in five senses 1. In an Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Officer or Captain of the host Numb 31.14 Judg. 9. 28. 2 Kings 11.15 2dly Among workmen the principal that were set over all others in the building of the Temple 2 Chron. 34.12 17. 3dly In the City the Ruler or Prince and especially of the Priests and Levites Nehem. 11. 9 10 14.22 4thly In the Ministry of the Temple Numb 3.32 Eleazar the son of Aaron who is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Rulers of the Levites is stiled Numb 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop Eleazar or Overseer 5thly In the house of the Lord over which he that was set is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 11.18 the Bishop over the house of the Lord. By all which it appears that agreeable to the notion of the word in the Old Testament it will also in the New denote prefecture or ruling power in the Church Come we then with the Catechist to the New Testament And first It is much that it should scape his notice that the office of the Apostles themselves the Apostolate which must needs be granted to include preheminence is call'd from this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 1.20 a Bishoprick His Bishoprick let another take But secondly There needs no other conviction than what his own Instances will afford us where First He acknowledgeth that Bishops are the same that are elsewhere called Elders and makes that the ground of his argument which I shall now urge against him The name Bishop then apparently is not less fit to denote a preheminence than that of Elder because he owns them equally characteristical of the same persons Let us therefore consider somewhat more distinctly the account of that name and who are the persons pointed at by it in the New Testament The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks See Dr. H. on Act. 12.30 and Phil. 1.1 is used both for Rulers and Old men and accordingly it is now in use among all nations Italians French Spaniards English to call their Rulers Seniors Mayors Aldermen c. which are literally the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among the Hebrews the same is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old men which with them that want degrees of comparison is all one with Elders and generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth dignity and prefecture in the Old Testament So Eliezer the Steward of Abraham's house Gen. 15.2 who was placed over all his servants and goods is called Gen. 24.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder of his house and Ruler of all that he had So the Elders of Pharaoh's house and of all Egypt Gen. 50.7 are the Prefects and Administrators of the King's house and of all Egypt So the Elders of the Moabites are the Princes of Moab Numb 22.7 8. So when all dominion was founded in the priviledges that belonged to the first-born the Princes of the Families or Kindreds are call'd indifferently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patriarchs and Elders Such were the Elders of Israel Exod. 3.16 18. and 4.29 the heads or rulers of the families or kindreds ch 6.14 rulers of the congregation ch 16.22 who are again call'd the Elders of Israel ch 17.5 6. and 18.12 and Elders of the Tribes Deut. 31.28 And when Moses appointed Judges for lighter causes Exod. 18.22 who should have power over thousands and hundreds and fifties and tens i. e. first over so many families after over greater or lesser cities these were by them call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers and Judges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogues and the like And so when the 70 Elders were taken in to assist Moses Numb 11.16 to whom the great Sanhedrim at Jerusalem succeeded it is evident that these were so call'd because they were Princes or Prefects or Rulers of the people before they were thus chosen by Moses And so the word Elder was not a denotation of one of the Sanhedrim any otherwise than as some of those that were in the Sanhedrim had formerly been Elders or Rulers of the people And accordingly of three sorts of men of which the Sanhedrim consisted but one is call'd Elders the other Scribes and Chief Priests By all which it appears how fitly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders being made use of by the Apostles and Writers of the New Testament is affixed to the Governours of the Christian church the several Bishops of several Cities answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of thousands or Patriarchs which being first used among the Jews are in the christian church the ordinary title of