wit to bind where Christ looseth but your Objection is as you say answered by others and that more safely Disc That mens inventions in the service of God are forbidden in the second Commandement But Book Prayer is an Invention of men To this your Discourse replyeth by retorting upon a former Answer which we said afore we did not make use of in this case You reply again the Objection it self is of no weight for by this reason all set forms of Catechismes studied Sermons Interpretations of Scripture divisions of it into Sections and Chapters reading one part this week and another the next conceived prayer it self may be disallowed Answ Touching set forms of Catechisme we do willingly approve diligent attendance to the Catechising of youth and Novices in any form tending to Edification but to devise and prescribe a set form of words wherein all the Questions and Answers shall run and no other we know no warrant for that from Scripture if God would have his people limited to a set form of words in catechizing he would himself have prescribed some set form of his own inspiration which might be defective in no principles nor incommodious in any expression 2. What though there might be some colour to put a set form of words of catechisme into the mouths of Children and Novices the better to help their memory and capacities will it therefore argue it to be a reasonable service of God to put a set form of words and prayers into the mouths of Ministers to help their memories and capacities in powring out their own and the Churches Petitions unto God Studied Sermons are of another nature it is an Ordinance of God that Sermons should be studied before preached Jude made it his whole study 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to write his Epistle Jude 3. How much more ought we to make it our whole study to preach who are not so immediately inspired Solomon gave good heed and sought out to find and set in order fit words and matter for the edification of the people Eccles 12.9 10. and behold lesse than Solomon are Ministers here though in respect of the cleer discerning the Mysteries of Christ The least in the Kingdom of God is greater than he Timonthy is exhorted to give attendance to reading Meditation Doctrine to meditate thereon to give himself wholly to them that his profiting
might appear to all That he might shew himself approved unto God A workman that needeth not to be ashamed 1 Tim. 4.13 14 15. with 2 Tim. 2.15 But give me leave to speak without offence You seem to me in this point to take too much liberty in a serious cause to play upon equivocation It is true in studying a Sermon the Preacher useth his Invention and Judgement and in that sence his Sermon may be called mans Invention But you are not ignorant we speak in this cause of such inventions of men as God hath given neither Commandement nor direction for in his Word In which sence a studied Sermon is no more a mans Invention than a studied answer which Solomon commendeth as a path of the Righteous Prov 15.28 The like may be said of the next instance which is Interpretation of Scriptures as also a conceived Prayer Interpretation of Scripture is from a spiritual gift which God hath given and commanded to be used for the edification of his Church 1 Cor. 14.26 Nehem. 8.8 So is Prayer conceived from a spirit and gift of prayer which is to be used also and attended to as a principall part of the Ministeriall office 1 Cor. 14.15 Acts 6.4 Obj If it be said but I may take an Interpretation or Translation of Scripture from others and therefore a form of Prayers from others also Answ 1. There is a broad difference betwixt an Interpretation of Scripture as it is put for translation of Scripture and read Prayer for reading of Scripture in the Church is an ordinance of God so is the reading of it in a tongue which the people understandeth and therefore it is an ordinance of God that the Word be read in some translation But the reading of a prayer for the prayers of the Church is no ordinance of God therefore there is not the like ground from the Word to make use of Prayer-Books to read prayers as to make use of a printed Bible for the reading of the Word 2. Every Minister that hath understanding of the originall languages wherein the Scripture was written ought to make use of his own gift in examining the truth of the translation which he readeth unto the Church which will not be allowed in prescript Lyturgies As for the division of Scriptures into Sections and Chapters and the reading of one part this Week and the other next It is certain division of Scripture is antient even from the times of the Prophets And evident it is the whole Scripture cannot be read over in one day And therefore it is from God that some divisions of Scriptures be observed according to the variety of matter therein contained and distinctly devideth it selfe and consequently it is from God that one part of it be read at this Assembly another at the next because all cannot be read at once And yet we know no warrant that one Church should prescribe another what division to make of the Scriptures or what part of it should be read this day and what the next what God hath lest free let no man limit Disc Preaching is commanded of God so is interpretation of Scripture but phrase and method of Interpretation is of men The matter of the Scripture is the immediate Word of God but the Word and phrase which are Vessels to convey this truth to us I speak of Translations not of the Originall Text are humane and not of God by immediate inspiration God commandeth us to call upon him both in publique and private but the words in which we expresse our desires are our own both in conceived and stinted Prayer Answ It is true preaching of the Word and the Interpretation of the Word are of God but the phrase and Method is of men yet so of men as they have commandement and warrant from God to preach and interpret the Word and not in what phrase and Method please themselves nor in such words as mans wisdome teacheth but which the Holy Ghost teacheth 1 Cor. 2.13 Nor so from men as that the men of one Church may devise a set form thereof and binde all men as well of other Churches as their own to this or that manner of phrase or Method the like is to be said of prayer also But when your Discourse saith that the words wherein we expresse our desires are our own in conceived and stinted prayer you might as well have said that the words wherein we deliver our Sermons are our own both in conceived Sermons and in stinted Homilies Disc These two kinds of Prayer conceived and stinted agree in their Author Matter Form Object end and common nature the one is no more an Invention of man than the other so then devised Worship is unlawfull but not a worship in a form of words devised Answ And so might we say of prayer to God before an Image and prayer without an Image they are two kinds of prayer that agree in their Author matter form object end and common nature yet we cannot say the one is more an invention of men than the other As devised Worship is unlawfull so are devised forms and means of worship unlawfull also of which sort such set forms of words be as are devised and composed by the officers of one Congregation and imposed upon the brethren of another Congregation for the forms of their prayers Answ 2. We cannot say as you do that such conceived and stinted forms agree in their Authors for I am not the Author of the matter of that prayer which another man composed and was the Author of and is now stinted and prescribed to me no more then I can be said to be the Author of that Sermon which another man indited Battyllus was not the Authour of Virgil's Verses Though he resiteth them as his own Virgil justly challengeth his own out of his hand Hos ego versiculas feci c. Nor can we say that such conceived or stinted forms agree in their form if by form be meant externall form it is not the same form of walking to walk with Crutches and to walk upright It is not the same form of prayer to pray with help of mens inventions and with such helps only as the Holy Ghost supplyeth which also hindereth that they cannot be said to agree in their common nature The one being a lawfull form of prayer the other unlawfull And therefore when your Discourse saith that conceived and stinted prayer the one is no more the invention of man than the other we cannot understand the truth of that for in conceived prayer the Spirit of God within us teacheth us what to pray And for that the Ordinance and Word of God is plain Rom. 8.26 But in stinted prayer the matter is not suggested or indited to us by the Spirit of God within us but prescribed and imposed upon us by the will wisdome and authority of men whom the Holy Ghost hath not called to such a work as therefore a devised worship is unlawfull
