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england_n	church_n	doctrine_n	popery_n	4,964	5	10.7046	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33973	A reasonable account why some pious, nonconforming ministers in England judge it sinful for them to perform their ministerial acts, in publick, solemn prayer by the prescribed forms of others wherein several of their arguments are modestly propounded, opended and justified against pretended answers given to them, either by Ireneus Freeman, or Mr. Falconer, in his book entituled Liberitas ecclesiastica, or others : the strength also of the several arguments brought by them, for the lawfulness of forms to be used universally by ministers, in their publick ministrations, is fairly tried.	Collinges, John, 1623-1690.; Freeman, Ireneus.; Falkner, William, d. 1682. Libertas ecclesiastica.	1679 (1679)	Wing C5330; ESTC R14423	97,441	180

allowed to be the Head of the church But our forefathers the Martyrs were not of this impudent Religion If they had they might have saved their lives But let us hear what hath been the opinion of more valuable and ancient Protestants in this case we will instance in two both eminent Bishops of Salisbury The one at the beginning of the Reformation The other dying within a few years last past Bp Jewel and Bp Davenant § 13 What Bishop Jewel thought may be read in his Apology against Harding chap. 2. Divis 7. The subject saith he is bound to obey his Prince how be it not in all things but where Gods glory is not touched These Nobles he speakes of those in Scotland had learned of St. Peter It is better to obey God then man And of the Prophet David It is better to trust in God then in Princes for they are mortal and shall dy Neither may a Godly Prince take it as any dishonour to his estate to see God obeyed before him for he is not God but the minister of God Leo saith Christ determined That we should give to God the things that are Gods and to Cesar the things that are Cesars Verily this is not to rebel against Cesar but to help him c. § 14 In the next place let us hear Bp Davenant in his excellent commentary on the Collossians chap. 2. v. 23. Ignatius Loyola saith he the father of the Jesuites in that Epistle of his which is read in the Jesuites Colledge every month warneth and commandeth them seriously by a blind obedience absolutely to do whatsoever their superiors command not considering whether it be good or profitable yea or no for that saith he takes away the value and merit of obedience It is also the common opinion of the Papists That there ought to be in Christians such an humility of mind that they must not in the least doubt of those things which are commanded by the Church of Rome either to be believed or done in Religion or in the worship of God but we sayth he notwithstanding this truly say That this Blind obedience is not onely foolish but Impious and Irreligious 1 Because we are not bound to obey superiors but in cases wherein they are our superiors now as to Doctrines of Faith and Divine worship God alone is our superior If therefore men indeavour to forge new Doctrines of faith or to bring in a New worship they go beyond the bounds of that power which is committed to them and are not in this thing acknowledged to be our superiors 2 Because the command of an inferiour power doth not oblige to obedience when it contradicteth the command of a superiour power Asts 4. 19. We must rather obey God then man 3 Because no intelligent person will expose himself to the danger of mortal Sinning as the school men speak but whosoever voweth and performeth absolute subjection and blind obedience to man exposeth himself to a manifest hazard for every man may err by commanding those things that are evil According to the Doctrine of our new edition of Divines we would gladly understand how any man can run a danger either of mortal sin or venial either by doing any thing in obedience to the command of superiors 4 Because what is proper to God cannot without great impiety be given to men But an absolute dominion over mens souls bodies is proper to God alone To him the will of man oweth an absolute obedience to him his understanding oweth in all things a prompt assent But those who require this obedience of us use to object That it is not the subjects part to judge of the faith actions of their superiors they seem therefore to recede from their duty when they doubt whether the things be true and lawful which are published and confirmed by the Authority of those who are set over them This he answereth Subjects neither may nor ought with a judgment of Authority to judge of their superiors actions but they may and ought to judge of them so far as concerneth themselves with a judgment of Discretion Aquinas excellently gives the reason of it Every one saith he is bound to examin his own acts according to the knowledge which he hath from God Whether it be natural acquired or infused for he is bound to act according to Reason It is saith he confirmed by the Examples of all pious men who although they did not arrogate to themselves a judgment of Authority upon Magistrates or Prelates yet they used their judgment of Discretion concerning things commanded by them Thus far that Reverend and very Learned man § 15 This is the Doctrine of the Reformed Churches and was wont to be the Doctrine of the Fathers in the Church of England and we humbly offer it to the consideration of our Rulers whether there can be greater factors for Popery in England then those who so boldly assert the duty of Blind Jesuitical Obedience and declaim against the