Bishops And although this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders hath been also extended to a second order in the Church yet in the Scripture-times it belonged principally if not alone to Bishops there being little or no evidence that any of that second order were then instituted though soon after before the writing of Ignatius Epistles there were such instituted in all Churches When the Gospel was first preached by the Apostles and but few converted they ordained in every City and Region no more but a Bishop and one or more Deacons to attend him And accordingly when St. Paul gives directions to Timothy for the ordaining of Church-officers he names Bishops and Deacons but no second order between them 1 Tim. 3. and so to Titus And thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eldership that laid hands on Timothy and made him Bishop may well be resolved to be the Bishops or Apostolical men who with St. Paul consecrated him 1 Tim. 4.14 2 Tim. 1.6 Thus St. Peter calls himself Peter the Elder 1 Pet. 5.1 and St. John the Elder John 2 Joh. 1. 3 Joh. 1. and Ignatius ep ad Philad calls the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Presbyterie or Eldership of the Church Thus then though it be generally resolved that the word Bishop and Elder are equivalent in the Scripture yet is not this to be understood so that either and both of them signifies indifferently those whom we now call Presbyters but that they both signifie Bishops one setled in each Church by the Apostles So Act. 20. The Bishops there are not as the Catechist saith the Elders of the particular Church of Ephesus nor is there any such thing said of them verse 17. whereto he referrs us but rather of all Asia at least those that belonged to Ephesus as their Metropolis and therefore St. Paul tells them they had known how he had been with them all the time from the first day that he came into Asia verse 18. and St. Irenaeus saith l. 3. c. 14. In Mileto convocatis Episcopis Presbyteris ab Epheso proximis civitatibus The Bishops and Elders being assembled at Miletus from Ephesus and the next Cities And so in like manner
before upon examination found it a breach of God's positive command vvho had limited them to the fire on the Altar and the keeping of it there for holy uses Some of the Hebrews charge them farther Munster in loc with gross misdemeanour in giving themselves to drink c. Upon which occasion they judge that Precept to have followed ver 8.9 The Lord spake unto Aaron saying Do not drink wine nor strong drink thou nor thy sons with thee when ye go into the Tabernacle of the congregation lest ye die Secondly Of Corah Dathan and Abiram Numb 16.3 8 9 32 35. Their sin was this Having seditiously engaged a considerable party of the Princes of the Assembly famous in the congregation Num. 16.2 3. men of renown the chief Senators of note Deut. 33. 4 5. Moses King in Jesurun They gather'd themselves together against Moses and against Aaron suppose their King and High-priest and said unto them Ye take too much upon you seeing all the congregation are holy every one of them and the Lord is among them Wherefore then lift you up your selves above the congregation of the Lord i. e. Why do you usurp and tyrannize over God's people their just rights liberty and priviledges who are as good and holy as your selves and as gifted for publick ministry as your selves Hear we now Moses his reply and that will give us farther to understand their miscarriage vers 8 9 10 11. And Moses said unto Korah Hear I pray you ye sons of Levi Seemeth it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you near unto himself to do the service of the Tabernacle of the Lord and to stand before the Congregation to minister unto them And he hath brought thee near to him and all thy brethren the sons of Levi with thee and seek ye the Priesthood also for which cause both thou and all thy company are gather'd together against the Lord and what is Aaron that ye murmur against him that is I have setled this order among you by God's authority and he hath called Aaron to the Priesthood which you Levites instead of being thankful for and contented with your lot of Ministry affect and therefore this insurrection of yours to that end is by way of evident interpretation against the Lord. This especially for Korah Dathan and Abiram besides their share in this guilt are found moreover positive Contemners of Moses his command and Revilers of his conduct and government occasioning all their sufferings as if he had aimed at nothing but the establishment of an absolute dominion to himself ver 12 13 14 in their slavery And Moses sent to call