so it is unlawfull to worship God in a form of words devised by the Officers of one Congregation and prescribed and imposed upon others Disc Nay saith your Discourse for the form of words is not worship but the Prayer tendered in that form Answ As Prayer is Worship so the form in which prayer is offered to God is Modus or Medium Cultus the manner or means or help of Worship which if it be not warranted and instituted of God it is forbidden in the second Commandement when God forbad his people to worship him in such a manner as the Gentiles served their gods he ordained them a rule to be perpetually observed in all service to him to wit that we should worship him as himself hath commanded which the opposition inferreth that his meaning is not only with such duties but in such a manner as himself hath commanded without adding ought thereto or taking ought therefrom Deut 12.30 31 32. Now he hath commanded us to pray in the spirit Eph. 6.18 which implies not only with such affections as his Spirit kindleth and stirreth up but also with such matter and words as his spirit helpeth us unto For his Spirit is said to help us what to pray which else we should not know Rom. 8.26 Now in a stinted prescript form of prayer we know what to pray without the Spirit when we joyn in prayer with another who is our mouth to God though we know what to pray by his help yet it is such an help as the Spirit himself hath provided 1 Cor. 14.16 Disc It followeth in the Discourse that mens inventions in Gods worship that be of the same nature and use with true worship or with means of worship ordained by God be unlawfull but method phrase order of speech devised by man was never judged an invention of man unlawfull Answ 1. This hath been alledged and answered before but this further let me adde 1. That the words imply that mens inventions that be not of the same nature and use with the worship of God or with the means thereof are lawfull whereas it is evident that the making of perfume like unto the incense of the Tabernacle though not to the same use in Gods worship but to smell at was rejected of God as utterly unlawfull Exod. 30.38 The making of like things to the ordinances of God or to the means of worship though not to the like end but to any religious end will not be allowed in the second Commandement as Gideons Ephod declareth 2. These set forms of prayer prescribed to the Churches we see not but that they are of the same nature and enjoyned for the same use for which any forms of prayer in Scripture are ordained of God and therefore by the verdict of your Discourse they are unlawfull For as those forms of prayer in Scripture are given of God to supply the Church with fit matter for their petitions and praises upon sundry occasions And for the use to the edification of the Church so the forms now in question are of the like nature given to the like end only injoyned with more strictnesse and severity which maketh both their use lesse profitable and their burthen more heavy then Gods own institutions 3. Method phrase and order of speech devised by men was judged an unlawfull invention by Paul when such wisdom of words in preaching become not the simplicity of the Gospel 1 Cor. 2. therefore it cannot be said that method phrase and order of speech devised by man was never judged an unlawfull invention and surely method phrase order of speech devised and prescribed by one Congregation to another in prayer doth as little beseem liberty and purity of the Gospel as the other in preaching did ill become the simplicity of the Gospel Disc Set prayer is no strange manner of worship because in it all things required to the nature of true prayer may be observed Answ This hath been answered before more goeth to the lawfulnesse of a prayer then the nature of true prayer defect in any circumstance though but in externall form maketh a prayer unlawfull Disc In what method and frame of speech to pray we find nothing prescribed of God in particular neither do we judge any thing necessary more then that order decency and edification be regarded Answ Be it so but how then shall men have power to prescribe to the Churches method and form of speech in prayer when God hath prescribed nothing The Apostles who had the largest and highest Commission of any Church governours in the New Testament yet they had no power to teach or to prescribe to the Churches any other things then what Christ had commanded them Matth. 28.19 20. Say not though no other things yet Church governours may command such and such manner of those things for then a further Commission must be shown where Christ gave to his Apostles or their successors power to ordain and prescribe such and such manner of the administration of his holy things as themselves should see good But we never saw any such commission held forth to this day from any colour of Scripture light that only place 1 Cor. 14.40 which is alledged in this case is farre off from reaching forth any such authority for though the place do shew that it is the duty of the Church to administer all the holy things of God in order and decency and to edification and to see that all things be so carried yet it doth not give to the Church any such power as to make orders or to ordain forms of decency or to devise means of edification which himself hath not ordained the Church may indeed appoint such orders the neglect whereof would be disorderly and confusion as they may appoint one Prophet to speak at once and when another is called to begin the first to hold his peace because the neglect hereof would breed confusion The Church may appoint such decencies the neglect whereof would be undecent as for men to pray bare-headed and women covered because the contrary were uncomely by the light of nature and civill custome The Church may appoint and ought to use such helps and means to edification as the Lord hath instituted to that end but if the Church go beyond the bounds of this power they do at once both exceed the bounds of Apostolicall authority and cut short the bounds of Christian liberty Disc A set form of prayer is for substance and nature agreeable to the rules of direction delivered in the word of truth though for method and word it be humane as conceived prayer is Answ A set form of prayer as it is set by one Congregation for another can find no rule of direction nor any foot-step thereof in the word of truth In saying that for method and words a set form of prayer is humane as conceived prayer is there is the like liberty taken of Sophistry in an equivocation which was observed before for though
forms or manners of worship which are not instituted in his word Hence conformity to Idolaters in cutting their hair and beards is forbidden Levit. 19.27 Hence preaching in the wisdome of words or in carnall eloquence is forbidden as a painted Image against the second Commandement 1 Cor. 21. Hence Prayer towards the East falleth under the same reproof Hence the incense of Uzzia the strange fire of Nadab and Abihu the striking of the rock by Moses in the Wildernesse of Sin the Love-Feasts brought into the Lords Supper And many more such like forms and manners of Gods worship are forbidden in the Word as divers from the rule and pattern held forth in the second Commandement as it is opened and illustrated by these and such like examples in the writings of the Prophets and Apostles we are not ignorant that there is also a sinfull form and manner of worship which is forbidden in the third Commandement as when we worship God unreverently or droufily but that is rather Ro. modus colendus then modus cultus To apply then to this Rule and Commandement of God these set forms of Prayer devised by men and prescribed to be read out of a Book and so taken up by one Church from another as the forms of their worship and the helps of their devotion We find no Commandement nor Pattern for them in the Word nor any promise for their acceptance They are injoyned for helps and means of Gods worship which God hath not sanctified and for forms of worship which God hath not acknowledged and therefore we know not how to excuse them from sin against the true meaning of the second Commandement Object If it be said that it was granted before in stating the Question that in reading a Prayer penned by another man say one of Calvins Prayers after his Lectures a man may be so affected with it as that his heart going along therewith he may convey his own desires and Petitions to God in reading thereof and so make it his own Prayer though devised by another and read out of a Book Answ We grant that a man may make use of another mans penned Prayers read in private not only for an example or instruction how to pray but also occasionally for his present Prayer If he find the Petitions sutable to his present occasions Yea we grant further that in case one Church should send letters to another Church and in the end thereof should conclude with some Prayer suitable to the state of the Church to whom they write we doubt not but that the Church to whom the letters are sent finding the Petitions suitable to their condition may lawfully go along therewith in spirit and in the end say Amen thereto and so make it their own Prayer But yet here be two things different from the case in hand First They that penned such Prayers did not prescribe them as forms of Prayer for the brethren to use left them freely to their liberty 2. They that take them up occasionally for their present use and make them their Prayers they do not set them apart to be read for their ordinary Prayers either in publique or in private which seemeth to us a matter of weighty consideration and maketh a great difference in the cause in hand to clear it by a familiar instance A man passing through a burying place may see a dead mans scalp cast up and thereby take occasion from the present object to meditate for the present on his mortality and to prepare for like change but if he shall take up and keep that dead mans scalpe in his Closet or Bed chamber to be an ordinary help to him to put him in mind daily of his mortality Now in so doing he maketh an Image of it to himself by setting it a part to be an help to him in Gods worship which not being sanctified and set a part by God for that end it now becomes a sin to him against the second Commandement in the former case he took occasion to fall into a present good meditation of mortality by the present sight of an object of mortaliy as it was set before him occasionally by Gods providence wherein he did well according to the second Commandement not to passe by such a passage of Gods providence in vain But in the latter case in setting it a part to be an ordinary help to him in such meditations or injoyning the same to others He in so doing maketh it to him and them an Image it not being instituted or sanctified by God but devised and set apart by man for such a spirituall end which is forbidden in the second Commandement If it be said again when I read Prayer and sind some Petitions therein that sute well with my estate I may not only then use them for my present Prayer but may again and again ordinarily make use thereof in my own Prayers Answ We deny not that but it is one thing to take up a Petition or two or more and to insert them here and there into mine own Prayers and another thing to take up a whole intire prayer or form of prayer and use it ordinarily as mine own see the like in Preaching