Judgment of private and practical Discretion The first is the very foundation of Popery The latter the foundation of the Protestant Religion § 16 But to proceed with Mr. Freeman he telleth us The Nonconformists have in word granted more then he asketh Let us first know what he asketh then see what they have granted that which he asketh is our concession That it is lawful in the worship of God to do somethings not commanded by God What have the Nonconformists granted He instanceth in three things 1 To command in the circumstances of divine worship what is generally commanded in the word of God 2 To appoint time and place 3 To appoint such circumstances without which the worship of God in the judgment of common Reason Must be indecently and disorderly performed of which he makes the following improvement p. 35. Of the Reasonableness of Divine service 1 A form of prayer is but a circumstance of Prayer and I have proved That if the Magistrate think them convenient they are in the general commanded 2 If he can appoint the time and place which he thinketh most convenient though otherwise it would be less he would fain know a reason why he may not appoint a form which he thinketh most expedient though otherwise it would be less expedient To appoint to begin at such a time is as really a limitation of the Spirit as to appoint a form For the ordinary reason which they speak of it must either be the Reason of the Magistrate or of the People or both If they mean the reason of the people Then the sense is That the Magistrate hath power to appoint such things as the People judge reasonable We thank them for nothing If both we thank them for as much If they mean that Reason which is best without restraining it to any subject I reply That Reason in the Idea doth nothing but as it is somebodie 's Reason Except the Magistrate hath power to command what he apprehendeth agreable

besides that since their times matters have been argued at a another rate then they were before and that the present N C. did never swear into the sense of their forefathers Another thinks it the easiest way to abuse them by feigning dialogues betwixt Con. Noncon there hee can make the poor Non. Con. speak as simply as hee desires and this it seems is a great Trophy Another complements them not thus far but falls upon them with a cartwhip and all the Rhetorick of Billingsgate and then writes another book to persuade the world it is his duty to revile them He thinks to kill them with envenomed words then to say He hath done God good service Most of them make it one ingredient in their sermons and discourses That the Non. Con. are a pack of aunces men whom they have no hope to convince that have nothing to say for themselves but are perfectly factious biassed prejudiced persons Wee refer thee Reader but to D r. Parkers some others scripts if thou hast so much patience do but there read with what Moral language the first of them especially hath treated persons to whom he is far inferious both in age and learning but he hath received a deserved answer The truth is All these are but serving another design who sees not that there is a New mess of Divinity bringing into the world which is not like to be well digested or received indeed while the N. C. are in any reputation but wee shall leave that to other hands As to our present purpose Reader If our Adversaries could have satisfied themselves to have represented us guilty of all manner of errors in our conversation wee might possibly have trusted our repute to those who every day see us and know our way of life but when this is not enough to them unless they can also perswade the world that wee are fools and have nothing to say for ourselves so as it is but a vain thing for their Rabbi-shipps to discourse us When in truth they have said nothing in answer to what hath been said by some of us which any but themselves will call Reason quis sit iniquae Tam patiens gentis tam ferreus ut teneatse This hath made us who have other work enough to do to give thee the trouble of these following sheets Every one who knows any thing knows that Six or Seven things must bee done by us before wee can bee admited into a capacity to take any livings and so bear our share in what they call the Church of England none of which wee can submit to not because of scandal onely though the Duke of Ormonds domestick chaplain would make the world believe so but because we judge every one of them unlawful and have arguments which appear very probable to us to evince them such Amongst them this is one Wee must ordinarily perform our ministerial acts in Prayer by the prescribed forms of others Wee believe that of all things required of us there be many think we have least to say for our opinion in this This is it wee have fixed upon and have given thee some of those arguments which makes this appear to us very probably sinful Wee have not willingly omitted any thing any of them hath said in answer to any of them nor misreported any of them Wee make thee our judge Reader whether they have said any thing amounteth to an answer If they can destroy the probability which these arguments appear to us to have wee shall then put some of the other Six things in dispute but till then wee need go no farther Wee have been a little the more concerned to do this because wee have observed That in the time of his Majesties most gracious Indulgence Some who appeared not before appeared to justify the lawfulness of all and Every thing required of us if it were possible to persuade the Parliament to believe that there is no reason for any indulgence towards