Dathan and Abiram the sons of Eliab which said We will not come up Is it a small thing that thou hast brought us up out of a Land that floweth with milk and hony to kill us in the Wilderness except thou make thy self altogether a Prince over us Moreover thou hast not brought us into a Land that floweth with milk and hony or given us inheritance of fields and Vineyards Wilt thou put out the eyes of these men We will not come up This is the true description of the sin of these men And we learn by the way That the sacred Ministry then even in the lowest order of it was a state separated from the people were their holiness or gifts otherwise never so considerable and That there were different degrees of Ministry then appointed by God whose will it was that every one among them should keep his place and not the Levite to invade the Priesthood also yea and none of them nor the whole Congregation of people with them upon any pretence to make a mutiny and insurrection against Moses and Aaron the chief Governours Civil and Ecclesiastical by God and under God set over them This murmuring usurpation and rebellion was the sin of Korah Dathan and Abiram Their punishment now follows Ver. 31 32 33. The ground clave asunder that was under them and the earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods They and all that appertained to them went down alive into the pit and the earth closed upon them and they perished from among the Congregation And there came out a fire from the Lord Vet. 35. Ver. 41. and consumed the 250 men that offered incense viz. those presumptuous invaders of the Priesthood And yet notwithstanding these miraculous judgments from heaven upon these factious and seditious rebels the people were so leavened with their infecting principles that the very next day they generally murmur against Moses and Aaron saying Ver. 41. Ye have kill'd the people of the Lord. namely these good men Korah Dathan and Abiram and the renowned Senators that stood up with them for our priviledges And upon this came the Plague V. 49. whereof dyed fourteen thousand and seven hundred more of them And now let the Brethren make their best advantage of this story only it may not be amiss to immind them farther St Jude ver 11. that there is such a thing also mentioned in the New Testament as Perishing in the gain-saying of Kore Thirdly Of the sons of Ely A sin not to be expiated vvith sacrifices and burnt-offerings for ever 1 Sam. 2.28 29. Wherefore kick ye at my sacrifice and at mine offering which I have commanded in my habitation and honourest thy sons above me to make your selves fat with the chiefest of all the offerings of Israel my people But if we look a little backward we shall be farther satisfied what was the monstrous provocation of these sons of Eli. Ver. 22 24. They lay with the vvomen that assembled at the door of the Tabernacle of the Congregation and made the Lord's people to transgress Now who of any modesty would presume to compare and equallize the admission of certain humane praescriptions for the ordering of God's external worship with such a villany as this Fourthly of Vzza in putting the Ark into a Cart when he should have born it upon his Shoulders 1 Chron. 16.13 He means I suppose chap. 13.7 9 10. where we have the account of Vzza's miscarriage and judgment There vve read indeed of the Ark of God carried in a new cart out of the house of Aminadab and Vzza and Ahio driving the cart But that vvhich the Catechist fixeth on was none of Vzza's condemnation The vvords of the Text are express against him 1 Chron. 13.9 10. And vvhen they came to the threshing-floor of Chidon Vzza put forth his hand to hold the Ark for the oxen stumbled And the anger of the Lord vvas kindled against Vzza and he smote him because he put his hand to the Ark and there he dyed before God Here vve have a taste of that reverence vvhich persons of this way do bear to the Holy
Scripture in their ex-tempore discourses of it Is not this plainly to alter and add to the Holy word of God The Catechist saith Vzza dyed for putting the Ark into a Cart when he should have born it upon his shoulders The Text saith Vzza vvas smitten with death because he put his hand to the Ark namely to support and hold it vvhen the oxen stumbled And the Margin referrs to Numb 4.15 Numb 4.15 The sons of Kohath shall come to bear it the Sanctuary but they shall not touch any holy thing lest they die Upon vvhich place Mr. Ainsworth noteth Mr. Ainsworth on that place This judgment here threatned was executed upon Vzza a Levite who putting his hand to the Ark of God vvas therefore smitten of God 1 Chron. 