I may make use of a sentence or two or more here and there out of another mans Sermon and it may be inculcate the same again and again in many Sermons together of my own But I may not therefore take up a whole Sermon penned by another and preach it for mine own though it were never so fit for my Text and for mine own Congregation Whence also another reason and in our apprehension of just weight may be alledged against the ordinary use of set forms of Prayers devised by others If every Minister be to edifie the Church by the dispensation of his own tallents and gifts as well in prayer as in preaching Then he may not pray another mans penned prayer no more then preach another mans penned Sermon but the former is true 1 Cor. 12.7 Acts 6.4 Eph. 4.8.11 12 13. therefore the latter 3. Let me adde a third reason If I may worship God in the congregation with a set form of prayer read out of a book then I may bring into the Church another book besides the book of God to be read ordinarily for the publique edification of the Church But we know no warrant for the use of any book in the Church to be read ordinarily for the publique edification of the Church besides the book of God to bring into the Church any other book besides Gods is like the bringing in of another Altar into the Temple of the Lord and set it up besides the Altar of the Lord which did in time thrust the Altar of the Lord to stand behind and give place and at length to be laid aside 2 Kings 16.14 15. I need not apply it experience goeth far enough in applying of it If it be an unsanctified way of preaching to fill a Sermon with
Quotations out of the Books of ancient Divines whom more commonly then safely they call Fathers though the sentences be godly and pithy how much more will it be an unsanctified kind of prayer to make up not only many Petitions together but also a whole form of Prayer out of a book lesse ancient and much more offensive 4. Let me conclude with a fourth reason and adde no more in this place He that selecteth a few prayers which in themselves are free from offensive matter but of a book lyable in the whole bulke to many just exceptions and withall imposed by one Church upon another he doth really therein hold forth and professe his subjection not only to the irregular exercise of that authority whereby it is injoyned but also to the whole order of worship injoyned in that book as Paul in practising though but seldome a few ceremonies out of the book of the Law did therein hold forth and professe his orderly walking according to the whole Law and his prosessed subjection to the whole order of worship prescribed by the authority of the Law Acts 21.24.25 which had it not been warranted by God himself fora season he had doubtless thereby sinned against the second Commandement Since then the second Commandement is so many wayes violated by reading of a Prayer-book devised and prescribed by humane authority for the publique Prayers of the Church the Lord pardon all our provocations of his jealousie by our former ignorance in this point keep us blamelesse for after times for his holy names sake in Jesus Christ Amen You know the sinnes against this Commandement do more provoke the jealousie of the Lord against his people and that for many generations then the breach of any of the rest which is the reason why the Lord setteth before his people as a flaming sword his jealousie for a sanction and fence of this Commandement above the rest Eaeod 20.5 And shall we then provoke the Lord to jealousie are we stronger than he but let us proceed with our Discourse Disc They tell us say you God hath not ordained a set prescript worship he hath not indeed prescribed it as necessary but his Word doth warrant it to us as lawfull Answ First shew us but one Text of the word that doth warrant it as lawfull any word of precept or promise or pattern from the Scripture and we shall do as you offer to do sit down in silence Secondly if God hath not prescribed a set form as necessary why is such necessity put upon all the Churches for receiving of it hath the Church power to bind where God looseth Disc Touching the externall form of words in which we should profer our Petitions we know nothing precisely commanded by the Lord and therefore judge it a thing meerly indifferent whether our requests be read or uttered whether in a stinted or conceived form of words neither do we bring in any strange manner of Prayer for in substance the prayer read and conceived is all one Answ First touching the externall form of words in prayer we may know and must willingly know what the word hath taught us that the Lord hath commanded whether expressely or by just consequence all is one First that as in Preaching so consequently in Prayer we are to expresse our minds in such a frame of words not which mans wisdome teacheth but which the Holy Ghost teacheth 1 Cor. 2.13 Secondly that we are not to worship God after the precepts or patterns of men but do all things after the pattern in the mount Esay 29.13 Deut. 12.30 31 32. Heb. 8.5 Thirdly that we should not worship God in an Image devised by man and such are all set forms of Prayer devised helps of worship and prescribed to be read in the Church of Christ Answ 2. But suppose as the Discourse presumeth that it were a thing meerly indifferent whether our requests be read or uttered whether in a stinted or conceived form of words It seemeth to us a manifest transgression of the bounds both of Apostolicall authority and Christian liberty to bring in or take up a form of Prayer stinted and limitted by men which is left to us indifferent by God nor can we excuse a read prayer prescribed by men from a strange form of prayer seeing no such form is read or heard of in all the Scripture so great a difference is there betwixt a conceived and prescribed read prayer as is betwixt the fire from the Altar and the strange fire the one is an ordinance of God the other is an imagination of men CHAP. III. Wherein Answer is returned to Reason the second IF it be lawfull to use a prescript form of blessing prayer thanks-giving and baptising set down in the Word of God Then all prescript forms of Prayer or Liturgy are not to be condemned but the former appeareth from Numb 6.22 23. Psal 102.1 Hos 14.2 3. Joel 2.17 Deut. 5.10 Psal 92.1 Ezra 3.10 Rev. 15.3.2 Chron. 29.30 Isa 12.1 Math. 28.19 What answer do our Brethren return to this Argument Answ Our answer is ready and plain just and short we deny both the Major Proposition and the ground of the Minor for to speak first to the former it doth not follow that prescript form of prayer invented by men is lawfull because a form prescribed of God is good and allowable the Reason whereof is sound and evident though God forbid men to make themselves any Image or likenesse in his worship yet he hath not forbidden himselfe this power to prescribe any Image or form to us he appointed his people to make the Cherubims to worship him before them both in the Tabernacle and Temple but yet when Jeroboam made to himself the like form at Dan and Bethel and prescribed them to the people it was a manifest breach of the second Commandement what reply doth the Discourser return to this Disc A meer shift say you instead of an answer for the question is not of this or that form in particular but of a prescript form in it selfe considered the Lords Prayer was indited or prescribed by our Saviour himself and they yet deny the use thereof as a prayer and most of the Reasons which they bring do conclude against every set form of prayer as well as against any one thus they argue If a set form of Prayer be lawfull then a man may carry his prayers in his pocket buy them at the Book-binders shops c. and doth not this Reason disallow all penned and printed formes as well as ours Answ Thus with one sudden and blunt dash of a Pen a holy and divine truth confirmed by plentifull evidence of Scripture and applyed generally and frequently by our best Divines against Popish Images is at once blotted out and branded as a shift I say no more but this This is a speaking evill of the Law and condemning of the Law and that in a higher degree than that which is reproved by the Apostle
when the Discourse saith the lawfull not the necessary use of a prescript form is now in question you make the question to imply a contradiction for a prescript form is put upon the Churches as necessary to be used in all publique holy assemblies else it is not a form prescribed but described only Disc But saith the Discourser if they will hear with patience the consequence of that argument The use of a devised and prescribed form of prayer will be justified from their own ground for they teach that God hath not appointed in his Word any prescript form which of necessity we are tyed to use at all that the matter of our prayers are divers according to the severall occasions which happen and fall out that the Inward frame is the elevation of the soul to God in humility love fear and confidence from which premises it will necessarily follow if one godly forme of prayer may be used another also fit for matter grave for phrase of speech may be allowed for none is absolutely commanded Answ The contrary conclusion doth rather follow from the premises for if none be absolutely commanded by God then none ought to be commanded or prescribed by men what God hath left free in his worship let no man limit To what Church did God ever give power to bind where himself looseth And if it be unlawfull for Church Governours to bind where God looseth it will be unlawfull for the people so deeply to offend the conscience of their Governours as to build them up or to harden them in their sins by ready subjection to such injunctions and serious and zealous pleading for them How much safer were it for the people of God to stand fast in the liberty which Christ hath purchased for them in accepting no other yoke of ordinances nor forms of worship then himself hath put upon them that so Church Governours might contain themselves within the power in Church affairs wherein the Lord hath contained himselfe throughout the Scriptures when shall