us Amongst others the Reverend M r. Falconer a Norfolk minister at this nick of time ingaged himself with what success so far as he hath spoken to the point under our hands wee have examined and freely leave the judgment to every unbiassed understanding Reader Wee could have wished so worthy a person a better argument or better time for it is now that time of the day as to those things as a man can promise himself little repute from writing about them there being hardly room left for a new wit to croud in wee have not willingly balked any thing M r. Falconer hath said for wee had nothing to do with what he saith in justification of our Liturgy being not yet come so far as to dispute the lawfulness of these or those forms Wee have desired to treat Mr. Falconer with that honour which wee truly have for him though wee be of another mind to him and think wee have made it appear he hath not said enough to make of his mind any reasonable person otherwise minded But Reader as to this Read and judge and the good Lord lead thee and us into all truth and bring us all to one mind one heart A Reasonable Account why some Pious Nonconforming ministers in England judge it Sinful for them to perform their Ministerial Acts in publick solemn Prayer by the Prescribed Forms of others CHAP. I. The Question stated What is not the Question What is No question about the lawfulness of forms in general nor forms of a mans composure for his own use nor about any good use of forms nor about the lawfulness of the use of scriptural forms nor about short ejaculations But onely concerning the Lawful use of forms of Prayer composed by fallible men prescribed to others to be by them ordinarily used in stated solemn prayer whom God hath fitted for the ministry by giving them the Gift of prayer The negative asserted § 1. AMongst all Paralogismes there is none more unworthy of a Scholar then that which the Logicians call Ignoratio Elenchi where the Opponent cheats his adversary and the hearers with an argument that seemes to conclude against the question but indeed doth not nor is there that wee know any matter in controversy where in dispute this fallacy hath been made more frequent use of then in the Question under our present debate Let us therefore first truely state our Question that our adversaries may know what we speak and whereof we affirm and not loose their labour in proving what we do not deny nor bring arguments no way concluding the thing in Question betwixt us § 2 The subject of the Question is Forms of Prayer dictated or prescribed by other men to be ordinarily used in solemn prayer by ministers of the gospel furnished by God with the gift of prayer and having a natural liberty to use those gifts The Question is whether the use of them bee lawful or no We deny it say wee have arguments which

from Scripture partly from Reason § 2 We judge so from Scripture 1 Pet. 4. 10 11. As every man hath received the gift so minister it one to another as good stewards of the manifold grace of God If any man speak as the oracles of God if any one minister c. The Apostle is evidently there speaking of gospel ministrations and giving a Rule about them his Rule is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As every man hath received the Gift ministring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive to that must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the same which the Apostle expresseth in a little different phrase Rom. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As God hath divided to every one a measure of faith v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the Grace given to us The Apostle makes the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which we are to minister and we are commanded to minister according as we have received it Now in administrations by other mens forms and prayer is the one half of our ministry we neither minister The gift nor as every one hath received the gift but as we find in the Book or in the forms prescribed A gift indeed we use Reading is a gift but not the gift of prayer § 3 But if we had no such express Scripture The very light of Nature and Reason would make this very probably appear to be the will of God to us 1 Because we use in an act of worship a less proper less natural and perfectly human mean and in the mean time we omit a more proper more natural Divine mean 2 Because wee cannot use other mens forms omitting our own gift but we must omit a mean given us by God for the act to use a mean under no Special divine prescription And we think it but reasonable that nothing but a special divine prescription should controle a general rule whether written in Scripture or approving it self to our Reason Especially if it be in matter of Divine worship and to be done ordinarily This is our first Argument delivered and opened with as much freedom and plainness as we are able to express it in We have indeed met with Six or Seven answers but such as we cannot acquiesce in we will fairly relate them all and shew why they apear to us by no means satisfactory § 4 Some have gone roundly to work denying any such gift as the gift of prayer But this is either to deny what is evident to sense viz. That there are some persons able fitly to express their minds to God in prayer or to deny the Scriptures which say Ja. 1. 