13.10 Let them take more heed for the future of quoting Scripture thus without book without first examining of it It is highly incongruous for them who pretend so much to honour and cleave in all things exactly to the written word thus to mis-represent and abuse as well as misapply it Cat. p. 57. So the Catechist else-where also doth when he invidiously compares the affections excited by the decent rites and usages of the Churches appointment to inflaming themselves with Idols Isa 57.5 In which place the Prophet speaks either of those lusts which their Idolatries led them to or those venereous fires which represented their going a whoring after Idols slaying the children in the valleys and offering them unto them But I proceed 5. Of Vzziah the King in offering incense contrary to God's institution that duty being appropriated unto the Priests of the posterity of Aaron 2 Chron. 26.16.19 A note here is needless it being said that he acted contrary to God's institution I will therefore onely specifie the words of the text wherein yet there is some farther emphasis But when he was strong 4 Chron. 26.16 17 18 19. his heart was lifted up to his destruction for he transgressed against the Lord his God and went into the Temple of the Lord to burn incense upon the Altar of incense And Azariah the priest went in after him and with him fourscore priests of the Lord that were valiant men and they withstood Uzziah the King and said unto him It pertaineth not unto thee Uzziah to burn incense unto the Lord but to the Priests the sons of Aaron that are consecrated to burn incense Go out of the Sanctuary for thou hast trespassed neither shall it be for thine honour from the Lord God Then Uzziah was wroth and had a censer in his hand to burn incense and while he was wroth with the Priests the Leprosie even rose up in his forehead before the Priests in the house of the Lord from beside the incense Altar Fair warning to all that usurp the Priests office and take that honour unto themselves not being first called and consecrated thereunto 6. As a token in the New Testament of God's displeasure in temporal visitations on such miscarriages in his Church 1 Cor. 11.30 For this cause saith the Apostle many are weak and sickly among you and many sleep That cause if look'd into will appear no other than a perverting of the whole design of the sacred Eucharist with the feast of charity thereto adjoyned the turning of it into a common meal Not discerning the Lord's body with many factions and uncharitable abuses 7. The Catechist closeth these instances with an intimation of a more severe punishment now substituted against such transgressions in the room of that which God so visibly inflicted under the Old Testament Hebr. 10.25 26 27 28 29. The words are these Not forsaking the Assembling of our selves as the manner of some is but exhorting one another and so much the more as ye see the day approaching For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries He that despised Moses law dyed without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath troddâ—n under foot the Son of God and hath counted the blood of the covenant wherewith he vvas sanctified an unholy thing and hath done despite unto the Spirit of grace In this place the Apostle speaks apparently of that heinous sin of wilful Apostacy from Christianity and the despiteful rejection of it and therefore it is certainly mis-applyed to any miscarriages of an inferiour aggravation Thus now I have by God's help reflected upon those Scripture-quotations vvhich the Catechist hath here and there dispersed to invite or frighten his Reader to an entertainment of his admired Principle That nothing may be used or allowed of in or about the worship of God which is not commanded or instituted in the written Word And this concludes the first and general part of my Discourse PART II. CHAP. I. The Catechist's confidence with the boldness usual to men of his way remarqued His sixfold enumeration of Gospel-institutions The first of them fixed upon viz. The calling gathering and setling of Churches with their officers as the seat and subject of all other solemn instituted Worship Quaery How setled Churches are the subject of all instituted worship since Preaching of the word goes before them which the Catechist names for the fourth Gospel Institution I Pass forward now to the examination of some particulars and He certainly who so confidently asserts That Christ hath published all the Laws of his own Discipline and That the perswasion of any that he hath not prescribed all things wherein his worship is concerned proceeds from their negligence in enquiring may well be expected to give