it once be that the servants of God will learn to be wise and teach others to be wise not above that which is written but according to it that so an end might be put at length to the inventions and innovations of the sons of men whereby they take upon themselves an usurpation beyond the bounds of Apostolicall Authority and put upon the people an unjust restraint of the bounds of their dear bought Christian liberty Disc The use of a prescript form of prayer or Liturgy derogateth as some say from the honour fruit and benefit of Christs ascention who ascending up on high hath given gifts to men for the work of the Ministry Eph. 4.8 Let it be granted that every particular Minister is able in so full and ample manner at all times to open his heart before God which can never be proved as that he shall not need the help of a book Is there no warrant therefore for others to prescribe or for themselves to read or use stinted prayer why not an able Minister hath discretion to know what portion of Scripture is fit to be read Hath the Church then no power to appoint what Books and Chapters shall ordinarily be read or hath a Minister no warrant to observe that appointment A learned Linguist is able to translate a Chapter in the old or new Testament peradventure as well as it is translated may not the Church yet ordain one usually to be read Let our brethren judge the strength of their Reason in one framed after the same manner If a Minister be indued with gifts to judge what portion of Scripture is meet to be read then is there no warrant for another to prescribe nor for them to read stinted portions of Scripture prescribed by men prayer is a part of Gods worship so is reading of Scripture the externall form of words are humane so is the prescription of such a Book or Chapter Answ The Reason is of more weight against prescript forms then will so easily be cast off at least to our best apprehensions For if the Lord Jesus by his ascention hath given sufficient furniture of gifts to the Ministers of his Church for prayer as well as for preaching For the whole work of the Ministry for the edification of the Church For the perfecting of the Saints unto the fulnesse of the slature of the age of Christ Then it is dishonourable unto Christ and superfluous for the Governours of the Church to prescribe unto Ministers set forms of Prayer in Liturgies any more than set forms of preaching in Homilies If Christ hath not gifted them as sufficient for the one as for the other it doth indeed derogate from the honour and fruit of his ascention if he have then it is superfluous for Church governours Actum Agere even as much as to tie bladders under the wings of Sea-fowls to keep them from sinking or to help them to swim It is true that every good Minister is not able at all times to open his heart to God in Prayer but neither is he able at all times to open the mind of God in preaching but if he be not able to do both without book neither will he be able to do either upon a book prescribed to him I have known a Minister to edifie the people more by silence in the Pulpit through strength of temptation then ever I knew any do by reading a Homily upon the Book If an able Minister have discretion to know what portion of Scripture is fit to be read to what end should the Church appoint him what Books and Chapter to read ordinarily It is a commendable work in any state to procure a faithfull translation of the Bible to be extant in the mother tongue of each people under their dominions for the common benefit of them all And we do easily grant a Minister though he be a learned Linguist hath liberty not onely to make use of it in his private studies but also to make use of it in the Congregation for seeing reading of Scripture is an ordinance of God yea and reading of it in the mother tongue of each people it will best agree with the edification of each people to read it out of such a book as is frequent and currant in all their hands But yet the Church may not so bind him to such a translation as not to give him leave to amend it if need be and he be able And besides this will no way reach the binding of Ministers to a set form of Prayer upon a book seeing reading of Prayers in the Church as Prayers is not any ordinance of God as all the reading of translated Scriptures be CHAP. IV. Answering to the third Reason Disc IF it be lawfull to sing Psalmes in a form of words devised by men then likewise to pray unto God in a stinted forme If the one of these be an invention of men a strange prayer a similitude of a prayer
so is the other a similitude of a Psalm Answ First the singing of Psalms whereof you speak in a form of words devised by men may have a double meaning for either you mean such Psalms as are compiled by ordinary men or else Psalms penned by the Prophets but translated by ordinary men into English verse to be sung in the Churches If you speak of the former then this is our first answer 1. We see as little warrant for singing Apocrypha Psalms in the Church as for praying prescript Lyturgies of men in the Church and for both together as little warrant as for reading Apocrypha Scriptures in the Church but if you speak of the latter then our second answer is this 2. There is an observable difference between singing of Psalms and Prayer as also between the Psalms penned by the Prophets and by other ordinary men for in the peoples joyning in prayer there is no more required but their going along in silence with consent of the heart and in the end of the prayer expressing their consent in voyce by saying Amen 1 Corinth 14.16 But in singing of Psalms all the people of God as spiritual Priests do sing with voyce together according to Isa 52.8 which putteth a necessity upon a set form of Psalms else one should sing one thing and another another thing which would instead of harmony breed confusion but there is no necessity of a set form of Prayer for if the words of the Ministers prayers be understood of the people they go along joyn with him in silent consent as well in a form conceived for the present occasion as in a set form of words whereunto they have been accustomed besides the Psalms penned by the Prophets as by David and the rest being of divine inspiration and part of the holy word of God which we are commanded should dwell in us plenteously and wherewith we are to teach and admonish our selves and one another by the singing of them unto the Lord we have therefore a lawfull warrant to sing such Psalms even in such a form of words as they are translated into by men when yet we have not the like warrant to pray the forms of Prayer devised by ordinary men which are not of divine inspiration but of humane invention and injunction Psalms and Scripture translated are still as truly the Word of God in the translation as in the originall language Disc But say you If a man be disposed to reason against the singing of Psalms he may a great deal more plausibly argue that the infancy of the Church when God saw a set form to be necessary he inspired holy men to pen such as might be of use for that time when such worship was approved and therefore seeing at this day no such forms are given us of God they are not to be allowed Answ Such an argument though you think it were plausible yet indeed it is lesse defenceable for the truth is set forms of Psalms are as necessary now as they were then for seeing it is necessary that all the people should joyn in voyce as well as in heart in the singing of Psalms It is therefore necessary they should know before-hand the same set form of words in which they should all joyn and seeing a set form of words in Psalms is necessary it pleased the Lord to devise himself to our hands a set form of them by his holy Prophets who being carried by the Holy Ghost farre above humane infirmity and possibility of erring they have set down such forms as were fit not only for the infancy of the Church but for the publique use of all Churches in all ages and for all occasions which cannot be said of any compilements de vised by ordinary men Disc But say you a set form of words is as necessary in preaching and publique prayers as in singing this or that form is necessary in neither a set form is necessary in both the people cannot sing with the Minister unlesse what is sung be represented to them in a set form of words nor can they joyn in prayer or attend to the word preached unlesse the matter of praying or preaching be conveyed to them in a set form of words Answ You confound a form of words understood and a set form it is true no man can joyn in prayer or attend unto the Word preached unlesse the matter of prayer or preaching be conveyed in a form of words understood but yet without a set form of words they may the words being delivered in a known tongue By set forms we understand standing forms such as come to be used again and again day by day in the same words common sence maketh it evident men may joyn in prayer and attend to the Word preached as well in a new form of words according to the present occasion which he never heard before as in a set form which he heareth every day Disc But you demand Is a Minister able to expresse the necessities of the people or the doctrine of salvation in a form of words devised and studied by himselfe and is he not able by meditation and study to dictate and compose a Psalm to be sung by the people as occasion requireth and if so is not a stinted form of singing devised by men an arbitrary help to him and so forbidden Answ 2. Many a good Minister that is able to expresse the necessities of the people or the doctrine of salvation in a form of words devised and studied by himself is not able so to dictate and compose a Psalm to be sung by the people each several occasion no though he should meditate and study hard for it Poetry is not every good Scholars faculty nor the penning of holy Psalms the skill of every good Minister nor is it required that it should For seeing the Holy Ghost hath already dictated and composed to our hands divers forms of Psalms for all occasions it would be superfluous for Ministers to take up their meditations and studies about the inventing other forms though they had gifts fit for it and therefore if such as have the skill to pen Psalms do nevertheless sing the forms of Psalms set and composed by David and other Prophets as they cannot be said therein to make use of the inventions of men but of Gods institutions so neither can they be said to sin upon the other respect which you mention because they use an help to them not necessary whereas others that want their skill do lawfully use Davids Psalms because such an help to them is not arbitrary but necessary no no we do not approve of that distinction between arbitrary and necessary in that sense to that purpose in that sense I say for I here see you work upon an equivocation in this word necessary For there is a double necessity spoken of in this case a set form of worship may be said to be necessary either through sinfull defects in men who should be