17. That Every good gift and every perfect gift cometh from above from the father of Lights Besides That it stubbeth up all Liturgies of Prayer by the roots none it seems having any ability to make them But those who have thus answered have been very few and very invaluable § 5 Others therefore tell us That all ministers have not this gift and it were unreasonable to presume it in such a clergy as that of England consisting of 9 or 10000 persons To this we answer If they who answer thus intend by all Ministers all who are ordained by men or all those whom the church in some stress of necessity is forced to make use off in stead of ministers have not the gift of prayer we do agree it But if they mean that All those who are sent of God into the ministry have not the gift of Prayer we think we should too much trespass upon the reverence we owe to God if we should grant That hee sendeth any into his work whom hee hath not first fitted for all the parts of it 2 We do grant That there may be such a state of the church when for the present it cannot be furnished with perfect ministers by perfect we mean such as are tolerably fit for all the parts of their work Our forefathers experienced this both in the beginnings of our Reformation in K. Edw. in Qu. Eliz. time as also did our Forefathers Brethren in other churches They were so far from finding persons enough fitted to pray preach that were well affected to a Reformation that they had much a do to find such persons enough that could read And it is said the Priviledge in our courts of Judicature which persons guilty of theft separated from Burglary other crimes have comes from this defect of former ages And we do believe that the Orginal or continuance of Liturgies upon the Reformation owes it self in a great measure to this But we say These were but Tanquam ministers better these then none their Reading may give the people some instruction But 3ly suppose some that must be made use off for the present necessity of the church have not the gift must they therefore who have it be restrained in the use of it We do indeed think that it will be hard to find nine or ten thousand scholars in England furnished with the gift either of praying or preaching in any tolerable manner and one great reason is Because they have been so tied to a Liturgy that they have never applied themselves to the study of the Scriptures and their own hearts as they should but to tie up all to the use of such forms is the ready way never to have such a number Therefore this answer is far from a satisfaction § 6 Another hath told us That the same gift may serve for several uses and he that useth it to one use is in some cases excused from using it in another especially if he be hindred by authority This gift he saith may be used another way both in the worship of God out of it In the worship of God because the same faculty which enableth a man to utter a good prayer to God enableth him to make a good exhortation to people Out of the worship else those Laymen who have it and are no ministers sin This is Ireneus Freemans answer in his book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But certainly this author had forgot whereof he spake By the gift of prayer must be understood An ability in man fitly to express his mind to God in prayer in asking things agreeable to his will Can this gift or faculty be used in making good orations exhortations to the people or can any thing be spoken more absurdly then to say That the gift of prayer may be put to some other use out of Gods worship Surely the author doth not think it lawful to pray to Saints Angels But by the Gift of prayer he certainly understands nothing but the gift of speaking or at most of speaking sense But surely the gift or ability of working in Brass iron wood are differing abilities or gifts though at several times they be exercised by the same person proceed from the same reasonable soul But distrusting this answer he hath a Fourth § 7 That

becometh an unlawful mean and lawful for us to omit it though we pray less fervently therefore he tells us p. 23. He that is by the Magistrate forbidden to go to the next church and therefore is necessitated to go to one more remote must needs be more indisposed to prayer by his long journy except some men of a temper by themselves so that he shall not perform the duty with so high an intention of mind or fervency of Spirit as might probably be experienced in case he came to the church less wearied and weather beaten but yet such a man may lawfully go to the farthest church and pray there though these hinderances of intention and fervency be consequent thereupon because they are necessary not voluntary he wisheth the case were otherwise with him but as the case standeth if he should go to the next church contrary to the Magistrates Prohibition he should sin and Evil is not to be done that Good may come of it especially when a greater evil might come of it then the good aimed at as in this Case § 20 To all which we answer God send his church in England better Divines then this Author The case is this The unlawfulness of ministers ordinary use of forms prescribed by others was indevoured to be proved because it hindred intention of mind and fervency of Spirit Two things from reason and by Gods special command and determination necessary to every good prayer He grants they are both necessary whence it followeth That he who omitteth any means given or allowed him by God being natural rational which may help him in this must needs sin against God whose law commanding an End always commandeth the use of all proper Means relating to it He granteth this a Mean in it self lawful he must acknowledge it proper and natural yet he saith It is no sin to omit it and so consequently no sin for one to serve God with a lesser intention and fervency when we have a