the world a good punctual and clear account of these matters Only in the entrance into this task it may not be amiss to observe how boldly the men of this way are accustomed to reflect upon our B. Saviour on the supposition that he hath not ordered and appointed all particulars as they imagine Thus formerly in the book of Ecclesiastical Discipline it vvas averr'd Nisi Reip. suae statum omnem constituerit magistratus ordinarit singulorum munera potestatemque descripserit quae judiciorum forique ratio habenda quomodo elvium finienda lites non solum minus Ecclesiae Christianae providit quà m Moses olim Iudaica sed quam à Lycurgo Solonae Numa civitatibus suis prospectum sit Lib. de Eccles Discipl That unless Christ would shevv himself less faithful than Moses and less wise than Lycurgus Solon Numa those Heathen Legislators he must needs have set down in holy Scripture a certain compleat and unchangeable form of Church-politie Well But which are the principal institutions of the Gospel to be observed in the worship of God Cat. p. 23. 14. To this the Catechist Answers 1 The calling gathering and setling of Churches vvith their officers as the seat and
to be their remembrance that these places of Scripture referr'd to 〈◊〉 only restrain them 1. From speaking 〈◊〉 the Church And 2. From excrcising aâ—thority over their own husbands As to tâ— rest therefore let them couragiously stand 〈◊〉 to vindicate the liberty of all Church-meâ—bers And to this purpose the more to heaâ— them let them weigh well the words of tâ— Catechist elsewhere Cat. p. 172. The sinful neglect of Churches in thâ— discharge of their duty was one great meaâ— of that Apostacy from the rule of the Gospel which they generally of old fell inâ— When the members of them began to thiâ— that they had no advantage by their state anâ— condition but only the outward participation of some ordinance of worship and nâ— duty incumbent on them but only to attend and follow the motions and actings of theiâ— Guides the whole Societies did quickly become corrupt and fit to be disposed of according to the carnal interest of those thâ— had by their neglect and sin gotten dominion over them And at all times as the People were negligent in their duty the Leaders of them were apt to usurp undue authority When the one sort will not do what they ought the other are ready to take upon them what they ought not And now I shall spare the labour of enquiring particularly into what is said under the next Question concerning the duty of the whole Church and every member thereof Cat. p. 167. to 174. out of which I have cited the words immediately precedent The duty of Church-members is sufficiently to be collected from what hath been said before of Churches Chap. 3. and 4. Thus much therefore of the first Gospel-Institution so called by the Catechist the calling gathering and setling of Churches with their Officers I shall dispatch the rest with greater brevity CHAP. XIII Of Prayer A Catalogue of Scripture-forms of Prayer out of the Old and New Testament The lawfulness of imposing them The Catechist's Arguments against the use of such Forms answered Publick Prayer is to provide for common not personal wants Among all gifts in Holy Scripture no gift of Ex-tempore-Prayer mentioned No injury to any Gift to be confined to a subserviency unto good Order The promise of the Spirit not rendred hereby needless or useless Abba Father at no odds with Our Father The gift of Prayer no more promised the Minister than People Part of our Ministry to be fulfilled is Officiating according to the Publick Liturgy Prescribed Forms hinder not but tend rather to forward and promote Edification THe second Gospel-Institution named by the Catechist was Prayer with Thanksgiving and as to this he moves two Questions Cat. p. 174. Quest 35. Whence do you reckon Prayer which is a part of moral and natural worship among the Institutions of Christ in his Church Answ On many accounts As 1. Because the Lord Christ hath commanded his Church to attend unto the worship of God therein 2. Because he bestows on the Ministers of the Church Gifts and Ability of Prayer for the benefit and edification thereof 3. He hath appointed that all his other Ordinances should be administred with Prayer whereby it becomes a part of them 4. Because himself ministers in the Holy place as the great High-priest of his Church to present their prayer to God at the Throne of grace 5. Because in all the Prayers of the Church there is an especial regard had unto himself and the whole work of his mediation 1. Luke 18.1 and 21.36 Rom. 12.5 1 Tim. 2. 1 2. 