able but are not to conceive a form of worship of themselves or else through the nature and condition of the worship it selfe which cannot be performed but in a set form whatsoever the gifts of men be in this latter sense not in the former is the singing of Psalms in a set form necessary for unlesse a Psalm be expressed in a set form of words and so set before the people all the people cannot joyn in voyce as well as heart singing and praising God together in the same words we admit of no necessity of any set forms of prayer or other worship in the former sense as concerning such men unfit to be Ministers of the Gospel as want gifts to conceive a prayer according to the present occasion but a set form of Psalms we allow as necessary in the latter sense as necessary by consequence from divine institution for if singing of Psalms be as it is of divine institution and if Psalms be a kind of spiritual Poetry and therefore to be put into verse If it be also of divine institution that all the people should joyn as well in voyce as in heart in singing of Psalms and that in a language known and understood by themselves then it will be requisite and necessary by divine institutions for he that instituteth the end instituteth the necessary means that leadeth to the end that in our English Churches the Psalms be translated into English verse or metre and received of the Churches in a set form that so all the people may joyn with one voyce and heart to praise the Lord together in the same words but there is not the like necessity of a set form of words in prayer For in prayer as hath been said there is no more required of the people then when they hear the words of the Minister to go along with him in heart and in the end of the prayer to answer with one accord in voyce Amen And so whatsoever is required of the people by divine institution for joyning in prayer is fully attained without a set form of words in prayer which cannot be attained in singing without a set form of words in Psalms Disc It is said of prayer Christ hath given gifts to his Ministers for preaching and praying hath he not for the singing of Psalms also If it be a dishonour to Christ as some affirme that they should use a form of prayer devised by others Is it not a dishonour likewise if they shall use a form of singing devised by others Answ It hath been answered above that though God hath given gifts to his Ministers for preaching and praying yet he hath not given to many the gift of inditing Psalms also and yet neither is it any dishonour to Christ nor sinfull defect in his Ministers that he hath not so furnished them seeing he himself hath sufficiently furnished them with all set forms of Psalms by the Ministry of his Prophets divinely inspired for the service of the Church and it is no dishonour to Christ or his Ministers that they should take up forms of words devised by him for his own worship Disc If there be any such necessity of a set form of Psalmes as is pretended because some Ministers are not enabled of themselves to furnish the necessities of the Church It should rather exempt them from the practise of singing Psalms then give liberty to a devised form for it is a rule in divinity that against a general negative precept no particular affirmative can be lawfull unlesse that particular be warranted in Scripture c. But against this supposed generall negative precept forbidding all devised helps and furtherances in Gods worship there is no particular warrant alowing it in singing of Psalmes Answ It is not a supposed but a reall negative precept that generally forbiddeth all devised helps and furtherances in Gods worship meaning helps and furtherances devised by men without warrant from the word For this is indeed the proper true meaning of the second Commandement as hath been shewed above but we deny that set forms of Psalms recorded in Scripture as helps and furtherances devised by men but given by the Holy Ghost and though the translation of the Psalms both in English and in verse be by men yet not without warrant from the Holy Ghost who hath commanded that the Word of God should dwell in us plenteously teaching and admonishing one another in Psalms and Hymnes and spiritual Songs Coloss 3.16 who hath also commanded that we should sing with understanding 1 Cor. 14.15 which the people could not do to their own understanding or the understanding of their brethren if the Psalms were not translated into their own mother tongue and when the translation doth fitly expresse the sense of the originall Psalms we have warrant also to make use of the translation though compiled by ordinary men as we see the Apostles did many times make use of the translation of the Septuagints provided the translation be not imposed upon us as that was not upon and that liberty be still left to correct or reform whatsoever shall be found in the translation to swerve from the true meaning and just weight of the originall Scripture besides it hath been shewed above in opening the meaning of the second Commandement that though the negative precept forbid all helps and means of Gods worship devised by men without warrant from the word yet not the help of Tongues and Art which not the wit and will of man but the wisdom of God hath provided as necessary helps for the furtherance of sundry parts of Gods worship The Scriptures cannot be translated into our Mother Tongue without the help of Grammer nor the Psalms into verse and metre without the help of Poetry nor sung without the help of Musick naturall Musick at the least and therefore these kinds of helps we make use of as not being means of worship devised or suggested by the wit or will of man but as they are indeed prepared and ordained according to the light of nature by God And so not falling under the generall negative precept which forbiddeth all humane Inventions and Injunctions in the worship of God Disc Now whether the pretended necessity of a set form should exempt from the generall negative precept forbidding devised formes or from the affirmative precept of singing Psalmes let them judge who put the Exception Answ We doubt not to judge it safe to obey the affirmative precept of singing Psalms in a set form of words though translated into English and into verse by men because set Psalms are ordained of God and their translation into English verse is necessarily implyed and warranted by God himself And yet neverthelesse we do not pretend any necessity to exempt any such set form from the generall negative precept which falleth under the prohibition of it for these the negative precept did never intend to prohibit You need not therefore to wonder as you do in the following words
justly be demanded when did God speak one word of them And therefore what have we to do with them If it be said as God never spake word of reading Prayer within book so never did he speak word of pronouncing Prayer without Book the Text doth plainly enough expresse the contrary for the Word of God speaketh expressely that Christ lift up his eyes to Heaven in Prayer John 17.1 11.41 so did David Psalm 123.1 and God hath ingraffed it in the hearts of all his people to expresse the lifting up of their souls their faith and hope and desires to God by lifting up their eyes stedfastly to Heaven in Prayer yea God hath ingraffed it in the hearts of all men and even put some kind of instinct into all living creatures to lift up their eyes to Heaven for what they want Psal 145.15 Now if the lifting up of the eyes to Heaven in Prayer be expresly mentioned in the Word then how can it be truly said that God never spake word of Prayer without Book for they that lift up their eyes stedfastly to Heaven in Prayer cannot without some distractions cast them down in Prayer upon a book if lifting up of the eyes to Heaven in Prayer be a divine Institution as the Discourse said even now if it be an externall means to help the affection of the spirit in Prayer then it is against the Institution and an hinderance to Prayer instead of an help to set a mans self or others a form of read Prayers wherein whilest he is reading he must usually cast down his eyes upon a Book CHAP. VI. Tending to give Answer unto the fifth Reason Disc WHere there is no breach of Law there is no sin But the use of a prescript form of Prayer is no breach of Law or of any Commandement of God Answ It hath been shewed above that it is a breach of the second Commandement more wayes than one to devise and use a similitude and form and means of worship which God never appointed and such is the reading of a ser form of Prayer for the Prayers of the Church 2. It is an usurpation of more than Propheticall or Apostolicall authority to prescribe a set form of Lyturgie to the Churches and a greater usurpation for one Congregation to prescribe the same to another which is a sin both against the second and fifth Commandements 3. It is a sinfull and disloyall betraying of the souls of Magistrates to countenance their intruding such prescript forms of Prayer upon Churches by taking up the same forms from them which they have not authority from God to injoyne and stifly to plead for them a sin forbidden in the fifth and sixth Commandements 4. It is a sinfull