natural power to serve him with a greater intention and fervency And why none Because he saith It is necessary not voluntary Is it not voluntary That is strange he did not put the case of the Magistrates forcing him to be draged to another place at such a distance where his Spirits must be exhausted before he could come How was it necessary then Not naturally not by coaction It remaineth therefore that it must be necessary by some divine determination In what leafe of Scripture shall we find it He offers no texts but what commands our obedience to Magistrates But is there any Scripture requireth an obedience to man in all things Or must those texts be limited to such things where we may obey them without disobeying God Thus this Author hath finely answered by begging the question which is Whether it be lawful to omit the use of a proper Mean given by God for the performance of an Act in his worship according to his will The Apostles surely determined better Whether it be better to obey God or man judge you To his instance therefore the Answer is easy If when we may with equal advantage to our souls go to a nearer church and to one farther but yet not at such a distance as before we come there we shall be spent our Spirits exhausted and we fitter to sleep then to serve God we think we ought to obey But if they will command us to go to a place at such a distance as we cannot reach in any time or without such a wasting tyring of our Spirits as when we come there we shall be unfit for the service of God we cannot obey He trifleth to say The thing is Inexpedient It is unlawful and he is a fallacious Sophister in Divinity who talkes of chusing lesser evils of sin before greater There can be no necessity of sinning § 21 In his p. 26. he seemeth to hint a time when a less intention is more acceptable to God then a greater That time we would gladly know for the Scripture saith nothing of it He tells us when the Over-plus ariseth from the gift not from the Grace This is a strange nick of time we always thought The grace exercised in prayer lay very much in Gods assistance of us to keep our minds attent to our duty and intent upon fervent with God in our duty so that to us it seems a strange piece of sense That the overplus of Attention Intention and Fervency should proceed not from the Grace but from the gift he goes on tells us p. 28. Seeing the same things are prayed for in the Litany which can be the matter of the longest conceived prayer though not in that variety novelty and elegancy of Phrase if the heat and the intention they speak of proceeded from the strength of their desire to the things themselves it would be equal in both cases but seeing it is not equal it must needs proceed from some other cause and probably from some of those assigned § 22 He saith true It must either proceed from some different matter or some other cause But 1 we doubt whether what he sayes of the Litany be true We think it far short of conteining the whole matter of ordinary Confession or Petitions or thanksgivings See what the Commissioners at the Savy in their papers since printed have said to this But suppose 2 The matter were ful Can there be nothing else frigidam suffundere to cool a Christians Spirit What if there be a mixture of something else which a Christian cannot in his judgment allow In the Popish Missal is much excellent matter but we should think him but a luke-warm Protestant that could be fervent in Spirit serving the Lord by it It is a great cooling to a Christians Spirit when his mind suggests doubts to him Whether this be a way mode or method of worship which God will accept because never directed by him Here we instead of stirring up exercising our own gifts and ministring them borrow the gifts of others and serve God with what costs us nothing but a little lip labour § 23 To conclude for this Author we need no more then Mr. Ireneus against Mr. Freeman Every man is bound to pray with the highest intention of mind and fervency of Spirit which he can by just means attain But he who having an ability to express his own wants wants of others to God in prayer in words first formed in his own heart doth in the exercise of prayer use the forms of other men doth not pray with the greatest intention of mind fervor of Spirit which can be obtained by just means Ergo. This is M r. Ireneus argument in his book called The Reasonableness of Divine service Let M r. Freeman answer it we profess we cannot The Major is made up of M r. Ireneus his own words in the aforesaid book p. 22. The Minor is not onely said by Mr. Ireneus but proved too

forms of prayer for all because some ministers or that go for ministers can do nothing in prayer without might with less guilt and reproach to our church cure that disease destroy that necessity which is but a Chimera made by their own fancies § 19 The Reverend Author of Libertas Ecclesiastica p. 98. c. hath given us Four or Five farther Reasons as he calls them for forms of prayer which in the last place we will consider He saith Hereby a fit true right and well ordered way of worship in addresses to God may be best secured to the church in the publick service of God that neither God nor his worship may be dishonoured There being many easily discernable ways of considerable miscarriage in the pubiick offices of the church even by those who err not in the Doctrines of Religion To which we answer 1 That alone is a fit true right and well ordred worship which God hath instituted Worship is his Homage and there 's all the reason in the world he should prescribe to his own Homage 2 That God in the