2. Ephes 4.8 12 13. Rom. 8.15 16. Gal. 4.6 3. Acts 2.42 1 Tim 4.5 4. Rev. 8.3 4. Heb. 4.14 15 16. and 6.20 and 10.20 21 22. 5 John 14.13 and 15.16 22 26. Ephes 3. 14 15. That Christ bestows peculiar gifts of Prayer on his Ministers as is asserted in the second particular is not to be proved by any of the Scriptures we are referr'd unto but we shall examin that matter more throughly under the following Question Quest 36. May not the Church Cat. p 175. 176. in the solemn worship of God and celebration of the ordinances of the Gospel make use of and content it self in the use of Forms of Prayer in an unknown Tongue composed by others and prescribed unto them Answ So to do would be contrary 1. To one principal end of Prayer it self which is that believers may therein apply themselves to the Throne of Grace for spiritual supplies according to the present condition wants and exigencies of their souls 2. To the main end that the Lord Jesus Christ aimed at in supplying men with Gifts for the discharge of the work of the Ministry tending to render the promise of sending the Holy Ghost which is the immediate cause of the Churches preservation and continuance needless and useless Moreover 3. It will render the discharge of the duty of Ministers unto several precepts and exhortations of the Gospel for the use stirring up and exercise of their gifts impossible And 4. Thereby hinder the edification of the Church the great end of all ordinances and institutions 1 Rom. 8.26 Phil. 4.6 Hebr. 4.16 1 Pet. 4.7 2. Eph. 4.8.12 13. 3. 1 Tim. 4.14 2 Tim. 1.6.7 Coloss 4.17 Matth. 25.14 15 16. 4. 1 Cor. 12.7 The phrase in an unknown Tongue is certainly added to the Question only to bring more colour to it for there is nothing in the Answer which is directed unto that restriction but it concludes downright against all Forms of Prayer prescribed to and imposed on Ministers of the Church nor is it disputed among any that call themselves Protestants Whether Prayers in an unknown tongue may be imposed on the Church Excluding therefore this impertinent restriction foisted in upon design our enquiry must be in the general 1. Whether Forms of Prayer may warrantably be used by the Christian Church in God's Worship And 2. Whether such Forms as are composed and prescribed by others i. e. made to the Ministers hands Of which when I have offered somewhat out of the H. Scriptures I will reply briefly to the Arguments of the Catechist and then enter into a more distinct consideration of the Gift and Spirit of Prayer so called in the next Chapter That Forms of Prayer are in themselves lawful to be used there needs not any other evidence than a naked repetition of the many instances thereof which occurr in the Old and New Testament God himself appointed a Form to the Sons of Aaron for blessing the people saying Numb 6.23.24 35.27 On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee the Lord make his face shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace Moses had a Form of Prayer at the motion and rest of the Ark. It came to pass Numb 1â— 35 36. when the Ark set forward Moses said Rise up Lord and let
thine enemies be scattered and let them that hate thee flee before thee And when it rested he said Return O Lord unto the many thousands of Israel And accordingly David prayes at the removing of the Ark Let God arise Psal 68.1 let his enemies be scattered let them also that hate him flee before him At the offering of the basket of first-fruits a Form of Confession was enjoyned after this manner Thou shalt go unto the Priest Deut. 26.3.4 5.6 7 8 9 10. that shall be in those dayes and say unto him I profess this day unto the Lord thy God that I am come unto the countrey which the Lord sware unto our Fathers for to give us A Syrian ready to perish was my father and he went down into Egypt and sojourned there with a few c. And now behold I have brought the first-fruits of the Land which thou O Lord. hast given me And again at the bringing of the third years tythe Ver. 13.14 15. the Form of Prayer was this Then thou shalt say before the Lord thy God I have brought away the hallowed things out of mine house and also have given them unto the Levite c. Look down from thy holy habitation from Heaven and bless thy people Israel and the Land which thou hast given us c. I forbear to mention here those particular Forms of Prayer See Fagius on Deut. 8. cited in part before P. 1. Ch. 5. which the Jewish Antiquaries record to have been used at their daily meals on their Festivals and at theit Sacrifices because I now deal with those who will be satisfied with nothing but plain and express Scripture at our hands though we have as good assurance otherwise of these matters as can be given of Historical Relations David at the settlement of the Ark in the place prepared for it appointed certain Levites to minister before it 1 Chron. 