betraying of Christian Liberty which Christ hath purchased to every Church of his by his precious blood For one Church voluntarily to take up the Injunctions and prescriptions of another contrary to Col. 2.20 22. which argument may be applyed another way by a Testimony from the book of common-Common-Prayer Gods Service is perfect Freedome but the reading of a set form of Prayer devised and prescribed by others is not perfect freedome for many would be right glad to be freed from it therefore such reading of prayers is not Gods service 5. It is a sinfull breach of the rule of decency to offer up prayers to God in such a form as cannot well stand with that decent gesture which is most sutable to Prayer It is a gesture most sutable to Prayer to lift it up to God as with hearts and hands so with eyes stedfastly lift up to Heaven But this gesture cannot fitly and stedfastly be used in read Prayer where the eyes must be usually cast down upon the Book CHAP. VII Wherein Answer is returned to the sixth Reason Disc IF a set form of prayer be disallowed then a prescript form of Catechisme and Confession must of necessity be condemned but how absurd this is he is very blind or will full that seeth not the necessity antiquity and excellency of catechising is known to them that know any thing touching the building and governing the House of God Answ Touching set forms of Catechisme we have answered twice before in clearing some objections against the first Reason whereto we refer you it hath been already shewed us that God himselfe hath set before us sundry forms of Catechisme Davids Catechisme was of one form Psal 34.11 12 13 14. Solomons of another Prov. 4. The Apostles of another Heb. 6.2 Yea the Apostles name the heads of their Catechisme but neither propound the questions nor answers them in use An evident Argument they never meant to bind Churches to set forms of Catechisme The excellent and necessary use of catechizing young men and novices as hath been said before we willingly acknowledge But little benefit have we seen reaped from set forms of questions and answers devised by one Church and imposed by necessity upon another They must look at them with coloured Spectacles that can discern them The like may be said of forms of Confessions when a Church is suspected and slandered with corrupt and unsound Doctrine they have a call from God to set forth a publique confession of their faith But to prescribe the same as the confession of the faith of that Church to their posterity or to prescribe the confession of one Church to be a form and pattern unto others sad experience hath shewed what a snare it hath been to both nothing in after ages must be held for a doctrine of the Church though never so necessary a truth unlesse it were found amongst the Articles of Religion agreed upon by their fathers in the confession of their Faith CHAP. VIII Giving Answer to the seaventh Reason Disc IT is lawfull to aske common blessings of God dayly in a set form of words Ergo. It is not unlawfull to use a set form of Prayer and if to pronounce it to read it also for reading of it selfe is not impure as pronouncing cannot make an evill matter good no more can reading make a good matter evill pronouncing and reading being Adjuncts in prayer both indifferent Answ First the Question with us is not so much about set forms of prayer in generall as about set forms of Prayer devised by men of other Churches precsribed and injoyned to be read as the Prayers of the Church or devised by one Christian and set apart by another as his prayers to which this Argument reacheth not Though we do not deny it to be altogether unlawfull to seek common blessings of God daily in a set form of words yet we would not encourage men to rest and content themselves in so doing much lesse to bind themselves so to do For besides that a daily set form will easily degenerate to a formallity how can a Christian be said to watch unto prayer which we are commanded to do Eph. 6.18 If we content our selves with the same set form of prayer this year as
the last Besides the common daily blessings which the Discourser instanceth in as faith patience meeknesse love sanctification of Gods name Coming of Christs Kingdome the state of these things doth ever and anon vary and to bind a mans selfe daily to a set form of prayer for such things as the state whereof is so daily varied will bring in a loose and Incongruous kind of prayers fit only for those that do not discern or are not affected with the present state of things either in themselves or others When it is said if it be lawfull to pronounce a set form of prayer then to read it If the meaning be to read it for a prayer the consequence is not firm for though as the Discourser saith the reading of prayer is not impure Yet the praying of read prayers is the using of such a Crutch to pray as he speaketh which God hath not appointed and that maketh such reading impure And though pronouncing cannot make an evill matter good nor simply reading make a good matter evill yet reading to such an end reading a set form of prayer prescribed to me for my prayer maketh to me a Will-worship of that which he that conceived the prayer might lawfully have pronounced The pronouncing of a good Sermon by him that made it is a good and acceptable service to God and his Church But to read a Sermon as my preaching which was made by another maketh it neither so acceptable to God nor to his Church yea the reading of a mans own Sermon instead of preaching will much detract from the life and power of it and make a man of God unserviceable for his place Though reading and pronouncing of a thing be both of them adjuncts and common adjuncts too to that which is pronounced or read yet according to the ends and subjects to which they may be applyed the one may be lawfull the other not indifferent but sinfull the reading of a Sermon for preaching is a sinfull manner of preaching The difference will ever hold between the word read and preached They are two distinct Ordinances CHAP. IX Answering unto the eight Reason THe Jewes before the coming of Christ used a prescript form of Prayer as it is probable and the learned note in the celebration of the Passover and that which they used as is very probable was approved by Christ himself Answ That the Jewes before the coming of Christ did use certain Rites in keeping the Passover It doth appear by the Testimonies alledged as also by Causabon and others And that some forms of Prayer they used according as the severall passages of the Passeover required But it doth not at all appear that they used any set forms of Prayer but onely to that and the like effect and that not by Prescript or Injunction from one to another but leaving every father of a family at his liberty therein much lesse will it appear that our Lord Jesus Christ took up any set forms of Prayer by their example and least of all from their Injunction CHAP. X. Giving Answer to the ninth Reason Disc ALL the reformed Churches at this day do not only tollerate but approve a set form of Liturgie c. Answ We count it a safe course to bewail our own sins and the sins of our fathers whereby we have polluted the holy things of God more or lesse rather than to justifie our own alterations from the rule by their presidents â—reat cause we have to blesse the Lord for the â—reat light which the instruments whom God â—â—ed in reforming all Protestant Churches brought into the dark world and left behind them and yet it is well known in some thing or other all of them more or lesse failed and it is more wonder they should see so much truth out of the midst of darknesse then that they who saw so much should fail in any thing but whereinsoever they failed the generation that have come after them have too closely and ungodly stuck to their examples yea and have been more zealous in the defence thereof than have sought to perfect what they less defective yet this we may truly affirm that we know none of all the reformed forraign Churches that do prescribe a set form of Prayer with necessity to be observed but leave their Minister at liberty to use the same or some other form to the like effect at their own direction which taketh off a great part of sin and burthen of set forms God knoweth how to passe by the remnant of iniquity of the transgression of them that seek him in truth although all the high places be not taken away 2 Chron 15.17 The Lord did not so look at their high places as to reject his people for Idolaters or Superstitious Persons when they sought him in truth of heart though in high places neither yet would he justifie their high places to after Ages by the example and authority of their Ancestors farre be it from us to censure the present Churches of obstinacy who have persisted in the presidents left by our holy ancestors those first reformed yet neither may we be so unfaithfull as to sowe Pillowes under the Elbows no not of publique Churches who knoweth not they have all been more studious and tenacious of what form the doctrine and worship and discipline was left unto them then inquisitive after farther light yea sometimes more inclinable to look back into Aegypt than to hasten towards Canaan it is true we have cause to suspect our selves of error rather than so many glorious lights of former and present times to wit if our faith were built upon our selves we should prefer their judgements and testimony before our own but seeing our faith resteth only on the word of the Lord and his Spirit breathing therein and the Word hath promised more and more light shall break forth in these times till Antichrist be utterly consumed and abolished we shall sin against the Grace and Word of truth if we confine our truth either to the Divines of present or former ages Disc Be that all the Churches may erre in this yet I hope no moderate man can censure them of obstinacy as men not willing to consent to the truth shewed and manifested how then cometh it to passe that none of them hitherto have subscribed to this opinion and to the practice of our brethren of the Separation The true Churches of God cannot erre fundamentally nor obstinately against knowledge but how can they be freed from one of these let the opposites themselves judge Answ Though we do not believe as you do that the true Churches of Christ cannot erre fundamentally but doe conceive for a time they may as the Church of Israel in the golden Calfe and afterwards more dangerously in the crucifying of Christ and many Christian Churches almost all in that time when Hierome complaineth the whole world was become an Arian yet we do not look at the reading of devised prescript forms as a