Church should be truly fitly rightly and in due order worshipped is reasonable but that it should aforehand be secured That he should be so worshipped by ministers who are but men and may err is not possible Nor will forms secure it which ministers may if they will be careless and many have done it read falsely and disorderly enough There is therefore no security to be had in the case caution may be used The Rulers may say to Archippus Take heed to thy ministry 3 We do think That for twenty years together The worship of God was truly fitly rightly and in a well ordered manner performed in hundreds of congregations in England where no forms of prayer were used in the eye of all sober reasonable men better then where they were used we therefore see nothing here but a flourish of words § 20 His Second reason is That needful comprehensive petitions for all common and ordinary Spiritual and Outward wants of our selves and others with fit thanksgivings may not in the publick supplications of the church be omitted which considering men as they are can no other way be so well or at all assured To which we answer Pudet haec opprobria nobis dici potuisse c. Let it be spoken to the shame of the church of God in England and it shall be for a lamentation in it if in a church whose territories are so large there cannot be found persons enough sufficient without others prescriptions to them to put up full and comprehensive petitions not onely for common and ordinary but for emergent and extraordinary Spiritual and Outward wants of any persons with fit thanksgivings But Secondly If there be not men enough to do this yet certainly there are some and very many ministers of all persuasions that can do it what need therefore is there farther Then that such Forms be composed extant and left at liberty Must those be restrained that are able to perform their duty because there are others that either cannot or will not set themselves to the due performance of it Besides That this Argument holds stronger for forms of Sermons too to be imposed For those who know how in preaching to reveil to people the whole counsel of God most certainly know how to put up full and comprehensive petitions for all common and ordinary Spiritual Outward wants of themselves and others § 21 Mr. Falconers Third Reason is That the Affections and hearts of pious and Religious men may be more devout and better united in their presenting their Services to God where they may consider beforehand what particular prayers and thanksgivings they are to offer up and come the more ready and prepared to join in them This is an advantage of which many are deprived by a bad temper of mind sucked in by prejudice or swallowed down by carelesness To which we answer that in this pretended reason we can see nothing but words Are not we to ask of God for our selves or others all good things under such limitations as his word directeth submitting our petitions for temporary things to the will and wisdom of God Needs there any more when we come to prayer then a general composure of our Spirits to seek God for all good things we or others stand in need of If not what needs such a particular foreknowledge of the words and phrases to be used in asking If the minister transgresseth his Rule and asks what is not according to the will of God and that he may do by reading forms falsely may not people withold their Amen The Affections and hearts of all good people though the publick prayers be not by prescribed forms are united 1 As to the duty They all say to God Thy face will wee seek 2. As to the matter of the duty To Confess all sin Original Actual To beg of God whatsoever they or other stand in need of which God hath promised to give For the particular phrases There is no such need of a foreknowledge nor will it at all as we we have proved before promove but rather hinder devotion and affection § 22 His Fourth Reason is That such difficult parts of church-offices as Baptism and the Supper of the Lord the matter of which requireth great consideration That they may be aright and clearly expressed as both Conformists and many Nonconformists acknowledge is evident by the many disputes about them by men neither of mean parts nor dangerous designs may by a considerate care in the composing of a form be so framed That men of greatest understandings may with readiest assent entertain them and that they may be sufficiently vindicated against the the boldest opposers We do confess that we have met with some of our Brethren who lay some stress on this But we are no more taken with meer words from Noncon then from other men And we cannot understand What there is in the Administration of the Sacraments that makes Forms of Prayer c. necessary For the Sacrament of the Lords Supper where if any where it seemes most necessary What is there in that Administration more then 1 The Sanctification or Consecration of the elements 2 The Distribution of them and words used in the distribution 3 The Application of the General acts of the ministerial office Prayer and Exhortation to that particular action For the first the Apostle hath taught us that Sanctification or Consecration is by the word Prayer The word is nothing but the words of Institution which are in Scripture The Reading of which declares Christs separation of those elements for that use and our separation of them in his name for and during that time for that ordinance For other words and forms of consecration we know no need of them no warrant for them and believe them of ill original and consequence Now any one that can read a form can read the