16.4 5 6 7 8. and to record and to thank and to praise the Lord God of Israel and deliver'd a set Psalm at the same time into the hand of Asaph and his brethren for the said purpose a Psalm composed for that solemn service out of certain parcels of other Psalms put together with some occasional additions only chiefly from Ps 105. and Ps 96. conjoyned and that Psalm also concludes with the prescribing of an express Form O give thanks unto the Lord Ver. 34.35 36. for he is good and his mercy endureth for ever And say ye Save us O Lord God of our Salvation and gather us together and deliver us from the Heathen that we may give thanks to thy holy name and glory in thy praise Blessed be the Lord God of Israel for ever and ever Whereupon follows the peoples obedience and conformity And all the people said Amen and praised the Lord. The Form of Prayer in the Temple was Arise O Lord God into thy resting-place 2 Chron. 6.41 42. Thou and the Ark of thy strength Let thy Priests O Lord God be clothed with salvation and thy Saints rejoyce in goodness O Lord God Ps 132.8 9 10. turn not away the face of thine Anointed remember the mercies of David thy servant 2 Chron. 6.41 42. Whereof we read again with very little change Psal 132.8 9 10. At Hezekiah's great and good reformation He and the Princes commanded the Levites to sing praise unto the Lord 2 Chron. 29.30 with the words of David and Asaph the Seer and they accordingly sang praises with gladness and bowed their heads and worshipped 2 Chron. 29.30 After the Captivity in EZra's time Ezra 3.10 11. when the Builders laid the foundation of the Temple of the Lord they set the Priests in their apparel with trumpets and the Levites the sons of Asaph with cymbals to praise the Lord after the Ordinance of David King of Israel and they sang together by course in praising and giving thanks unto the Lord because he is good for his mercy endureth for ever toward Israel Ezra 3. 10 11. A like form to which we have 2 Chron. 5.13 2 Chron. 5.13 What else indeed is the book of Psalms but a sacred Volume of Forms of Prayer and Praises The 92. Psalm Psalm 92. hath this inscription A Psalm or Song for the Sabbath day The 90th Psalm 90. this A prayer of Moses the man of God and another of his composition we have Exod. 15. sung by him and the children of Israel with solemnity after the overthrow of Pharaoh and his host in the red Sea Exod. 15. The 102 Psalm this Ps 102. A Prayer of or for the afflicted when he is overwhelmed and powreth out his complaint before the Lord. And at the conclusion of Psalm 72. Ps 72. we read The Prayers of David the son of Jesse are ended I will borrow but one instance out of the body of the Psalms themselves Psalm 80.3 Ps 80.3 Turn us again O God and cause thy face to shine and we shall be saved Verse 7. Turn us again O God of hosts and cause thy face to shine and we shall be saved Verse 19. Turn us again O Lord God of hosts and cause thy face to shine and we shall be saved Add we yet to these a double instance out of the Prophets Hosea 14.2 Hosea 14.2 Take with you words and turn to the Lord. Say unto him Take away all iniquity and receive us graciously so will we render the calves of our Lips c. Joel 2.17 Joel 7.18 Let the Priests the Ministers of the Lord weep between the Porch and the Altar and let them say Spare thy people O Lord and give not thine Heritage to reproach that the Heathen should rule over them wherefore should they say among the people Where is their God Come we now to the New Testament It came to pass as Christ was praying in a certain place that when he ceased one of his Disciples said unto him Lord teach us to pray as John also taught his Disciples And he said unto them when ye pray say Our Father c. St. Luke 11.1 2. Qui fecit vivere docuit orare ut dum oratione quam filius docuit ad patrem loquimur facilius audiamur St. Cyprian de Orat. Domin A Form of Prayer doubtless and so esteemed by the Primitive Christians Of Christ himself we read That he prayed the third time saying the same words S. Matth. 26.44 St. Matth 26.44 And he prescribed this rule to the Seventy St. Luke 10.1.5 whom he sent two and two before his face into every City and place whither he himself would come Into whatsoever house ye enter first say Peace be to this house We have then the precept and practise of our Saviour both on our side Next for his Apostles St. Paul's Form of Apostolical salutation at the entrance of his Epistles is this Set-prayer Grace be to you Rom. 1.7 and Peace from God