congregation where and when such prescript forms are read for the prayers of the company as to joyn with them or to seem to joyn with them in such worship But proceed we now to consider the weight of the Reasons which you give for your judgement and practice CHAP. II. Wherein your first Reason is propounded and considered THat Form of prayer say you is just and lawfull wherein all things essentiall to prayer and necessarily required in the Word of God may be observed But all things essentiall to prayer and necessarily required in the Word of God may be observed in read prayer or in a prescript forme what is required in holy prayer more then that the matter be allowable and fit the manner holy reverend faithfull your hearts laid open and petitions forced with as strong or stronger Reasons than we are able of our selves to presse them with all and may not a prayer holy and fit for the matter thereof be read with knowledge feeling of our wants earnestnesse of our desires holinesse of our affection and faith in Gods promises Answ There is more required to a faithfull holy prayer then allowable and fit matter and holy inward manner in the good affections of the heart for an outward holy manner is required likewise else a man might pray to God allowable and fit petitions before an Image and I deny not but that God may sometimes assist a man in such a prayer with holy manner of inward gracious affections as for instance holy Bilney might find his heart warmed in prayer to Christ when he look'd at him as really present in the Sacrament or else he would never have called so zealously on the people to turn all that adoration of dead Images to the adoration of Christ in the blessed Sacrament neverthelesse such a prayer was unlawfull through a defect in the outward manner of it an outward means being called in for help in prayer which God had not sanctified for that end Let me give you another instance when the Corinthians prayed in the Church publiquely in the Spirit but withall in a strange tongue their prayer wanted not allowable and fit matter nor holy inward manner for they prayed in the spirit yet the prayer was unlawfull through defect of an outward holy manner because it being put up in a strange tongue before others did not tend to the edification of others In the case in hand though prayer upon a Book prescribed by the authority of man may sometimes be furnished with allowable and fit matter and sometimes uttered with inward holy affections yet still it will be unlawfull through the defect of an outward holy manner If such a prescribed book be found as we conceive it will an Image or help to prayer devised by men but not ordained by God and so no better than an Image forbidden in the second Commandement Disc In reading the Scriptures the eye doth lead the heart and yet it may be read with judgement reverence meeknesse joy and why may not the like affections be moved in read prayer Answ Reading of Scriptures is an Ordinance of God and not an Image or imagination of man and therefore God not only may assist and blesse the reading of the Scriptures with inward good affections but is usually wonted so to do in an honest and good heart as delighting to breath in his own Ordinances If it could be proved that the reading of a prescript form of prayer upon a Book were an Ordinance of God sanctified for the edification of the Church as the reading of the Scriptures is we might ordinarily expect the like assistance and blessing in reading of the one as well as of the other the comparison would be more suitable if instead of reading the Scriptures were put the reading of Sermons and Homilies in the Church for which we find as little warrant as for reading of Prayers nor can we expect a greater blessing upon the one then upon the other we do not deny that read prayer may lead and affect the heart as may a Sermon read at home But then neither is such a read prayer prescribed by others nor set a part by me as my prayer no more than the reading of such a Sermon is my preaching which is not because the heart and the eye are at variance in such a case as your discourse speaketh but because God doth not ordinarily delight to blesse the heart with gracious affections when the eyes go a whoring after the imaginations and inventions of men Disc Asaph and his Brethren could praise God in a form of words set down by the Prophet David and if a set form of words may be allowed in thanksgiving which is one part of prayer it cannot be condemned in petitions Answ We do not deny a set-set-form either of Petition or of thanks-giving appointed by God either to be read or sung but we deny that God hath allowed either the ordinary officers in his Church whether Priests or Levites in the old Testament or Pastors and Teachers in the new to appoint such forms of read prayers for the Church or the Church to take up such forms of read prayers from them God that hath forbidden us to make any graven Image to our selves hath not forbidden or limited himself to devise and prescribe what forms of worship himself shall see good for our use the pains which are taken to paralell petitions and thanksgiving might have been spared we neither refuse the forms of the one nor of the other such as are commended to us of God in his Word the eye doth not hinder the affection of the heart in reading such things as God hath appointed to be read he that giveth the Word to be read can give the affections to read it withall and hath promised so to do which the sons of men that give us prescript forms of prayer to be read cannot doe Disc Whatsoever hath the true matter and form of prayer is truly and properly prayer but a prescript form of prayer sound and fit for matter grave for manner of penning read as prayer with knowledge faith reverence and fervency of affection hath the true matter and form of prayer Answ The Argument doth not conclude the Question in hand we might grant the conclusion without prejudice to the cause for a prescript form of prayer may have the true matter and essential form of prayer and so be for substance truly and properly a prayer and yet not every way an acceptable and lawfull worship of God through defect of some circumstances which may pertain to externall forme Baptisme may be properly and truly baptisme as wanting neither true matter nor form when it is dispenced by a Minister of the Gospel to a believer or his seed by the dipping or sprinkling of water upon him In the name of the Father the Sonne and the Holy Ghost and yet not every way a lawfull worship of God if it be administred in an outward form corrupted with
James Chap. 4.11 for the Law it self in condemning Images and the imaginations of mens devising commandeth and establisheth the Images and imaginations ordained by God Therefore for you to call such a distinction of Images as is established by the Law of God a meer shift is to make your self pardon my plainnesse in this case not an observer of the Law but a Judge so farre will inordinate zeale to a way of error transport even godly minds But to speak to the grounds of such a censure though it were granted that the question is not of this or that form of Prayer in particular yet is of a set form devised by men and prescribed to be read out of a book for an ordinary Prayer yea I might adde further that the occasion of the Question in hand springeth from an offence taken at some brethren as appeareth by the letters sent to us about this matter by sundry Reverend godly brethren and subscribed amongst others by your own name for their not joyning with others to worship God in a common stinted Liturgy known to be devised by men and prescribed to be read for the publique Prayers of all the Churches in the Countrey howsoever therefore the question be reduced by your Discourses ab Hypothesi ad Thesin by lawfull rules of dispute so may be yet it is against the rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to palliate the matter as to draw the question above the kind and occasion of the question you may upon occasion of one prescript form of Prayer devised by men put the question of any prescript form of Prayer devised by men but it is an utter changing and forsaking of the cause to put off the question in hand to forms of Prayer devised and prescribed by God what though some that have spoken or written in this cause have waved some forms of Prayer devised by God himself and have used some arguments that grasp at more than they can hold The state of the question must not be drawn to the arguments but the arguments to the state of the question It is true some have doubted and some have denyed the use of the Lords Prayer as it is called for a Prayer but they would never have denyed it or doubted of it if they had thought it had been prescribed by Christ for a Prayer But howsoever not to spend words and time in vain we for our parts I speak for the most part do grant it may be lawfull to pray thut very Prayer in the same words and yet this will not at all prejudice the cause in hand to justifie Prayers in a Book composed by men and imposed by one Church upon another Neverthelesse that Argument against such Prayers which are fetched from the Topicks of the Pocket or of the Book-binders Shops we neither use nor allow they which use them may clear their own intentions and drift in them Having thus cleared the denyall of the Major Proposition we do as justly deny the ground of the Minor for though it do appear from Scripture that some forms of Prayer or blessing or baptizing or thanksgiving devised by God were sometimes used by godly men and it was lawfull for them so to do yet we deny that which was the ground of the Minor that God in his Word did set down any prescript form of any of these Prescript I say In such a sence as in this Question is intended to wit precisely injoyning the use thereof in all their publique holy Assemblies nor will any of the Scriptures alledged reach that in Numb 6.22 23. The Priests are directed to a form of blessing But that they used that and not other forms doth not appear It is evident that the Apostles used divers other forms as hath been shewed above in Psal 22.1 there is no prescribing of a form of words at all only Christ used the same words with a little variance upon the like occasion on the Crosse or if you urge the title of the Psalms from Junius his notes as if the Psalm were appointed to be sung every morning by break of day Bear with us if we rather fetch the meaning of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Psalm it self vers 19. where the Prophet alluding to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calleth the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength hasten to help me the words therefore in the title hold forth no more but the Argument of the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for speedy help a Psalm of David In Psalm 102.1 the Title sheweth what an afflicted soul in such a case did pray but doth not prescribe all afflicted soules to powre out the same form of words in their afflictions Hosea 14.2 3. The Prophet directeth them to take words to themselves to such a purpose But whether the self same words or some other such like he doth not limit or prescribe The like may be said of Joel 1.17 Deut. 5.10 hath nothing sounding towards the point in hand I suppose it is miswritten by the errour of the Scribe In Psal 92.1 the Psalm is penned for the Sabbath but whether for a word of instruction for the Sabbath or for thanksgiving on the Sabbath it is not mentioned we willingly grant it was penned for both But neverthelesse it was not prescribed every Sabbath day to be sung In Ezra 3.10 it doth appear as also 2 Chron. 29.30 That they praised God with the words of David and after his Ordinance But his Ordinance and words were appointed by God 2 Chron. 29.25 And yet not so prescribed to be used as never to be omitted In Rev. 15.3 when it is said they sung the Song of Moses the servant of God and the Song of the Lamb It is only meant they praised God with Psalms to the like effect as that of Moses not with the same words much lesse upon prescript Isa 12.1 It is prophesied the Church shall praise God to such a purpose as these words hold forth But whether in these very words is uncertain certain it is they are not so prescribed to do but left at liberty In Matth. 29.19 the place is miswritten as before Disc But it sufficeth us that these forms of Blessing and Prayer might lawfully be used as a blessing or Prayer though in conscience they were not necessarily tyed to the use of them The lawfull not the necessary use of a prescript form of prayer or liberty is now in question for if the Saints in former times might pray unto God or praise him in a stinted form of words indited by others or invented by themselves as we find they might and did we also at this day do the same Answ We deny not that forms of Prayer and blessings indited by the Holy Ghost in Scripture may be lawfully so used but we deny that they were prescribed or limited to be so used but still the Church left at liberty to use them or some other holy forms in their stead and therefore
fundamentall error howbeit any error or sin persisted in against light will in time argue an unsound and corrupt heart in the bottom And although we dare not excuse true Churches as you do from possibility of obstinacy at least in some degree for we see Moses and the Prophets often taxing the Church of Israel of rebellion and obstinacy Deut. 31.27 Jer. 22.21 Ezek. 3.7 yet we dare not think that the Churches of Christ do sin of obstinacy especially of reigning obstinacy in this case For many of them never saw the grounds as have born witnesse against set and prescript read forms of Prayer and those that have seen their grounds have not been convinced of the solidity of them and therefore may not be charged with obstinacy till after they have been convict of sinne herein and yet persist herein against light of conscience which God forbid This Reason from the judgement and practice of other Churches hath been wont to be of great force in former times otherwise the Apostle would never have alledged the practise and consent of the Churches to confirm the faithfull and to stop the mouths of the contentious Acts 15.22.28 1 Cor. 11.16 and 14.34 Answ The Argument from the practice and judgement of Churches was of greater force in the Apostles time than ever since the estate of the Churches as then remained tanquam intemerata virgo whilest the Apostles and the Apostolique men lived men that could not erre themselves and were more watchfull and zealous than to suffer any error to get head in any of the Churches but let them that press the like argument now let them shew us the like infallibillity vigilancy and zeal of the guides of the Churches in these dayes and we shall readily captivate our own judgements to such divine testimony otherwise the judgement of Churches now being but humane testimony unlesse it might appear grounded in Scripture warrant we only hearken thus far to an Argument taken from the Churches as reverently and meekly to attend to it and if it dissent from Scripture yet still to bear with meeknesse and patience and brotherly love any failing which is found in them but not therefore to approve and justifie all their proceedings CHAP. XI Touching the other Question of the peoples joyning in prayer with the reading of a devised prescript Liturgie FInally your Discourse cometh along to make good a third assertion which you had at first made a part of the state of the Question to wit Disc That though it were unlawfull for the Ministers to use a prescript form of prayer yet no reason can be shewed why it should be unwarrantable for the people to be present at such prayers and assemblies Answ We conceive that good reason may be shewed Why if it be unlawfull for the Minister to pray upon a book a devised and prescript form of prayer it is unlawfull likewise for the people so to be present at it as to joyn with it or seem to joyn with it Our first reason is taken from the unity of the Church if the Officers or Ministers and all the members of the Church be one body as they are said to be 1 Cor. 10.17 the sinne of the Minister of the Church openly committed in the publique worship of God is the sin of them all that do joyne with him and do not bear witnesse against his sinne according to God A second Reason may be taken from the compactnesse of Gods worship and communion which all the members in the Church have in it all the worship of God in the Churches of Christ is put up to God as well by the people as by the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord Acts 1.14 The Prayer of the Minister is the Prayer of them the matter of his prayer is the matter of all their prayers the form of his prayer I speak of the externall form which is that wherein they can joyn is the form of them if then it be unlawfull for the Minister to pray upon a book a devised prescript form of prayer it is alike unlawfull for the people to joyn with him Disc The people are commanded to examine themselves before they draw nigh unto the presence of God but not to examine whether the Ministers pray in one form or other Answ The members of the Church are not indeed to examine the secret sins of any but themselves but the open sins of any of their brethren they ought to admonish one another thereof and to prevent with holy watchfullnesse the sinnes of one another else the sin of one Achan becometh the sin and plague of all Israel Joshua 7.11 12. Disc If the Minister pray coldly as they say all reading of stinted forms maketh but cold prayer a drawing nigh to God with the lips when the heart is far from him yet this is the fault of the Minister only not of all that are present for such may be the Ministers fault to pray coldly even in a conceived forme Answ First We do not say for our parts that all praying upon a book or instituted forms is but cold prayer because God may pardon the ignorance of his people and accept the sincerity of their hearts help them with some spirituall affections even in such prayers howbeit a form of prayer not allowed of God will not of it self affect the heart with heavenly warmth neither do we say that the coldnesse of the Ministers heart in prayer if it spring from the inward corruption of his own spirit doth wrap the people into the fellowship of the same sinne de secretis non Judicat Ecclesia nor is it defiled by the tolleration of secret sins in others But if the people be convinced that the reading of prayer upon a book prescribed to them by man is a sin against the second Commandement and so no true help or means of Gods worship is therefore some hinderance and impediment to it then the people shall be guilty not only of the fellowship of those forms of Prayer but also of the coldness of the Ministers heart therein if they willingly joyn in that which corrupteth and cooleth his spirit Disc Coldnesse and lip-labour in prayer is not helped with Separation but by joyning the inward affections of the heart with the outward Service Answ True if the coldnesse spring onely from the corruption of the Ministers heart and not from the unsanctified means and helplesse help of Prayer which he useth to wit a prescript form of book-prayer but as no man can wash his hands from sin that removeth not away all outward occasions of such sin as much as in him lyeth from himself and others so no man can be freed from the guilt of such coldnesse as the Minister and the people do contract by the customary use of such devised prescript forms of Prayer if he do not so much as in him lyeth remove such occasions of evil from them Disc The Jewes used a stinted form of prayer